Tulsi Prajna 2000 04

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524603/1

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tulasI prajJA TULSI PRAJNA varSa 28 0 aMka 1090 aprela-sitambara, 2000 Research Quarterly anusaMdhAna traimAsikI (cence (ceo eeeee C jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) Peypermart JAIN VISHVA BHARATI INSTITUTE, LADNUN (DEEMED UNIVERSITY) ate Parsons

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mukti kA Arohakrama 1. jIva-ajIva kA jJAna 2. jIvoM kI bahuvidha gatiyoM kA jJAna 3. puNya, pApa, bandha aura mokSa kA jJAna 4. bhoga-virakti 5. Antarika aura bAhya saMyoga-tyAga 6. anagAra-vRtti 7. anuttara-saMvarayoga kI prApti 8. svarUpa bAdhaka karmoM kA vilaya 9. kevalajJAna, kevaladarzana kI upalabdhi 10. ayoga-avasthA, siddhatva-prApti hArdika zubhakAmanAoM ke sAtha : bhikhurAma jaina rAIsa brAna marcenTa po. TiTilAgar3ha-767 033 jilA blAgIra (ur3IsA) phona : 06655-20208, 20387, 20041

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tulasI prajJA. TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL. 109 April to September, 2000 Patron Prof. B.C. Lodha Vice-Chancellor Executive-Editor & Editor in Hindi Section Dr Mumukshu Shanta Jain English Section Dr Jagat Ram Bhattacharyya 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. 109 APRIL-SEPTEMBER, 2000 Editor in Hindi Dr Mumukshu Shanta Jain Editor in English Dr Jagat Ram Bhattacharyya Editorial Office Tulsi Prajna, Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan Publisher : Jain Vishva Bharati Institute (Deemed University), Ladnun-341 306, Rajasthan Type Setting : Rajendra Offset Printer, 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/Subscription (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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anukramaNikA / Contents lekhaka viSaya 1. sampAdakIya 2. padArtha saMgraha kI cetanA kA pariSkAra 3. digambara jaina paramparA meM saMgha, gaNa, gaccha, kula aura anvaya 4. santa paramparA kI upayogitA 5. vanaspati : eka vimarza 6. dvandva aura dvandva nivAraNa 7. AcArya vidyAnandakRta naigamanaya tathA naigamAbhAsa ke bheda-prabheda 8. saMgharSa nirAkaraNa evaM mAnavAdhikAra 9. bhAratIya vAGmaya meM puruSArtha 10. zrAvakAcAra kA navAcAra 11. Jainism and Sankhya 12. The Jaina School of Mathematical Philosophy 13. Jainism and Modern Life 14. Peace Through Science of Consciousness 15. Despair (viSAda) as explained by Panditaraja in Rasagangadhara 16. Terrorism and Anuvrat DaoN. zAntA jaina AcArya mahAprajJa DaoN. phUlacanda jaina 'premI' DaoN. prabhAkara mAcave sAdhvI vimalaprajJA DaoN. surendra varmA kumAra anekAnta jaina DaoN. baccharAja dUgar3a DaoN. harizaMkara pANDeya mumukSu zAntA jaina Nagin J. Shah Prof. L.C. Jain C.C. Shah Muni Dharmesh & Dr. B.P. Gaur pRSTha saMkhyA Dr. Dhananjaya Bhanja Dr. Anil Dutta Mishra 1 5 11 22 31 41 63 63 70 77 94 104 118 124 136 139

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pArzva stuti saMdoha tulasI prajJA kA abhinava vizeSAMka bhagavAna pArzvanAtha zramaNa paramparA ke teIsaveM tIrthaMkara haiN| unakI jitanI stutiyA~, stavanAe~ upalabdha haiM, anya tIrthaMkaroM kI nhiiN| tulasI prajJA' kA yaha aMka bhagavAna pArzva kI stutiyoM, stavanAoM, stotroM, dohoM, zlokoM evaM gItikAoM kA anUThA saMkalana hai| saMskRta, prAkRta, hindI aura loka bhASA meM nibaddha yaha 'pArzva stuti saMdoha' stuti sAhitya kI paraMparA kA eka puruSArthI prayatna kahA jA sakatA hai| pArzva stutiyoM kA eka sAtha itanA bar3A saMkalana-saMyojana anyatra dekhane meM nahIM aayaa| isa dRSTi se 'tulasI prajJA' kA yaha viziSTa vizeSAMka hara jaina parivAra, saMsthAna, mandira evaM pustakAlayoM ke lie saMgrahaNIya hai| ata: patrikA ke sadasya pAThakoM ke atirikta isa pustaka ko saba taka pahu~cAne kI vyavasthA kI gaI hai| isa aMka ko prApta kiyA aura karAyA jA sakatA hai - * tulasI prajJA ke AjIvana sadasya bnkr| apane artha saujanya se nirNIta vidvAnoM ko bhejane kI vyavasthA kr| parvo, tyauhAroM, utsavoM, janma-vivAha tathA anya mahatvapUrNa dhArmika AyojanoM meM bheMTasvarUpa dekr| 'pArzvanAtha stuti saMdoha' Apa avazya par3heM evaM sabako par3hane kI preraNA deN| eka prati mUlya 100/- rupaye mAtra, pacAsa pustakoM se jyAdA ma~gavAne para 40 pratizata kI chUTa, patrikA kI AjIvana sadasyatA 1500/- rupye| sampAdaka vinamra nivedana jaina vizvabhAratI saMsthAna dvArA prakAzita traimAsikI zodha patrikA 'tulasI prajJA' kA yaha 109vA~ aMka Apake hAthoM meM hai| yaha gaurava kI bAta hai ki isa zodha-patrikA ne jainadharma, 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 rheN| isa paramparA ko samRddha karate rheN| jJAnasaMvarddhana evaM naye tathyoM kI khoja meM hamAre saphala prayatnoM ke sAtha Apa bhI sadA sAtha rheN| isI AzA aura vizvAsa ke sAtha - "jJAnArAdhanA meM tulasI prajJA Apa bhI par3heM sabako bhI pddh'aayeN|" sampAdaka

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sampAdakIya phira eka durlabha avasara milA hai mahAvIra eka vyakti nahIM, saMskRti hai| unakA sampUrNa jIvana, darzana, vicAra, siddhAnta aura sAdhanA satya kI talAza meM Aja bhI mahatvapUrNa bhUmikA nibhAte haiN| unakI ArSavANI meM yugIna samasyAoM kA saTIka samAdhAna hai| unhoMne ahiMsA, aparigraha, anekAnta jaise RSimaMtra dekara mAnavIya mUlyoM kA yogakSema kiyA hai| ahiMsA ke dvArA prANI padArtha, prakRti, pariveza aura paryAvaraNa ke prati saMvedanazIla hokara saha-astitva aura vizvamaitrI ke saMskAroM meM jI sakatA hai| aparigraha ke dvArA manuSya icchAoM kA saMyamana aura padArthoM kA sImAkaraNa kara AvazyakatA, AkAMkSA aura upAdeyatA ke bIca viveka cetanA jagA sakatA hai| anekAnta ke dvArA vyakti satya kI khoja meM pAradarzI soca, sApekSa-dRSTikoNa, anAgrahI mana kA nirmANa kara lakSita uddezya maMjila taka pahuMca sakatA hai| bhagavAna mahAvIra ke jIvana-darzana ke pramukha upadezoM kI yaha tripuTI manuSya ke vyaktitva vikAsa meM mahatvapUrNa bhUmikA nibhAtI hai| yaha tripuTI eka dUsare se jur3I hai| aparigrahI cetanA jAgane para ahiMsA svataH vahAM janma letI hai| ahiMsA - aparigraha kI samanviti meM anekAnta bhI sahaja phalita hotA hai| kyoMki anekAnta koI darzana, siddhAnta yA zAstra nahIM, eka vicAra hai, jIne kI zailI hai| anekAnta vyaktitva vikAsa kI prayogazAlA hai| sana 2001 meM sampUrNa jaina samAja bhagavAna mahAvIra kI 26 sau vIM janma jayantI manA rahA hai| sabhI sampradAyoM meM isa prasaMga para vividha yojanAeM nirNaya banakara kriyAnviti kI ora bar3ha rahI haiN| dillI meM jaina samAja kI rASTrIya samiti kA gaThana huA hai| isa varSa ko ahiMsA varSa bhI ghoSita kiyA gayA hai / isI pariprekSya meM AcArya zrI mahAprajJa ke dizAnirdezana meM anekAnta' viSaya para jaina vizva bhAratI, saMsthAnamAnya vizvavidyAlaya, lADanUM bhI vyAkhyAnamAlA evaM semInAra samAyojita kara rahA hai| deza videzoM ke 101 vizva vidyAlayoM meM prazikSita pravaktAoM ko bhejakara vyApaka stara para pracAraprasAra-kArya karane kA dAyitva svayaM saMsthAna ne svIkAra kiyA hai| isa dizA meM saMsthAna kA sabhI vizvavidyAlayoM se sakriyatA ke sAtha samparka sAdhA jA rahA hai| tulasI prajJA aprela-sitambara, 2000 ATWIT

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isa kArya kI saMyojanA kA uddezya rahA hai ki bhagavAna mahAvIra kA darzana saba taka pahuMce, kyoMki yugIna sandarbhoM meM mahAvIra ke vicAra Aja bhI utane hI prAsaMgika evaM upayogI lagate haiM jitane hajAroM varSoM pUrva lagate the / Aja bhI AdamI bhItara se Adama yuga kA AdamI banakara jI rahA hai| Aja jarUrata hai vicArakrAMti ke sAtha vyaktikrAMti kI / sirpha vyavasthA badale aura vyakti nahIM to sArthaka pariNAma saMbhava nahIM hote / ataH vyakti kI dizA aura dazA ke pariSkAra meM samyak dRSTikoNa kA nirmANa honA bhI atyAvazyaka hai / saMsAra virodhI dharmoM kA samavAya hai| sabake svabhAva, AdateM, icchAeM ruciyAM, vicAra, karma, yogyatAeM eka-sI nahIM hotI / isa vaividhya meM yadi AgrahI pakar3a ho jAe ki maiM hI hUM aura saba galata to eka pakSIya svIkRti hameM satya taka nahIM pahuMcane degii| vastu anantadharmAtmaka hotI hai| sAre dharma eka sAtha na vyakta hote haiM aura na hI unakI eka sAtha vyAkhyA kI jA sakatI hai| paryAya pratikSaNa badalatI hai / eka samaya meM eka hI paryAya ko jIyA jA sakatA hai, dekhA jA sakatA hai / sarvajJa bhI vastu ke ananta dharmoM ko eka sAtha jAna sakate haiM magara kaha nahIM sakate / ataH sampUrNa ko grahaNa karane kA dAvA sahI nahIM hotA / satya kI khoja meM isI Rju dRSTikoNa kI jarUrata hai| hama svayaM ko sahI mAne aura dUsaroM ko galata kaheM, yaha satya kI svIkRti nahIM / auroM kI apekSAeM bhI Adeya hai| apane vicAroM kI prazaMsA aura dUsaroM kI AlocanA satya kI svIkRti nahIM, yaha sirpha svArthoM kI AgrahI pakar3a hai| Aja jahAM bhI saMgharSa haiM, matabheda haiM, vaicArika vivAda haiM, vaimanasya kA tanAva bharA mAhaula hai, ghRNA hai vahAM saMhI samajha, zAMti, santulana, samanvaya, sauhArda saMbhava nhiiN| isalie satyopalabdhi meM RjudharmI honA jarUrI hai, kyoMki dhammo zuddhassa ciTThaI, dharma. zuddhAtmA meM hI ThaharatA hai / anekAnta ke sAtha ahiMsA, aparigraha, maitrIbhAva, saha-astitva evaM samanvaya kI bhAvanA jur3I hai / anekAnta ke binA rAga dveSa kA upazamana saMbhava nahIM hai| vastu eka hote hue bhI rAga yA dveSa kI AMkhoM se dekhane para vaha apanA svarUpa badala letI hai, isIlie kahA gayAparasparopagraho jIvAnAm-paraspara meM eka dUsare kA sahayoga lenA prakRti kA niyama hai| janma hai to mRtyu bhI hai, sukha hai to duHkha bhI hai, AzA hai to nirAzA bhI hai| pratibhAvoM kA yugala jIvana kA satya hai| isa satya taka pahuMcane kA mukhya rAstA hai anekAnta / jahAM na pakSapAta hai, na ahaM saMpoSaNa, na pratispardhA, na adhikAroM kI lar3AI | svArthoM kI Aga meM paramArtha tapakara sAmane AtA hai| 2 NIW tulasI prajJA aMka 109

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hamArA ahobhAgya hai ki hameM jIvana meM bAra-bAra udbodhana milatA hai- 'uThThie No pamAie' aneka aise nimitta milate haiM jo utsava, Ayojana, dhArmika anuSThAna yA parva banakara bhItara ke upAdAna kA zodhana karate haiN| bhagavAna mahAvIra kI 26 vIM janmazatI aisI hI eka sArthaka prastuti hai jisane phira eka bAra AhvAna kiyA hai-svayaM ko soe se jagAne kaa| ___ gItA meM bhagavAna ne kahA thA-jaba-jaba saMsAra meM duHkha, azAMti, vipadA hoMge, maiM punaH janma dhAraNa kruuNgaa| Aja sampUrNa vizva hiMsA, AtaMka, krUratA, anyAya, zoSaNa anIti kI Aga meM jhulasa rahA hai| roTI, makAna, kapar3A, zikSA, cikitsA evaM rojagAra kI samasyA se bhI adhika samasyA bana gaI hai AvazyakatA aura AkAMkSAoM kI antahIna daudd'| aise meM mahAvIra kA punarjanma hama saba caaheNge| magara jaina paramparA meM mahAvIra kA punarjanma saMbhava nahIM hai, kyoMki ve janma mRtyu se mukta siddha bana cuke haiN| ataH hama bhagavAna mahAvIra kI isa janmazatI ko hI apane punarjanma kA nimitta banA leM tAki hamAre bhItara jIvana kA darzana avatarita ho jaae| Aja se 26 varSa pahale pUre jaina samAja ne bhagavAna mahAvIra kI nirvANa zatAbdI para baiThakara aneka muddoM kI racanAtmaka soca ko nirNaya meM badalA thA, Aja usa dizA meM zeSa bace kAryoM ko nae jor3a ke sAtha lakSya taka pahuMcAnA hai| ekatA, saMgaThana, sauhArda, samanvaya, sAdharmika bhAvoM se jur3akara Aja jo saha-cintana evaM saha-karma kara sakeMge, unakA prabhAva, unakI phalazrutiyAM avazya nae padacinha bnaaegii| Aja jarUrata kalama ke teja dhAra kI, bhASaNa ke tIkhe tevara kI, joradAra nAroM kI aura bar3e-bar3e vAyadoM kI nahIM hai, Aja apekSA sirpha itanI sI hai ki hama svayaM AIne meM apanA akza dekhanA sIkha jAeM tAki auroM ko pUchanA na par3e ki maiM kitanA sundara hUM? eka hI prabhu kI pUjA karane vAle hama vibhaktiyoM meM na baMTe ki koI hamAre vajUda ko hI miTAne lge| yahI samaya hai, pUrA jaina samAja sApekSa-cintana kA vikAsa kre| anAgrahI mana kI sAdhanA saadhe| sabameM sabakA hita dekhe| jaina ekatA kI sahI pahacAna bane tAki bhAvI pIr3hiyAM hama para aMgulI kabhI na utthaaye| isa varSa 'tulasI prajJA' bhI bhagavAna mahAvIra ke ahiMsA aura anekAnta viSaya para zodhaparaka sAmagrI prakAzita karanA cAha rahI hai| vidvAnoM evaM zodhArthI prabuddhajanoM se sAdara nivedana haiM ki apane sAragarbhita sAmayikI Alekha bhejakara isa laghu prayatna-cintana ko sArthaka UMcAI deN| -mumukSu zAntA tulasI prajJA aprela-sitambara, 2000 NITIONALITY IIT 3

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jaina pAribhASika koza kA kArya sampAdana Agama sampAdana evaM Agama anusandhAna kA kArya eka kaThina tapasyA hai| isa zrutayajJa ke anuSThAna meM zrama, samaya, zakti, saMkalpa aura sAdhanA ko binA samarpita kie kArya Age nahIM bar3ha sktaa| isa kArya meM pAradarzI pratibhA, anAgrahI soca, satyagrAhI buddhi evaM AgamoM kA gahana jJAna apekSita hotA hai| binA bhAgIratha prayatna kie Agama kArya pUrNatA taka nahIM phuNctaa| jaina terApaMtha sampradAya meM varSoM se AgamoM ke sampAdana, anuzIlana evaM adhyayana-adhyApana kA sacetana puruSArtha cAlU hai| AcArya zrI tulasI kI vAcanA meM AcArya zrI mahAprajJa ne isa dizA meM aneka Agama granthoM kA sampAdana, anuvAda, bhASya, TIkA Adi kA durUha kArya sampanna kara jJAna sampadA kA yogakSema kiyA hai, jaina samAja unake prati kRtajJatA aura kRtArthatA kA anubhava karatA hai| isa varSa bhI san 2000 ke lADanUM cAturmAsa meM anya aneka mahatvapUrNa kAryoM kI bahulatA hote hue bhI Apane jaina pAribhASika zabdakoza ko jo pichale do varSoM se adhUrA par3A thA, pUrNatA dene kA saMkalpa kiyA hai| ApakA cintana rahA hai ki Ane vAlA yuga AMgala bhASA kA yuga hogA, ataH jaina AgamoM kA pAribhASika zabda koza aMgrejI bhASA meM banAyA jAe tAki jaina sAhitya ke anuvAda meM yaha eka maoNDala kA kAma kara ske| gurudeva tulasI kI anujJA pAkara san 1996 ke lADanUM cAturmAsa meM isa kArya ko Apane zurU kara diyaa| DaoN. nathamala TATiyA, kucha sAdhviyAM aura samaNiyAM isa kArya meM saMlagna rhiiN| sabase pahale ThANaM ke pAribhASika zabdoM kA cayana kiyaa| prAyaH sabhI zabdoM kA vimarza AcAryavara ke sAtha karane ke bAda DaoN. TATiyA unakA aMgrejI meM anuvAda krte| usa samaya eka keneDiyana mahilA (ene) bhI sAtha baiThatI thii| DaoN. TAMTiyA anuvAda karane ke bAda usa kArDa ko use dikhAte / vaha jaina-dharma se paricita thii| isalie paribhASA ko gaharAI se dekhatI aura apanA ucita parAmarza bhI detii| usa samaya lagabhaga 1300 zabdoM kI paribhASAeM taiyAra ho gaI thii| bhagavatI aura pannavaNA ko chor3akara prAyaH sabhI AgamoM ke zabdoM kA cayana kara liyA gayA thaa| ___ AcAryavara kI atyadhika vyastatA ke kAraNa vaha kArya bIca meM hI ruka gyaa| gata varSa dillI cAturmAsa meM AcAryavara ne cintana kiyA thA ki isa kArya ko sampanna karanA caahie| vahAM bhI AcAryavara kA kAryakrama bahuta adhika vyasta rhaa| para isa cAturmAsa meM yaha nirNaya le liyA gayA ki vahAM isa kArya ko sampanna karanA hai| lADanUM padhArate hI AcAryavara ne DaoN. dayAnanda bhArgava ko isa kArya meM sammilita hone ke lie nirdeza diyaa| DaoN. bhArgava AcAryavara ke sAhitya kA kAma kara rahe haiM phira bhI ve isa kArya meM sAtha ho ge| AcArya zrI mahAprajJa evaM yuvAcArya zrI mahAzramaNa ke sAnnidhya meM jaina pAribhASika koza sampAdana kA kArya drutagati se nirantara cala rahA hai| pannavaNA kA kArya sampanna ho cukA hai| saMprati bhagavatI ke pAribhASika zabdoM ke saMcayana kA kArya cala rahA hai| vizvAsa hai, yaha kArya isI cAturmAsa meM pUrA ho jaaegaa| isa kArya meM sAdhvI vizrutavibhAjI, samaNI niyojikA mudita prajJAjI Adi kaI samaNiyAM lagI huI haiN| zrutArAdhanA kA puruSArthI prayatna AcArya zrI mahAprajJa ke dizAnirdezana meM zIghra hI prabuddha janoM ke hAthoM meM guru kRpA kA prasAda banakara pahuMcegA, aisI AzA hai| ALI NITITIV tulasI prajJA aMka 109

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pravacana pAya - - padArtha saMgraha kI cetanA kA pariSkAra AcArya mahAprajJa AtmA adRzya hai aura zarIra dRzya hai| zarIra ke lie Avazyaka hai padArtha / padArtha kI prApti ke lie Avazyaka hai dhana, parigraha, saMgraha / yaha eka spaSTa AvazyakatA kA valaya hai| dhana ke binA padArtha kI prApti nahIM to padArtha ke binA jIvana kA saMcAlana nhiiN| jIvana ke binA zarIra kA koI artha nhiiN| kaise parigraha se mukti pAI jAye? kaThina prazna hai aura saMbhava bhI nahIM ki padArthamukta koI jI sake aura binA sAdhana ke padArtha mila jaae| yaha eka aisA cakravyUha hai jisameM se nikalA nahIM jA sktaa| sahaja prazna hotA hai ki parigraha ko tyAjya kyoM mAnA jAe? jaba padArtha tyAjya nahIM hai, chor3A nahIM jA sakatA to phira parigraha ko, saMgraha ko kaise chor3A jA sakatA hai? yadi parigraha kevala jIvana-yAtrA nirvAha ke lie hotA, AvazyakatA pUrti ke lie hotA to usa para itanA dIrghakAlIna cintana karane kI AvazyakatA zAyada nahIM hotii| AvazyakatA bilkula gauNa ho gayI, suvidhAvAda, upabhoga aura viSaya ke prati Asakti-mUrchA, ye mukhya bana gaIM taba parigraha ke viSaya meM cintana karanA Avazyaka ho gyaa| ahiMsA para cintana kiyA to eka jaTila samasyA sAmane AI-hiMsA karanA manuSya kA svabhAva hai yA kisI prayojanavaza hiMsA karatA hai? yadi svabhAva hai to phira ahiMsA kA siddhAnta bahuta jyAdA sArthaka nahIM hogaa| manuSya kisI prayojanavaza hiMsA karatA hai to usa prayojana kI khoja honI caahie| prayojana para jaba dhyAna tulasI prajJA aprela-sitambara, 2000 ANINITIALIY

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diyA gayA to eka spaSTa pratyakSa darzana ho gayA jisakA mahAvIra vANI meM ullekha milatA hai ki parigraha ke lie hI manuSya prANiyoM kA vadha karatA hai| AcArAMga sUtra meM jahAM ahiMsA kA cintana zurU huA hai vahAM eka-eka avayava ke lie manuSya hiMsA karatA hai| sIMga ke lie hiMsA karatA hai, camar3e ke lie hiMsA karatA hai, dAMta ke lie hiMsA karatA hai, vasA ke lie hiMsA karatA hai| sAre prayojana batalAye ki hiMsA ke prayojana kyA hai ? hiMsA ke prayojana kI cintA meM jo sabase bar3A tatva sAmane ubhara kara AtA hai vaha hai parigraha | parigraha hiMsA kA mUla kAraNa hai| agara hama parigraha para vicAra na kareM to ahiMsA para koI vicAra pUrA ho nahIM sakatA, bAta adhUrI rhegii| mAnanA cAhie ki hiMsA kA kAraNa chipA huA hai aura hiMsA hamAre sAmane AtI hai| ahiMsA kA kAraNa bhI chipA huA hai aura ahiMsA hamAre sAmane AtI hai| isIlie ahiMsA ko pahalA sthAna milA, kyoMki prayoga meM jyAdA darzana hameM usakA hotA hai / kintu vAstava meM hiMsA se jyAdA jaTila samasyA hai parigraha kI / ahiMsA se bhI jyAdA mUlya hai aparigraha kA / parigraha kA prArambha bindu hai zarIra kA moha / manuSya jInA cAhatA hai aura zarIra ko surakSita rakhanA cAhatA hai| sthAnAMga sUtra meM parigraha tIna prakAra batalAye haiM, unameM pahalA prakAra hai - zarIra / parigraha kA mUla AdhAra hai zarIra / dUsarA kAraNa aura prakAra hai - karma saMskAra / jo saMskAra hamane arjita kara rakheM haiM, ve saMskAra hI manuSya ko parigrahI banane ke lie prerita karate haiM / hiMsA ke lie prerita karate haiN| tIsarA prakAra hai parigraha kA / jaba aparigraha para vicAra kiyA gayA to pahalA siddhAnta nizcita huA mamatva - cetanA kA prisskaar| hamArI jo mamatva kI cetanA hai usakA pariSkAra honA caahie| AcArAMga sUtra kA bahuta spaSTa eka nirdeza hai ki mamatva kA tyAga vaha kara sakatA hai jo ma kI buddhi kA parityAga karatA hai / mamatva kI cetanA kA pariSkAra karatA hai vaha mamatva kA parityAga kara sakatA hai| cetanA kA rUpAntaraNa nahIM hotA taba taka parigraha kI tarapha hone vAlI mUrcchA kama nahIM ho sakatI / manovijJAna kA eka bahuta sundara sUtra milatA hai jo mamatva cetanA kA samarthana karane vAlA hai| mAnasazAstra meM aneka manovRttiyAM mAnI gaIM, Akhira mAnasazAstrI eka niSkarSa para pahuMce ki eka manovRtti meM sabakA samAveza ho sakatA hai aura vaha hai adhikAra kI bhAvanA / hara prANI meM adhikAra kI manovRtti hai / hara vyakti eka dUsare para adhikAra jamAnA cAhatA hai aura padArtha para bhI apanA adhikAra sthApita karanA cAhatA hai / ahiMsA kI vyAkhyA meM jo AcArAMga sUtra kA nirdeza milatA hai vaha isI ora iMgita karatA hai ki kisI para hukUmata mata \\\\\\\\ tulasI prajJA aMka 109 6

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kro| adhikAra mata jmaao| yaha adhikAra kI bhAvanA parigraha hai| vaha hiMsA ko janma detI hai| saMgraha kI manovRtti ko mamatva kI cetanA kA phalita mAnanA caahie| mamatva cetanA hai, isalie adhikAra kI manovRtti hai, saMgraha kI manovRtti hai| aparigraha kA vimarza ho vahAM mamatva kI cetanA kA bhI pariSkAra ho, yaha pahalA AcAra bnegaa| isake lie hI bheda-vijJAna kA siddhAnta prastuta kiyA gyaa| bhedavijJAna zarIra aura AtmA meM bheda kI anubhUti karAtA hai| yadi bhedavijJAna siddha hotA hai to padArtha ke prati mUrchA apane Apa haTa jAtI hai| jaba taka yaha abheda kI buddhi hai taba taka mUrchA bar3hatI calI jaayegii| padArtha ke dvArA hI saba kucha merA ho rahA hai| yaha eka samAropaNa ho gayA ki ajJAnI AdamI socatA hai ki pudgala se, padArtha se hI merA sArA kAma calatA hai, merI sArI tRptiyAM ho rahI haiN| jaba jJAna kA udaya hotA hai, jJAnayoga meM samAveza hotA hai to cintana badalatA hai ki yaha para tRpti hai| 'padArtha se hone vAlI tRpti' yaha eka AropaNa kiyA gayA hai| vAstava meM yaha terA svarUpa nahIM hai aura tumhArI tRpti bhI nahIM hotii| atRpti aura bar3hatI calI jAtI hai| __ adhyAtma kA siddhAnta sthApita huA-jaise-jaise padArtha kA sevana karo, tumhArI atRpti aura bar3hatI calI jAyegI aura vaha na karo to atRpti kA vikalpa rhegaa| sevana karo, atRpti bar3hatI calI jaayegii| yaha para-tRpti kA samAropaNa hai| ___ yathArtha ke dharAtala para soceM ki sAmAjika vyaktitva parigraha se mukta nahIM ho sakatA, yaha nizcita siddhAnta hai| padArtha se mukta nahIM ho sakatA aura parigraha se bhI mukta nahIM ho sktaa| eka saMnyAsI ke lie, sAdhu ke lie eka vikalpa AtA hai ki vaha padArtha se mukta to nahIM ho sakatA para parigraha cetanA se mukta ho sakatA hai| kintu eka sAmAjika prANI ke lie padArtha se mukta honA aura mamatva kI cetanA se mukta honA yA saMgraha se mukta honA, donoM saMbhava nahIM hai| phira prazna ulajha gayA ki yadi eka sAmAjika prANI padArtha se mukta nahIM ho sakatA aura dhana se bhI mukta nahIM ho sakatA to phira aparigraha kI carcA arthahIna carcA hai / isakA samAdhAna kiyA gayA ki vaha carcA arthahIna nahIM hai| aparigrahI nahIM ho sakatA kintu parigraha kI sImA karanA usake liye anivArya hai| icchA-parimANa usake lie Avazyaka hai / eka sundara zabda kA cayana huA icchA kA parimANa, padArtha kA parimANa, saMgraha kA parimANa aura upabhoga kA parimANa / tInoM jur3e hue haiN| yadi upabhoga kI sImA nahIM hai to padArtha kI sImA nahIM ho sktii| padArtha kI sImA nahIM hai to parigraha kI sImA nahIM ho sktii| upabhoga ke lie bahuta padArtha caahie| ise rokA nahIM jA sktaa| sabase pahale tulasI prajJA aprela-sitambara, 2000 ATTITITINITIANINITIN 7

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aparigraha para vicAra kareM to upabhoga para vicAra honA caahie| upabhoga kI sImA ho / maiM itane se jyAdA vastuoM kA upabhoga nahIM kruuNgaa| siddhAnta hai ki padArtha kama, upabhoktA jyAdA / vastu kama hai aura khAne vAle jyAdA haiM, saMgharSa anivArya hai| yuddha bhI anivArya hai / hiMsA anivArya hai, ise rokA nahIM jA sktaa| hama saMgraha para vicAra karane ke pahale vicAra kareM upabhoga para / upabhoga kI sImA utanI ho jitanA Avazyaka upabhoga hotA hai pAnI kA, Aja ke vAtAvaraNa meM bijalI kA, khAdya vastuoM kA, kapar3oM kA aura bhI aneka padArthoM kA / anAvazyaka upabhoga kI koI sImA nahIM hai / yadi koI icchA-parimANa kI sAdhanA karanA cAhe, aparigraha kI dizA meM eka kadama Age bar3hAnA cAhe to use saMgraha kI sImA karane se pahale upabhoga kI sImA karanA Avazyaka hogA / upabhoga sImita hai to padArtha kI apekSA sImita ho jaaegii| padArtha kI apekSA sImita hai to icchA apane Apa sImita ho jaaegii| hama sIdhA icchA ko pakar3e aura usakA parimANa kareM, bAta bahuta kaThina hai| upabhoga kI lAlasA prabala aura upabhoga kI pUrti ke lie padArtha kI lAlasA prabala aura icchA kA parimANa kareM to eka antardvandva paidA hogaa| isa samasyA para adhika AkRSTa honA jarUrI hai| pahalA vrata Aja hama nirdhArita kareM / zrAvaka kI AcAra saMhitA kA pahalA vrata honA cAhie- upabhoga kA parimANa / dUsarA vrata honA cAhie - anartha hiMsA kA parimANa / maiM prayojana ke binA hiMsA nahIM karUMgA / prayojana jIvana kI AvazyakatA hai| vaise prayojana to bahuta lambA caur3A ho sakatA hai kintu jIvana ke lie anivAryatA hai, AvazyakatA hai, usakI pUrti ke lie hiMsA ho jAtI hai, usake sivAya nahIM karUMgA aura usase jyAdA parigraha kA saMgraha nahIM karUMgA / hama caleM ki hameM upabhoga kI sImA karanI hai| anAvazyaka hiMsA se bacanA hai| usake sAtha tIsarA prayojana hai padArtha ke saMgraha kI sImA / itane se jyAdA padArthoM kA saMgraha nahIM kruuNgaa| itane parimANa se jyAdA dhana nahIM rkhuuNgaa| isakA phalita hogA - icchA kA parimANa / yaha nahIM hotA hai to isa avasthA meM parigraha kI cetanA, mamatva kI cetanA vyakti ko AcAra se dUra le jAtI hai aura sAmAjika hita aura samAja vyavasthA se bhI dUra le jAtI hai| praznavyAkaraNa sUtra kA eka sUtra aura mahatvapUrNa hai 'Aliya niyaDi, sAya smaavoge|' eka vyakti jhUTha bolatA hai, mAyAcAra karatA hai, milAvaTa karatA hai, jhUThA taula-mApa karatA hai, nakalI vastu becA karatA hai, ye saba kisalie karatA hai? uttara meM kahA jA sakatA hai ki vaha parigraha ke lie karatA hai, adhika dhana arjana karane ke lie karatA hai / 8 - \\\\\ tulasI prajJA aMka 109

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aparigraha ke sAtha satya kA bhI bahuta gaharA sambandha hai aura parigraha kA bhI bahuta gaharA sambandha hai / mithyA yA asatya bhASaNa ke sAtha, asatya AcaraNa ke sAtha kAraNa batalAye gaye, unameM eka hai lobha ke kAraNa manuSya jhUTha bolatA hai, mAyAcAra karatA hai / yaha saba parigraha lie hotA hai| eka parigraha kI cetanA kA pariSkAra hotA hai, mamatva kI cetanA kA pariSkAra kiyA jAtA hai to zAyada AcAra kI bahuta sArI samasyAeM apane Apa sulajhatI haiM / aisA lagatA hai ki kendra meM parigraha baiThA hai / mamatva baiThA hai / padArtha merA hai, yaha svIkAra hiMsA ko bhI bar3hAvA detA hai, asatya ko bhI bar3hAvA detA hai, corI bhI hotI hai aura abrahmacarya kI bAta ko bhI Age bar3hAtA hai / 'padArtha merA nahIM hai aura padArtha merA hai' ina do praznoM para hama vicAra kreN| bhedavijJAna puSTa hogA to padArtha merA nahIM hai, yaha dhAraNA puSTa hogI / 'merA mana' yaha hamArI mati meM hai to phira sArI samasyAeM paidA ho jAtI haiN| mUla dRSTi se vastu ko tyAgane para bala diyA jAtA hai aura use prAthamikatA dI jAtI hai| AcAra kI samasyA isIlie ulajha rahI hai aura isIlie dharma kI tejasvitA bhI kama huI hai ki tyAga padArtha ke sAtha jur3a gayA / tyAga jur3anA cAhie padArtha kI cetanA ke sAtha / terApana yaha nambara do kI samasyA paidA karatA hai kintu yaha merepana kI cetanA hai, yaha nambara eka kI samasyA hai| padArtha kI cetanA kA pariSkAra karane ke lie yaha bhedavijJAna kA siddhAnta 'merA nahIM hai, ' Avazyaka hai / isake prati hamArA AcArazAstra meM dRSTikoNa kama hai aura isa para bala bhI kama diyA jAtA hai / bhedavijJAna kI cetanA ko jagAye binA padArtha ko chor3anA bhI kaise ho sakatA hai? hamArA sArA bhogya jagata hai zabda, rUpa, rasa, gandha aura sparzAtmaka / ye hamAre viSaya haiM, bhogya padArtha haiM / tyAga karane kI jo prathA hai, maiM zabda nahIM sunUMgA, maiM amuka rasa kA sevana nahIM karUMgA, yaha AcAra kA eka agaM bana gyaa| mukhyataH AcAra kA aMga hai viSaya kA jo vikAra hai, usa vikAra kI cetanA kA pahale tyAga ho to viSaya kA tyAga sulabha hogA anyathA viSaya ko chor3A para viSaya ke prati vaha lAlasA nahIM ttuuttii| hara bAra vaha cetanA sAmane AtI hai aura satAtI hai / pAMca indriyAM ke jo viSaya haiM, jinake dvArA hama bhoga karate haiM- zabda sunanA banda kara diyA, rUpa dekhanA baMda kara diyA, AMkheM baMda kara lI, sUMghanA baMda kara diyA, khAnA bhI chor3a diyA para rasa nahIM chuuttaa| viSaya chUTa gye| isIlie do zabda jaina sAhitya meM pramukha raheM - viSaya aura vikaar| pAMca indriyoM ke 23 viSaya haiM aura vikAra unake 240 haiN| AcArazAstrIya dRSTise vimarza kareM to hameM sabase pahale vikAra kA bodha honA cAhie aura vikAra kI cetanA kA pariSkAra karane kI sAdhanA honI caahie| isake sAtha-sAtha viSaya kA varjana / yaha adhUrI bAta ho jAegI, yadi vikAra kA pariSkAra karane kI sAdhanA nahIM, kevala viSaya ko chor3ane kI tulasI prajJA aprela - sitambara, 2000 AM 9

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bAteM kI, isIlie AcArazAstrIya dRSTi se mImAMsA Aja jarUrI hai ki parivartana kyoM nahIM A rahA hai? sAdhanA kI tejasvitA kyoM nahIM bar3ha rahI hai? eka mahAvrata yA aNuvrata kA jo AcAra hai vaha mUrtimAna kyoM nahIM ho rahA hai? usakA kAraNa yahI hai ki vastu-tyAga yA padArtha- - tyAga pramukha bana gayA / padArtha tyAga ke sAtha jo padArtha-bhoga kI cetanA kA pariSkAra honA cAhie vaha bAta bilkula gauNa ho gayI, adRzya jaisI ho gyii| isIlie aparigraha, icchA - parimANa, samAja-vyavasthA ke lie upayogI nahIM bana rahA hai aura zAyada vyakti ke lie bhI upayogI nahIM bana rahA hai / vartamAna kI samAja-vyavasthA meM yadi upabhoga kA sImAkaraNa, padArtha ke saMgraha kA sImAkaraNa aura usase phalita hone vAlA icchA kA parimANa, ye tIna sUtra samAja-vyavasthA ke sAtha jur3e hue hoM to saMbhava hai ki aneka samasyAoM kA samAdhAna ho sakatA hai| bahuta jyAdA saMgraha karane vAle loga, bahuta jyAdA upabhoga karane vAle loga, amIra loga kisa prakAra upabhoga karate haiM aura kitanA padArthoM kA saMgraha karate haiM, kitanA icchAoM kA vistAra karate haiM, kisI rASTra kA nAma lene kI AvazyakatA nahIM kintu aise rASTra haiM jo janasaMkhyA meM to bahuta kama haiM kintu duniyA ke bahuta bar3e padArthoM ko bhoga-upabhoga meM le rahe haiM / isIlie samasyA paidA ho rahI hai| yaha vartamAna kI samasyA kA eka bahuta bar3A samAdhAna hai icchAparimANa / pahale padArtha ke saMgraha kA sImAkaraNa kareM aura upabhoga kA sImAkaraNa kareM phira padArtha-saMgraha kI cetanA kA pariSkAra kreN| isa dizA meM yadi samAja Age bar3ha pAyA to aneka samasyAoM kA samAdhAna sahaja sulabha ho jaaegaa| 10 000 | tulasI prajJA aMka 109

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zramaNa paramparA digambara jaina paramparA meM saMgha, gaNa, gaccha, kula aura anvaya 2A DaoN. phUlacanda jaina 'premI' zramaNa paramparA kA bhAratIya saMskRti ke vikAsa meM mahanIya yogadAna hai| ataH zramaNa paramparA ke adhyayana ke binA bhAratIya saMskRti kA anuzIlana apUrNa hI kahA jAyegA, kyoki zramaNasaMskRti bhArata kI purAtana saMskRtiyoM meM se hai| vedoM meM isa paramparA kA ullekha svayaM prAcInatA kA pramANa hai| ataH ise vaidika paramparA se prAcIna kahanA bhI atizayokti nahIM hogii| purAtAtvika, bhASAvaijJAnika evaM sAhityika anveSaNoM ke AdhAra para viziSTa vidvAnoM ne yaha svIkAra bhI kiyA hai ki AryoM ke Agamana ke pUrva bhArata meM jo saMskRti thI vaha zramaNa, nirgrantha, vrAtya yA arhat saMskRti hI honI caahie| yaha saMskRti sUdUra atIta meM jainadharma ke prathama tIrthaMkara RSabhadeva dvArA pravartita hokara antima arthAt caubIsaveM tIrthaMkara mahAvIra ke mAdhyama se paramparA dvArA sahasroM samartha AcAryoM dvArA avicchinna calI A rahI hai| zramaNa saMskRti apanI jina vizeSatAoM ke kAraNa garimA-maNDita rahI haiM unameM zrama, saMyama, tyAga, ahiMsA, aura AdhyAtmika mUlya jaise AdarzoM kA mahatvapUrNa sthAna hai| ina AdarzoM ke kAraNa isa saMskRti ne apanI vizeSa pahacAna banAI tathA apanA gauravapUrNa astitva akSuNNa rkhaa| jaba hama sabhI tIrthaMkaroM ke jIvana aura unake muni, zrAvaka aura zrAvikA rUpa caturvidha saMgha ke viSaya meM jAnakArI prApti hetu tadviSayaka upalabdha sAhitya kA tulasI prajJA aprela-sitambara, 2000 NATITIVITITITITINITINITINITITIV 11

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avalokana karate haiM, to prathama tIrthaMkara RSabhadeva se lekara antima tIrthaMkara mahAvIra taka pratyeka ke samaya meM hameM eka suvyavasthita evaM susaMgaThita zramaNa saMgha kI jhalaka dikhalAI detI hai, kintu aitihAsika dRSTi se adhyAtmasAdhanA kA saMghIkaraNa tIrthaMkara pArzvanAtha ke samaya se spaSTa dikhalAI detA hai| tIrthaMkara mahAvIra ne tAtkAlIna apekSAoM ko dhyAna meM rakhate hue zramaNasaMgha kA jo lokataMtrAtmaka svarUpa pratiSThita kiyA vaha apratima to thA hI, sAtha hI isameM vyakti ke AdhyAtmika vikAsa ke pUrNa avasara bhI upalabdha the / saMghIya anuzAsana, usake saMcAlana kI pravidhiyAM aura vyavasthAyeM usa yuga kI sarvocca upalabdhiyAM thiiN| zramaNasaMgha kI vyavasthA gaNatantrIya paddhati para AdhArita thI aura yaha paramparA Aja taka calI A rahI hai| saMgha vyavasthA kA mUla lakSya ahiMsA, svatantratA, sApekSatA aura saMyama ke AdhAra para AtmakalyANa karanA hai| jaina zAstroM meM saMgha ke pA~ca AdhAra batAye gaye haiM - AcArya, upAdhyAya, pravarttaka, sthavira aura gaNadhara / jahAM ye AdhAra na hoM, vahA~ rahanA ucita nahIM hai| saMgha saMcAlana kA sampUrNa dAyitva inhIM AdhAroM para hotA thA / AcArya ziSyoM ko dIkSA, vratAcaraNa aura anuzAsana Adi rUpa anugraha karane kA kArya karate, upAdhyAya zAstroM kA adhyayana-adhyApana evaM dharmopadeza dene kA kArya karate, pravarttaka saMgha kA pravarttana karate, sthavira kA kArya maryAdA kA upadeza evaM AcaraNa meM sthira rakhanA tathA gaNadhara kA kArya gaNa kI rakSA karanA thaa| isa taraha ina pA~ca stambhoM se hI zramaNa saMgha kI paripUrNa pratiSThA, darzana, jJAna evaM cAritra ke patha kA nirantara vikAsa aura mukti patha kI sAdhanA sambhava hotI hai| zramaNAcAra kA vikAsa kramika huA hai| isake pIche mAnava svabhAva, deza kI paristhitiyA~ aura kAla kA prabhAva pramukha kAraNa rahe haiN| ise hama upalabdha sAhitya, grantha, prazastiyoM, paTTAvaliyoM aura utkIrNa-lekha sAmagrI dvArA samajha sakate haiM / sAhitya para dRSTi DAlane se patA calatA hai ki tIrthaMkara mahAvIra ne apane jIvanakAla zramaNa saMgha ke koI bheda nahIM kiye the / usakA eka suvyavasthita rUpa thA aura isameM kisI prakAra kA bhedabhAva nahIM thA / bhagavAn mahAvIra svayaM kaThina caryA kA pAlana karane vAle the / inake nirvANa ke kAphI samaya taka arthAt zrutakevalI bhadrabAhu ( vIra ni. saM. 492) taka nirgrantha mahAsaMgha kA susaMgaThita rUpa avicchinna rahA / kintu kSetra, kAla aura bhAva ke anusAra pratyeka vyavasthA meM parivartana bhI hotA hai / akhaNDa nirgantha mahAzramaNa bhI inase achUtA nahIM rahA / ataH vIra nirvANa ke 6-7 sau varSa bAda sarvaprathama nirgantha mahAzramaNa saMgha do paramparAoM digambara aura zvetAmbara meM vibhakta ho gayA / isa vibhAjana ke pIche mata - vaibhinya kI lambI kahAnI hai, kintu hama yahA~ usameM na ulajhakara apane pratipAdya viSaya kA vivecana karanA hI abhISTa samajhate haiN| 12 tulasI prajJA aMka 109

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isa nibandha kA mUla pratipAdya viSaya digambara jaina paramparA ke antargata saMgha, gaNa, gaccha, anvaya, kula Adi kI paramparA aura usake svarUpa kA vivecana evaM pratipAdana karanA hai| kisI bhI saMgha meM gaNa, gaccha Adi vibhinna ikAiyA~ mUlataH vizAla saMgha ke sucArU rUpa se saMcAlana hetu nirmita huI thiiN| kyoMki vizAla saMgha ke sucArU rUpa se saMcAlana hetu saMgha ke kAryoM ko vibhAjita karake unakA vyavasthita kAryAnvayana karanA hotA hai / kintu deza, kAla Adi ke kAraNa inakI AcAra vyavasthA meM antara par3atA gayA, jinhoMne vibhinna paramparAoM arthAt saMghoM, gaNoM, kuloM, gacchoM Adi kA rUpa le liyaa| inake vivecana hetu saMgha, gaccha Adi kA svarUpa prastuta hai| mUlataH ina ikAiyoM meM 'gaccha' se tAtparya sAtha-sAtha rahane vAle zramaNoM ke eka nizcita samUha se thaa| jitane zramaNa eka sAtha rahakara vihAra evaM cAturmAsa karate haiM unake samUha ko 'gaccha' kahate haiM / vibhinna gaccha milakara 'kula' kA rUpa dhAraNa karate haiN| ata: eka hI AcArya ke ziSya-praziSyoM ke samUha ko 'kula' kahA jAtA hai| kuloM meM eka hI prakAra kI AcAra-vicAra praNAlI kA anusaraNa karane se ye saba milakara 'gaNa' kahalAte haiM arthAt 'gaNa' kA rUpa dhAraNa kara lete haiM aura gaNoM kA samUha 'saMgha' kahalAtA hai| inakA vivecana prastuta haisaMgha -samyagdarzana, samyagjJAna aura samyagcAritra rUpa ratnatraya se yukta zramaNoM ke samUha ko saMgha kahate haiN| athavA jo zrama arthAt tapasyA karate haiM unheM zramaNa kahA jAtA hai tathA aise zramaNoM ke samudAya ko zramaNa saMgha kahate haiN| muni, AryikA, zrAvaka, zrAvikA rUpa caturvidha saMgha athavA RSi, muni, yati aura anagAra rUpa cAturvarNya saMgha cAroM gatiyoM (naraka, tiryaMca, deva aura manuSya) meM bhramaNa kA nAzaka hotA hai, ataH nava-prasUtA gAya jaise apane bachar3e para vAtsalya karatI hai, vaise hI prayatnapUrvaka saMgha para vAtsalya bhAva rakhanA caahie| nandisUtra meM saMgha ko kamala kI taraha batalAyA gayA hai| kyoMki yaha kamala rUpI saMgha karmaraja rUpa jalarAzi se alipta hI rahatA hai| zrutaratna (jJAna yA Agama) usakA dIrghanAla hai| paMcamahAvrata usakI sthira karNikA tathA uttaraguNa usakA madhyavartI kezara (parAga) hai, jo zrAvaka rUpI bhramaroM se sadA ghirA rahatA hai, jinadeva rUpa sUrya ke teja se prabuddha hotA hai tathA jisameM zramaNagaNa rUpa sahasra patra hote haiN| yaha 'saMgha' kA svarUpa hai| isake pramukha ko 'AcArya' kahA jAtA hai| gaNa-sthavira-maryAdA ke upadeza yA zruta meM vRddha zramaNoM (sthaviroM) kI santati (paramparA) yA unake samUha ko 'gaNa' kahate haiM / gaNa ke pradhAna gaNAcArya, gaNI yA gaNadhara kahalAte haiN| AcArAMga kI zIlAMkavRtti meM kahA hai ki jo AcArya nahIM hai kintu buddhi se AcArya ke sadRza tulasI prajJA aprela-sitambara, 2000 NITITIT INITI IIIIIIIIII 13

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ho evaM guru kI AjJA se sAdhu samUha (zramaNagaNa) ko lekara pRthak vihAra karate hoM, ve gaNadhara kahalAte haiN| isa prakAra vizAlasaMgha se AcArya kI AjJAnusAra nirdhArita zramaNoM ke sAtha apane samyak uddezyoM kI pUrti hetu alaga vicaraNa kare, vaha zramaNoM kA samUha tathA unakI paramparA ko 'gaNa' kahate haiM tathA unake pradhAna gaNadhara, gaNAcArya yA gaNI kahe jAte haiN| DaoN. gulAbacanda caudharI ke anusAra gaNa kA artha bar3I ikAI thA, jisakA prabandha ve AcArya karate the jo ki atyanta zraddhAlu, satyavAna, medhAvI, smRtivAna, bahuzruta evaM samabhAva vAle hote the| gaNoM kA nAma prAyaH AcArya ke nAma se hotA thaa| mUlAcAra meM gaNa, gaccha evaM kula-ina zabdoM ke hI ullekha aura usakI paribhASAe~ milatI haiN| parantu AcArya vaTTakera ne gaNa Adi nirmANa ke prati bar3A kSobha prakaTa karate hue kahA hai-'gaNa meM praveza karane kI apekSA vivAha kara lenA acchA hai| vivAha se rAga kI utpatti hotI hai para gaNa to aneka duHkhoM kI khAna hai| (isa yukti ke pIche bhI zAyada yahI bhAva hai ki-'haMsoM kI paMkti nahIM hotI aura sAdhu jamAta banAkara nahIM clte)| DaoN. gulAbacanda caudharI ke anusAra dakSiNa bhArata meM isalie dIrghakAla taka bhadrabAhu ke bAda kisI saMgha, gaNa yA gaccha kA nirmANa nahIM ho skaa| isalie dakSiNI jainadharma kI mAnyatA meM mahAvIra ke bAda kI guru paramparA meM vIra ni.saM. 683 arthAt lohAcArya taka ekaeka AcArya ziSya paramparA se cale Aye haiM aura unakI kisI zAkhAoM, prazAkhAoM kA ullekha nahIM milatA hai| bAda meM saMgha evaM gaNAdi kI utpatti meM bhI unhoMne apane pUrvAcAryoM ko nahIM lpettaa| gaccha-gaccha (gAcha ke vRkSa artha meM), RSiyoM ke samUha ko kahate haiN| sAta yA tIna puruSoM ke samudAya ko bhI 'gaccha' kahA jAtA hai| bAda meM gaccha kA artha zAkhA bhI mAnA jAne lgaa| gaccha ke pramukha gacchAcArya kahalAte haiM / inakA kArya gaccha ke AcAra kI rakSA karate hue svayaM zreSTha AcAra kA pAlana karanA hai| kula-eka hI AcArya kI ziSya santati (paramparA) kA nAma kula hai| sarvArthasiddhi ke anusAra dIkSA dene vAle AcArya kI ziSya paramparA ko 'kula' kahate haiN| sthAnAMga TIkA ke anusAra kaI gacchoM ke samUha se 'kula' kA nirmANa hotA hai| mUlAcAra meM kahA gayA hai ki jaba koI zramaNa anya AcArya ke pAsa vizeSa adhyayana Adi ke nimitta jAtA thA to ve AcArya sarvaprathama usa navAgantuka zramaNa se nAma, guru Adi ke sAtha hI 'kula' kI jAnakArI bhI prApta karate the| DaoN. caudharI ke anusAra 'kula' AcArya ke ziSyoM ke krama se cale the aura 14 INITITITIV tulasI prajJA aMka 109

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zAkhAyeM kuloM kA prabheda thiiN| pravacanasAra kI tAtparyavRtti meM kahA hai ki laukika doSoM se rahita jo jinadIkSA ke yogya hotA hai vaha kula hai| anvaya-anvaya kA sAmAnyataH tAtparya 'vaMza' hai| yaha prAyaH sthAna vizeSa nAma se sthApita hotA thaa| jaise koNDakuNDAnvaya aura citrkuuttaanvy| vartamAna meM digambara paramparA meM navIna mUrtiyA~ pratiSThita hotI haiM to unake lekha meM prAyaH kundakundAnvaya likhane kI paramparA hai| kyoMki inheM mUlasaMgha kA pratiSThApaka pramukha AcArya mAnA jAtA hai| paravartIkAla meM AcArya kundakunda ke AcAra kI vizuddhatA, prabhAvaka vyaktitva aura unake dvArA racita samayasAra, pravacanasAra, paMcAstikAya, niyamasAra, aSTapAhuDa Adi utkRSTa AdhyAtmikatA se bharapUra granthoM se loga itane prabhAvita hue ki digambara paramparA ke adhikAMza saMgha, gaNa, gaccha Adi ke pramukhoM ne apane ko AcArya kundakunda, kundakundAnvaya yA kundakundAmnAya se sambandhita karane meM gauravAnvita smjhaa| lagabhaga 12vIM zatI ke bAda ke mUrti lekhoM ke adhyayana se to mUlasaMgha aura kundakundAnvaya eka pratIta hote haiN|" zrImatI kusuma paToriyA ne likhA hai ki jaba digambara paramparA meM kucha zithilAcArI saMghoM kA AvirbhAva ho gayA, taba AcArya kundakunda kI bhA~ti AcaraNa kI vizuddhatA ke pakSapAtI AcAryoM ne zithilAcAra ke virodha meM apane saMgha ko tIrthaMkara mahAvIra ke mUlasaMgha ke nikaTa (yA unakI sIdhI paramparA kA) ghoSita karane ke lie 'mUlasaMgha' nAma diyaa| kyoMki digambaroM meM AcArya kundakunda AcaraNa kI vizuddhatA ke prabala samarthaka the| ataH mUlasaMgha kA sambandha AcArya kundakunda ke sAtha sthApita kara diyA tathA apane se atirikta jaina saMghoM ko jainAbhAsI ghoSita kara diyA, kyoMki indranandikRta zrutAvatAra meM gopucchika, zvetavasanA, drAviDa, yApanIya aura nirpicchika -ina pA~ca saMghoM ko jainAbhAsa kahA hai| inake atirikta 'bali' nAmaka anvaya ke eka upabheda kA bhI ullekha milatA hai jisakA artha hai 'privaar'| isa taraha hama dekhate haiM ki saMgha ke antargata uparyukta ikAiyAM kArya kara rahI thiiN| inameM pahale paraspara bheda yA antara kA hI patA nahIM calatA thA, kintu bAda meM kramazaH inameM dUriyA~ bar3hatI gii| padamacaritra'' ke racayitA raviSeNAcArya (vi.saM. 834) ne apane grantha meM guruparamparA dI hai, kintu apane kisI saMgha yA gaNa kA ullekha nahIM kiyaa| isase bhI yaha jJAta hotA hai ki digambara paramparA meM taba taka deva nandi, sena, siMha, saMghoM kI utpatti nahIM huI thI, kama se kama ye bheda spaSTa nahIM hue the| zaka saM. 1355 ke maMgarAja kavi ke zilAlekha meM isa bAta kA ullekha hai ki bhaTTa akalaMkadeva ke svargavAsa ke bAda yaha saMgha-bheda huaa| tulasI prajJA aprela-sitambara, 2000 KNITTINAINITI NITI TINITIN 15

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digambara jaina paramparA meM saMgha, gaNa, gaccha, anvaya Adi kI paramparAe~ bhagavAn mahAvIra kA saMgha, jo unake bAda nirgrantha mahAzramaNa saMgha ke rUpa meM prasiddha thA, vahI bhadrabAhu zrutakevalI ke samaya uttara bhArata meM bAraha varSIya durbhikSa ke kAraNa dakSiNa bhArata gayA thA aura yaha nirgantha saMgha hI bAda meM 'mUlasaMgha' ke nAma se prasiddha huA aura dUsarA zvetapaTTa mahAzramaNa saMgha ke nAma se vikhyAta huaa|' zvetAmbara paramparA ke kalpasUtra sthavirAvalI meM isa paramparA ke vividha bhedarUpa gaNa tathA zAkhAoM ke nAma ullikhita haiN| vividha bhedarUpa gaNa, kula, zAkhAeM Adi cAhe digambara paramparA kI hoM athavA zvetAmbara paramparA kI, ina saba antarbhedoM kA kAraNa AcAra-vicAra bheda rahA hai| yahA~ digambara paramparA ke saMgha, gaNa, gacchoM Adi kI paramparAoM kA vivecana prastuta hai - indranandi ne apane zrutAvatAra grantha meM likhA hai ki vIra ni. saM. 565 varSa bAda puNDavardhanapuravAsI AcArya arhadbalI pratyeka pAMca varSoM ke bAda meM sau yaujana kI sImA meM basane vAle muniyoM ko yuga pratikramaNa ke lie bulAte the| eka samaya unhoMne aise pratikramaNa ke avasara para samAgata muniyoM se pUchA ki kyA sabhI A gaye? to muniyoM ne uttara diyA-hA~, hama apane saMgha ke sAtha A gaye haiN| isa uttara ko sunakara unheM lagA ki jainadharma aba gaNa-- pakSapAta ke sAtha hI raha skegaa| ata: unhoMne nandi, vIra, aparAjita, deva, paMcastUpa, sena, bhadra, guNadhara, gupta, siMha,candra Adi nAmoM se vibhinna saMgha sthApita kiye tAki paraspara meM dharma vAtsalya bhAva vRddhigata ho ske| AcArya arhadbali ne samAgata nirgrantha saMgha meM se jo muniyoM kA samUha guphA se AyA thA unheM 'nandi' nAma diyaa| jo azoka vATikA se Aye the unameM se kinhIM ko 'vIra', kinhI ko 'aparAjitA' aura kucha ko 'deva' nAma diyaa| jo paMcastUpa nivAsa se Aye the unameM se kucha ko 'bhadra' nAma diyaa| jo zAlmalivRkSa mUla se Aye the, unameM se kinhIM ko 'guNadhara', to kucha ko 'gupta' nAma diyaa| jo khaNDakezara vRkSa ke mUla se Aye the, unameM se kucha ko 'siMha' tathA kinhIM ko 'candra' nAma diyaa| saMgha ke pA~ca bheda uparyukta sabhI saMgha 'mUlasaMgha' ke antargata hI haiN| DaoN. caudharIjI ne likhA hai ki 'mUlasaMgha' ke punargaThana kAla meM 9-10vIM zatAbdI ke lagabhaga sabhI gaNoM ko mUlasaMgha ke eka chatra ke nIce ekatrita kiyA gayA tathA mUlasaMgha ko cAra zAkhAoM meM vibhAjita kiyA gayAsena, nandi, deva aura siMha / isa saMgha meM sthAna Adi ke nAma para vizeSakara dakSiNa bhArata ke sthAnoM ke nAma se sthApita vibhinna saMgha, gaNa, gaccha Adi ke agra likhita ullekha milate haiM2416 AIIIIIIIII INITIATI V tulasI prajJA aMka 109

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1. saMgha-isake antargata mukhya rUpa meM mUlasaMgha, nandisaMgha, navilUrasaMgha, mayUrasaMgha, kicUrasaMga, kiTUrasaMgha, kollatUrasaMgha, ganezvarasaMgha, gauDasaMgha, zrIsaMgha, siMhasaMgha, paralUrasaMgha aadi| 2. gaNa-balAtkAragaNa (prArambhika nAma balihArI yA balagAragaNa), sUrasthagaNa, kolAgragaNa, udAra, yogariya, punnAgavRkSa, mUlagaNa, pakura aadi| 3. gaccha citrakUTa, hottage, tigarila, hogari, pArijAta, meSapASANa, tiMtriNIka, sarasvatI, ' pustaka, vakragaccha Adi. 4. anvaya-kauNDakudAnvaya, zrIpurAnvaya, kittUrAnvaya, candrakavATAnvaya, citrakUTAnvaya aadi| sAmAnyataH digambara paramparA meM pramukha cAra saMgha haiM-mUlasaMgha, draviDasaMgha, kASThAsaMgha aura yApanIyasaMgha / inameM prAcIna mUla, drAviDa va yApanIya tInoM saMghoM meM katipaya gaNoM va gacchoM ke samAna nAma milate haiN| 'mUlasaMgha meM draviDAnvaya tathA draviDasaMgha meM koNDakundAnvaya kA ullekha milatA hai| mUlasaMgha ke sena va sUrasthagaNa drAviDasaMgha meM bhI prApta hote haiN| nandisaMgha tInoM meM hI hai| mUlasaMgha ke balAtkAragaNa, krANUragaNa yApanIyasaMgha meM bhI haiN| inameM ina saMghoM kI zAkhAoM ke saMkramaNa kA bhI patA calatA hai| nandisaMgha-DaoN. caudharI ke anusAra" aitihAsika tathyoM ke AdhAra para hama kaha sakate haiM ki nandisaMgha yA gaNa bahuta prAcIna hai| isa saMgha kI eka prAkRtapaTTAvalI milI hai| nandisaMgha yApanIya aura drAviDasaMgha meM bhI pAyA jAtA hai| sambhava hai ki prArambha meM nandAnta nAmadhArI (yathA-devanandi, vidyAnandi Adi) muniyoM ke nAma para isakA saMgaThana kiyA gayA ho athavA nandisaMgha kI paramparA meM dIkSita hone ke kAraNa inake nAma ke sAtha 'nandi' jur3a gayA ho| mUlasaMgha ke sAtha isakA ullekha yApanIya evaM dravir3a saMgha ke bAda 12vIM zatAbdI ke lekhoM meM pAte haiM, para 14-15vIM zatAbdI meM nandisaMgha evaM mUlasaMgha eka-dUsare ke paryAyavAcI bana jAte haiN| isa saMgha kI utpatti prArambha meM guphAvAsI muniyoM se kahI gaI hai, jisase pratIta hotA hai ki isa saMgha ke munigaNa kaThora tapasyA pradhAna nirlipta vanavAsI the, pIche yugadharma ke anusAra ve bahuta badala gye| devasaMgha-devasaMgha kA saMgaThana devAnta nAmadhArI (nAma ke sAta deva nAmaka saMgha paramparA ke hone vAle) muniyoM para se huA thA, pIche isakA pratinidhi dezIgaNa upalabdha hotA hai| senasaMgha-senasaMgha kA nAma bhI senAnta apane nAma ke sAtha 'sena' likhane vAle, jaise jinasena Adi muniyoM se huA hai aura isake pratiSThApaka 'AdipurANa' ke kartA jinasena tulasI prajJA aprela-sitambara, 2000 NOWINITITITITITITINITV 17

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bhaTTAraka mAne jAte haiM / para inhoMne apane guru vIrasena ko paMcastUpAnvaya kA likhA hai| isa anvaya kA ullekha pAMcavIM zatAbdI ke pahAr3apura (baMgAla) ke lekhoM meM milatA hai| mathurA ke paMcastUpoM kA varNana harivaMza kathAkoSa meM AyA hai / lagatA hai yaha bahuta prAcIna munisaMgha thaa| sena gaNa kA pIche bahuta nAma huA, prAyaH sabhI bhaTTAraka sena gaNa ke hI hue haiN| inake maTha kolhApura, madrAsa, pogoMDa (AMdhra) aura kAraMgajA meM haiM senAnvaya bar3A prabhAvazAlI rahA hai| drAviDasaMgha - drAviDadeza ke sAdhu samudAya kA nAma drAviDasaMgha hai| darzanasAra grantha meM likhA hai ki AcArya pUjyapAda ke ziSya vajranandi ne vi.saM. 526 meM dakSiNa ke madurA meM drAviDasaMgha kI sthApanA kii|28 zilAlekhoM meM drAvir3asaMgha kA pahale kundakundAnvaya tathA mUlasaMgha ke sAtha phira nandisaMgha ke sAtha sambandha dikhalAI par3atA hai / bAda meM yaha yApanIya sampradAya ke vizeSa prabhAvazAlI nandisaMgha meM, isa sampradAya meM apanA vyAvahArika rUpa pAne ke lie usase sambandha rakhA aura drAviDagaNa ke rUpa meM ukta saMgha ke antargata ho gyaa| bAda meM yaha drAviDaga itanA prabhAvazAlI huA ki use hI saMgha kA rUpa de diyA gayA aura nandisaMgha ko nandigaNa ke rUpa meM nirdiSTa kiyA gayA 29 I kASThAsaMgha- - yaha anyasaMghoM kI apekSA arvAcIna hai| isakI sthApanA AcArya jinasena ke satIrthya vinayasena ke ziSya kumArasena dvArA vi.saM. 753 meM huI, jo nanditaTa meM rahate the| paM. nAthUrAma premI ne isa tithi ko nizcita nahIM mAnA / vi.saM. 1734 ke paM. bulAkIcandra ke anusAra kASThAsaMgha kI utpatti umAsvAmI ke paTTAdhikArI lohAcArya dvArA agarohA nagara meM huI aura kATha kI pratimA kI pUjA kA vidhAna karane se usakA nAma kASThAsaMgha pdd'aa| isa saMgha kA sarvaprathama zilAlekhIya ullekha saM. 1088 ke dUvakuNDa se prApta lekha meM hai / balAtkAragaNa - nAma sAmya ko dekhate huye yApanIyoM ke balahAri yA balagAra gaNa se yaha nikalA hai / kyoMki dakSiNapatha ke nandisaMgha meM 'balihArI yA balagAra' gaNa ke nAma pAye jAte haiM, kintu uttarApatha ke nandisaMgha meM sarasvatI gaccha aura balAtkAra gaNa ye do hI nAma milate haiN| 'balagAra' zabda dakSiNa bhArata ke eka grAma vizeSa kA dyotaka hai / balagAra gaNa kA pahalA ullekha san 1071 kA hai| mUlasaMgha nandisaMgha kA balagAra gaNa aisA nAma diyA hai| 31 dUsarA mata yaha hai ki 'balAtkAra' zabda sthAnavAcI nahIM hai, apitu balAt (jabaradastI) dhArmika yaugika kriyAoM meM anurakta hone yA lage rahane Adi ke kAraNa isakA nAma 'balAtkAra ' huA jAna par3atA hai| 2. isake lie eka mUrti - lekha kA udAharaNa (zaka saM. 1277 kA) isa prakAra hai- 'kundakundAnvaya, sarasvatIgaccha, balAtkAragaNa, mUlasaMgha ke amarakIrti AcArya ke ziSya, mAghanandi vratI ke ziSya bhogarAja dvArA zAntinAtha kI mUrti kI sthApanA kI gii|' | tulasI prajJA aMka 109 18

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yApanIya saMgha-eka samaya aisA AyA ki tattvajJAna eka hone para bhI AcAragata bhinnatA ke kAraNa digambara-zvetAmbara paramparA kI dUrI uttarottara bar3hatI jA rahI thii| ataH ina donoM meM sAmaMjasya lAne kA zreya 'yApanIyasaMgha' ko hai| isake prAdurbhAva ke pIche kAphI matabheda hai kintu yaha kAphI prAcIna hai| kadamba nareza mRgezavarmA ke eka tAmrapatra (san 470 I.) meM isa matabheda kA eka ullekha zvetapaTa mahAzramaNa saMgha aura nirgantha mahAzramaNasaMgha ke rUpa meM bhI kiyA gayA hai| isI nareza ke eka-dUsare lekha meM yApanIya aura kUrcaka saMgha ke sAtha nirgrantha saMgha kA ullekha hai| vastuta: yApanIyasaMgha digambara paramparA ke kAphI najadIka hai| eka samaya yApanIyasaMgha bar3A hI rAjyamAnya thaa| isakA pradhAna kendra karnATaka deza kA uttarIya-pradeza rahA hai| isameM anekoM zreSTha pratibhAzAlI vidvAn AcArya huye haiN| isa sampradAya ke kaI grantha digambara, zvetAmbara donoM paramparAoM meM mAnya haiM aura kucha saMzodhana ke sAtha par3he jAte haiN| zivAryakRta bhagavatIArAdhanA aura isakI vijayodayATIkA ke kartA AcArya aparAjita sUri tathA zAkaTAyana Adi aneka AcArya yApanIya paramparA se sambaddha zreSTha mAne jAte haiN| saMghabheda-indranandi ke zrutAvatAra meM bhadrabAhu evaM lohAcArya taka kI guru paramparA ke pazcAt vinayadatta, zrIdatta, zivadatta aura arhadatta-ina cAra AcAryoM kA ullekha kiyA gayA hai| ye sabhI AcArya aMgoM aura pUrvo ke ekadeza jJAtA the| digambara paramparA ke anusAra tIrthaMkara mahAvIra ke nirvANa ke pazcAt 62 varSa meM tIna anubaddha kevalajJAnI hue| usake pazcAt 100 varSa taka pA~ca zrutakevalI hue, usake bAda 181 varSa taka dasa pUrvadhArI rhe| phira 123 varSa taka gyAraha aMgadhArI rhe| usake bAda 99 varSa taka dasa, nava evaM ATha aMgadhArI rhe| inheM zeSa aMgoM va pUrva ke ekadeza kA bhI jJAna thaa| ye AcArya aura inakA samaya isa prakAra hai ahiballi mAghanandi ya dharaseNaM pupphayaMta bhuudblii| aDabIsaM igabIsaM ugaNIsaM tIsa bIsa bAsa punno| -nandi AmnAya kI paTTAvalI 16 arthAt 62 +100+ 181+123+99=565 varSa pazcAt eka aMgadhArI arhabali AcArya huye, jinakA kAla 28 varSa thaa| inake bAda eka aMgadhArI mAghanandi AcArya huye, inakA kAla 21 varSa rhaa| isake pazcAt AcArya dharasena huye jinakA kAla 19 varSa rhaa| inake bAda puSpadanta aura bhUtabali jinakA kAla kramaza: 30 varSa evaM 20 varSa rhaa| arhabali apane samaya ke vizAla saMgha ke nAyaka the, inakA dUsarA nAma guptigupta thaa| inheM pUrvadeza ke puNDanavardhanapura kA nivAsI mAnA jAtA hai| inhoMne paMcavarSIya yugapratikramaNa ke samaya eka vizAla yati sammelana kiyaa| isa sammelana meM sau yojana taka ke yati sammilita hue| unheM tulasI prajJA aprela-sitambara, 2000 NAINI TIONINITIATINITIN 19

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ina yatiyoM kI bhAvanAoM se jJAta huA ki aba pakSapAta kA samaya A gayA hai| ataeva unhoMne nandi, vIra, aparAjita, deva, paMcastUpa, sena, bhadra, guNadhara, gupta, siMha, candra Adi jinakA ullekha pahale kiyA gayA hai, ina nAmoM se bhinna-bhinna saMgha sthApita kiye tAki gaNatantrAtmaka svarUpa surakSita rahe aura alaga-alaga ikAiyoM meM rahakara bhI sabhI AcAra-vicAra aura maryAdAoM meM samAna rUpa se saMrakSita hokara AtmakalyANa meM nirvighna saMlagna raha sakeM tathA eka sthAna kI apekSA deza ke sabhI kSetroM meM jA-jAkara naitikatA Adi kA prasAra adhikatA se kara skeN| isa prakAra saMghoM ke isa nivedana se spaSTa hai ki anuzAsana, AcAra-vicAra aura saMyama kI nirantara pragati hetu sabhI saMgha kucha ikAiyoM meM alaga-alaga ba~Takara bhI vibhinna kSetroM meM aneka bAdhAoM aura kaThinAiyoM ke bAvajUda jainadharma-darzana aura usakI saMskRti tathA sAhitya kI mUla paramparAoM ko surakSita rakhakara sampUrNa bhArata meM ahiMsA, anekAntavAda aura sarvodaya kI alakha jagAe hue the| parantu tIrthaMkara mahAvIra ne zramaNasaMgha ko jo gaNatantrAtmaka svarUpa diyA thA usakI rakSA karate hue AtmakalyANa ke mArga para sudRr3ha rahane kI sabhI ko samAna rUpa se cintA hI nahIM rahI, phalataH kiMcit zithilAcAra bhI aayaa| kintu usakA khulakara virodha bhI kiyA gayA aura yahI kAraNa hai ki Aja bhI sampUrNa bhArata meM jaina zramaNa saMghoM ke prati samAna rUpa se sabhI kI parama AsthA hai| isa AsthA kI rakSA hetu sabhI saMgha saceSTa bhI rahate haiN| yahI to haiM zramaNa saMgha kI isa avicchinna aura zAzvata dhArA meM sadA vartamAna bane rahane kA rAja aura apane deza kI vartamAna gaNatantrAtmaka paddhati kI saphalatA kA rAja bhI zramaNa saMgha kA yahI Adarza hai| sandarbha grantha : 1. ratnatrayopetaH zramaNagataH saMgha:-sarvArthasiddhi, 6/13, pR. 331 2. zramayanti tapasyanti iti zramaNAH teSAM samudAyaH zramaNasaMghaH-bhagavatIArAdhanA, vijayodayATIkA, 510, pR. 730 3. mUlAcAra, 5/66 4. nandisUtra sthavirAvalI, 7-8 5. sarvArthasiddhi, 9/24, pR. 442, ta. 2, zloka vA., 9/24, bhAvapAhuDa-TIkA, 78 6. AcArAMgazIlAMkavRtti, 2,1,10,279 pR. 322 7. A.bhikSu smRti grantha-dvitIya khaNDa, pR. 291 8. varaM gaNapavesAdo vivAhassa pvesnnN| vivAhe rAga utpatti gaNo dosaannmaagro| mUlAcAra, 10.92 20 ATTIT NNNN ANITANNIV tulasI prajJA aMka 109

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9. AcAryabhikSu, smRtigrantha, pR. 292 10. gaccha RSikulaM-mUlAcAra vRtti 4/185 11. saptapuruSakastripuruSako vA gaccha: vahI, 4/174 12. sarvArthasiddhi, 9/24, pR. 442 13. sthAnAMga TIkA (abhayadevasUrI), pR. 516 14. mUlAcAra, 4/166 15. AcArya bhikSu smRtigrantha, pR. 291 16. pravacanasAra tA. vRtti, 203, pR. 276 17. yApanIya aura unakA sAhitya, pR. 42 18. gopucchikA zvetavAsA drAviDo yaapniiykaaH| . nipicchakAzceti paMcaite jainAbhAsAH prkiirtitaaH|| indranandizrutAvatAra, 10 19. padmacaritam bhAga-1, zrI nAthUrAma premI kA prAkkathana, san 1928 20. tasmingate svargabhuvaM maharSI diva:pati nrtumivprkRssttaaN| tadanvayodbhUta munIzvarANAM babhUvuritthaM bhuvi sNghbhedaaH|| 19 jaina siddhAnta bhASkara aMka 2-3 meM prakAzita shilaalekh| 21. jainadharma kA prAcIna itihAsa, bhAga 2, pR. 55 22. indranandi zrutAvatAra zloka, 91-95 23. AyAtau nandivIrau prakaTagiriguhAvAsato'zokavATA devAzcAnyo'parAdirjita itiyatayo sena bhadrAyau c| paMcastapyAtsaguptau guNadharavRSabha: shaalmliivRkssmuulaat| niryAtau siMhacandrau prathitaguNagaNau kesarAtkhaNDapUrvAt / / -indranandi kRta zrutAvatAra zloka 96 24. AcArya bhikSu smRtigrantha, pR. 295 25. vahI, 26. yApanIya aura unakA sAhitya, vIra sevA mandira TrasTa, vArANasI, pR. 41 27. AcArya bhikSu smRtigrantha, pR. 294 28. darzanasAra, 24-28 29. jainazilAlekha saMgraha, bhAga-2, pR. 213-214 30. paM. bulAkIcandakRta vacana koza 31. jaina zilAlekha saMgraha, bhAga-3, prastAvanA, pR. 62 32. jaina dharma kA prAcIna itihAsa, bhAga-2, pR. 57 tulasI prajJA aprela-sitambara, 2000 AWINNI INV 21

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22 samAja-saMskRti santa paramparA kI upayogitA sAmAjika sandarbha meM DaoN. prabhAkara mAcave Aja bhArata meM bhaviSya kI AzaMkAoM aura asurakSitA ke bhaya se ghire sAmAnya * nAgarika ko sahasA bAbA, svAmI, maharSi, tAMtrika, parAzaktijJAtA, svayaMbhU, bhagavAna aura camatkArI, santoM kI zaraNa meM jAne kA roga sA phailA hai| bar3e bar3e rAjanetAoM se lagAkara andhavizvAsa aura sahaja zraddhA meM hajAroM varSoM se AkaMTha DUbe bholebhAle garIba logoM taka yaha roga phailA hai| aise samaya meM aisA prazna pUchA jAnA svAbhAvika hai ki sAmAjika saMdarbha meM santa paramparA kI kyA upayogitA hai ? samAja meM to saba ora adharma dikhAI de rahA hai aura aise hI loga jo karma se to saba prakAra ke bhogoM meM lipta haiM, vANI se jaba usase ulaTe tyAga kA upadeza auroM ko dete haiM, to una para se vizvAsa uTha jAnA svAbhAvika hai| aba isa bAta ko aitihAsika pariprekSya meM dekheN| bhArata meM vaidika, bauddha bhikSu aura jaina zramaNa kAla se hI sarvasaMga parityAgI, ni:zreyas sevI, nivRttiparaka vyakti ko samAja meM UMcA sthAna diyA gayA hai| RSi aura muni, tapasvI aura siddha dharmoM kI purANa - kathAoM meM Adarita haiM, kyoMki indriyazakti kI eka sImA hai, artha aura kAma manuSya kA antima dhyeya nahIM ho sakatA, yaha bAta hamAre pUrvajoM ne pahacAnI thI / aihika jIvana kevala eka sopAna hai daivI jIvana kaa| zarIra se mana aura mana se AtmA kI ora nirantara vikAsa aura purassaraNa hI zreSTha mAnA gayA / NV tulasI prajJA aMka 109

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AcArAMga sUtra meM AtA hai-'sAdhanA ke mahAmArga para vIra puruSa hI cala sakate haiM aura jaina paMcataMtra meM likhA hai ki 'sAdhu vaha hai jo apakArI ke prati bhI upakAra kre|' vIratA apane se kamajora para hAtha uThAne meM nahIM, parantu pApI ko bhI kSamA karane meM hai| bhAratIya rAjanaitika sandarbha meM dekhiye| hamAre par3ausI bA~galAdeza ne pAkistAnI phaujI tAkata ke khilApha mukti saMgrAma chedd'aa| bhArata ne kyA kiyA? usa sAmarika kAryavAhI meM 9171 meM tathA pahale bhI haidarAbAda yA goA ke mukti saMgrAma meM jaisI aura jitanI sainika kAravAI Avazyaka thI, kii| karIba eka lAkha pAkistAnI yuddha baMdiyoM ko bhArata meM zaraNa dI, unheM surakSita unake janma-sthAnoM ko lauTA diyaa| yaha sacce vIra kI ahiMsA hai| bhArata ke svataMtratA saMgrAma ke itihAsa meM jahAM eka aura ikke-dukke AtaMkavAdI briTizoM para yA goroM para bama pheMkate rahe, aNDamAna meM kAle pAnI kI yA phA~sI kI sajA pAte rahe, una sabakI bahAdura aura zahAdata vyartha nahIM gii| para bar3e paimAne para sarvasAdhAraNa janatA ko ahiMsaka avajJA aura asahayogitA ke lie prerita karane vAle gA~dhI ne aura bar3A mArga apnaayaa| premanu mAraga zUranuM che' gujarAtI santa-kavi ne gaayaa| gAMdhI ne use apanI prArthanA kA aMga bnaayaa| bAra-bAra gAMdhI ne kahA-'hamArI lar3AI aMgreja vyakti se nahIM, aMgrejI jAlima hukUmata se haiN|' bakaula imarsana 'santa sau yugoM kA zikSaka hotA hai|' aba paMjAba ko dekhiye-sikha dharma meM santa sipAhI kA Adarza bakhAnA gayA 'sAdho mana kA mAna tyAgo" isI sandarbha meM guru nAnaka kahate haiM-kevala kaha dene se na puNyAtmA bana jAte haiM, na pApI, kintu ve tumhAre karma haiM jinheM tuma apane sAtha likhate jAte ho aura tumhAre karma tumhAre sAtha-sAtha jAte haiM-tuma jaisA bote ho vaisA khAte ho| guru nAnaka ne bhI likhA ki-'asaMkhya loga mUrkha aura ghora andhe haiM, asaMkhya parAyA dhana haraNa karane vAle aura cora haiM / asaMkhya loga balAtkArapUrvaka rAjya sthApita kara lete haiM, galA kATane vAle hatyAre bhI asaMkhya haiN| asaMkhya pApI haiM jinheM pApa karate hue garva hotA hai| asaMkhya bolane vAle, asaMkhya hI par3e par3e cakkara kATate haiM / asaMkhya gaMde loga gaMdI kamAI se peTa bharate haiN| asaMkhya nindaka parAI nindA karate aura sira para pApoM kI gaTharI lAdate haiN| nAnaka kahate hai, maiM to tujhapara eka bAra bhI nyauchAvara hone lAyaka nhiiN| acchA-bhalA vahI hai, jo tujhe bhaave| he nirAkAra! tU sadA salAmata rahatA hai| dAdUdayAla ne 'sAdha ko aMga' meM saMta kI paribhASA ina dohoM meM dItulasI prajJA aprela-sitambara, 2000 NITI NITIVALINITITITI TINIW 23 .

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44 'dAdU isa saMsAra meM, ye dvai ratana amol| ina sAMI arU saMtajana, inakA mola na tola // dAdU candana kadi kA apanA prema prakAza / daha disi paragaTa vhai rahyA sItala gandha suvAsa // dAdU pArasa kadi kA mujha thI kaMcana hoi / pArasa paragaTa vhai rahyA sAca kahai saba koI // je jana hari ke raMgi raMge, so raMga kade na jaaii| sadA suraMge saMta jana, raMga maiM rahe samAI // " santa paramparA isa prakAra se cupacApa apanA kAma karatI jAtI hai / nirmalA dezapAMDe, vinovA kI ziSyA ne jaliyAvAlA bAga taka dillI se pada yAtrA kii| janamata bnaayaa| anta meM sainika kAryavAhI kI gayI / dariyA sAhaba ne pUchA - ' hai ko sata rAga anurAgI / jAkI surata sAha base lAgI / ' rAjasthAna kI dayAbAI ne kahA - 'sAdha sAdha saba kou kahai, duralabha sAdhU seva' saMta sahujo bAI ne kahA 'sAdha saMgata meM cA~danA sakala a~dhera aur| sahajo durlabha pAiye, satasaMgata meM Thaura // jo Ave satasaMga meM, jAti barana kula khoya / sahajo maila kucaila jala, milai su gaMgA hoya // ' jaise paMjAba meM vaise mahArASTra meM santa jJAnezvara ne kahA ki 'sAdhaka bhUta-dayA ke kAraNa karmayoga meM pravRtta hotA hai / svAmI rAmadAsa ne kahA ki 'sAdhanA svecchA se svIkRta AtmAnuzAsana hai| unhoMne dAsa bodha meM santoM ke pUre lakSaNa diye haiN| kucha ye haiMsanta aura bhAgavata meM bheda nahIM / santa eka bhI kSaNa vyartha nahIM khotA / hamezA kucha-na-kucha kAma karatA rahatA hai / santa vaha hai jisameM koI icchA na ho, jisameM krodha na ho, jisakI icchAeM AtmA kendrIbhUta ho gayI hoM aura jisakA khajAnA 'nAma' ho / santa kapar3oM se bhikhArI - sA lagatA hai / usakI zakti usake mauna kAmoM meM hai / santa kama kahatA aura kama kahakara bhI sabake diloM ko khIMca letA hai / santa sabake hRdayoM ko jAnatA hai aura unheM prakAzamaya banAne ke vividha tarIke bhI jAtA hai| santa apane rahasya anubhava ke bala para saba dArzanika vicAra dhArAoM ko hamavAra kara detA hai aura logoM ko majabUra kara detA hai ki ve lakIra ke phakIra na rhe| santa tukArAma ne sAdhu kI vyAkhyA kI ki jo utpIr3ita, zoSita, dalita, vaMcita, muMcita hai unheM jo apanAte haiM vahI sAdhu haiN| vahI devatA vAsa karate haiM / eka aura marAThI kavi amRta ne likhA 'saMta-sabhA meM Atma-suvAcA sundara ugave modd'| ' artha--'saMta samAgama meM Atmasukha kA bIja chipA hai| vahIM aMkurita hotA hai| \\\\\\\\\\ tulasI prajJA aMka 109 24 -

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chAndogyopaniSad meM AtA hai 46 'balaM vAva vijJAnAd bhUyaH - arthAt vijJAna se bala zreSTha hai / api ha zataM vijJAnavatAm eko balavAn Akampayate / sa yadA balI rbhavati athotthAtA bhavati, uttiSThan paricaritA bhavati, paricaran upasattA bhavati, upasIdan draSTA bhavati, zrotA bhavati, mantA bhavati, boddhA bhavati, kartA bhavati, vijJAtA bhavati / " ( 7.8.1.31) artha-vijJAna se (Atma) bala zreSTha hai, kyoMki eka balavAna manuSya sau vidvAnoM ko DarAtA hai / balavAna hone para hI manuSya uThakara khar3A hotA hai / uThane para hI vaha sevA kara sakatA hai| sevA karane se vaha usake pAsa baiThane lAyaka banatA hai| pAsa baiThane se draSTA banatA hai, sunane vAlA banatA hai, manana karane vAlA banatA hai, buddha banatA hai, kartRtvajJAnI banatA hai, vijJAnI banatA hai| vahA~ upaniSatkAra kA artha ' Atma bala' se thA / aba yahA~ sthiti yaha ki zArIrika bala hI pradhAna ho gayA hai| zAstra - bala kI apekSA zastra bala para jora bar3ha gayA hai| para jaise artha se saba samasyAe~ nahIM sulajha sakatI, kevala zastra bala se mAnava samasyAoM kA samAdhAna nahIM hai| samAja meM niyaMtraNa lAne ke lie tAnAzAhI kucha samaya taka, kucha logoM taka saphala hotI hai para itihAsa sAkSI hai ki tAnAzAhoM ke nAma bhulA diye jAte haiN| deza, samAja sudhArakoM aura tyAgiyoM, prema-pracArakoM se hI adhika susaMskRta banatA hai| gajanI yA caMgeja, nAdirazAha yA taimUra, hiTalara yA musolinI, stAlina yA pAo aura Aja ke jIvita tAnAzAhoM meM IdI amIna yA ayyAtolA khomenI, jiyA yA harazada Adi hiMsA karake bhI virodha ko miTA nahIM sake haiN| ulaTe santa ajAtazatru hote haiN| ve vaira ko bhI avaira se jItate haiM / isalie mAnakara calanA cAhie ki koI bhI samAja, jo banatA hai vaha vyaktiyoM se banatA hai| hara vyakti meM tAmasI, rAjasI, sAtvikI tIna guNa hote haiN| baMdara se pU~cha ghisakara yA piTakara vikasita hokara mAnava banA to vaha pUrI taraha, rIr3ha kI haDDI khar3A karake, do hAtha khule chor3akara do pairoM para calane lagA / vaha caupAI se dvipAda bnaa| yahAM peTa aura kamara ke cekA mAnava kSudhA - kAma se pIr3ita mAnava pazu rahA / nAbhi se Upara kA mAnava hRdaya aura mastiSka vAlA mAnava, vivekI aura bhAvanAzIla mAnava, sAtvika vRttiyoM kI ananta sambhAvanA vAlA mAnava hai| vaha vikAra para vicAra kI vijaya pA sakane vAlA, daivI aMza vAlA manuSya hai / santa usakI bhalAI ke lie rAstA dikhAte haiM / mahAbhArata meM vana parva meM prazna AtA hai'kuto dik - dizA kidhara hai ? uttara diyA gayA hai - satto dik- santa hI dizA hai| hama una santoM kI batAI saccI dizA kI ora se muMha mor3ate haiM aura ulTI dizA meM \\\\\Y 25 tulasI prajJA aprela - sitambara, 2000 AII

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jAte haiN| pariNAma yaha hai ki samAja para unakA kucha pariNAma nahIM ho pA rahA hai| eka bAra paM. sadguruzaraNa akazI (kAnapura) ne yahI prazna varSoM pahale uThAyA thA--'santoM ne hamAre lie kyA kiyA? zekha zAdI ne likhA-'ai araba, tU kAbA kabhI nahIM pahuMcegA, kyoMki tUne jo rAstA pakar3A hai vaha turkistAna jAtA hai|' kahAvata hai-boye per3a babUla ke, bera kahAM se hoy| aba santoM ke jIvana caritra meM kabhI-kabhI kaI avyAvahArika bAteM milatI haiN| ve jIvana meM vyApAra-vyavasAya nahIM kara ske| na saMta tukArAma dukAna calA sake, na guru nAnaka anAja taula ske| na mIrAbAI rAjakanyA yA rAja vadhu kA jIvana bitA sakI, na rasakhAna darabArI TImarAya nibhA ske| na rAmakRSNa paramahaMsa apane pitA ke vyavasAya se jur3e rahe, na mohanadAsa gA~dhI bairisTarI kara sake / isalie laukika dRSTi se santa aura bhaktoM ko sAdhAraNa loga asaphala yA avAstavavAdI kahate haiN| ve svapna draSTA hote haiM, isalie samAja ko unakI bAnI 'ulTa baMtiyA' yA sandhA thAbA yA prahelikA jaisI lagatI hai| davAe~ sabhI mIThI nahIM hotii| kucha kar3avI bhI hotI haiN| kucha Arambha meM duHkha dene vAlI / parantu aMta meM ve sukha detI haiN| samAja ko isI dRSTi se santoM kI ora dekhanA caahie| kolTana ne kahA ki mahAn puruSa apane lakSyoM kI prApti aise sAdhanoM se karate haiM jo durbuddhiyoM kI pakar3a ke bAhara hote haiM aura jo Ama logoM ke tarIkoM se ulaTeM bhI ho sakate haiN| lekina usake lie mana kA gambhIra jJAna honA cAhie jaisA usa dArzanika ko bhautika padArtha kA thA jisane garamI kI madada se barpha banA diyaa|' vastutaH jise hama vastu jagat kahate haiM, vaha santoM kI dRSTi meM 'vAstava' nahIM hai| jise hama amUrta kahate haiM use hI vaha AdhAra mAnate haiN| amitagati ne santa kI paribhASA ke ye guNa ginAye (1) citta ko prasanna karane vAlA (2) vyasana-vimukha (3) zoka-tApa ko zAnta karane vAlA (4) pUjya bhAva bar3hAne vAlA (5) satya, hitakara, namra, sArthaka, vArayukta, nirdoSa, vacana bolane vAlA (6) zravaNa sukhada (7) nyAyAnukUla (8) budhajana dvArA sammAnita 26 AMITTINI TION TWITTINNILITTITLI NITIV tulasI prajJA aMka 109

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santa kAvya kA sAkSya bhArata kI sabhI bhASAoM meM uttara, dakSiNa, pUrva pazcima sarvatra pAyA gayA hai| ve manuSya aura Izvara ko ekAkAra jAnate haiN| manuSya kI sevA hI sarvocca Izvara -- sevA hai, aisA ve mAnate haiM / yaha Aropa hai ki santa palAyanavAdI hote haiM / ve janasthAna chor3akara vana - parvata ekAnta meM bhAga jAte haiN| yaha sahI nahIM hai / ve bAra-bAra yAda dilAte haiM- 'kAhere bana jhona jAI ?' 'sAdho sahaja samAdha bhalI' gAne vAle aura 'pAra utara gaye santa janAre' yaha Tera dene vAle santa kabIra se kahA ki 'hari bhakta santa sajjana paidA na hue hote to jala maratA saMsAra / tulasIdAsa ne likhA ki jaba kisI ne santa ko pahacAna lene kA dAvA kiyA to maiMne kAnoM para hAtha rakha liye / tulasIdAsa ne apane eka pada meM prabhu caraNoM kI mahimA gAI hai'soI carana saMtana jana sevata sadA rahata sukhdaaii| soI carana gautama RSi nArI parasi parama gati pAI / ' - mIrA ne bhI bAra-bAra kahA hai- 'taja kusaMga sata-saMga baiTha nita, hari-caracA suna lIjai 1 nitAnanda ne 'yA nizA sarva bhUtAni tasyAM jAgarti saMyamI' kI hI bAta apanI bhASA meM likhI , kyoM soyA g2afalata kA mArA, jAga re nara jAga re / yA jAke koI jogI bhogI, yA jAge koI cora re / yA jAge koI saMta piyArA, lagI rAma soM Dora re // aisI jAgana jAga piyAre, jaisI dhruva prahalAda re / dhruva ko dInI aTala padavI, prahalAda ko rAja re / mana hai musAphira tanukA sarA bica, tU kItA anurAga re / raina baserA kara le DerA, uTha calanA parabhAta re // sAdhu-saMgata sataguru kI sevA, pAve acala suhAga re / nitAnanda bhaja rAma, gumaanii| jAgata pUrana bhAga re // brahmAnaMda ne batAyA ki 'saMtana kI sobata, milata hai pragaTa murArI / . saMta manuSya aura manuSya se apara jo bhI parama sattA hai, unake bIca meM sopAna kA kArya karate haiN| galatI vahIM zurU hotI hai jaba saMta ko dhIre-dhIre usake anuyAyI eka saMsthA, yA paMtha yA maTha banA dete haiN| vahAM jaMgama sthAvara ho jAtA hai / tulasI prajJA aprela - sitambara, 2000 27

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hara choTA se choTA anuyAyI isa ahaMkAra meM lipta ho jAtA hai ki vaha bhI vaisA hI bar3A santa hai, jaisA usakA guru hai| isIlie bAra-bAra mahApuruSoM ne kahA hai ki 'mujhe mere anukaraNa karane vAloM se bacAo!' jaise hamane Upara hindI-bhASI, marAThI bhASI santoM kA sAkSya diyA, gujarAta meM bhI mahAna sudhAraka, mahAna sAdhaka isa zatAbdI meM dayAnaMda sarasvatI aura mahAtmA gA~dhI yoM hI nahIM paidA hue| Azu kavi rAjendra jaina gA~dhIjI ko prabhAvita karane vAle eka adbhuta sAdhaka the| gujarAtI bhakta kaviyoM para vaiSNava sAdhanA kA vizeSa prabhAva thaa| jaina kaviyoM ke 'rAsa' aura 'phAgU', vaiSNava kaviyoM kI 'garabI' aura 'mAmeruM' apane DhaMga kI racanAe~ haiN| prItama nAyaka anya gujarAtI madhyayugIna kavi kA mAnanA hai ki 'saMta kRpA thI chUTe mAyA, kAyA nirmala thaay|| jone/zvAsozvAse smaraNa karatA, pAMce pAtaka jAya jone||" baMgAla kI santa-sAdhanA meM zaiva, zAkta, tAMtrika, vaiSNava, bauddha, 'muslima, sUphI aura anta meM romana kaitholika (dauma taupasa) aneka vicAra dhArAoM kA pacamela, adbhuta samanyava aura saMzleSaNa milatA hai| yaha cayAgIti aura 'dohA koza' ke siddhanAthoM se dhArA Arambha hokara vidyApati kI rAdhA-kRSNa raha:keli kA varNana karatI huI, bar3a caMDIdAsa taka A pahuMcatI hai| isameM caitanya kA prabhAva hai| rUpa gosvAmI aura jIva gosvAmI kI 'aciMtyabhedAbheda lIlA' hai| sabase maje kI bAta yaha hai ki muslima bADala (vyAkula yA bAvale yA behAla) bhI usI raMga meM marnara mAnUsa aura 'acina pAravI' kI viraha-vedanA se raMge haiN| inameM sahajiyA bauddha paMtha bhI mile hue haiM aura mile haiM premAkhyAtmaka kavi kutubana aura maMjhana ke loka-kAvya 'lorika-candA' kI rUpa kthaaeN| yahAM santa-paramparA aura samAja kI kalApriyatA kA vicitra saMgama pAyA jAtA hai| atulaprasAdI aura rAmaprasAdI gAna mAtR-prema se raMjita isI paramparA meM daridranArAyaNa kI sevA karane vAle zrI rAmakRSNa paramahaMsa aaye| 'nArAyaNa mile anta meM, haMsa ke nirAlA ne kavitA likhii| nirAlA ne 'rAmakRSNavacanAmRta' ke kaI khaMDoM kA hindI meM anuvAda kiyaa| rAmakRSNa ke hI parama ziSyoM meM zrI narendranAtha datta aaye| unhoMne vizvabhara meM bhAratIya darzana aura yoga kI samAjaparakatA kI dhvajA uttejita kii| svAmI vivekAnanda ne kahA thA ki jaga meM sArI mAnava jAti ke lie prema-bhAva va parama sahiSNutA paidA honA hI sAdhutA kI saccI kasauTI hai 28 AIMINIIIIIIII WI NITIV tulasI prajJA aMka 109

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isa santa paramparA kA jAdU aisA sira para car3hakara bolA ki eka IsAI matAvalambI mAikela madhusUdana datta ne 'virahiNI brajAMganA' kAvya likhaa| usI kA anuvAda 'madhupa' upanAma se zrI maithilIzaraNa gupta ne hindI meM kiyaa| aksara prazna pUchA jAtA hai ki ravIndranAtha vaiSNava the (jaise 'bhAnusiMha ra padAvalI' se spaSTa hai) yA brahmasamAja ke saMsthApaka? unake pitA maharSi devendranAtha ThAkura hone se ve vedAntI the yA IsAI prabhAva ke kAraNa 'rhsyvaadii'| rAmacandra ne likhA hai ki ravindranAtha ne gItAMjalI meM likhA hai karma jakhana prabala AkAra, garaji uThiyA r3hAke cAri dhAra, hRdaya-prAnte, he jIvananAtha, zAnta caraNe esho| 1 / ApanAre jaba kariyA kRpaNa koNe par3e thAke dIna hIna mana duvAra khuliyA, he udAra naath| rAja-samArohe esho||2|| (karma jaba prabala AkAra lekara garjana karate haiM aura cAroM ora se DhAMka detA hai taba mere hRdaya prAnta meM he jIvana nAtha! zAnta caraNoM se Ao! jaba apane Apako kRpaNa banAkara dIna hIna mana eka kone meM par3A rahatA hai taba dvAra kholakara he udAra nAtha! rAja-samAroha se Ao) ravindranAtha ThAkura kI racanAoM meM kevala bhakti kA svara nahIM hai| vaha samAja ke vividha pakSoM para bhI padya meM aura gadya meM likhate haiN| usI gItAMjali meM unhoMne spaSTa rUpa se kahA hai ki vairAgya sAdhanA meM merI bhakti nahIM hai yA bhajana pUjana, sAdhana-ArAdhana saba chor3a do| devAlaya ke aMdhere ruddha kone meM bhagavAna nahIM hai| vahAM jAo, jahAM kisAna khetI kara rahA hai, bAraha mahIne kaSTa meM hai| jAo, jahAM patthara kaTa rahA hai| sAmAjika pratibaddhatA kA yaha hAla thA ki unhoMne vizva ke dezoM meM saMkIrNa rASTravAda, adhinAyakavAda aura yuddha-pipAsA para prahAra kiyaa| unakA prasiddha gIta haiM-hiMsAya unmata pRthvI, sindhI bhASA meM bhajana haiM - 'terA makAna AlA jitthe kitthe vasI bhI tUM // ...halo to bAjAra dekhU AgA halI psuuN|| bAjAra miDayo hi Adama, Adama jo dama bhI tuuN|| halo to mandira dekhU AgA halI psuuN| mandira miDayo hi mUrata, mUrata jo sUrata bhI tuuN| 'jahAM dekhatA hUM udhara tU hI tU hai, vAlI sUphI bhAvanA se prerita hokara urdU kaviyoM ne bahuta kucha likhA hai| isa paikarekhAkI meM ikabAla ne khudA se bhI bar3I khudI ko dekhaa| tulasI prajJA aprela-sitambara, 2000 AMAITANY I NITIIIIIIIIINV 29

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isa prakAra hara bhASA meM, hara pradeza meM, hara yuga meM santa-sAhitya kI paramparA sadA hameM samAjonmukha dikhAI dii| usI kA pariNAma hai ki Aja ke yuga meM hamAre jIvana meM hamane bhI vinobA aura santa tukaDojI, aNuvrata Andolana ke pravartaka AcArya zrI tulasI aura Thakkara bAbA, bAbA AmaTe aura cipako Andolana ke sundaralAla bahuguNA meM usI kA sAkSAtkAra dekhA jinakI divyatA madara TeresA ko, phUjI gurujI ko, svargIya mArTina lUthara kiMga ko aura aneka samAjaseviyoM ko prerita karate rahe haiM / santa ve dIpa staMbha haiM jo yugoM yugoM taka isa aMdhere se ghire tUphAnagrasta jIvana-samudra meM hamArI jIvana-naukAoM ko barAbara mArga-darzana dete rheNge| m 30m munliminary INITALIV tulasI prajJA aMka 109

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jaina-darzana vanaspati : eka vimarza va sAdhvI vimalaprajJA SaD jIvanikAya para jisa sUkSmatA se vicAra jaina-darzana meM kiyA gayA hai, anyatra nhiiN| jo jIva vyakta haiM, cakSugrAhya haiM unakA astitva svayaM siddha hai| unake jIvatva kI siddhi ke lie kisI dUsare pramANa kI apekSA nahIM hai| kintu jo avyakta haiM, halana-calana karane kI kriyA se rahita haiM, jinake jIvatva kI siddhi cakSugrAhya nahIM hai, unameM jIvatva svIkAra karanA jaina-darzana kI apanI maulika dena hai| jaina-darzana pRthvI, pAnI, agni, vAyu aura vanaspati ina pAMcoM meM jIvatva svIkAra karatA hai| isa saMsAra meM jitane padArtha haiM, ve ina jIvoM ke vyakta zarIra haiM / vanaspati meM jIva haiM, yaha bAta vaijJAnikoM kI prayogazAlA se siddha ho cukI hai| unameM bhI sukha-duHkha kA saMvedana hotA hai| manuSya ke acche yA bure vicAroM se ve prabhAvita hotI haiN| sAMdhya TAimsa patra meM yahI samAcAra thA ki paudhoM kI bhI bhAvanAyeM hotI haiM-jApAna kI eka khilaunA kampanI ne eka aisA upakaraNa banAyA hai jisase paudhoM kI bhAvanAoM ko jAnA jA sakatA hai| isa kampanI ne plAnaTona nAmaka upakaraNa kI bikrI zurU kara dI hai| isa upakaraNa meM anubhUti viSayaka do klipa lage haiM jise paudhoM kI pattiyoM se jor3a diyA hai| isase mastiSka taraMgoM jaisI eka vidyuta pratikriyA hotI hai jisase upakaraNa kA balba lAla yA halke nIle raMga meM jala uThatA hai| yaha upakaraNa saMgIta, rozanI aura vyakti kI bhAvanAoM ke anusAra paudhoM para par3ane vAle bAharI prabhAvoM se usakI vidyutIya gatividhi meM Ae badalAva ko darzAtA hai| jaina vyAkhyA sAhitya meM vanaspati meM pAMcoM indriyoM kA astitva hai, isakA ullekha tulasI prajJA aprela-sitambara, 2000 NAWATINI TITIVALINITIY 31

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milatA hai| vizeSAvazyaka bhASya meM vanaspati meM pAMcoM indriyoM ke astitva ko vyakta karane vAle udAharaNa haiMzrotrendriya-sundara kaNTha evaM madhura paJcama svara se udgIta zravaNa se virahaka vRkSa para puSpa uga Ate haiN| isase zrotrendriya kA lakSaNa spaSTa parilakSita hotA hai| cakSurindriya-sundara strI kI AMkhoM ke kaTAkSa se tilaka vRkSa para puSpa khila jAte haiN| isase cakSurindriya kA lakSaNa spaSTa parilakSita hotA hai| ghrANendriya-vividha sugandhita padArthoM se mizrita nirmala zItala jala ke siMcana se campaka vRkSa para phUla pragaTa ho jAte haiN| isase ghrANendriya kA lakSaNa parilakSita hotA hai|| rasanendriya-viziSTa rUpavAlI taruNa strI ke mukha se pradatta susvAdu zarAba ke kulle kA AsvAdana karane se bakula para phUla khila jAte haiN| isase rasanendriya ke lakSaNa spaSTa dikhAI dete haiN| chaha jIvanikAya meM vanaspati kAya kA jagata bahuta vizAla hai| isake do prakAra haiM-1. sAdhAraNa vanaspati 2. pratyeka vanaspati / sAdhAraNa vanaspati-jisake eka hI zarIra meM ananta jIva rahate haiN| sArA nigoda isI ke aMtargata hai| pratyeka vanaspati-jisake eka zarIra meM eka jIva rahatA hai vaha pratyeka vanaspati hai| pratyeka vanaspati ke prakAra rukkhA, gucchA gummA, latA ya vallI ya pavvagA cev| taNa valaya hariya osahi, jalaruha kuhaNA ya bodhavvA / (prajJApanA pada 1 sUtra 33/1) 1. vRkSa, 2. guccha, 3 gulma, 4 latA, 5. vallI , 6. parvaga, 7. tRNa, 8. valaya, 9. harita, 10 auSadhi, 11. jalaruha, 12. kuhaNa vRkSa-jisake mUla, kaMda, skandha, pravAla, zAkhA, tvacA, patra, puSpa, phala sabhI hoM, vaha vRkSa kahalAtA hai| jaise nimba, amba aadi| gaccha-jisakI kevala patalI TahaniyAM aura pattiyAM phailI ho, vaha paudhaa| jaise baiMgana, tulasI aadi| vallI-aisI beleM jo vizeSataH jamIna para hI phailatI haiN| gulma-vizeSataH phUloM ke paudhoM ko kahate haiN| vaha paudhA, jisakI eka jaDa se kaI tane nikalate haiN| 32 NTIINITIATILITI LLIN tulasI prajJA aMka 109

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latA-aisI bela jo vRkSa ke Upara car3ha jAtI hai| jaise campaka latA, nAga ltaa| valaya-jisakI tvacA valayAkAra ho, vaha vanaspati jaise taal| tRNa-eka prakAra kI ghaas| parvaga-jina vanaspatiyoM ke bIca-bIca meM pora yA gAMThe hoM jaise ikSu aadi| harita-pAlaka, bathuA aadi| auSadhi-eka phasalA paudhA geMhU aadi| jalaruha-jala sthAna meM paidA hone vAlI vnsptiyaaN| kuhaNa-jo bhUmi ko phor3akara nikalatI hai| vRkSa- vRkSa ke do prakAra haiM-ekAsthika aura bhubiijk| ekAsthika vRkSa - nIma, amba, jambu, aMkola (DherI) zAla, puNNAka (jAyaphala), putaMjIvaya (jiyApotA) aadi| (prajJApanA pada 1 sUtra 35) bahubIjaka-atthiya-asthika (har3ajor3I), kapittha (kaitha), mAtuliGga (bijaurA), phaNasa (kaTahala), sayarI (zatAvarI), Amalaga, devadAla (ghAghara bela), ajjuNa (arjuna), kutthaMbhariya (dhaniyA), tiMdu (AbanUsa), candana... (prajJApanA pada 1 sUtra 36) guccha-vAiMgaNa (baiMgaNa), mAtuliGgI (cakotarA), rUvi (sapheda Aka), mAla (mAlatI), paDola (paravala) aTTarusaka (ADUsA), ADhai (arahara), erAvaNa (kSudra khajUMrI), gayamAriNI (zveta kanera) Adi (prajJApanA pada 1 sUtra 37) gulma-seriyae (zveta puSpavAlI kaTasaraiyA), koraTa (pIle phUla vAlI kaTasaraiyA), kujjaya (kujjA), magadaMtiyA (mogarA), sevAla (zaivAla), sinduvAra (zveta puSpa vAlA saMbhAlu) vatthula (babUla), campaka (bhuI campA), kuMda (kunda-mogare jaise pussp)| __ (prajJApanA pada 1 sUtra 38) latA-padmalatA (lavaGgalatA), nAgalatA (pAna kI bela) azoka (azoka rohita latA), caMpayalatA (campAbahA) cUtalatA (Amagula) aadi| (prajJApanA pada 1 sUtra 39) vallI-puSyaphala, kAliMga (tarabUja kI bela), tumbI, tausI (trapusI), elabAluMkI (bAlukA zAka), ghosADaI, paDolA (paravala), vAlagI (vAgaTI), jAsuvaNa (japA kusuma), aimuttaya kSIravirAlI (ghoDavela), girikaNNaI (aparAjitA), akkaboMdi (sUryamukhI) Adi / __ (prajJApanA pada 1 sUtra 40) parvaga- ikSu, ikSuvATikA, bhamAsa (ghamAsa), ekkaTa (ikkaTa) udae (sugandhavAlA), kallANa (garajana azvakarNa) aadi| (prajJApanA pada 1 sUtra 41) tulasI prajJA aprela-sitambara, 2000 SINNINNIONLINITIATI V 33

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tRNa- seDiya, bhattiya (cirAyatA), rohiyaMsa (dIrgharohiNatRNa) AsADhae (nIla dUrvA), ajjuNa (arjuna), eraMDa, kuruvinda (mustA), suMTha (zRMgabera), vibhNguu|| (prajJApanA pada 1 sUtra 42) valaya-tAla (tAr3a), tamAla takkali (araNI), sarala (cIr3a) sAla (zAla), pUyaphalI (supArI), khajjUrI (khajUrI) nAlierI (naaliker)| (prajJApanA pada 1 sUtra 43) harita-abbhoruha (kamala), voDANa, taMdulejjaga, vatthulA (bathuA) maMDukkI, (brAhmI), jiyaMtaya (jIvazAka), sayapupphA (banasauMpha), davvI (dAru haldI), taMdulejjaga (caulAI kA zAka) aadi| (prajJApanA pada 1 sUtra 44) sAlI (cAvala), bIhi (vrIhi), godhUma (gehUM), javA (jau), javajavA (jaI), mAsa (ur3ada), saNa (zaNa), sarisava (srssp)| (prajJApanA pada 1 sUtra 45) jalaruha-udae (sugandhavAlA), navae (zaivAla), paNae (kAI), har3ha (jalakumbhI), utpala, padma, kumuda, aravinda, bhisa (kamalakanda), bhisamuNAla (kamalanAla) (prajJApanA pada 1 sUtra 46) kuhaNa-Ae (Arya), kuhaNa (pantiparNa) sajjAya (bar3IzAla) dala haliyA (dArU haldI), saphphAIe (saptAzva) chatAe (jAla brbr)| (prajJApanA pada 1 sUtra 47) isa prakAra prajJApanA sUtra meM pratyeka vanaspati ke ye bAraha prakAra die gae haiN| jaina Agama vanaspati koza meM jaba hama inake svarUpa kI yAtrA karate haiM taba kucha prazna ubhara kara sAmane Ate haiM ki jina vanaspatiyoM ko sUtra meM latA, vallI, gulma, guccha yA vRkSa ke antargata liyA gayA hai, vartamAna meM upalabdha sAhitya meM unakA svarUpa bhinna rUpa meM milatA hai| pratyeka vanaspati meM svarUpa bhedakujjaya-isakA ullekha gulma varga meM hai| kintu yaha gulAba jAti kI itastataH phailane vAlI vistRta bela hai| atthiya-isakA ullekha bahubIjaka vRkSa ke rUpa meM huA hai kintu vanaspati koza meM isakI pahacAna eka latA ke rUpa meM hai jo vRkSa ke sahAre Upara car3ha jAtI hai| devadAlI-isakA ullekha bhI bahubIjaka meM hai lekina yaha karkoTa kI latA ke samAna hotI hai| vAgalI-isakA samAveza vallI varga meM hai| vartamAna sAhitya ke anusAra isakI majabUta kAMTedAra jhAr3I hotI hai| akkaboMdi-yaha vallI varga kI vanaspati hai kintu yaha bhaMgarAjAdi kula kA prasiddha puSpa kSupa hai| atimuktaka bhI eka jhAr3IdAra paudhA hai| 34 AII MITIN SWI IIIIIIV tulasI prajJA aMka 109

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caMpayalatA-isakA ullekha latA varga meM hai kintu yaha suMgadhita puSpoM kA kSupa hai| eka varga kA dUsare varga meM saMkramaNapaTolA-guccha varga aura vallI varga donA meM hai| ajjuNa-tRNa vanaspati aura bahubIjaka donoM meM ullikhita hai| sarisava-harita vanaspati aura auSadhi varga donoM meM hai| vatthula-harita vanaspati aura gulma dono meM hai| udae-parvaga vanaspati aura jalaruha dono meM hai| jAsuvaNa, jAsumaNa-latAvarga aura guccha varga donoM meM hai| davvI, davvahaliyA-donoM eka hI vanaspati ke nAma haiN| jaina Agama vanaspati koza meM ina vanaspatiyoM kA jo svarUpa batAyA gayA hai usase aisA lagatA hai ki bAraha bheda vanaspati kI eka avasthA ko lekara haiN| dUsarI avasthA ke AdhAra para dUsare varga meM bhI inakA samAveza ho sakatA hai| nighaMTu koza-dhanvantari nighaMTu, bhAva prakAza nighaMTu, zAligrAma nighaMTu Adi granthoM meM latA aura vallI donoM kA eka hI varga hai| valaya vanaspati kA tRNa vanaspati meM hI samAveza kiyA gayA hai| tAlAdyAH jAtayaH sarvA kramuka ketakI tthaa| khajUrI nArikelAdyAstRNavRkSA prakIrtitAH // (rAjanighaMTu zloka 47 pR. 24) nighaMTu Adarza uttarArdha meM yava, kaMgu cAvala Adi auSadhi varga kA bhI tRNa vanaspati meM samAveza kiyA gayA hai| ThANaM sUtra meM vanaspati ke cAra prakAra haiMcauvvihA taNavaNassatikAiyA paNNattA, taM jahA-aggabIyA, mUlabIyA, porabIyA, khNdhbiiyaa| aggabIyA - jisake agrabhAga meM bIja hote haiM jaise vrIhi aadi| mUlabIyA - jisake mUla hI bIja hai jaise utpala kaMda aadi| porabIyA-jisakA parva hI bIja hai jaise ikSu aadi| khaMdhabIyA-jisakA skandha bIja hai jaise sallakI aadi| isa sUtra ke AdhAra para bhI tRNa vanaspati meM aneka vanaspatiyoM ke varga kA samAveza ho sakatA hai| sAdhAraNa vanaspati ke vRkSa, latA Adi bheda pratyeka vanaspati ke bhedoM kI yAtrA karane ke bAda jaba sAdhAraNa vanaspati ke zabdoM kI, usake svarUpa kI yAtrA karate haiM taba eka prazna ubhara kara sAmane AtA hai ki pratyeka tulasI prajJA aprela-sitambara, 2000 NAWAI INITINITI ATIV 35

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vanaspati ke jo bAraha bheda kiye gaye haiM, kyA ve bheda sAdhAraNa vanaspati ke nahIM hote haiM? yadi hote haiM to granthakAra ne ye bheda kyoM nahIM kie? jaina sAhitya ke sivAya kisI bhI sAhitya meM vanaspati kA pratyeka aura sAdhAraNa vibhAga nahIM miltaa| nighaMTu Adi kozoM ke AdhAra para to sAdhAraNa vanaspati ke bhI ekAsthika, bahubIjaka, latA, vallI, gulma, guccha, jalaruha Adi aneka bheda ho sakate haiN| sAdhAraNa vanaspati kA svarUpa miyavAluMki -(bar3I indrAyaNa) yaha latA jAti kI vanaspati hai| isakA phala tarabUja kI bhAMti golAkAra hotA hai| isakA raMga kaccI avasthA meM harA aura pakane ke bAda saMtare jaisA ho jAtA hai| gudoM ke bIca halke-bhUre raMga ke bIja hote haiN| vajja-yaha zAka varga kI eka latA hai| yaha jamIna meM boI jAtI hai| latA para samaya-samaya para miTTI car3hAI jAtI hai| Azvina, kArtika meM miTTI khoda kara nikAlI jAtI hai| isake kanda do prakAra ke hote haiM- lAlakanda aura zvetakaMda / zveta kaMda ko zakkarakanda kahate haiN| asakaNNI-zAla / yaha bar3A sarala vRkSa hotA hai, mUla pRthvI meM gaharI gaI huI moTI hotI hai, patra ghor3e ke kAna ke samAna vizAla hote haiN| zirAeM jinameM spaSTa dikhAI detI haiN| avae-zaivAla, jalIya vnspti| daMtI-gulma jAti kI vanaspati hotI hai| prAyaH jar3a se hI adhika zAkhAeM nikalatI haiN| bhaMgI-isakA kSupa sIdhA 8 se 16 phITa taka UMcA hotA hai| phala bahuta choTe aura eka-eka bIja se yukta hote haiN| sUraNakanda-isakA kSupa dRr3ha hotA hai| isake nIce bar3e-bar3e kanda hote haiN| kNddriyaa-raamcnaa| yaha drAkSA kula kI bar3I latA hai| yaha jhAr3iyoM, thUhara ke vRkSoM para khUba phailatI hai| isa latA ke nIce lagabhaga 9 iMca kA eka kaMda baiThatA hai| isI prakAra aise bhI aneka zabda haiM jinakA ullekha pratyeka aura sAdhAraNa donoM vanaspati meM huA hai| pratyeka aura sAdhAraNa kA saMkramaNa avae-jalaruha aura sAdhAraNa donoM meN| chIra virAlI-vallI varga aura sAdhAraNa donoM meN| paNae-jalaruha aura sAdhAraNa donoM meN| sevAla-gulma aura sAdhAraNa donoM meN| asakaNNI-yaha sAdhAraNa vanaspati hai| sAla zabda ekAsthika vRkSa ke aMtargata AyA hai| 36 ATTITI LITIVITITITILI IIIIIIIIIIIIV tulasI prajJA aMka 109

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parvaka vanaspati meM kallANa zabda AyA hai| usakA artha bhI garajana aura azvakarNa kiyA hai| asakaNNI kA artha zAlavRkSa kiyA hai| isase lagatA hai ki ye tInoM ekArthaka haiN| jIviya zabda sAdhAraNa vanaspati meM aura jiyaMtiya zabda harita varga meM AyA hai| kintu donoM eka hI vanaspati hai| eka prazna : eka samAdhAna isa prakAra aise aneka zabda haiM jinakA pratyeka aura sAdhAraNa donoM meM ullekha huA hai| prazna yaha uThatA hai ki eka hI vanaspati kA do jagaha ullekha kyoM? isakA eka samAdhAna yaha hai ki sAdhAraNa vanaspati ke bhI vRkSa, guccha, gulma, latA, vallI Adi bheda ho sakate haiN| digambara sAhitya meM bhI aisA ullekha milatA haipratyeka vanaspatikAyika jIva do prakAra ke hote haiM1. eka nigoda sahita 2. dUsare nigoda rahita (kArtikeyAnuprekSA mUla/128) tRNa, vallI, choTe vRkSa, bar3e vRkSa, mUla-kanda, ye pAMca bheda pratyeka vanaspati ke haiN| ye pAMcoM vanaspatiyAM jaba nigoda zarIra ke Azrita hoM to pratiSThita pratyeka kahI jAtI hai tathA nigoda rahita hoM to apratiSThita kahI jAtI hai| dUsarA vikalpa yaha hai ki do vargoM meM ullikhita eka hI nAma vAlI vanaspatiyoM meM bheda bhI ho sakatA hai| jaisA ki TIkAkAra ne Amalaga ke lie nirdeza kiyA haiAmalaga zabda ko mUla sUtra meM bahubIjaka ke rUpa meM svIkAra kiyA hai| vartamAna meM prasiddha Amalaga bahubIjaka nahIM hai, isalie TIkAkAra ne likhA haidezakAla kI apekSA se vanaspati meM bheda ho sakatA hai, isalie yahAM loka prasiddha Amalaga kA grahaNa nahIM karanA cAhie kintu deza vizeSa ke Amalaga kA hI grahaNa karanA caahie| isase yaha bAta spaSTa hai ki deza kAla kI apekSA se eka phala kA svarUpa bhinna-bhinna ho sakatA hai| (prajJApanA vRtti patra 32) tIsarA vikalpa yaha ho sakatA hai ki eka nAma kI bhinna-bhinna vanaspatiyAM bhI ho sakatI haiN| jaise kaNha vanaspati kA ullekha tIna jagaha huA haikaNha-vallIvarga-pIpala, kaNha-harita varga-tulasI, kaNha-sAdhAraNa-raktautpala granthakAra ne sAdhAraNa aura pratyeka vanaspati kI eka pahacAna dI hai| anantakAyika vanaspati ke lakSaNa jisa mUla ke samAna bhaMga hote haiM vaha mUla anaMtakAyika hai| jisa kanda ke samAna bhaMga hote haiM vaha kaMda anantakAyika hai| isI prakAra skandha, tvacA, zAkhA, pravAla, patra, puSpa, phala, bIja Adi ke lie bhI yahI niyama hai| (prajJApanA pada 1 sU 48 / gA 10-19) tulasI prajJA aprela-sitambara, 2000 NITITINITI ATIVALINITINITIV 37

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anantakAyika tvacA kA lakSaNa jisa mUla ke kASTha kI tvacA moTI hotI hai vaha ananta kAyika tvacA hai| isI prakAra kaMda, skandha aura zAkhA kI tvacA ke lie bhI yahI niyama hai| (prajJApanA pada 1 sU 48/gA. 3033) ananta kAyika patra ke lakSaNa jisa patra meM zirAyeM gUr3ha-chipI huI rahatI haiN| patra sakSIra aura nikSIra donoM prakAra ke hote haiN| jisakA sandhibhAga dikhAI nahIM detA, vaha patra anantakAyika hai| (prajJApanA pada 1 sU 48/gA 39) anantakAyika kA eka anya lakSaNa jisa mUlAdi kA bhedana karate samaya samAna bhaMga ho jaise kedAra ke uparivartI ke papar3I meM hone vAlI samAna hotI hai| usa vanaspati ke bhedana karane se usake granthi bhAga meM saghana cUrNa ur3atA huA dikhAI detA hai| (prajJApanA pada 1 sUtra 48/gA 38) pratyeka vanaspati ke lakSaNa jisa vanaspati ke mUla, kaMda, skandha, tvacA, zAkhA, pravAla, patra, puSpa, phala aura bIja ke viSama bhaMga hote haiM vaha pratyeka vanaspati hai| (prajJApanA pada 1 sU 48/gA. 20-29) pratyeka vanaspati kI tvacA ke lakSaNa jisa mUla, kanda, skandha aura zAkhA ke kASTha kI zAkhA patalI hotI hai vaha pratyeka vanaspati kI tvacA hai| puSpa ke viSaya meM bhI granthakAra ne eka vizeSa saMketa diyA haijalaja aura sthalaja puSpa ke vRntabaddha aura nAlikAbaddha do prakAra haiN| ye saMkhyAta, asaMkhyAta aura anantajIvI bhI ho sakate haiN| nAlikAbaddha puSpa saMkhyAtajIvI hote haiM / thUhara ke phUla meM anantajIva hote haiN| (prajJApanA pada 1 sU 48 gA. 40, 41) isake bAda granthakAra ne kucha prakIrNaka gAthAyeM dI haiN| unameM una vanaspatiyoM kA ullekha kiyA gayA hai jisameM saMkhyAta aura ananta jIvoM ke sandarbha meM kucha vizeSa bAteM haiM, jaise :padmakanda, utpalinIkanda antarakanda, jhillikA ye anantajIvI haiM isake visa aura mRNAla ekajIvI haiN| padma, utpala, nalina, subhaga, saugandhika aravinda, kokanada, zatapatra, sahasrapatra kA vRnta, bAhya patra aura karNikA tInoM kA jIva eka hotA hai| Abhyantara patra kezarA aura bhiMjA ye tInoM pratyekajIvI haiN| veNu, nala, ikSuvATikA, ikSu, bhamAsa, ikkaTa, airaMDa karakara sUMTha inake parva, akSi aura parva 38 AIMIMINATITIATTITITINITI ATI V tulasI prajJA aMka 109

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pariveSTana tInoM ekajIvI hote haiN| patra pratyekajIvI tathA puSpa anekajIva adhiSThita hotA hai / puSyaphala, kAliMga tuMba, trapusa, elabAluMka, bAluMka, ghoSATaka, paTola, tinduka, tindusa inake vRnta, gudA aura girI tInoM eka jIva adhiSThita hote haiM / sappAsa (sapAzva) sarjaka, davvaheliyA kuhaNa kundukka inheM anantakAyika mAnA gayA hai| kaMdukka vanaspati meM bhajanA hai / dezavizeSa se vaha anantakAyika bhI ho sakatI hai aura asaMkhyajIvI bhI hotI hai| (prajJApanA pada 1 sU 48 gA 42-50 ) sAdhAraNa aura pratyeka jijJAsA ke ghere meM graMthakAra ne pratyeka aura sAdhAraNa vanaspati ke bIca yaha bheda rekhA khIMcI hai kintu sthUla buddhi ke lie paryApta nahIM hai| prazna yaha uThatA hai ki anantakAyika vanaspati varga meM jitane zabda Aye haiM usake mUla, kaMnda, skandha, pravAla, tvacA, patra, puSpa aura phala sAre anantakAyika hote haiM yA nahIM? yadi sArI avasthAyeM anantakAyika hotI haiM taba pratyeka vanaspati meM inakA saMkramaNa kyoM huA ? inakA bhI alaga varga honA caahie| yadi sArI avasthAyeM anantakAyika nahIM hotI haiM taba kisa avasthAko kendra meM mAnakara isa varga kA nirdhAraNa kiyA gayA hai| pratyeka vanaspati ke lie sUtra meM nirdeza hai ki usake mUla, kanda, skandha tvacA, zAkhA, pravAla meM asaMkhyAta patra meM eka jIva tathA puSpa meM aneka jIvoM kA nirdeza hai vaise sAdhAraNa vanaspati ke lie koI nirdeza nahIM hai / prakIrNaka gAthA 50 meM jina vanaspatiyoM kA ullekha hai una vanaspatiyoM kA jalarUha pratyeka vanaspati meM bhI ullekha hai| prazna yaha uThatA hai ye donoM vanaspatiyAM eka haiM yA do, kyoMki yahAM inheM anantakAyika mAnA hai| yadi aisA mAnA jAe ki deza-videza kI apekSA se ye donoM hI prakAra kI ho sakatI haiM taba granthakAra ko kaMDukka vanaspati jo isI gAthA meM AI hai usameM bhajanA mAnI hai| usakI taraha inameM bhI bhajanA kahanI cAhie thI / prakIrNaka gAthA 43 meM palaMDU, lhasaNakanda, kaMdalI aura kustumbha ko pratyekajIvI kahA hai| uttarAdhyayana meM inako anantakAyika meM liyA gayA hai palaMDU lhasaNakaMde ya kaMdalI kudduNbe| ee paritta jIvA jo yAvaNNe tahAvihA / prajJApanA pada 1 sU 48/43 / sAhAraNasarIrA u, NegahA te pakittiyAM ... palaMdU lasaNakaMde ya kaMdalI ya kuDuMba // uttarAdhyayana 36 / 96, 97 ye gAthAeM vimarza mAMgatI haiM ki donoM meM yaha antara kyoM? inheM anantakAyika mAnA tulasI prajJA aprela - sitambara, 2000 39

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jAe yA pratyekajIvI? mUlaga zabda bhI vimarzaNIya hai, kyoMki mUlaga zabda kA ullekha anantakAyika meM bhI hai tathA auSadhi aura harita varga meM bhI hai| donoM bhinna haiM yA eka ? Aluga zabda kA ullekha anantakAyika vanaspati meM huA hai kintu vartamAna meM jo AlU upalabdha hai isakA mUla utpatti sthAna peru hai| vahAM ise batAtA ke nAma se bolate haiN| bhArata meM yaha aMgrejoM ke samaya AyA / ve ise poTATo kahate the| bhArata meM AlubukhAre ke AkAra kA hone ke kAraNa ise AlU kahane lage / cintanIya bindu yaha hai ki Agama meM ullikhita AlU aura vartamAna meM upalabdha AlU eka hai yA do ? kyoMki vartamAna meM jo AlU hai usake Agamana kA itihAsa to bhArata ke lie prAcIna nahIM hai / Agama meM ullikhita AlU prAcIna hai| usakA kyA rUpa thA ? yaha cintanIya hai / isa prakAra graMthoM meM sAdhAraNa aura pratyeka vanaspati ke bIca eka bheda rekhA hone para bhI vartamAna meM usakA spaSTa svarUpa samajha kI sImA ke pare hai| prajJApanA ke prathama pada meM upalabdha vanaspatiyoM kI samyak avadhAraNA ke lie gahare zodha kI apekSA hai / 40 AcArya zrI mahAprajJa kI ziSyA samparkajaina vizva bhAratI, lADanUM WWW tulasI prajJA aMka 109

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jaina-manovijJAna dvandva aura dvandva nivAraNa jaina darzana ke pariprekSya meM ba DaoN. surendra varmA Adhunika manovijJAna aura samAjazAstra meM dvandva (kaMpalakTa) eka bahuta mahattvapUrNa avadhAraNA hai kintu dvandva kA svarUpa, usake stara aura prArUpa tathA dvandva kA nirAkaraNa Aja bhI bahuta kucha eka samasyA banA huA hai| pratyeka zAstra ne dvandva ko apanIapanI dRSTi se dekhA hai| manovijJAna jahA~ dvandva ko mUlata: do vRttiyoM ke bIca saMgharSa kI sthiti ke rUpa meM svIkAra karatA hai, vahIM samAjazAstra dvandva meM nihita do pakSoM ke bIca virodha' para bala detA hai| rAjanIti meM dvandva ko sazastra-yuddha yA zIta-yuddha ke rUpa meM dekhA gayA hai| phAdara kAmila bulke ne aMgrejI-hindI koza' meM 'kaMpalakTa' ke tIna artha die haiM. yuddha, saMgharSa yA dvandva tathA virodha / yaha spaSTa hai ki Aja rAjanIti zAstra, manovijJAna tathA samAjazAstra ne ina tInoM hI arthoM ko kramazaH svIkAra kara liyA hai| kyA prAcIna bhAratIya darzana meM hamameM dvandva kI avadhAraNA milatI hai? hama isa prazna ko vizeSakara jainadarzana ke prasaMga meM dekhanA caaheNge| mahAvIra kI zikSAeM hameM mukhyataH prAkRta bhASA meM upalabdha haiN| prAkRta meM dvandva ko 'daMda' kahA gayA hai| prAkRta-hiMdI koza meM daMda kA eka artha to vyAkaraNa-prasiddha ubhaya pada-pradhAna samAsa se hai| kintu spaSTa hI yaha artha hamArI dvandva-carcA meM aprAsaMgika hai| anya artha haiM-1. paraspara viruddha zIta-uSNa, sukha-duHkha Adi yugma;2. kalaha, kleza; tulasI prajJA aprela-sitambara, 2000 N O TINATIONAININY 41

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aura 3. yuddha / samaNasuttaM ke aMta meM jor3e gae pAribhASika zabda koza meM bhI dvandva ko iSTaaniSTa, sukha-du:kha, janma-maraNa, saMyoga-viyoga Adi paraspara virodhI yugala-bhAva dvArA paribhASita kiyA gayA hai| uparyukta arthoM ke vizleSaNa se dvandva ke do rUpa spaSTa hote haiN| eka to dvandva, yuddha yA 'dvandva-yuddha' ke artha meM prayukta hotA hai aura dUsare vaha paraspara virodhI yugala bhAvoM ko abhivyakti detA hai| do virodhI vyaktiyoM yA daloM ke bIca pUrvanizcita yA jAne mAne niyamoM ke anusAra pracalita zastroM dvArA yuddha ko dvandva yA dvandva-yuddha kahate haiN| aise yuddha prAcIna kAla meM bahuta se dezoM meM pracalita the| bhArata meM vaidika kAla meM bhI dvandva yuddhoM kA pracalana milatA hai| uttara vaidika kAla meM inake saMbaMdha meM nae niyama banAkara pUrva pracalita prathA meM sudhAra kiyA gyaa| rAmAyaNa aura mahAbhArata meM dvandva-yuddhoM ke aneka ullekha haiN| rAma-rAvaNa, bAli-sugrIva tathA duryodhana-bhIma ke yuddha isake udAharaNa haiN| jo bAteM anya prakAra se nahIM sulajhAI jA sakatI thIM unake nirNaya ke lie nIti apanAI jAtI thii| isake mUla meM yaha vizvAsa thA ki ina yuddhoM meM Izvara usI ko jitAtA hai jisake pakSa meM nyAya hotA hai| dvandva-yuddhoM kA yuga aba samApta ho cukA hai| aba do pakSoM (vyakti nahIM) ke bIca sazastra yA zIta-yuddha hote/calate haiM / yuddha ke atirikta 'dvandva' paraspara virodhI yugala bhAvoM ko abhivyakti detA hai| 'dvandva' ke isa artha meM kaI bAteM nihita haiM 1. dvandva binA yugma ke saMbhava nahIM hai| zIta-uSNa, sukha-du:kha, iSTa-aniSTa, saMyoga-viyoga, aise hI yugala bhAva haiM jo dvandva ke lie anivArya haiN| ye yugma vibhinna kSetroM se uThAe jA sakate haiN| udAharaNa ke lie 'zIta-uSNa' bhautika pariveza saMbaMdhI yugma hai jabaki saMyoga-viyoga kA kSetra sAmAjika hai| iSTa-aniSTa, sukha-du:kha Adi vyakti kI manodazAoM se saMbaMdhita haiN| jainadarzana meM manovaijJAnika yA AMtaravaiyaktika yugmoM kA vizeSakara ullekha huA hai| udAharaNa ke lie eka gAthA lAbha-alAbha, sukha-duHkha, jIvana-maraNa, nindA-prazaMsA, aura mAna-apamAna ke prati samAnabhAva vikasita karane ke lie kahatI haiN| 2. yugma meM virodhI-bhAva honA Avazyaka hai / jisa yugma meM virodhI bhAva nahIM hotA, vaha dvandva kI sthiti kA nirmANa nahIM kara sktaa| aise tamAma yugma ginAe jA sakate haiM jo eka-dUsare ke pUraka hote haiM, virodhI nhiiN| aise 'yugma' dvandva ko janma nahIM dete| dvandva ke lie yugma kA eka dUsare kA pUraka honA anAvazyaka hai| unakA paraspara virodha meM honA jarUrI hai| sukha aura zAMti kA yugma eka dUsare kA virodhI nahIM hai, ataH isase dvandva asaMbhava hai| jaina INIONLITTLINI tulasI prajJA aMka 109

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darzana meM kaI sthaloM para 'sukha aura zAMti' jaise yugmoM kA ullekha huA hai lekina unheM kabhI dvandvAtmaka sthiti meM pradarzita nahIM kiyA gayA hai, kyoMki ve eka dUsare ke pUraka haiM, virodhI nhiiN| 3. dvandva aura usake nivAraNa ke lie Avazyaka hai ki hama virodha' ko jAne aura samajheM, usase avagata hoN| jaba taka 'virodha' kI pahacAna nahIM hotI, dvandva bhI nirmita nahIM hotaa| yaha bAta sAmAjika kSetra meM upasthita dvandva para vizeSakara ghaTita hotI hai| mAna-apamAna, nyAya-anyAya kI sthitiyoM meM jaba taka virodha dekhA' nahIM jAtA, dvandva kI sthiti nahIM bana paatii| hajAroM sAla se zoSita aura dalita varga samAja meM apane apamAna ke prati avagata hI nahIM ho pAte aura isa prakAra yathAsthiti banAe rakhane meM mAnoM apanA yogadAna hI dete haiN| jainadarzana meM kaI sthaloM para mAna-apamAna kI sthiti ke prati avagata karAne kA prayAsa kiyA gayA hai- bhale hI isakA uddezya mAna-apamAna kI sthiti ke dvandva ko samApta karanA hI kyoM na rahA ho| eka sthala para mahAvIra mAna-apamAna tathA harSa aura krodha ke dvandva kI nirarthakatA batAte hue hameM avagata karate haiM ki vyakti aneka bAra ucca gautra aura aneka bAra nIca gautra kA anubhava kara cukA hai, ataH na koI hIna hai aura na koI atirikta arthAt ucca / ataH spRhA na kr| aise meM bhalA kauna gautravAdI yA mAnavavAdI hogA aura apanI sthiti para Asakti rakha sakegA? isalie puruSa ko harSita/kupita nahIM honA caahie| mahAvIra hameM apanI dvandvAtmaka sthitiyoM ke prati sadA jAgrata rahane ke lie protsAhita karate haiN| ve kahate haiM-ajJAnI sadA sote haiM aura jJAnI sadA jAgate haiN| vaira (virodha) se jinhoMne apane ko ubAra liyA hai, aise jAgrata vyakti hI vastuta: vIra hai| 4. dvandva kI avasthA meM yugala-bhAva virodha kI sthiti meM hote haiM aura donoM hI pakSa isa virodha kI sthiti ke prati avagata hote haiN| isake atirikta virodha sadaiva paraspara aura aMtara-saMbaMdhita hotA hai| yaha aMtarasaMbaMdha kucha isa prakAra kA hotA hai ki eka pakSa kI hAni, dUsare ke lAbha ke rUpa meM yA eka kA lAbha, dUsare kI apekSAkRta hAni ke rUpa meM dekhA jAtA hai| yadi eka kA lAbha dUsare ko hAni na pahu~cAe to dvandva kI sthiti bana hI nahIM sktii| yadi eka ke lAbha meM donoM kA lAbha ho athavA eka kI hAni meM donoM kI hAni ho to sthiti virodha kI na hokara maitrI kI adhika hogii| ataH kahA jA sakatA hai ki virodha kI sthiti ke nirmANa ke lie paraspara virodhI hI nahIM balki ekAMgI dRSTikoNa honA atyaMta Avazyaka hai| paraspara ekAMgI dRSTikoNa apane lAbha meM dUsare ko hAni aura dUsare kI hAni meM apanA lAbha dekhatA hai / jaina darzana ne sadaiva hI isa dRSTi kA khaNDana kiyA hai aura isa prakAra ekAMgI dRSTi ke tyAga meM hI dvandva ke nirAkaraNa ko saMbhava batAyA hai| tulasI prajJA aprela-sitambara, 2000 SIMILAITI NATITITIV 43

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5. dvandva kI pariNati dvandva paraspara ekAMgI dRSTi ke kAraNa azubha bhAvanAoM aura bhraSTa AcaraNa meM hote haiN| azubha- bhAvanAoM ko jainadarzana meM 'kaSAya' kahA gayA hai| kaSAya - krodha, mAna, mAyA aura lobharUpI AtmaghAtaka vikAra haiN| jAhira hai ye sabhI azubha- bhAvanAeM dvandva kI sthiti meM dUsare pakSa ko hAni pahuMcAne meM sahAyaka samajhI gaI haiM lekina sAtha hI ye AtmaghAtaka bhI haiN| ina bhAvanAoM se prerita vyavahAra bhraSTa vyavahAra hai / dvandva meM sadaiva hI koI na koI ugra udvega saMlagna hotA haiM jo vyakti meM eka vizeSa prakAra ke AcaraNa ko prerita karatA hai aura dvandva meM upasthita isa udvega kA svarUpa sAmAnyataH nakArAtmaka hI hotA hai / ataH dvandva ke nirAkaraNa ke lie ina nakArAtmaka udvegoM ko samApta karanA atyaMta Avazyaka hai| jaina darzana meM na kevala aise cAra ugra udvegoM (kaSAyoM) kA varNana kiyA gayA hai balki unase yukti ke lie kaSAyoM kI viparIta bhAvanAoM ko vikasita karane ke lie bhI kahA gayA hai / " praka dvandva kA yadi hama kSetrAnusAra vargIkaraNa kareM to ise kaI staroM para samajhA jA sakatA haiAMtaravaiyaktika dvandva mAnasika yA manovaijJAnika dvandva / isa prakAra ke dvandva ko vyakti apanI do paraspara virodhI yA asaMgata icchAoM / vRttiyoM ke bIca anubhava karatA hai / udAharaNa ke lie jaba vyakti apanI kisI icchA kI saMtuSTi cAhatA hai aura itara kAraNoM se yadi ise saMtuSTa nahIM kara pAtA to vaha aise hI dvandva meM phaMsatA hai / 'cAhUM' yA 'na cAhUM' kA yaha dvandva use nakArAtmaka bhAvoM se bhara detA hai| isa prakAra mAnasika yA manovaijJAnika dvandva viparIta kAmanAoM kA aura unakI saMtuSTi - asaMtuSTi kA dvandva hai| lAbha-alAbha, sukha-duHkha, nindA - prazaMsA, mAna-apamAna Adi bhAvanAoM se saMbaMdhita dvandva, jinakA jaina dArzanika sAhitya meM yatheSTa ullekha huA hai - isI prakAra ke mAnasika dvandvoM kI ora saMketa karate haiN| isa prakAra ke dvandva meM vyakti AMtarika rUpa se TUTa jAtA hai aura samajha nahIM pAtA ki vaha kyA kare / aMtaravaiyaktika dvandva, vyakti aura vyakti ke bIca nirmita hone vAle dvandva haiM / isa prakAra ke dvandva meM do vyaktiyoM ke bIca apane-apane vAstavika yA kalpita hita ko lekara virodha hotA hai| isameM eka vyakti kA hita dUsare ke ahita ke rUpa meM dekhA jAtA hai| sAmudAyika dvandva vyakti aura samUha (samudAyoM) ke bIca kA dvandva hai| aMtara - sAmudAyika dvandva do samUhoM (samudAyoM) ke bIca kA dvandva hai| saMgaThanAtmaka dvandva vyakti aura jisa saMgaThana meM vaha kArya karatA hai usake bIca kA saMgharSa hai| 44 \\\\\\ tulasI prajJA aMka 109

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aMtarasaMgaThanAtmaka dvandva do saMgaThanoM ke bIca kA dvandva hai| sAmpradAyika dvandva do saMpradAyoM ke bIca kA dvandva hai| jAhira hai dvandva ke uparokta sabhI stara (prarUpa) do pakSoM ke viparIta hita-ahita ke virodha se utpanna dvandva haiN| jaina dArzanika sAhitya meM hameM dvandva ke ina sabhI staroM kA kramika vivecana nahIM miltaa| lekina yaha spaSTa dekhA jA sakatA hai ki jainadarzana dvandva ke ina sabhI prArUpoM meM AMtaravaiyaktika dvandva ko sarvAdhika mahatva detA hai, kyoMki dvandva kI AMtaravaiyaktika sthiti hI aMtataH sabhI anya staroM para kisI na kisI rUpa meM upasthita dekhI jA sakatI hai| yadi vyakti ke andara dvandva nahIM hai to spaSTa hI vaha apane bAhya saMbaMdhoM meM dvandva kI sthiti nahIM banane detA hai| vastutaH dvandva ke moTe taura se do hI AyAma haiM-AMtarika aura baahy| jisane AMtarika dvandva para-apanI AtmA meM saMpanna hone vAle saMgharSa para-vijaya prApta kara lI hai, usI ko saccA sukha prApta ho sakatA hai arthAt vahI sukha-duHkha kA kartA aura vikartA hai| avijita kaSAya aura indriyA~-inhIM ko jIta kara nirbAdha vicaraNa karanA sarvazreSTha hai| ata: mahAvIra kahate haiM, bAharI yuddhoM (dvandvoM) se kyA? svayaM apane se hI yuddha kro| apane se apane ko jIta kara hI dvandva se mukta huA jA sakatA hai| kintu apane para yaha vijaya prApta karanA kaThina avazya hai| AMtaravaiyaktika dvandva, jo vyakti ke AMtarika saMgharSa kI ora saMketa karatA hai, sabhI anyAnya dvandvoM ke mUla meM hotA hai| yadi manuSya AMtarika dvandva se utpanna kaSAyoM para niyantraNa prApta kara le to vastutaH sAre bAhya dvandva svataH samApta ho jAte haiN| adhyAtma se bAhya taka ekarUpatA hai| jainadarzana kA yaha eka sAmAnya siddhAnta hai ki jo vyakti adhyAtma ko jAnatA hai, bAhya ko bhI jAna letA hai| isI prakAra jo bAhya ko jAnatA hai, vaha adhyAtma ko jAnatA hai| jainadarzana ke isa siddhAnta ko yadi hama dvandva-sthiti para ghaTita kareM to isase yaha pUrI taraha spaSTa ho jAyegA ki bAhya aura AMtarika dvandva kA mUlasvarUpa eka-sA hai| manovaijJAnika virodhI yugma-bhAvanAe~ jo AMtarika dvandva ko janma detI haiM, ve hI bAhya yuddha aura dvandva meM bhI upasthita rahatI haiM / vastutaH lAbha-alAbha, mAna-apamAna, nindA-prazaMsA kI virodhI yugalabhAvanAe~ hI aMtataH bAhya dvandvoM para bhI utanI hI kriyAzIla haiM jitanI vyakti kI AdhyAtmika TUTana ke lie uttaradAyI haiN| ataH bAhya dvandvoM se bacane ke lie bhI manuSya ko mUla rUpa se svayaM apane se hI saMgharSa karanA hai-apane kaSAyoM para hI vijaya prApta karanA hai| tulasI prajJA aprela-sitambara, 2000 NAWAIIIIIIIIIIIIIIIIIIIII 45

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dvandva nirAkaraNa ke lie dArzanika manogaThana - anekAntavAda aura syAdvAda jaina darzana meM dvandva eka vAMchanIya sthiti nahIM hai / Adhunika manovijJAna aura samAjazAstra bhI dvandva kA pratiphala hai, hama nakArAtmaka bhAvanAoM aura avAMchanIya AcaraNa meM dekhate haiM / kintu eka sImita artha meM dvandva ko racanAtmaka bhI mAnA gayA hai| vastutaH Adhunika dRSTikoNa ke anusAra dvandva na to apane ApameM zubha hai, na azubha, kyoMki usake pariNAma kula milAkara zubha aura azubha donoM hI ho sakate haiM / racanAtmaka dRSTi se dvandva ko eka aise avasara ke rUpa meM dekhA jA sakatA hai jo vyakti / samAja ke vikAsa aura sRjanAtmakatA ke lie sahAyaka hai / dvandva vyakti ko karma ke lie prerita karane vAlA eka tatva bana sakatA hai / lekina jainoM kA samasta darzana karma ke kSaya para TikA hai, isalie karma ko prerita karane vAle tatva jainadarzana meM zubha nahIM mAne jA skte| dvandva isa prakAra yadi karma ko prerita karatA bhI hai to bhI zubha nahIM hai aura yadi nakArAtmaka udvegoM ko sakriya karatA hai to aise meM vaha azubha hai hI / ata: jainadarzana kula milAkara virodhI dvandva bhAvoM se vyakti ko Upara uTha jAne lie prerita karatA hai / vaha dvandva - bhAvoM ke atikramaNa ko hI zreSTha mAnatA hai / kintu dvandva kA yaha atikramaNa kaise kiyA jAe? isake lie kaI pravidhiyAM ho sakatI haiN| kintu ina pravidhiyoM kA upayoga manuSya tabhI kara sakatA hai jaba vaha eka aise udAra dArzanika manogaThana ko svIkAra kare jisameM pakSadharatA na ho / dvandva meM sadaiva do pakSa hote haiM aura hara pakSa apane virodhI pakSa ko nakAratA hai, usakI dRSTi se vaha dvandva kI sthiti ko dekha hI nahIM pAtA / ekAMgI dRSTi apanAkara vaha dUsare pakSa kI dRSTi ko pUrI taraha khArija kara detA hai / parantu jainadarzana kA vaicArika- gaThana ekAMgI nahIM hai / vaha aneka AyAmI hai / 1 jaina darzana mAnatA hai ki hara vastu meM anaMta guNa hote haiM - 'anaMta dharmAtmakaM vastu' / sattA bahurUpadhArI hai| Ama taura para hara vastu ke dharmoM (guNoM) ke do bhAgoM meM vargIkRta kiyA jA sakatA hai| ye haiM, svaparyAya aura paraparyAya / svaparyAya kisI bhI vastu ke ve guNa haiM jo usake apane svarUpa ke paricAyaka haiM / ye bhAvAtmaka dharma hai / paraparyAya vastu ke apane guNa na hokara dUsarI vastu ke guNa hote haiM jinase kisI vastu kI bhinnatA ko rekhAMkita kiyA jAtA hai| ha manuSya kA hI udAharaNa leN| usakA AkAra, rUpa, raMga, kula, gautra, jAti, vyavasAya, janmasthAna, nivAsvasthAna, janmadina, Ayu, svAsthya Adi usake bhAvAtmaka dharma haiN| inase usa vyakti vizeSa kA paricaya aura usakI pahacAna milatI hai| kintu kisI manuSya ko pUrNarUpa se jAnane ke lie yaha bhI jAnanA hogA ki vaha kyA nahIM haiM / anya vastuoM aura anya manuSyoM se usakI bhinnatA meM bhI use samajhanA hogaa| ye usake abhAvAtmaka lakSaNa (para paryAya) hoNge| \\\\\\\\ tulasI prajJA aMka 109 46 N

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ataH eka vastu ke bAre meM ananta guNoM aura dRSTikoNoM ko lekara anaMta kathana kiye jA sakate haiM / isa prakAra kisI bhI viSaya ke bAre meM koI bhI kathana aikAntika yA nirapekSa nahIM ho sktaa| sAre kathana kucha viziSTa sthitiyoM aura sImAoM ke adhIna hote haiM eka hI vastu ke bAre meM, ataH jo do bhinna dRSTikoNoM se kathana kie jAte haiM ve eka dUsare ke viparIta bhI ho sakate haiN| isa prakAra hama dekhate haiM ki pratyeka kathana kA satya sApekSita hai| yadi sahI rUpa se dekhanA hai to jaina darzana ke anusAra hameM pratyeka kathana ke pahale 'syAt' athavA 'kadAcit' lagA denA caahie| isase yaha sAMketika ho sakegA ki yaha kathana sApekSa mAnA hai, kisI eka dRSTi yA sImA ke adhIna hai aura kisI bhI taraha nirapekSa nahIM haiN| aisA koI kathana nahIM hai jo pUrNataH satya yA pUrNataH mithyA ho / sabhI kathana eka dRSTi se satya haiM to dUsarI dRSTi se mithyA haiN| isa prakAra anekAntavAda hameM syAdvAda kI ora svataH le jAtA hai| yadi vastusthiti vAstava meM anekAMtika hai to Avazyaka hai ki hama vastu se saMbaMdhita apane kathana meM 'syAt' zabda jor3a deN| vastuoM kI anaMta jaTilatA ke kAraNa kucha bhI nizcita rUpa se nahIM kahA jA sktaa| bezaka isakA yaha artha nahIM hai ki hama koI kathana kara hI nahIM skte| hAM, nirapekSa yA aikAntika kathana asaMbhava hai| vastu kA gatyAtmaka caritra hameM kevala sApekSita yA sopAdhika kathana karane ke lie hI bAdhya karatA hai| jaina dArzanikoM ne apane isa siddhAnta ko usa hAthI ke dvArA samajhAnA cAhA hai jisake bAre meM kaI aMdhe vyakti apanA-apanA kathana kara rahe hote haiM aura ve alaga-alaga niSkarSoM para pahu~cate haiN| unameM se hara koI hAthI kA apane sImita anubhava dvArA, jJAna prApta kara pAtA hai| hara koI hAthI ke kisI eka hisse ko chUtA hai aura tadnusAra usakA varNana karatA hai| jo usakA kAna pakar3a letA hai vaha hAthI ko 'sUpa' kI taraha batAtA hai| jo usake paira pakar3atA hai vaha use khambhe kI taraha batAtA hai, ityaadi| saca yaha hai ki hAthI ko apanI saMpUrNatA meM kisI ne bhI nahIM dekhA hai| hareka ne kevala usake kisI eka hI aMga kA sparza kiyA hai| isalie vastutaH koI nahIM kaha sakatA ki saMpUrNa hAthI kaisA hai| adhika se adhika yaha kahA jA sakatA hai, ho sakatA hai hAthI sUpa kI taraha ho athavA ho sakatA hai vaha khambhe kI taraha ho| 'ho sakatA hai', 'kadAcita', 'syAta', 'zAyada'-ye zabda haiM jo bAra-bAra hameM yAda dilAte haiM ki hama yathArtha ko kevala AMzika rUpa se hI jAna pAte haiM / syAdvAda isa prakAra hameM apane nirNayoM meM atyaMta sAvadhAnI ke lie AmaMtrita karatA hai| vaha vAstavikatA ko paribhASita karate samaya hameM sabhI prakAra ke matAgrahoM meM bacane ke lie sAvadhAna karatA hai| tulasI prajJA aprela-sitambara, 2000 AMRITINITITITIOANINI TIN 47

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jainadarzana meM syAdvAda ke sAtha dArzanika sUkSmatA aura sukumAratA mAnoM apane carama para pahu~ca jAtI hai| dvandva kI sthiti meM pratyeka pakSa aikAntika dRSTikoNa apanAtA hai aura yahI usake nirAkaraNa meM sabase bar3I kaThinAI hai| jaba taka aikAMtika dRSTi ko apanAye raheMge aura dUsare pakSa ke dRSTikoNa ko anadekhA karate raheMge, hama dvandva ko samApta karane kI bAta soca hI nahIM skte| isalie jainadarzana hameM sarvaprathama usa vaicArika-mAnasika gaThana ko vikasita karane ke lie AmaMtrita karatA hai jo anekAnta aura syAdvAda kI dhAraNAoM ke anurUpa ho| dvandva nirAkaraNa kI pravidhiyA~ __ Adhunika manovijJAna aura samAjazAstra meM dvandva nirAkaraNa ke aneka upAya batAe gae haiN| kintu ye sAre upAya tabhI saphala ho sakate haiM jaba hama kula milAkara apane mAnasika gaThana ko inake upayukta banA ske| kaiTsa aura laoNyara ne paraspara virodhI hitoM para AdhArita dvandva ke nirAkaraNa hetu jisa ovaraoNla phrema vyApaka manogaThana kI carcA kI hai usameM cAra tatva mahattvapUrNa batAe gae haiN| ye haiM eka dUsare ke lie sammAna aura nyAyapriyatA (Respect and integrity) sauhArdapUrNa saMparka (Repport) sAdhanasaMpannatA (Resourcefulness) eka racanAtmaka vRtti (Constructive attitude) sammAna aura nyAyapriyatA kA artha hai ki hama dvandva kI sthiti meM dUsare pakSa ke virodhI AcaraNa ke bAvajUda usake lie eka sakArAtmaka dRSTi ko banAe rkheN| hama usake vyavahAra ko bhale hI acchA na samajheM aura use asvIkAra kara deM para mAnava hone ke nAte use jo pratiSThA aura sammAna milanA cAhie, usase vaMcita na kreN| nyAyapriyatA kA artha hai hama apane prati ImAnadAra hoM aura jo bhI kaheM/kareM use anAvazyaka rUpa se gupta na rkheN| hamArA vyavahAra pAradarzI ho| usameM hama kevala eka hI pakSa ke hita para vicAra na kreN| dvandva ke nirAkaraNa hetu yaha bhI Avazyaka hai ki kisI bhI hAlAta meM hama dUsare pakSa se apanA samparka pUrI taraha tor3a na leN| paristhiti ko isa prakAra DhAleM ki eka sakArAtmaka saMbaMdha banA raha sake aura dUsarA pakSa hamArI bAta sunane/samajhane ke lie tatpara rhe| dvandva aura tanAva se paripUrNa paristhitiyoM ke dabAva meM hama aksara eka prakAra ke mAnasika pramAda se grasta ho jAte haiM aura una saMsAdhanoM ke prati jinakA hama dvandva nirAkaraNa ke lie upayoga kara sakate haiM, prAyaH udAsIna ho jAte haiN| ata: yaha Avazyaka hai ki hama 48 AMI TIWIIIIIIIIIIIIIIIIIIIIIIIIIIIIIV tulasI prajJA aMka 109

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nirAkaraNa ke prati apanI pUrI jAgarUkatA banAe rakheM aura apanI sabhI yogyatAoM aura kSamatAoM kA isa dizA meM pUrA-pUrA upayoga kara skeN| yahI sAdhana-saMpannatA hai aura aMta meM racanAtmaka vRtti| jaba taka hama racanAtmaka vRtti ko nahIM apanAte dvandva asaMbhava hai| kisI bhI pakSa ke lie yaha Avazyaka hai ki vaha isa bAta ke prati Azvasta ho ki dvandva kA nirAkaraNa, yadi ucita prabaMdha kiyA jAe to avazya ho hI jaaegaa| yaha racanAtmaka vRtti dvandva se nipaTane ke lie bahuta sahAyaka hotI hai| yadi hama dhyAna se dekheM to uparyukta eka vyApaka manogaThana-eka dUsare ke prati sammAna aura sauhArdapUrNa saMparka tathA jAgarUkatA aura racanAtmaka vRtti ThIka usI prakAra kI dArzanika-mAnasika banAvaTa hai jise hama jainadarzana ke anekAntavAda aura syAdvAda meM pAte haiN| dvandva kI sthiti meM hama dUsare pakSa ko samAdara nahIM de paate| isakA mUla kAraNa yahI hai ki hama aikAMtika dRSTikoNa apanAte haiN| yadi dRSTikoNa yaha ho ki dUsarA pakSa bhI apane pakSa kI hI taraha sahI yA galata ho sakatA hai to dUsare pakSa ke prati asammAna ke lie koI sthAna hI nahIM rhegaa| isI prakAra sauhArdapUrNa saMparka bhI tabhI banA raha sakatA hai jaba hama kevala apane dRSTikoNa ko hI aMtima na mAnakara, dUsare ke pakSa ko samajhane ke lie tatpara hoN| dUsare ke lie bhI aMtataH anekAntavAdI manogaThana kI hI AvazyakatA hai| anekAntika manogaThana apane Apa hI hamameM jAgarUkatA aura racanAtmaka vRtti utpanna karatA hai| jainadarzana meM jaisA ki hama pUrva meM ullekha kara cuke haiM, jAgrati paraM bahuta bala diyA gayA hai| kahA gayA hai, ajJAnI sadA sote haiM aura jJAnI sadA jAgate haiM / 13 bhAva-zuddhi-dvandva-nivAraNa ke lie eka vyApaka rUpa se anekAnta dRSTi to Avazyaka hai hI, sAtha meM kucha mUrta upAya bhI haiM jo dvandva samAdhAna kI ora nissaMdeha saMketa karate haiN| inameM se eka hai-bhaav-shuddhi| ___ dvandva ke svarUpa ko batAte hue hamane yaha rekhAMkita kiyA thA ki dvandva sadaiva kisI na kisI ugra-saMvega se AveSTita hotA hai aura yaha saMvega yA bhAva sadaiva hI vikAra yukta hote haiN| jainadarzana meM aise cAra vikAra jinheM kaSAya kahA gayA hai, batAe gae haiM-ye haiM-krodha, mAna, mAyA aura lobh| yadi hama 'zItoSNIya' dvandva se nijAta pAnA cAhate haiM to sabase pahale hameM ina kaSAyoM para vijaya prApta karanI hogii| ina para vijaya prApta karane kA Aqhira tarIqA kyA hai? isa sandarbha meM dharma-graMtha kahatA hai ki krodha, mAna, mAyA aura lobha se rahita bhAva hI bhAva-zuddhi hai|5 ataH yadi hama dvandva se virata honA cAhate haiM to ina kaSAyoM se hameM apane Apa ko mukta karanA hogaa| tulasI prajJA aprela-sitambara, 2000 ATTI TION IIIIIIINS 49

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isakA upAya yaha hai ki kaSAyoM para dhyAna na dekara una madhura-bhAvanAoM para hama apanA dhyAna kendrita kareM jinake kaSAya pratipakSI haiN| ve madhura-bhAvanAe~ kyA haiM? kahA gayA hai ki krodha prIti ko naSTa karatA hai, mAna vinaya ko naSTa karatA hai, mAyA maitrI ko naSTa karatI hai aura lobha saba kucha naSTa kara detA hai| ata: kahA jA sakatA hai ki kaSAya una sAre bhAvoM ko-prIti, vinaya aura maitrI Adi ko-jo dvandva nirAkaraNa meM sahayogI ho sakate haiM-naSTa kara dete haiM / kaSAyoM para vijaya prApta karanA isIlie bahuta Avazyaka hai| ina para vijaya kisa prakAra prApta kI jaae| dharmagrantha kahatA hai ki hama krodha ko kSamA se, mAna ko mArdava se, mAyA ko Arjava se aura lobha ko saMtoSa se jiiteN| tAtparya yaha hai ki yadi hama kaSAyoM para vijaya prApta karanA cAhate haiM to yaha Avazyaka hai ki una bhAvanAoM ko jAgarUka hokara apane meM vikasita kareM jo kaSAyoM kA hanana karatI haiN| isa prasaMga meM yahA~ jainadarzana kI tulanA yogadarzana se kI jA sakatI hai| jainadarzana ke anusAra kaSAyoM para-arthAt nakArAtmaka AvegoM para vijaya prApta karane ke lie hameM sRjanAtmaka bhAvanAoM para dhyAna denA cAhie aura unheM vikasita karanA caahie| isa prakAra yadi hama kSamA, mArdava, Arjava aura saMtoSa jaise cAritrika guNoM kA vikAsa kareMge to kramazaH krodha, mAna, mAyA aura lobha para svataH vijaya prApta kara sakate haiN| isake ThIka viparIta yogadarzana cAritrika guNoM ke vikAsa ke lie unakI pratipakSa bhAvanAoM para dhyAna dene ke lie kahatA hai jo manuSya ke lie duHkha kA kAraNa banatI hai| yadi hama una pratipakSI bhAvanAoM para du:kha ke kArakoM ke rUpa meM dhyAna deM to hama svataH cAritrika guNoM kA vikAsa kara sakate haiN| isa prakAra hama pAte haiM ki cAritrika guNoM ke vikAsa ke lie donoM darzanoM meM bhinna-bhinna vRttiyA~ apanAI gaI haiN| jainadarzana jabaki eka svIkArAtmaka dRSTikoNa ko apanA kara sRjanAtmaka bhAvanAoM ke vikAsa para bala detA hai tAki kaSAyoM kA hanana kiyA jA sake, yogadarzana pratipakSI bhAvanAoM para dhyAna dene ke lie prerita karatA hai tAki unake du:khada pariNAmoM ko jAnakara hama unase baca sakeM aura sadguNoM kA vikAsa kara skeN| isalie bhAva-zuddhi Avazyaka hai, kyoMki mAna, mAyA, lobha aura krodha kI uddAma bhAvanAeM dvandva kI sthiti ko na kevala prazraya detI haiM balki bada se badatara bhI banAtI hai| svayaM ko ina kaSAyoM se mukta karane ke lie yaha Avazyaka hai ki hama apane meM inake viparIta madhura bhAvoM ko mArdava; Arjava, saMtoSa aura kSamA ko vikasita kreN| mArdava kA artha hai kula, rUpa, jAti, jJAna, tapa, zrupta aura zIla kA vyakti tanika bhI garva na kre| apane abhimAna meM manuSya dUsaroM ko apamAnita karatA hai aura dvandva-sthiti meM dUsare pakSa ko apamAnita karanA bar3A AsAna hotA hai| isase bacane ke lie mArdava kA vikAsa honA caahie| Arjava kuTila 50 AIIMILINITITIVITIATI ANNAINITIATIV tulasI prajJA aMka 109

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vicAra, kuTila vacana se apane ko bacAe rakhanA hai|9 saMtoSa lobha ko samApta karatA hai| jaba saMtoSa hogA to lobha ke lie koI sthAna rahegA hI nhiiN| kSamA vastutaH maitrI bhAva kA vikAsa hai| yadi ApameM maitrI bhAva nahIM hai to Apa kSamA bhI nahIM kara skte| bhale hI dUsare kA vyavahAra Apake dRSTikoNa se kitanA hI galata kyoM na ho, kintu yadi Apa usase maitrI banAe rakhate haiM aura use kSamA de sakate haiM to dera-sabera vaha ApakI dRSTi kA bhI sammAna kie bagaira nahIM raha sktaa| ata: dvanda ke nivAraNa kI dizA meM yaha Avazyaka hai ki hama apane kaSAyoM kI bhAva-zuddhi kreN| sAmAyika-dvandva nivAraNa upAyoM meM, jise jaina darzana meM 'sAmAyika' kahA gayA hai, eka bahuta mahatvapUrNa pravidhi hai| jahA~ dvandva hai vahA~ virodha hai| dvandva se yadi virodha kI bhAvanA ko nirasta kara diyA jAe to dvandva, dvandva nahIM rhtaa| isake lie Avazyaka hai ki hama samatva kI bhAvanA kA vikAsa kreN| jainadarzana meM 'samatva' ko eka mUlya ke rUpa meM svIkAra kiyA gayA hai| zramaNa vahI hai jisameM samatva kI bhAvanA ho-'samayAe samaNo hoii'|deg samatA, madhyasthabhAva, zuddhabhAva, vItarAgatA, cAritra, dharma aura svabhAva ArAdhanA-ye sabhI ekArthaka zabda hai| AtmA ko AtmA ke rUpa meM jAnate hue jo rAga-dveSa meM samabhAva rakhatA hai, vahI zramaNa pUjya mAnA gayA hai| vaha lAbha aura alAbha meM, sukha aura duHkha meM, jIvana aura maraNa meM, nindA aura prazaMsA meM tathA mAna aura apamAna meM samabhAva rakhatA hai / 23 samatva-prApti ke lie dhyAna rUpa honA Avazyaka hai| sAmAyika meM samatva kI upalabdhi ke lie dhyAna para bala diyA gayA hai| tattvAnuzAsana meM kahA gayA hai ki citta ko ekAgra karake use vicalita na hone denA hI dhyAna hai| lekina citta ko zubha aura azubha donoM para hI kendrita kiyA jA sakatA hai| prazasta dhyAna vaha dhyAna hai jo samatva ke zubhapariNAma hetu hotA hai| prazasta dhyAna kI sAdhanA samatva-lAbha ke lie hotI hai| __ kyA samatva sAdhanA (sAmAyika) eka AdhyAtmika sAdhanA mAtra hai athavA isakA koI vyavahAra pakSa nahIM hai? DaoN. sAgaramala jaina kahate haiM ki samatvayoga kA tAtparya cetanA kA saMgharSa yA dvandva se Upara uTha jAnA hai| yaha jIvana vividha pakSoM meM eka aisA santulana hai jisameM na kevala caitasika evaM vaiyaktika jIvana ke saMgharSa samApta hote haiM, varan sAmAjika jIvana ke saMgharSa bhI samApta ho jAte haiM, zarta yaha hai ki samAja ke sabhI sadasya usakI sAdhanA meM prayatnazIla hoN|25 upanidezaka, pArzvanAtha vidyApITha posTa-bI.eca.yU., vArANasI (uttara pradeza)221 005 tulasI prajJA aprela-sitambara, 2000 NI LITINITIANILITIN 51

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sandarbha 1. esa caMda eNDa kaM., naI dillI dvArA prakAzita, 1663, dekheM, zabda kaMphlikTa, pR. 128 ahamadAbAda/vArANasI se prakAzita, 1687 dekheM, zabda 'daMda' pR. 448. 2. 3. hiMdI vizva koza, khaMDa 6, 'dvandva-yuddha' pR. 143-144. 4. samaNa-suttaM, gAthA, 347 AyA, lADanUM, saM. 2031, pR. 80-81, gAthA, 49-51 6. vahI, pRSTha 122, gAthA 1 7. vahI, pRSTha 124, gAthA 8 8. samaNasuttaM, gAthA - 135-136 9. vahI, gAthA, 123 - 127 10. samaNasuttaM, gAthA, 257 11. kaiTsa aura laoNyara : kaMphlikTa resoluzana, seja, kailIphorniyA, 1663, pR. 10 5. 12 . vahI, pR. 29 13. AyAro (pUrvokta) pR. 122, gAthA, 1. 14. yahA~ dhyAtavya hai ki AyAro (pUrvokta) ke tIsare adhyayana kA zIrSaka 'zItoSNIya' hai jo spaSTa hI sabhI prakAra ke dvandva kI ora saMketa karatA hai| 52 15. samaNasuttaM, gAthA - 282 16. vahI, gAthA, 135 17. vahI, gAthA, 136 18. vahI, gAthA, 88 19. vahI, gAthA, 91 20. vahI, gAthA, 342 29. vahI, gAthA, 275 22 . vahI, gAthA, 342 23. vahI, gAthA, 347 24. tattvAnuzAsana, vIra sevA mandira TrasTa, dillI, zloka, 56 25. DaoN. sAgaramala jaina-bauddha aura gItA kA sAdhanA mArga, jayapura, 1982 pR. 16-17 / tulasI prajJA aMka 109

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AcArya vidyAnandakRta naigamanaya tathA naigamAbhAsa ke bheda-prabheda jaina nyAya kumAra anekAnta jaina jaina paramparA meM pramANa ke vivecana se bhI pahale nayoM kA vivecana huA / ataH anuyoga dvAra' tathA SaTkhaNDAgama' jaise AgamoM ke prAcIna aMzoM meM nayoM kI hI carcA adhika vistAra se upalabdha hotI hai / dArzanika jagata meM sAta naya prasiddha haiM jinameM prathama naya 'naigama' hai / kaSAya prAbhRta ke TIkAkAra vIrasenAcArya ne naigamanaya ke tIna bheda kiye| AcArya vidyAnanda ne inhIM tIna bhedoM kA vistAra karate hue naigamanaya ke kula nau bheda kara diye| itanA hI nahIM, unhoMne ina bhedoM ke AbhAsoM kA bhI paricaya diyA jo ki unakA jaina nyAya zAstra ko maulika yogadAna mAnA jAyegA / prastuta nibaMdha meM hama isI yogadAna kI carcA AcArya vidyAnanda ke tattvArthazlokavArtika graMtha ke AdhAra para kareMge tAki naya para vicAra karane vAle vidvAnoM kA dhyAna naigama naya ke isa mahattvapUrNa pakSa kI ora bhI jA ske| naigamanaya bheda-prabheda vIrasenAcArya (vikrama kI 8vIM zatI) ne jayadhavalA meM naigama naya ke dravya naigama, paryAya naigama aura dravya paryAya naigama ye tIna bheda mAne haiN|' AcArya vidyAnanda (vi. 9vIM) bhI ina tIna bhedoM ko svIkAra karate haiM kintu ve ina tInoM kA bhI kramazaH prabheda karate hue kahate haiM ki dravya naigama do prakAra kA hai, paryAya naigama tIna prakAra kA hai aura tIsarA dravya paryAya naigama cAra prakAra kA hai / tadanantara ve ina tInoM ke bhI tulasI prajJA aprela - sitambara, 2000 AM IV 53

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prabheda svIkAra karate haiN| usameM paryAya naigama ke artha paryAya naigama, vyaJjana paryAya naigama aura artha vyaJjana paryAya naigama, ye tIna bheda, dravya naigama ke zuddha dravya naigama, azuddha dravya naigama, ye do bheda tathA tIsare dravya paryAya naigama ke zuddha dravyArtha naigama, zuddha dravya vyaJjana paryAya naigama, azuddha dravyArtha paryAya naigama, azuddha dravya vyaJjana paryAya naigama, ye cAra bheda svIkAra karake naigama naya ko nau prakAra kA kahA hai| ise hama nimna cArTa dvArA samajha sakate haiM : naigamanaya (1) dravya naigama (2) paryAya naigama (3) dravya paryAya naigama (i) zuddhadravyanaigama (ii) azuddhadravyanaigama (i) artha paryAya naigama (ii) vyaJjana paryAya naigama (iii) artha vyaJjana paryAya naigama - (i) zuddha dravya artha paryAya naigama (ii) azuddha dravya artha paryAya naigama (ii) zuddha dravya vyaJjana paryAya naigama (iv) azuddha dravya vyaJjana paryAya naigama AcArya vidyAnanda sarvaprathama paryAya naigama ke prabheda batalAte hue unakI paribhASAyeM batalAte haiN| paryAya naigama naya (1) artha paryAya naigama naya - eka vastu meM do artha paryAyoM ko gauNa mukhya rUpa se jAnane ke lie naya jJAna kA jo abhiprAya utpanna hotA hai vaha use artha paryAya naigama naya kahate haiM / jaise prANI kA sukha saMvedana pratikSaNa nAza ko prApta ho rahA hai| yahA~ sukha rUpa artha paryAya to vizeSaNa rUpa hone se gauNa hai aura saMvedana rUpa artha paryAya vizeSya rUpa hone se mukhyatA ko prApta ho rahI iSTa hai| anyathA isa prakAra se usakA kathana nahIM kiyA jA sktaa| bhAvArtha yaha hai ki AtmA kI sukha saMvedana-sukhAnubhUti kSaNa-kSaNa meM utpanna aura naSTa ho rahI hai| yaha naigama naya kA eka udAharaNa hai| isameM sukha aura saMvedana ye donoM artha paryAya naigama naya ke viSaya haiN| kintu inameM se saMvedana nAmaka artha paryAya vizeSya rUpa hone se mukhya rUpa se naigama naya kA viSaya hai| isa prakAra do artha-paryAyoM meM se eka ko mukhya aura eka ko gauNa karake jAnanA artha paryAya naigama naya hai| 54 AITINITIATITICIATIONITIIIIIV tulasI prajJA aMka 109

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(2) vyaJjana paryAya naigama - koI naigama naya eka dharmI meM gauNatA aura pradhAnatA se do vyaJjana paryAyoM ko viSaya karane vAlA vyaJjana paryAya naigama hai| jaise AtmA meM saccaitanya hai| yahAM 'sat' to caitanya kA vizeSaNa hone se gauNa rUpa se naigama naya kA viSaya hai| vartamAna kSaNavartI sUkSma paryAya ko artha paryAya kahate haiM aura sthUla paryAya ko jo vacana gocara ho vyaMjana paryAya kahate haiN| (3) artha vyaJjana paryAya naigama naya- eka dharmI meM artha va vyaJjana donoM paryAyoM ko mukhya gauNa rUpa se viSaya karane vAlA artha vyaJjana paryAya naigama naya hai| jaise-dhArmika puruSa meM sukha pUrvaka jIvana pAyA jAtA hai| isa dRSTAnta meM sukha artha paryAya hai aura jIvana vyaJjana paryAya hai| sukha vizeSaNa hai aura jIvana vizeSya hai| vizeSaNa gauNa hotA hai aura vizeSya pradhAna hotA dravya naigama naya -dravya naigama naya ke bAre meM tathA unake bhedoM ke bAre meM batalAte hue AcArya vidyAnanda kahate haiM ki zuddha dravya yA azuddha dravya ko viSaya karane vAle saMgraha va vyavahAra naya se utpanna hone vAle abhiprAya hI kramazaH zuddha dravya naigamanaya aura azuddha dravya naigama naya hai| (1) zuddha dravya naigama naya- samasta vastu sat dravya haiM, kyoMki sabhI vastuoM meM sattva aura dravyatva ke anvaya kA nizcaya hai| isa prakAra se jAnane vAlA zuddha dravya naigama hai aura sattva tathA dravyatva ke sarvathA bheda ko kathana karanA durnaya hai| yahAM saMgraha naya kA viSaya zuddha dravya hai aura vyavahAra naya kA azuddha dravya hai| naigama dharma aura dharmI meM se eka ko gauNa, eka ko mukhya karake viSaya karatA hai, yaha pahale likha Aye haiN| samasta vastu sad dravya rUpa hai| yaha zuddha dravya naigama naya kA udAharaNa hai| isa udAharaNa meM dravyapanA mukhya hai, kyoMki vaha vizeSya hai aura usakA vizeSaNa sattva gauNa hai| 4 (2) azuddha dravya naigama naya- jo naya 'paryAya vAlA dravya' hai yA 'guNavAna dravya' hai aisA nirNaya karatA hai vaha vyavahAra naya se utpanna huA azuddha dravya naigama hai|'' saMgraha naya ke viSaya meM bheda-prabheda karane vAle naya ko vyavahAra naya kahate haiN| ataH dravya paryAya vAlA hai yA guNavAlA hai, yaha udAharaNa azuddha dravya naigama naya kA hai| cUMki bheda grAhI hone se vyavahAra naya kA viSaya azuddha dravya hai, ata: naigama ke isa bheda ko vyavahArajanya batalAyA hai| dravya paryAya naigama(1) zuddha dravya artha paryAya naigama- zuddha dravya va usakI kisI eka artha paryAya ko gauNa mukhya rUpa se viSaya karane vAlA zuddha dravya artha paryAya naigama naya hai| jaise ki saMsAra meM sukha padArtha zuddha sat svarUpa hotA huA kSaNa mAtra meM naSTa ho jAtA hai yahAM utpAda-vyaya-dhrauvya rUpa tulasI prajJA aprela-sitambara, 2000 AWNITINAINITIIIIIIINNIV 55

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satpanA to zuddha dravya hai aura sukha artha paryAya hai| vahAM vizeSaNa hone ke kAraNa sat to gauNa hai aura vizeSya hone ke kAraNa sukha mukhya hai|" (2) azuddha dravya artha paryAya naigama naya- azuddha dravya va usakI kisI eka artha paryAya ko gauNa mukhya rUpa se viSaya karane vAlA azuddha dravya artha paryAya naigama naya hai| jaise ki saMsArI jIva kSaNa mAtra ko sukhI hai| yahAM sukha rUpa artha paryAya to vizeSaNa hone ke kAraNa gauNa hai aura saMsArI jIva rUpa azuddha dravya vizeSya hone ke kAraNa mukhya hai| (3) zuddha dravya vyaJjana paryAya naigamanaya- zuddha dravya va usakI kisI eka vyaJjana paryAya ko gauNa mukhya rUpa se viSaya karane vAlA zuddha dravya vyaJjana paryAya naigama naya hai| jaise ki sat sAmAnya cit svarUpa hai| yahAM sat sAmAnya rUpa zuddha dravya to vizeSaNa hone ke kAraNa gauNa hai aura usakI caitanyapane rUpa vyaJjana paryAya vizeSya hone ke kAraNa mukhya hai|'' (4) azuddha dravya vyaJjana paryAya naigama naya- azuddha dravya aura usakI kisI eka vyaJjana paryAya ko gauNa mukhya rUpa se viSaya karane vAlA azuddha dravya vyaJjana paryAya naigama naya hai| jaise 'manuSya guNI hai ' aisA khnaa| yahAM manuSya' rUpa azuddha dravya to vizeSya hone ke kAraNa mukhya hai aura 'guNI' rUpa vyaJjana paryAya vizeSaNa hone ke kAraNa gauNa hai| isa prakAra AcArya vidyAnanda ne naigamanaya ke nau bheda kiye haiN| naigamAbhAsa kA svarUpa akalaMkadeva (vi. 7vIM zatI) ke anusAra guNa-guNI, avayava-avayavI, kriyAkriyAvAn tathA sAmAnya-vizeSa meM sarvathA bheda mAnanA naigamAbhAsa hai, kyoMki guNa guNI se apanI pRthak sattA nahIM rakhatA aura na guNoM kI upekSA karake guNI hI apanA astitva rakha sakatA hai| ataH isameM kathaJcittAdAtmya saMbaMdha mAnanA hI samucita hai| isI taraha avayavaavayavI, kriyA-kriyAvAna tathA sAmAnya-vizeSa meM bhI kathaMJcittadAtmya hI saMbaMdha hai| yadi guNa Adi guNI Adi se bilkula bhinna svataMtra padArtha hoM, to unameM niyata saMbaMdha na hone ke kAraNa guNa-guNyAdibhAva nahIM bana skegaa| avayava yadi avayavoM se sarvathA pRthak haiM, to usakI apane avayavoM meM vRtti mAnane meM anekoM dUSaNa Ate haiN| yathA-avayavI apane pratyeka avayavoM meM yadi pUrNarUpa se rahatA hai, to jitane avayava haiM utane hI svataMtra avayavI siddha hoNge| yadi eka deza se rahegA, to jitane avayava haiM avayavI ke utane hI deza mAnane hoMge, una dezoM meM bhI vaha 'sarvAtmanA rahegA yA eka deza se' ityAdi vikalpa hone se anavasthA dUSaNa AtA hai| ___ jo svayaM jJAna rUpa nahIM hai vaha jJAna ke samavAya se bhI kaise 'jJa' bana sakatA hai? ata: vaizeSika kA guNa Adi kA guNI Adi se nirapekSa sarvathA bheda mAnanA naigamAbhAsa hai| sAMkhya kA jJAna sukha Adi ko AtmA se bhinna mAnanA naigamAbhAsa hai| sAMkhya kA 56 ATWITTINATINITIAWIKIWITTITIOWINITITITIV tulasI prajJA aMka 109

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kahanA hai ki triguNAtmaka prakRti ke hI sukha aura jJAnAdika dharma hai, ve usI meM Avirbhata aura tirohita hote rahate haiN| isI prakRti ke saMsarga se puruSa meM jJAnAdi kI pratIti hotI hai| prakRti ina jJAna sukhAdi rUpa vyakta kArya kI dRSTi se dRzya hai tathA apane kAraNa rUpa avyakta svarUpa se adRzya hai| puruSa cetana apariNAmI kUTastha nitya hai / caitanya buddhi se bhinna hai, ata: buddhi cetana puruSa kA dharma nahIM hai| isa taraha sAMkhya kA jJAna aura AtmA meM sarvathA bheda mAnanA naigamAbhAsa hai, kyoMki caitanya aura jJAna meM koI bheda nahIM hai| buddhi upalabdhi caitanya aura jJAnAdi sabhI paryAyavAcI haiN| sukha aura jJAnAdi ko sarvathA anitya aura puruSa ko sarvathA nitya mAnanA bhI ucita nahIM hai, kyoMki kUTastha nitya puruSa meM prakRti saMsarga se bhI baMdha, mokSa aura bhoga Adi nahIM bana sakate, ata: puruSa ko pariNAmI nitya hI mAnanA hogA tabhI usameM bandha mokSAdi vyavahAra ghaTa sakate haiN| tAtparya yaha ki abheda nirapekSa sarvathA bheda mAnanA naigamAbhAsa hai / naigamAbhAsa ke bheda prabheda __ AcArya vidyAnanda ne naigamAbhAsa ke sAmAnya lakSaNavat dharma dharmI Adi meM sarvathA bheda darzAkara paryAya naigama va dravya naigama Adi AbhAsoM kA nirUpaNa nimna prakAra se kiyA hai| (1) artha paryAya naigamAbhAsa- zarIradhArI AtmA meM sukha va saMvedana kA sarvathA bheda darzAkara nAnApane kA abhiprAya rakhanA artha paryAya naigamAbhAsa hai| kyoMki dravya ke guNoM kA paraspara meM athavA apane AzrayabhUta dravya ke sAtha aisA bheda pratIti gocara nahIM hai| (2) vyaJjana paryAya naigamAbhAsa- sattA aura caitanya kA paraspara meM atyanta bheda kahanA athavA apane adhikaraNa ho rahe AtmA se bhI sattA aura caitanya kA atyanta bheda kahanA vyaJjana paryAya naigamAbhAsa hai, kyoMki guNoM kA paraspara meM aura apane Azraya ke sAtha kathaMcit abheda varta rahA hai| ata: aisI dazA meM sarvathA kathana karate rahane se naiyAyika ko virodha doSa prApta hotA hai| (3) arthavyaJjanaparyAya naigamAbhAsa- jo sukha aura jIvana ko sarvathA bhinna abhimAna pUrvaka mAna rahA hai athavA sukha aura jIvana kI AtmA se bhinna kalpanA karatA hai vaha artha vyaMjana paryAya naigama kA AbhAsa hai| Ayu karma kA udaya hone para vivakSita paryAya meM aneka samaya taka prANoM kA dhAraNa karanA jIvana mAnA gayA hai aura AtmA ke anujIvI guNa ho rahe sukha kA sAtA vedanIya karma ke udaya hone para vibhAva pariNati ho jAnA yahAM laukika sukha liyA gayA hai| kabhI kabhI dharmAtmA ko samyagdarzana ho jAne para atIndriya AtmIya sukha kA bhI anubhava ho jAtA hai| vaha svAbhAvika sukha meM parigaNita kiyA gayA hai| (4) zuddha dravya naigamAbhAsa- samasta vastu sat dravya haiM kyoMki sabhI vastuoM meM sattva aura dravyatva ke anvaya kA nizcaya hai| isa prakAra se jAnane vAlA zuddha dravya naigamanaya hai aura sattva tulasI prajJA aprela-sitambara, 2000 SIMITIINIT ANTITIV 57

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tathA dravyatva ke sarvathA bheda ko kathana karanA durnaya hai| saMgraha naya kA viSaya zuddha dravya hai aura vyavahAra naya kA viSaya azuddha dravya hai| naigama naya dharma aura dharmI meM se eka ko gauNa, eka ko mukhya karake viSaya karatA hai| samasta vastu sad dravya rUpa hai| yaha zuddha naigama naya kA udAharaNa hai| isa udAharaNa meM dravyapanA mukhya hai, kyoMki yaha vizeSya hai aura usakA vizeSaNa sattva gauNa hai| sattva aura dravyatva ko sarvathA bhinna mAnanA jaisA ki vaizeSika darzana mAnatA hai, zuddha dravya naigamAbhAsa hai| (5) azuddha dravya naigamAbhAsa- paryAya aura dravya meM yA guNa aura dravya (guNI) meM sarvathA bheda mAnanA azuddha dravya naigamAbhAsa mAnA jAtA hai, kyoMki bAhya aura antaraMga padArthoM meM usa prakAra se bheda kA kathana karane meM pratyakSAdi pramANoM se virodha AtA hai| dravya kA lakSaNa guNaparyAyavattva hai| magara ve guNa aura paryAya dravya se sarvathA bhinna nahIM hai| yadi unheM sarvathA bhinna mAnA jAyegA to donoM kA hI sattva nahIM banegA, kyoMki guNoM ke binA dravya nahIM banatA aura dravya ke binA nirAdhAra hone se guNoM kA abhAva prApta hotA hai, jaise agni ke binA auSNya nahIM rahatA aura auSNya ke binA agni nahIM rhtii| isI taraha AtmA ke binA jJAnAdi guNa nahIM rahate aura jJAnAdi guNoM ke binA AtmA nahIM rhtaa| ataH jo naya unake bheda ko mAnatA hai vaha nayAbhAsa hai| (6) zuddha dravyArtha paryAya naigamAbhAsa- sukha svarUpa artha paryAya se sattva sarvathA bhinna hI hai, isa prakAra kA abhiprAya durnaya hai, kyoMki sukha aura sattva ko sarvathA bhinna mAnane meM aneka bAdhAyeM AtI haiM, aisA nayoM ko jAnane vAle vidvAn samajhate haiM, ataH sukha aura sattva ko sarvathA bhinna mAnanA zuddha dravya artha paryAya naigamAbhAsa hai| (7) azuddhadravyArtha paryAya naigamAbhAsa- sukha aura jIva ko sarvathA bheda rUpa se kahanA to durnaya hI hai, kyoMki guNa aura guNI meM sarvathA bheda kahanA pramANoM se bAdhita hai| ataH zuddha jJAniyoM ke dvArA use binA kisI prakAra ke saMzaya ke durnaya hI jAnanA cAhie arthAt sukha aura jIva ko sarvathA bhinna kahanA azuddha dravyArtha paryAya naigamAbhAsa hai| (8) zuddha dravya vyaJjana paryAya naigamAbhAsa evaM (9) azuddha dravya vyaJjana paryAya naigamAbhAsajo azuddha dravya aura vyaJjana paryAya ko viSaya karatA hai vaha cauthA azuddha dravya vyaJjana naigama naya hai| jaise 'guNI manuSya' yahAM guNI to azuddha dravya hai aura manuSya vyaJjana paryAya hai| ukta donoM nayoM ke dvArA viSaya kiye gaye dravya aura paryAya kA paraspara meM sarvathA bheda kA sarvathA abheda ke dvArA jo kathana kiyA jAtA hai, vaha pahale kI taraha donoM nayoM kA naigamAbhAsa jAnanA cAhie, kyoMki dravya aura paryAya meM sarvathA bheda yA sarvathA abheda mAnane se pratIti kA apalApa hotA hai / dravya aura paryAya meM na to sarvathA bheda kI pratIti hotI hai aura na sarvathA abheda kI pratIti hotI hai| ata: sat aura caitanya sarvathA bheda kA sarvathA abheda mAnanA zuddha 58 AIINITINITIINI INITITIV tulasI prajJA aMka 109

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dravya vyaJjana paryAya naigamAbhAsa hai tathA manuSya tathA guNavAnapane meM sarvathA bheda yA sarvathA abheda mAnanA azuddha dravya vyaMjana paryAya naigamAbhAsa haiM 132 AcArya vidyAnaMda ke paravartI devasenAcArya (vi. 990 zatI) aura mAilladhavala 4 (vi. 11vIM zatI) ne bhI naigamanaya ke tIna bhedoM kI carcA kI hai tathA'pi naigama aura naigamAbhAsa ke bheda prabhedoM kI carcA jitane vistAra se AcArya vidyAnanda meM utpanna hotI hai utanI kahIM anyatra nahIM / naigamanaya aura naigamAbhAsa ke uparyukta vistRta vivecana dvArA yaha spaSTa ho jAtA hai ki AcArya vidyAnaMda kI dRSTi atyaMta sUkSma thI aura unakA yaha vivecana nitAnta maulika hai jisakA sparza unake pUrvavartI yA paravartI AcArya nahIM kara pAye / sandarbha 1. 2. 3. 4. 5. 6. aNuogadArAI meM pahalA prakaraNa - sUtra - 14, gyArahaveM prakaraNa meM sUtra - 554 se 557, saMpAdakaAcArya mahAprajJa, prakAzaka - jaina vizva bhAratI saMsthAna, lADanUM, prathama saMskaraNa-1996. SaTkhaNDAgama meM vedanAkhaMDa tathA vargaNA khaMDa, saMpAdaka- bra. sumatibAI zahA, prakAzaka - zrutabhaMDAra va graMtha prakAzana samiti, phaTaTaNa (sAtArA), 1965 se kiM taM nae ? satta mUlanayA paNNattA, taM jahA - negame saMgahe vavahAre ujjusue sadde samabhirUDhe evaMbhUe- aNuogadArAI, terahavAM prakaraNa, sUtra 715, pR. 376 api ca, Negama-vavahAra-saMgahA savvAo / ujusudo TThavaNaM Necchadi / saddaNao NAmaveyaNaM bhAvaveyaNaM ca icchadi / 7. -SaTkhaNDAgam-, vedanAkhaMDa, vedanA nayavibhASaNatA sUtra, 2,3,4, pRSTha-537. " dravyArthikanaigamaH paryAyArthikanaigamaH dravyaparyAyArthikanaigamazcetyevaM trayo naigamaH / " - vIrasenAcArya, jayadhavalA bhAga-1, prakaraNa-202, pR. 221-22 " 'tatra paryAyagastredhA naigamo dravyago dvidhA / dravyaparyAyayagaH proktazcaturbhedo dhruvaM dhruvaiH // " - AcArya vidyAnaMda kRta tattvArthazlokavArtika, zloka - 27, pR. 234 44 saMpAdaka va prakAzaka--paM. vardhamAna pArzvanAtha zAstrI, kalyANabhavana, solApura, 1956 " trividhastAvannaigamaH / paryAyanaigamaH, dravyanaigamaH, dravyaparyAyanaigamazceti / tatra prathamastredhA / arthaparyAyanaigamo vyaMjanaparyAyanaigamo'rthavyaMjanaparyAyanaigamazca iti / dvitIyo dvidhA / zuddha dravyanaigama, azuddhadravyanaigamazceti / tRtIyazcaturdhA, zuddhadravyArthaparyAya naigamaH, zuddhadravya vyaJjanaparyAyanaigama, azuddhadravyArthaparyAyanaigamaH, azuddhadravyavyaJjanaparyAyanaigamazceti, navadhA naigamaH sAbhAsa udAhRtaH parIkSaNIyaH / " - tattvArthazlokavArtika, pR. 239 arthaparyAyayostAvadguNamukhyasvabhAvataH / kacidvastunyabhiprAyaH pratipattuH prjaayte|| yathA pratikSaNaM dhvaMsi sukhasaMviccharIriNaH / iti sattArtha paryAyo vizeSaNatayA guNaH / tulasI prajJA aprela - sitambara, 2000 AIII \\\\Y 59

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8. 10. 11. 14. 15. saMvedanArtha paryAyo vizeSyatvena mukhyatAm / pratigacchannabhipreto nAnyathaivaM vcogtiH|| -ta. zlo.vArtika 28-30, pR. 234 tulanIya, naya vivaraNa, nayacakra- pariziSTa-2, saMpAdana-anuvAda- paNDita kailAzacandra zAstrI, pR. 241-242, bhAratIya jJAnapITha prakAzana, dvitIya saMskaraNa, san 1999 kazcidvayaMjanaparyAyau vissyiikuruteNjsaa| guNapradhAnabhAvena dharmiNyekatra naigmH|| saccaitanyaM narItyevaM satvasya gunnbhaavtH| pradhAnabhAvatazcApi caitnysyaabhisiddhitH|| -ta. zlo. vArtika, zloka-32-33, pR. 235 arthavyaMjanaparyAyaugocarI kurute prH| dhArmike sukhjiivitvmityevmnurodhtH|| ta. zloka vArtika, zloka 35, pR. 236. tulanIya, nayavivaraNa, pR. 243. zuddhadravyamazuddhaM ca tathAbhipraiti yo nyH| sa tu naigama eveha sNgrhvyvhaarjH|| ta. zlo. vArtika, zloka-37, pR. 236. sadravyaM sakalaM vastu tathAnvayavinizcayAt / ityevamavagaMtavyastadbhedoktistu durnyH|| ta. zlo. vArtika, zloka-38, pR. 236 nayavivaraNa, pR. 243 yastu paryAyavad dravyaM guNavadveti nirnnyH| vyavahAranayAjjAtaH so'zuddhadravya naigmH|| ta. zlo. vArtika, zloka-39, pR. 237. nayavivaraNa, pR. 243 zuddhadravyArthaparyAyanaigamosti-paro ythaa| satsukhaM kSaNikaM zuddhaM sNsaaresminnitiirnnm|| ta. zlo. vArtika, zloka-41, pR. 237. kSaNamekaM sukhI jIvo viSayIti vinishcyH| vinirdiSTorthaparyAyAzuddhadravyAganaigamaH / / ta. zlo. vArtika, zloka-43, pR. 238 gocarIkurute shuddhdrvyvyNjnpryyau| naigamonyo yathA saccitsAmAnyamiti nirnnyH|| -ta. zlo. vArtika, zloka-45, pra. 238 'vidyate cA parozuddha drvyvyNjnpryyau| arthIkaroti yaH sotra nA guNIti nigadyate / / -ta. zloka vArtika, zloka-46, pR. 239 'navadhA naigamaH sAbhAsa udaahRtH|| -ta. zlo. vArtika, pR. 239 tulanIya, bhaTTAkalaMkadeva viracita laghIyastraya graMtha para saMpAdaka paM. mahendra kumAra nyAyAcArya kI prastAvanA, nayanirUpaNa, pR. 94-95, akalaMkagraMthatrayam, prakAzaka-sarasvatIpustaka bhaNDAra, ahamadAbAda, prathama saMskaraNa, 1939 (punarmudraNa 1996) api ca, anyonyaguNabhUtaikabhedAbhedaprarUpaNAt / naigamo'rthAntaratvoktau naigamAbhAsa issyte|| vivRtti : svalakSaNa bhedA bhedayoH anyatarasya prarUpaNAyAm itaro guNa: syAt iti naigmH| 16. 18. 19. 21. 22. 60 AVINI TI IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIV tulasI prajJA aMka 109

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yathA jIvasvarUpanirupaNAyAM guNA: sukhadu:khAdayaH, tatprarUpaNAyAM ca aatmaa| tadarthAntaratAbhisandhiH naigmaabhaasH| katham? guNaguNinAm avyvaa| vayavinAm kriyA-kArakANAM jAtitadvatAM ca mitho'rthAntaratve sarvathA vRttivirodhaat| ekamanekatra vartamAnaM pratyekaM sarvAtmanA yadi syAt tad ekamityevaM na syAt / yadi punaH ekadezena varteta tadekadezeSvapi tathaiva prasaMgAt kiM varteta? -akalaMka kRta laghIyastraya, prabhAcandrakRta nyAyakumudacandraH (dvitIya bhAga), dvitIye naya praveza, paJcama naya pariccheda, pR. 622-23 23. tulanIya, laghIyastraya, paM. mahendrakumAra, prastAvanA pR. 95-96 apica, "svayamajJasvabhAvAtmA jJAnasamavAye kathamiva jJaH syAt? nahi tathA'pariNataraya tattvam, samavAyasyApi jJatva prasaGgAt / na vai jJAnasamavAyo'ista samavAyasyeti cet; kathaM svasvabhAvarahitaH so'sti varteta vA sAmavAyAntarAbhAvAt tadanavasthAnuSaGgAt / -akalaMkakRta lghiiystry| (nyAyakumudacandra bhAga-2) pR. 629. 24. tulanIya, laghIyastraya para paM. mahendrakumAra nyAyAcArya kI prastAvanA, pR. 96. api ca, guNaguNyAdInAm anyonyAtmakatve na kiJcivirUddhamityalaM prasaGgena / guNAnAM vRttaMcalaM sattvarajasatamasAM sukhaduHkha (khA) jJAnAdikaM caitanyaM puruSasya svarUpamacalam ityetadapi tAdRgeva, tdrthaantrtaa'siddheH| ati prasaMGgazcaivaM tadabhede virodhaabhaavaat| guNAnAM dRzyAdRzyAtmakatve puMsAmeva tadAtmakatvaM yuktaM kRtaM gunnklpnyaa| -akalaMkakRtalaghIyastraya (nyAyakumudacandra bhAga-2) pR. 625. 25. 'sarvathA sukhasaMvityo nAtvebhimatiH punaH / svAzrayAcyArtha paryAya naigamAbho'pratItitaH / / -ta. zlo. vArtika, zloka-31, pR. 235. 26. tayoratyaMtabhedoktiranyonyaM svaashryaadpi| jJeyovyaMjanaparyAyanaigamAbho virodhtH|| vahI, zloka-34, pR. 235-36 bhinne tu sukhajIvitve yobhimanyeta srvthaa| sorthavyaMjanaparyAyanaigamAbhAsa eva naH / / vahI, zloka-36, pR. 236 ___ sadravyaM sakalaM vastu tathAnvayavinizcayAt / ityevamavagaMtavyastadbhedoktistu durnyH|| -tattvArthazlokavArtika, zloka-38, pR. 236 ___ tadbhedaikAntavAdastu tadAbhAso'numanyate / tathoktervahirantazca prtykssaadivirodhtH|| -vahI, zloka-40, pR. 237. 30. sattvaM sukhArthaparyAyAdbhinnameveti sNmtiH| dunIti svAyatsabAdhatvAditi nIti vido viduH|| -tattvArthazlokavArtika, zloka 42, pR. 238. 31. sukhajIvabhidoktistu sarvathA maanbaadhitaa| durnItireva bauddhavyA zuddhabaudhairasaMzayAt / / vahI, zloka-44, pR. 238 tulasI prajJA aprela-sitambara, 2000 ATAULITINITIATTITITI N 61

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32. vidyate cAparo'zuddhadravyavyaMJjanaparyayau / arthIkaroti yaH so'tra nA guNIti nigadyate // vahI, zloka-46, pR. 239 bhidAbhidAbhiratyaMtaM prtiiterplaaptH| pUrvavannaigamAbhAsau pratyetavyau tayorapi // -vahI, zloka-47, pR. 239. 33. naigamastredhAbhUtabhAvivartamAnakAla bhedaat| -AlApapaddhati, sUtra-64, pR. 13 -saMpAdaka - bra. dharmacanda zAstrI, prakAzaka-bhAratavarSIya anekAnta vidvat pariSad, prathama saMskaraNa-1990 34. mAilladhavala viracita 'Nayacakko', sampAdaka-paM. kailAzacandra zAstrI, gAthA-205 se 207, pR. 111-112, prakA. bhAratIya jJAnapITha, naI dillI, dvitIya saMskaraNa-1999. -kaniSTha zodha adhyetA jaina vidyA evaM tulanAtmaka dharma darzana vibhAga jaina vizva bhAratI saMsthAna, (mAnya vizvavidyAlaya) lADanUM-341 306 (rAja.) 62 ANILI ONV tulasI prajJA aMka 109

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sAmayikI cintana saMgharSa nirAkaraNa evaM mAnavAdhikAra DaoN. baccharAja dUgar3a mAnavAdhikAroM kA sIdhA sambandha saMgharSa se nahIM hai lekina saMgharSoM ke daurAna mAnava adhikAroM kA atyadhika mahattva hai| mAnava adhikAroM se yahAM hamArA abhiprAya una adhikAroM se hai jo saMyukta rASTra aura kSetrIya saMgaThanoM dvArA svIkRta kiye gaye haiM / inameM iNTaranezanala bila oNpha rAiTsa, yUnivarsala Diklerezana oNpha hyUmana rAiTsa (saMyukta rASTra dvArA 1966 meM aMgIkRta), kanveMzana phaoNra dI elIminezana oNpha resiyala Diskriminezana (1965), da kanveMzana agensTa slevarI aura kanveMzana agensTa jenosAiDa sammilita haiM / mAnavAdhikAra vyavasthA kI viSayavastu adhikAroM ko do zreNiyoM meM vibhAjita kiyA jA sakatA hai - 1. svataMtratA (freedom) aura 2. mAMga (Demand) / svataMtratA kA sambandha mAnavIya akhaNDatA se hai| svataMtratA meM svecchAcArI pratibaMdhoM yA vaiyaktika svataMtratA se vaMcita karane se svataMtratA, yAtanA, krUratA ke anya tarIkoM va amAnavIya vyavahAra se mukti tathA isase bhI adhika eka vyakti ke jIvana ko chIna lene se svataMtratA Adi sammilita hote haiM / inake sAtha hI kArya kI svataMtratA, abhivyakti va saMgha banAne kI svataMtratA bhI isameM nihita hai| kArya kI svataMtratA isa rUpa se dI gaI hai jisase dUsaroM ke adhikAroM kA bhI sammAna ho sake / mAnava adhikAroM meM jo mAMgeM sammilita kI gaIM haiM, ve kucha bhinna prakRti kI haiM / inameM rAjya sattA dvArA vyaktiyoM yA samUhoM dvArA kI jAne vAlI hiMsA se surakSA kI tulasI prajJA aprela - sitambara, 2000 \NV 63

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mAMga tathA vyaktiyoM yA samUhoM dvArA rAjya sattA se kucha nizcita AvazyakatAoM kI pUrti kI gAraNTI kI mAMga sammilita hai| yadyapi svataMtratA kA adhikAra rAjya zakti ke kriyAkalApoM ko sImita karatA hai jabaki mAMgeM rAjya kI sakriyatA cAhatI haiM, jo mAMgoM kI pUrti hetu rAjya vyavasthA ko Avazyaka aura paryApta rUpa se vikasita kre| rAjya ke kartavyoM kA svarUpa ___vyaktiyoM aura samUhoM ke lie mAnava adhikAra kI svIkRti tatsambandhI kartavyoM kI bhI apekSA rakhatI hai| antarrASTrIya mAnavAdhikAra vyavasthA meM isa rUpa meM bAdhya hone vAle mUlabhUta rUpa se rAjya hI haiN| rAjya ke karttavyoM ko mUlata: tIna zreNiyoM meM bAMTA jA sakatA hai : sammAna kA kartavya (Duty to Respect) surakSA kA kartavya (Duty to Protect) mUlabhUta AvazyakatAoM kI pUrti kA karttavya (Duty to fulfill) sammAna ke kartavya nirvahana ke lie rAjya tathA usake aMgoM va pratinidhiyoM ke lie yaha Avazyaka hai ki aise kAryoM se baceM jo vyakti kI svataMtratA va akhaNDatA ko bAdhita karate hoN| surakSA ke karttavya nirvahana ke lie rAjya ke lie yaha Avazyaka hai ki akhaNDatA, kArya kI svataMtratA yA vyakti ke anya adhikAroM ke hanana kI rokathAma ke lie Avazyaka va kAragara upAya sunizcita kre| AvazyakatAoM kI pUrti hetu rAjya ke lie yaha Avazyaka hai ki vaha pratyeka vyakti ke lie una AvazyakatAoM kI pUrti kI saMbhAvanAoM ko sunizcita kare jo mAnavAdhikAra vyavasthA meM nirdiSTa kI gaI haiN| jaise kArya kA adhikAra, paryApta jIvanastara kA adhikAra, svAsthya-sevA va zikSA kA adhikAra aadi|| mAnavAdhikAra kAnUna ke antargata rAjya kI doharI bhUmikA hai| rAjya ko apane kAryoM ke lie kucha sImAeM svIkAra karanI caahie| sAtha hI mAnava adhikAroM kI AvazyakatAoM ko pUrA karane ke lie sakriya kadama uThAye jAne ke lie vaha bAdhya hai| rAjya kI isa doharI bhUmikA ko lekara yadyapi kucha matabheda haiM jisake lie nimnAMkita vimarza kA aucitya hai mAnava adhikAra vyavasthA meM vyaktiyoM yA samUhoM ke adhikAroM ke sAtha kucha karttavya bhI haiM / iNTaranezanala Diklerezana kI dhArA 29 ke anusAra pratyeka vyakti kA apane samudAya ke prati dAyitva hai jisameM usake vyaktitva kA svataMtra va sampUrNa vikAsa saMbhava hai| yadyapi dhArA 29 eka vyakti ke kartavyoM kI dRSTi se anizcita sI hai| bhedabhAva kI rokathAma evaM alpasaMkhyakoM ke saMrakSaNa ke lie saMyukta rASTra ke eka upa Ayoga ne apanI vizeSa riporTa 64 AIIIIIIIII INITITIV tulasI prajJA aMka 109

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meM vyApaka adhyayana ke pazcAt nimnAMkita karttavyoM ko sUcIbaddha kiyA hai-zAMti aura surakSA ke sammAna kA karttavya, yuddha ke pracAra se bacane kA kartavya, rASTrIya, jAtIya aura dhArmika ghRNA phailAne se bacane kA kartavya, antarrASTrIya mAnavatAvAdI kAnUna ko svIkAra karane kA karttavya tathA mAnavAdhikAra aura mUlabhUta svataMtratAoM ko unnata karane evaM tadanurUpa AcaraNa karane kA krttvy| gharelU kAnUna ke antargata eka rAjya nAgarikoM ke lie karttavyoM ko lAgU karane ke adhikAra rakhatA hai| lekina prabhAvI kiye jAne vAle kartavyoM kI eka sImA hai jaisA ki dhArA 29 ke pairA 2 meM kahA gayA hai-apane adhikAroM evaM svataMtratAoM kA upayoga karate samaya pratyeka vyakti ke lie kucha aisI sImAeM hoMgI jo dUsaroM ke adhikAroM va svataMtratAoM kI surakSA evaM prajAtAMtrika samAja meM naitikatA, vyavasthA aura sAmAnya kalyANa kI AvazyakatA pUrti hetu kAnUna dvArA nirdhArita kI jaaegii| saMgharSoM ke daurAna mAnavAdhikAroM kA prayoga eka rAjya khule saMgharSoM ke daurAna mAnavAdhikAroM ke sammAna,saMrakSaNa evaM AvazyakatAoM kI pUrti ke lie bAdhya hai| upadrava, apagamana ke lie yuddha (A war of secession) yA krAMti ke samaya bhI rAjya mAnavAdhikAroM kI bahAlI ke lie bAdhya hai| sarakAreM prAyaH yaha tarka prastuta karatI haiM ki pratipakSI AtaMkavAdI gatividhiyoM meM lipta haiM, isalie sarakAra dvArA kiye jAne vAle ve kArya bhI ucita haiM jo anya sthitiyoM meM gaira kAnUnI hote haiN| mAnavAdhikAra itane vyApaka apavAda nahIM maantaa| yadyapi ApAtakAla ke samaya jaba rASTra ke astitva ko qhatarA ho to kucha adhikAra asthAI rUpa se sImita kiye jA sakate haiM / * kintu kucha adhikAra kisI bhI paristhiti meM sImita nahIM kiye jA skte| jaise jIne kA adhikAra, yAtanA va durvyavahAroM se mukti kA adhikAra, gulAmI se mukti kA adhikAra, kAnUna ke samakSa pratyeka vyakti ko eka vyakti ke rUpa meM pahacAna kA adhikAra, vicAra, saMjJAna aura dharma kI svataMtratA kA adhikAra, kAnUna ke anusAra kArya karane ke siddhAnta kA adhikAra Adi / rAjya ko sadaiva ina adhikAroM kA sammAna karanA cAhie tathA dUsare jo ina adhikAroM kA hanana karate haiM unako rokane kA kArya bhI rAjya ko karanA caahie| ___pUchatAcha ke samaya phAMsI, najarabaMdI aura durvyavahAra kisI bhI taraha kI sabhI, paristhitiyoM meM varjita hai| yadyapi vahAM sAkSya kI samasyA hai| sarakAreM prAyaH isa bAta se iMkAra kara detI hai ki ye kArya jinake dvArA kiye gaye haiM ve unake pratinidhi haiN| agara ve sarakAra ke * See Article 4 of the International Convenant on Civil & Political Rights. tulasI prajJA aprela-sitambara, 2000 NILI V 65

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pratinidhi nahIM hai to sarakAra mAnava adhikAroM ke hanana ke lie taba taka uttaradAyI nahIM hai jaba taka ki unhoMne isa prakAra ke kArya karane vAle samUhoM ko rokane meM lAparavAhI na baratI ho| ____ ApAtakAla ke samaya adhikAroM ko sImita karane kA adhikAra kaI anya prakAra se bhI sImita hai| prathamataH yaha tabhI kiyA jA sakatA hai jaba rASTra ke astitva para gaMbhIra saMkaTa ho| isa taraha kA saMkaTa, jisake kAraNa adhikAra sImita kiye jAte haiM, spaSTa parilakSita honA cAhie tathA saMkaTakAla meM uThAye gaye kadama bhI atyanta Avazyaka pratIta hone cAhie anyathA yaha mAnavAdhikAroM kA hanana hI hogaa| dvitIya, samAnatA ke siddhAnta kA sammAna honA caahie| yadi samAnatA ke siddhAnta kA kaThoratA se pAlana nahIM kiyA gayA to vyApaka damana anAvazyaka avarodha ko janma degaa| tRtIya, sampUrNa ApAtakAla meM bhedabhAva rahita vyavahAra ke siddhAnta kA bhI sammAna honA caahie| adhikAroM meM kamI pratyakSa aura apratyakSa rUpa se bheda-bhAvapUrNa na ho| yadi sarakAra una kathana karane se rokatI hai jo una sabake virUddha kAryavAhI apekSita hai jo aisA karate haiM, bhale hI ve sarakAra ke pakSa ke loga hoM yA anya pakSa ke| caturtha, adhikAroM meM kamI tathA aise sabhI pratibaMdha jo isake antargata uThAye gaye haiM mAtra sAmAnya sthiti kI bahAlI taka hI sImita hone cAhie tathA mAnava adhikAroM ke sammAna hetu inheM jitanA zIghra saMbhava ho samApta kara diyA jAnA caahie| ___ mAnavAdhikAra kAnUna saMgrAma kI sthitiyoM meM sIdhe rUpa se vyavahAra nahIM krtaa| aisI sthiti meM sAmAnya prAvadhAna vyavahArya hote haiN| jaise rAjya jIvana ke adhikAra ke sammAna tathA krUra va amAnavIya vyavahAra se mukti ke lie bAdhya hai| yahAM yaha samasyA AtI hai, jaba sattA ko hI cunautI de dI jAtI hai (jaise rAjavidroha yA sainika hastakSepa) taba ye prAvadhAna kaise vyavahArya hoMge? nAgarika aura rAjanaitika adhikAroM para antararASTrIya samajhaute kI dhArA 6 jo jIvana ke adhikAra se sambandhita hai, isa mudde para mauna hai| mAnavAdhikAroM para yUropiyana kanvenzana kI dhArA 2 ke anusAra jIvana kI hAni usa samaya vicAraNIya nahIM hai jaba yaha atyAvazyaka zakti ke prayoga ke kAraNa huI ho| jaise upadrava yA rAjadroha ke damana ke lie kI jA rahI kaaryvaahii| niHsandeha mAnava adhikAra kAnUna ke samakSa eka gambhIra samasyA hai-kina paristhitiyoM meM aisI zakti kA prayoga Avazyaka hai? ahiMsaka pradarzana aura daMge ke bIca vibhAjaka rekhA kyA hai? yahAM taka ki daMge meM bhI kisI ko mArane kA adhikAra nahIM hai| yaha kaba anivArya 66 ATWITTITIONI LITTWITTIANTIVITIATIV tulasI prajJA aMka 109

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hai-isake lie abhI bhI koI spaSTa mAnadaNDa nahIM hai? yadyapi svaicchika rUpa se nAgarikoM ke virUddha sainika yA pulisa kAryavAhI, sarakAra athavA isake ejeNToM dvArA AtaMkavAdI kAryavAhI tathA sAmUhika daNDa Adi sadaiva tyAjya haiN| para una sthitiyoM ke lie abhI bhI antarrASTrIya kAnUna kI apekSA hai, jo sAmUhika yAtanA va jAtIya ghRNA ko bar3hAtI haiN| sAmAjika evaM rAjanaitika saMgharSoM meM mAnavAdhikAra kI AvazyakatA uparyukta sabhI vivazatAeM evaM sImAeM saMgharSoM ke daurAna rAjya para lAgU hotI haiM, bhale hI ve sAmAjika saMgharSa hoM yA nRvNshiiy| lekina sAmAjika va rAjanaitika saMgharSoM ke samaya kucha atirikta binduoM para dhyAna diyA jAnA apekSita hai| jo samAdhAna mAnavAdhikAra kAnUna dvArA sujhAye gaye haiM unakI pAlanA Avazyaka hai| sAmAjika saMgharSoM meM antarrASTrIya, sAmAjika aura Arthika adhikAroM ke anusAra-paryApta jIvanastara jisameM bhojana va AvAsa sammilita haiM, kArya kA adhikAra, zikSA va svAsthya sevAoM kA adhikAra Adi saMrakSita rahane caahie| saMgharSa ke pariNAmasvarUpa prabhutva vAlA samUha yadi dUsare samUha kA zoSaNa karatA hai tathA unake sAmAjika adhikAra chIne jAte haiM to mAnavAdhikAra kAnUna ko cAhie ki vaha aisI paristhitiyoM ko sudhaare| rAjanaitika saMgharSoM ke samaya bhI yadi prabhutva vAlA samUha dUsare samUha ke logoM ko rAjya ke rAjanaitika aMga ke rUpa meM praveza se inkAra karatA hai to aisI sthitiyoM ko bhI ThIka karanA mAnavAdhikAra kAnUna kA kArya hai| yUnivarsala Diklerezana kI dhArA 21 ke anusAra pratyeka vyakti ko apane rASTra kI sarakAra meM pratyakSa rUpa se athavA unake dvArA cayanita pratinidhiyoM ke rUpa meM hissA lene kA adhikAra hai tathA pratyeka vyakti ko apane rASTra kI sArvajanika sevAoM meM praveza kA adhikAra hai| yahI dhArA yaha bhI spaSTa karatI hai ki logoM kI IcchA hI sarakAra kI sattA kA AdhAra hogii| vaMzIya va jAtIya saMgharSoM meM antarrASTrIya mAnavAdhikAra kAnUna kA mahattva saMgharSoM ke daurAna mUlabhUta mAnava adhikAra nirantara lAgU rahane ke prAvadhAna haiM kintu vaMzIya va jAtIya saMgharSoM ke sambandha meM kucha anya mudde va samasyAeM ubharakara sAmane AtI rahI haiN| antararASTrIya mAnavAdhikAra kAnUna meM bheda-bhAva ko pUrNataH samApta kiye jAne kA prAvadhAna hai kintu vaMzIya va jAtIya bhedabhAva para AdhArita saMgharSa pUrNa rUpeNa samApta ho; mAnavAdhikAra kAnUna dvArA yaha sunizcita kiyA jAnA Avazyaka hai| mAnavAdhikAra kAnUna ke antargata logoM ko AtmanirNaya kA adhikAra hai| isa adhikAra ko iNTaranezanala kovIneMTa oNna ikonomika, sozila eNDa kalcarala rAiTsa tathA iNTaranezanala kanveMzana oNna sivila eNDa paoNliTakala rAiTsa (jinheM saMyukta rASTra dvArA tulasI prajJA aprela-sitambara, 2000 AY IV 67

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1966 me svIkRti pradAna kI gaI haiM) dvArA svIkRta kiyA gayA hai isa adhikAra ke saMdarbha meM do mudde ubharakara sAmane Ate rahe haiM 1. kauna vyakti AtmanirNaya ke adhikAra ke adhikArI haiM? 2. isa adhikAra kI viSayavastu kyA hai? pahale mudde ke sambandha meM dhArA -1 ke anusAra sabhI logoM ko yaha adhikAra prApta hai para eka antara avazya hai ki kucha rASTroM ke loga isa adhikAra kA upayoga pahale se kara rahe haiM jabaki kucha rASTroM ke logoM ko yaha adhikAra abhI bhI milanA hai| bahurASTrIya rAjya meM eka deza AtmanirNaya kA adhikAra rakhatA hai bazarte vaha usa rAjya meM eka alaga rASTra ke rUpa meM saMvaidhAnika pahacAna rakhatA ho| ve loga jinhoMne eka svataMtra rAjya kI sthApanA kI ho yA jinakI svataMtra rAjanaitika asmitA ho, lekina unheM binA unakI svataMtra sahamati ke kisI anya rAjya meM samAhita kara diyA gayA ho to unakA AtmanirNaya kA adhikAra avarUddha ho jAtA hai| isa taraha kI sImAoM para antararASTrIya kAnUna kA dhyAna AkarSita kara sahamati prApta karanA Avazyaka hai| AtmanirNaya se sambandhita dUsarA muddA adhikAroM kI viSayavastu se sambandhita hai| yaha aba suspaSTa rUpa se sthApita ho cukA hai ki isa adhikAra ke do pakSa haiM-bAhya va aantrik| bAhya AtmanirNaya bAhya (videzI) niyaMtraNa (jaise upaniveza, jAtivAda) se mukti kA adhikAra hai jabaki Antarika AtmanirNaya isase bhinna hai| yaha rAjya kI sAmAjika, rAjanaitika va Arthika nItiyoM ke nirdhAraNa yA parivartana ke lie sarakAra ke svataMtra cayana evaM parivartana se sambandhita adhikAra hai jo sabhI logoM ko prApta hai| dhArA 1 ke anusAra loga apanI-apanI rAjanaitika vyavasthA nirdhAraNa karane ke lie svataMtra haiM, ataeva Antarika AtmanirNaya ke lie svataMtra, khule va svaccha prajAtaMtra kI AvazyakatA hai| alpasaMkhyakoM ke adhikAra antarrASTrIya mAnavAdhikAra kAnUna kA zAyada sabase kamajora pakSa hai| saMyukta rASTra gatividhiyoM kA prArambha se hI yaha lakSya rahA hai ki alpasaMkhyakoM ke saMrakSaNa ke niyama banAye jaayeN| isa sandarbha meM iNTaranezanala kovIneMTa oNna sivila eNDa poliTikala rAiTa kI dhArA 27 taka hI hama sImita rahe haiM jisameM yaha kahA gayA hai ki 'jina rAjyoM meM vaMza, dharma aura bhASAI alpasaMkhyaka rahate haiM unheM apanI saMskRti, apane dharma aura apanI bhASA ke prayoga se rokA nahIM jaaegaa'| dhArA 27 kI kaI prakAra kI vyAkhyAeM kI jAtI rahI haiN| kucha vidvAn saMskRti meM bhautika ke sAtha-sAtha AdhyAtmika pakSa kA samAveza kiye jAne ke lie tarka prastuta karate haiN| unakA kahanA hai ki saMskRti ko banAye rakhane ke lie una 68 AITITITIIIIIIIIIIIIILINITI OINITIV tulasI prajJA aMka 109

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prAkRtika va anya saMsAdhanoM para niyaMtraNa kI apekSA hai jinake AdhAra para saMskRti kA nirmANa huA hai| ve loga jo jaMgaloM meM rahate haiM, jinhoMne apane jIvana aura zikAra ke lie jaMgala ke upayoga para AdhArita saMskRti kA vikAsa kiyA hai, unheM apanI kalA, nRtya evaM rItirivAjoM ko banAye rakhane kA adhikAra hai| ve vana aura vanIya saMsAdhanoM ke niyaMtraNa ke adhikArI bhI sadaiva bane rahane cAhie anyathA unakI saMskRti naSTa ho jaaegii| kucha vidvAnoM kA yaha mAnanA hai ki dhArA 27 saMskRti ke kevala abhautika pakSa kI hI surakSA karatI hai / vaMza aura jAti saMhAra kI ghaTanAeM bhI vyApaka haiN| vaMza saMhAra ke pariNAmasvarUpa eka nRvaMza ko unakI apanI bhASA bolane se yA unake baccoM ko usa bhASA meM zikSA grahaNa karane se rokA jAtA hai| unheM likhane ke adhikAra tathA apanI saMskRti ko banAe rakhane hetu Avazyaka bhautika sthitiyoM se vaMcita kiyA jAtA hai| jAti saMhAra to parAkASThA hai jisameM eka deza, eka vaMza, eka jAti yA eka dhArmika samudAya kA pUrNata: yA AMzika saMhAra ke lie kArya kiyA jAtA hai| jAti saMhAra ko yadyapi antarrASTrIya kAnUna ke antargata aparAdha mAnA gayA hai para abhI bhI isa para prabhAvazAlI niyaMtraNa sthApita nahIM ho pAyA hai| niSkarSata: yaha kahA jA sakatA hai ki mAnavAdhikAra kAnUna saMgharSoM ke nirAkaraNa ke lie mahatvapUrNa AdhAra prastuta karatA hai, vizeSakara sAmAjika aura rAjanaitika saMgharSoM ke nirAkaraNa ke lie| lekina mAnavAdhikAra kI vyavasthAeM jAtIya saMgharSoM ke lie abhI bhI kama sahAyaka ho pA rahI haiN| saMdarbhita grantha : 1. O.E. Waszlo & J.Y. Yoo, World Encyclopedia of Peace, Vol, I & II. Newyork Press, 1986 2. Nani A. Palkhiwala, We the Nations, 1994 3. Ulrich Kapren Human Rights in the Constitution of the Western World : Some Institutional Trends, 1989 4. UNESCO Year Book on Peace & Conflict Studies, 1986 saha-AcArya evaM adhyakSa ahiMsA evaM zAnti adhyayana vibhAga jaina vizva bhAratI saMsthAna, lADanUM 5. K.P. Saksena, Human Rights, Institute for World Congress on Human Rights, New Delhi, 1995 6. Moses Moskowitz, Human Rights and World order, 1958 7. T.R. Subramanya, Human Rights in International Law, 1986. 8. Fred Twine, Citizenship & Social Rights, Sage Publications, New Delhi, 1994 9. Human Rights in India, The updated Amnesty Insternational Report, 1993. tulasI prajJA aprela - sitambara, 2000 AM 69

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puruSArtha catuSTaya bhAratIya vAGmaya meM puruSArtha DaoN. harizaMkara pANDeya bhAratIya vAGmaya meM puruSArtha eka mahatvapUrNa zabda hai| sabhI prasthAnoM ne deza, kAla aura mAnyatA ke anurUpa isa zabda kA vivecana kiyA hai / zabdakalpadruma' ke anusAra puruSasya artha puruSArtha, puruSasya prayojanam puruSArtha arthAt puruSa kA artha yA para prayojana puruSArtha hai| vAcaspatyam meM bhI puruSa ke iSTa prayojana ko puruSArtha kahA gayA hai| puruSa ke udyoga kA viSaya / puruSa kA lakSya, puraSakAra, pauruSa, puruSaparAkrama, puruSatva, puruSa, vyakti, sAmarthya, bala puruSasthAna, puruSakriyA Adi puruSArtha zabda ke aneka artha upalabdha hote haiN| paribhASA : puruSa ke kartavya vizeSa yA prayojana vizeSa ko puruSArtha kahate haiM / deza, kAla evaM avasthAnurUpa kartavya vizeSa kA AcaraNa puruSArtha zabdAbhidheya hai| adhiSThAna (AdhAra) kartA, karaNa, ceSTA aura niyati (Izvara, bhAgya Adi) paMca ghaTaka tatvoM ke yoga se hama kArya karate haiM / mana tathA indriyoM kI ekAgratA pUrvaka uparyukta pAMca tatvoM ke yoga se deza, kAla, pAtrAnusArapUrvaka abhyudaya evaM zreyas-siddhi ko dhyAna meM rakhakara vivekapUrvaka jo kArya kiyA jAye vaha puruSArtha hai| mAnavIya jIvana meM bAhya-nirmANa aura Antarika vikAsa donoM kAmya hote haiN| donoM ko eka dUsare kA pUraka banAte hue samyag rIti se Age bar3hate jAnA puruSArtha zabda vAcya hai| jaba koI vyakti zreSTha abhISTa kI siddhi ke lie prayojana kI mahanIyatA evaM sAdhanA kI samIcInatA ko dhyAna meM rakhakara jJAnapUrvaka agrasara hotA hai, vaha Age bar3hane kI kriyA hI puruSArtha hai, jo pUrNatayA naitikatA evaM cAritrika sabalatA para AdhArita hai| 70 AMITITIONINNIIIIIIIIIIIIIII tulasI prajJA aMka 109

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manuSya kA sarvAMgINa vikAsa bhI puruSArtha para hI AdhArita hai| DaoN. jayazaMkara mizra ke anusAra bhautika evaM AdhyAtmika samRddhi ke madhya kA saMtulita dRSTikoNa hI puruSArtha kA sahI svarUpa hai| dukha-parityAga evaM sukha-prApti kI abhilASA mAnava mana meM vyApta hai| isI kAraNa zarIra evaM mAnasika kriyAoM meM usakI pravRtti hotI hai| AcArya zrI tulasI kI dRSTi meM sarvocca zikhara para pahuMcane kA sAdhana puruSArtha hai| inhIM ke zabdoM meM talahaTI se zikhara taka jAne kA upAya hai-puruSArtha jo vyakti puruSArtha ko apane jIvana kA abhinna aMga banA lete haiM, unake lie maMjila rAstA bana jAtA hai, saphalatA unake dvAra para dastaka detI hai| puruSArtha ke dvArA vyakti jIvana meM hArI bAjI ko bhI vijaya meM badala letA hai| pApa evaM kAluSya mala se dabI cetanA ko pariSkRta karane kA zreSTha sAdhana hai puruSArtha / pApa aura kAluSya se dabI cetanA ko svayaM vyakti kA puruSArtha hI ubAra sakatA hai|' athaka puruSArtha ke dvArA vijAtIya tatvoM se lohA lene vAlA vyakti dharma ko jIvaMta banA sakatA hai| garhita saMskAra naSTa hote haiM tathA AtmA paramAtmA bana jAtI hai| puruSArtha kA mantra jisane pA liyA samajho ki vaha deza aura samAja meM khuzahAlI avazya lA detA hai| puruSArtha vaha mAnavIya guNa hai, jo devoM ko bhI parAbhUta kara sakatA hai, isalie puruSArtha ko jIvana kA sarvotkRSTa zreyapatha kahA gayA hai| vaidika vAGgamaya meM puruSArtha - vaidika RSi na kevala sarvathA parityAga ko mahatva detA hai, na kevala bhogavAdI pravRtti ko| balki tyAga aura bhoga ke maMjula sAmaMjasya kA nAma hai-vaidika sNskRti| IzAvAsyopaniSad kA prathama maMtra vaidikakAlIna puruSArtha ko spaSTa kara detA hai| tena tyaktena bhuNjiithaaH| dArzanika duHkhavAda vaidika AryoM ke samaya meM astitva meM nahIM AyA thaa| vahAM bhautika-sampannatA ke bIca se AdhyAtmika samRddhi ko prApta kara lenA puruSArtha mAnA gayA hai| Rgveda ke prathama sUkta meM hI bhautika abhyudaya kI kAmanA kI gayI hai| tyAgapUrvaka bhoga ke sAtha satya kI prApti vaidika RSiyoM kI dRSTi meM pratyeka puruSa kA iSTa prayojana thaa| IzAvAsyopaniSad ke antima mantra meM RSi 'satyadharma' ke sAkSAt darzana ke lie kAmanA karatA hai hiraNmayena pAtreNa satyasyApihitaM mukhm| tatvaM puSannapAvRNu satyadharmAya dRSTaye / / 15 vaidika kAla meM do zabda RtA aura satya" atyanta priya the| Rta aura satya ko pUrNa niSThA aura zraddhA pUrvaka AtmArpita karanA hI parama puruSArtha hai| bhautika siddhi evaM AdhyAtmika unnati-Atmopalabdhi ke lie Rta aura satya ko zraddhApUrvaka jIvana ke sthUla aura sUkSma pratyeka spandana meM pratiSThita karanA vaidika AryoM kI dRSTi meM puruSArtha thaa| tulasI prajJA aprela-sitambara, 2000 NITINITIMINITI N 71 hiraNa

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upaniSad aura puruSArtha - puruSArtha kI ber3I karma se jur3I huI rahatI hai aura karma kA svarUpa karttA kI pravRtti para nirbhara hai| upaniSad kAla meM puruSArtha para naitikatA kA prabhAva kAphI rhaa| jo vaisA AcaraNa karatA hai vaha vaisA hI ho jAtA hai / bRhadAraNyakopaniSad meM ullikhita hai- yathAkArI yathAcArI tathA bhavati - sAdhukArI sAdhurbhavati, pApakArI pApo bhavati, puNyaH puNyena karmaNA bhavati, pApaH pApena / jo kArya vidyA aura zraddhA ke samIpa baiThakara kiyA jAe vaha adhika phalaprada hotA hai yadeva vidyayA karoti zraddhayopaniSadA tadaiva vIryavattaraM bhavati / " isa prakAra upaniSad yuga meM vidyA aura zraddhA se yukta hokara athavA unake samIpa baiThakara sthiracitta meM karmoM kA sampAdana puruSArtha kahA gayA / vaidika AryoM ne jisa bhautika samRddhi para bala diyA thA, yahAM Akara usakA sthAna Atma vidyA ne le liyA / naciketAyamarAja, yAjJavalkya maitreyI 21 Adi aneka aise prasaMga haiM jisase spaSTa hotA hai ki AtmavidyA ko hI upaniSad kAla meM parama puruSArtha kahA gayA / gauNatayA sAMsArika abhyudaya kI kAmanA bhI kI jAtI rahI hai / upaniSad-kAla meM hI caturvidha puruSArtha - dharma, artha, kAma aura mokSa kI mAnyatA prApta ho cukI thI / manusmRtikAra ne eka sthala para tIna " evaM anyatra cAra 23 puruSArthoM kI svIkRti pradAna kI / paurANika yuga meM cAroM puruSArthoM ko samaveta rUpa meM aMgIkAra kiyA gyaa| viSNu purANa evaM agni-purANa meM puruSa ke iSTa prayojana ko puruSArtha kahakara isakI saMkhyA cAra-dharma, artha kAma aura mokSa batAyI gayI - dharmArthakAmamokSAzca puruSArthA udAhRtA: 124 dArzanika AmnAya aura puruSArtha - sabhI dArzanika prasthAnoM kA prArambha duHkha vinivRtti rUpa prayojana se hI hotI hai, isalie sabhI ne zabdAntara mAtra se duHkha vimocana evaM ananta sukha kI labdhi ko puruSa kA parama prayojana yA puruSArtha mAnA hai| sAMkhyAcArya trividha AdhyAtmika (zArIrika-mAnasika), Adhibhautika eva Adhidaivika duHkhoM se pUrNa (aikAntika) nirvRtti ko parama puruSArtha mAnate haiM / sAMkhyasUtra ke anusAra 4 'atha trividhaduHkhAtyantanivRttiratyanta puruSArtha : " arthAt trividha duHkhoM kA Atyantika vinAza hI parama puruSArtha hai| rasezvara darzana meM yoga ke abhyAsa dvArA parama tatva kA sAkSAtkAra kara lenA hI puruSArtha mAnA gayA hai yogAbhyAsa vazAtparatve dRSTe puruSArtha prAptirbhavati / mImAMsA ke anusAra jisa karma se manuSya ko sukha prApta hotA hai aura jise karane kI icchA svayaM hI hotI hai, vaha puruSArtha hai / AcArya jaiminI ke zabdoM meM- yasmin prItiH puruSasya tasya lipsA artha lakSaNa vibhaktitvAt / 7 advaitavedAnta kI dRSTi meM jisase sabhI duHkhoM kA zamana ho jAe tathA paramAnanda kA hI eka NIV tulasI prajJA aMka 109 72

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mAtra rasa milatA rahe, vahI puruSArtha hai - ni:zeSadu:khopazamalakSitaM paramAnandaikarasaM ca puruSArtha zabdasyArthaH128 cArvAka strI Adi ke sparza se utpanna sukha ko hI parama puruSArtha mAnate haiM - aMganAdyAliMganAdijanyaM sukhameva parama puruSArtha : 129 bhaktivAdI AcAryoM kI dRSTi meM bhakti hI parama puruSArtha hai / unakI dRSTi meM prabhucaraNa kI smRti evaM caraNaraja kI prApti kI manuSya kA parama prayojana hai : na kAmaye nAtha tadapyahaM kvacit na yatra yuSmaccaraNAmbujAsavaH / mahattamAntarhadAyanmukhacyuto vidhatsva karNAyutameSa me varaH // mujhe to usa mokSa pada kI bhI icchA nahIM hai jisameM mahApuruSoM ke hRdaya se unake mukha dvArA nikalA huA Apake caraNakamaloM kA makaranda nahIM hai - jahAM ApakI kIrti kathA sunane kA sukha nahIM miltaa| isalie merI yaha prArthanA hai ki Apa mujhe dasa hajAra kAna de dIjiye jinase maiM Apake lIlA guNoM ko sunatA rahUM / jainadarzana aura puruSArtha - jaina dRSTi meM puruSArtha kI pradhAnatA hai, isalie laukika evaM alaukika koI bhI kSetra puruSArtha se rikta nahIM ho sakatA hai| yahAM para bhI puruSArtha catuSTya- dharma, artha, kAma aura mokSa kI svIkRti dI gayI hai tathA yaha bhI kahA gayA hai ki artha aura kAma meM sabhI jIva rucipUrvaka pravRtta hote haiM, akalyANa - bandhana ko prApta hote haiM tathA dharma aura mokSa ko Azraya lene vAle kalyANa ko prApta karate haiN| inameM se bhI dharma puNya rUpa hone se mukhyataH laukika kalyANa ko dene vAlA hai, jo vastutaH bandhana hI hotA hai / lekina mokSa puruSArtha sAkSAtkalyANaprada hai / jaina Agama granthoM meM aneka sthaloM para purisakkAra' zabda saMyama ke prati parAkrama pauruSAbhimAna, sAdhitAbhimataprayojana, puruSakriyA Adi arthoM meM prayukta huA hai| saMyama ke prati ceSTA karanA puruSArtha hai - pauruSaM punariha ceriSTatam / dharma, artha, kAma aura mokSa Adi caturvidha puruSArtha kA ullekha jaina granthoM meM milatA hai : dharmArthakAmAzca mokSazceti maharSibhiH / 31 kAma aura artha ko azubha mAnA gayA hai| ihaloka aura paraloka ke duHkha manuSya ko artha puruSArtha ke kAraNa bhogane par3ate haiM, isalie artha anartha kA kAraNa hai, mokSa prApti meM argalA ke samAna hai attho aNatthamUlaM mahAbhayaM mutipaDivaMtho / 2 kAma puruSArtha apavitra zarIra se utpanna hotA hai| isase AtmA halkI hotI hai, isakA sevana karane se AtmA durgati meM jAtI hai| yaha puruSArtha utpanna hokara alpakAla meM naSTa ho jAtA hai tulasI prajJA aprela - sitambara, 2000 AM 73

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kAma kuDimabhavA lahugatta kArayA appkaaliykaamaa| uvaho loe dukkhAvahA ya Na hoti sulahA / / 3 yahAM do prakAra ke dharma puruSArtha kA nirUpaNa kiyA gayA hai-nizcaya dharma aura vyavahAra dhrm| bhogAdi kI prApti ke lie jo dharma Acarita kiyA jAtA hai vaha pApa svarUpa hai aura ise jaina dharma meM asvIkRta kiyA gayA hai- yo bhogAdinimittameva sapunaH pApaM budhairmanyate / dharma puNya rUpa hotA hai aura puNya baMdha hotA hai, isalie ise bhI heya mAnA gayA hai| isa prakAra zubha-azubha se atIta jo tIsarI bhUmikA hai, vahIM vAstavika dharma hai jo mokSamArga meM sahAyaka hone ke kAraNa jaina dArzanikoM ko grAhya hai| mokSa puruSArtha hI sarvathA grAhya hai| jaise sAMkhyAcAryoM ne Atyantika duHkha nivRttirUpa puruSArtha ko grAhya evaM karaNIya mAnA hai usI prakAra jaina dArzanikoM kI dRSTi meM mokSa puruSArtha hI uttama aura upAdeya hai| paramAtma prakAza ke anusAradhammahaM atthahaM kammahaM vi eyahaM sayalahaM mokkhu| uttamu pabhaNahiM NANi jiya aThaNe jeNa Na sokkhu // yadyapi nirvANa yA duHkha mukti svarUpa hone ke kAraNa mokSa parama puruSArtha ke rUpa meM svIkArya hai lekina vyAvahArika jIvana meM dharma, artha aura kAma bhI saMgrAhya haiN| inake binA sRSTi kA vyavasAya calanA kaThina ho sakatA hai| ataeva dharma, artha kAma aura mokSa cAroM puruSArthoM kI upayujyatA siddha hai| prastuta saMdarbha meM cAroM puruSArthoM kA saMkSipta svarUpa vicArya hai : dharma :-dharma zabda tudAdigaNIya 'ghRDavasthAne' dhAtu se man pratyaya karane para niSpanna hotA hai-dhriyate loko'nena dharati-lokaM vA arthAt jisake dvArA loka dhAraNa kiyA jAtA hai yA jo loka ko dhAraNa karatA hai vaha dharma hai| koza graMthoM evaM prAcIna vAMgamaya meM yaha zabda karttavya, jAti yA sampradAya meM pracalita AcAra, naitika kAnUna, pracalana, prathA, dhArmika yA naitika guNa, acche kArya Adi arthoM meM prayukta milatA hai| mahAbhArata ke anusAra dhAraNa karane vAle ko dharma kahate haiM, dharma prajA ko dhAraNa karatA hai :dhAraNAddharmamityAhuH dharmodhArayate prjaa| dhatsyAhAraNasaMyuktaH sa dharma ita nishcyH|| jo prANiyoM ko saMsAra ke duHkha se uThAkara uttama sukha meM dhAraNa kare, use dharma kahate haiM / sarvArthasiddhi evaM rAjavArtika ke anusAra jo iSTa sthAna meM dhAraNa karatA hai use dharma kahate haiM - iSTa sthAne dhatte iti dhrmH|" 74 IIIIIIIII I IIIIIIIIIIIIIINNINV tulasI prajJA aMka 109

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nija zuddha bhAva kA nAma dharma hai jo caturgati ke dukha se bacAtA hai| vastutaH dharma AcaraNa kI saMhitA hai, jisake mAdhyama se vyakti samAja ke sadasya ke rUpa meM aura eka vyakti ke rUpa meM niyaMtrita hotA huA kramazaH vikasita hotA hai aura anta meM carama uddezya kI prApti karatA hai| jainAcAryoM ne dharma ko uttama sukha meM niyojaka, iSTa sthAna meM saMsthApaka, caturgati dukha saMrakSaka, saMsAra sAgara saMtAraka, dayA ahiMsA saMyukta, paMcaparameSThI bhakti, samyaktva, mAdhyastha vRti, saMsthApaka evaM zuddhAtmA kI pariNati Adi arthoM meM svIkAra kiye haiM, yahAM para mukhyataH isake do bheda svIkAra kiye gaye haiM : sakaladharma aura eka deza dhrm| munidharma, anagAra dharma yA zramaNa dharma ko sakala dharma tathA gRhasthadharma, sAgAra dharma yA zrAvaka dharma ko ekadeza dharma kahA gayA hai| artha : artha kI mahattA sArvajanika hai| dhanavAn puruSa hI samAja meM pratiSThA prApta karatA hai| mahAbhArata, manusmRti, arthazAstra, vRhaspatisUtra, nItizataka Adi granthoM meM dhana kI mahattA pratipAdita kI gaI hai| mahAbhAratakAra kA to yahAM taka kahanA hai ki ve hI loga saMsAra meM jIvita rahate haiM jinake pAsa dhana haidhanamAhu paraM dharma dhane dharma pratiSThitam / " jIvanti dhanino loke mRtA yetu adhnaanraaH|| jaina vAMgamaya meM ise heya tathA mokSa-mArga kA bAdhaka batAyA gayA hai| kAma : tRtIya puruSArtha ke antargata kAma kI parigaNanA kI jAtI hai| vyakti kI samasta kAmanAeM, vAsanAjanya pravRttiyAM tathA AsaktimUlaka vRttiyAM kAma ke antargata AtI haiN| mAnavIya jIvana meM kAma kA mahatvapUrNa sthAna hai| ise sRSTi kA mUla kahA gayA hai| dharmAnumodita kAma kI svIkRti dI gayI hai jo vizva meM maMgala kA saMsthApaka hotA hai : dharmAviruddho bhUteSu kAmosmi bhAtarSabha arthazAstra kA spaSTa nirdeza hai ki dharma se anumodita kAma kA sevana karanA caahie| dharmAvirodhena kAmaMseveta 41 kAlidAsa ne loga maMgala ke lie dharmAnumodita kAma ko utkRSTa mAnA hai| jaina dharma nirvRttimUlaka hai, isalie artha aura kAma donoM ko heya mAnA hai| mokSa : Atyantika duHkha nirvRtti mokSa hai| bhAratIya darzana meM mokSa, nirvANa, mukti, brahmapada Adi aneka zabda eka hI artha meM milate haiN| jaina darzana meM isakA vistAra se vivecana kiyA gayA hai| bandha hetuoM kA abhAva aura nirjarA se sampUrNa karmoM kA kSaya ho jAnA mokSa hai-bandhahetvabhAvanirjarAbhyAM kRsnakarmavipramokSo mokSaH / AtmA aura bandha ko alaga-alaga kara denA mokSa hai-Atma bandhayoH dvidhAkaraNaM mokSaH dravya eva bhAvarUpa sampUrNa karmamaloM se virahita honA mokSa hai / nija svarUpa, nirvANa, tulasI prajJA aprela-sitambara, 2000 NAINI TITIIIIIIIII I IN 75

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avyAbAdha sukha evaM paramAnanda meM pratiSThApana mokSa hai| isakI prApti ke lie ratnatraya kI sAdhanA anivArya mAnI gayI hai- samyagdarzana-jJAna-cAritrANi mokSamArgaH 44 ise hI hindU zAstroM meM bhakti, jJAna aura karma ke rUpa meM svIkAra kiyA gayA hai| bauddha dArzanikoM kI dRSTi meM zIla, samAdhi aura prajJA kI upAsanA anivArya hai| isa prakAra bhAratIya vAMgamaya meM cAroM puruSArthoM kA vivecana upalabdha hai lekina mokSa ko hI paramapuruSArtha ke rUpa meM svIkAra kiyA gayA hai| sandarbha grantha : 1. zabdakalpadruma, khaNDa-3, pR. 197 2. vAcaspatyam khaNDa-5, pR. 4379 3. Arya jIvana darzana, paM. mohanalAla mahato viyogI, pR. 279 4. tatraiva pR. 279 5. prAcIna bhArata kA sAmAjika itihAsa, DaoN. jayazaMkara mizra, pR. 258 6. eka bUMda eka sAgara, jaina vizva bhAratI, 3/543 1. eka bUMda eka sAgara, jaina vizva bhAratI, 3/543 8 . eka bUMda eka sAgara, jaina vizva bhAratI, 3/543 9. eka bUMda eka sAgara, jaina vizva bhAratI, 3/549 10. eka bUMda eka sAgara, jaina vizva bhAratI, 3/574 11. eka bUMda eka sAgara, jaina vizva bhAratI, 3/579 12. eka bUMda eka sAgara, jaina vizva bhAratI, 3/577 13. eka bUMda eka sAgara, jaina vizva bhAratI, 3/563 14. IzAvAsyopaniSad-1 15. IzAvAsyopaniSad-15 16. Rgveda 4.23.8-9, 10.81.1 17. Rgveda 10.37.2., 9.113,5 18. bRhadAraNyakopaniSad 4.4.5 19. chAndogyopaniSad 1.1.10 20. kaThopaniSad-prathamaballI evaM Age 'yama-naciketA saMvAda' 21. bRhadAraNyakopaniSad-caturtha brAhmaNa 1-14 22. manusmRti 2.224 23. manusmRti 7.100 24. viSNupuraNa 1.18.21 25. sAMkhyasUtra 1.1 26. sarvadarzanasaMgraha pR. 389 27. jaiminIsUtra 4.1.2 28. sarvadarzana saMgraha pR. 762 29. sarvadarzana saMgraha pR. 5 30. bhAgavatapurANa 4/20/24 31. jJAnArgava 3/4 32. bhagavatI ArAdhanA 1814 33. bhagavatI ArAdhanA 1815 34. padmanandi paMcavizatikA 7.25 35. paramAtmaprakAza 2.3 36. mahAbhArata karNaparva 109.58 rAjavArtika 9.2.3591.32 37. sarvArthasiddhi evaM rAjavArtikaM 9.2 38. gokhale, iNDiyana thATa TU da ejeja, pR. 25 39. mahAbhArata, udyogaparva 72.23 40. gItA 7.11 41. arthazAstra 17 42. tatvArthasUtra 10.2 43. samayasAra, gAthA 288 para TIkA 44. tatvArthasUtra 1 7600 TITLINITION tulasI prajJA aMka 109

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zrAvaka-saMbodha eka parikramA zrAvakAcAra kA navAcAra mumukSu zAntA jaina jaina paramparA meM dharma kA adhikAra sabako diyA gayA hai, cAhe vaha zramaNa ho yA shraavk| AgAra dharma evaM aNagAra dharma kI prarUpaNA sAdhanA kI dRSTi se bhagavAna mahAvIra kI mahatvapUrNa dena hai| zrAvaka ke lie digambara evaM zvetAmbara donoM paramparA ke sAhitya meM zrAvakAcAra kA vizada varNana upalabdha hai| AcAryoM dvArA likhita ina granthoM kI bhASA prAkRta evaM saMskRta nibaddha hone se sarva sulabha evaM sarvagrAhya nahIM hai| isa dRSTi se bIsavIM sadI kI racanA zrAvakAcAra kI 'zrAvaka saMbodha' jisake racayitA AcArya zrI tulasI haiM, yugabhASA meM mahatvapUrNa kRti kahI jA sakatI hai| zrAvaka saMbodha zrAvaka kI AcAra-saMhitA aura vratI-samAja kI svastha saMracanA kA saMvidhAna hai| isakA sRjana nizcaya aura vyavahAra donoM nayoM kI mUlyaparaka vyAkhyA para AdhArita hai| yadyapi uvAsagadasAo meM zrAvaka ke bAraha vratoM kA ullekha milatA hai| dazAzrutaskandha meM zrAvaka kI gyAraha pratimAoM kA varNana hai aura bhI aneka prAcIna granthoM meM zrAvaka kI vrata mImAMsA meM samRddha vyAkhyAeM upalabdha haiM magara una prAcIna mUlyoM ko Aja ke pariveza meM nae DhaMga se prastuti die binA Aja. kI pIr3hI ke lie inakA jJAna, zravaNa, niSThA aura AcaraNa saMbhava nahIM hai| ataH 'zrAvaka saMbodha' mAnavIya mUlyoM ke yogakSema meM nae cintana evaM saTIka samAdhAna ke sAtha zrAvaka ko naI dizA aura naI dRSTi detA hai| tulasI prajJA aprela-sitambara, 2000 ALUNT ALINITIN 77

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'zrAvaka saMbodha' zrAvaka ke caritra kA bhASya hai| isameM zrAvaka jIvana kI maulika vizeSatAoM kA prAcIna evaM vArtamAnika vizuddha vivecana upalabdha haiM / isameM zrAvaka jIvana kI pahacAna ke mAnaka prastuta kie gaye haiN| zrAvaka kauna ho sakatA hai? usakA kyA dAyitva hai? usakI jIvana zailI kaisI hai? usakA Adarza, uddezya aura AcaraNa kyA honA cAhie? Adi binduoM para yugIna bhASA meM prakAza DAlA gayA hai| __ zrAvaka saMbodha siddhAnta yA zAstra nahIM hai, sAdhanA kA saMbodha hai / granthakAra ne zrAvaka saMbodha una logoM ke lie banAyA hai jo caritra nirmANa kI niSThA se jur3e hue haiN| jinheM sahI rAste kI khoja hai| jo mAnavIya mUlyoM kI surakSA karanA apanA dAyitva samajhate haiN| jinameM jJAna-pipAsA hai| sahI dRSTikoNa hai| sApekSa cintana hai| tyAga kI saMskRti se jur3e haiN| nizcita rUpa se zrAvaka saMbodha aise logoM ke lie kuhAse meM sUraja ugAne jaisA hai| zrAvaka saMbodha meM zAzvata evaM sAmayikI jIvana mUlyoM kA samanvaya hai| granthakAra ne isakI racanA karate samaya mArksa ke isa cintana ko sAmane rakhA 'darzana AdamI ko jJAna detA hai para badalatA nahIM, isalie aisA darzana cAhie jo samAja ko badala ske|' lekhaka ne zrAvaka ke lie aise hI darzana ko janma diyA jise zrAvakAcAra kA navAcAra rUpa kahA jA sakatA hai| yaha una zrAvakoM ke lie mahatvapUrNa bhUmikA nibhAtA hai jinake lie Aja ke pariveza meM bAraha vratoM aura gyAraha pratimAoM kI sAdhanA saMbhava nahIM aura jo sAmAyika, santa-darzana, pravacanazravaNa, svAdhyAya, dhyAna, tyAga, tapa Adi upAsanAtmaka kriyAoM meM samaya nahIM de sakate para ve bhI svastha jIvana-zailI kI talAza meM haiN| jainatva kI surakSA meM jAgarUka haiN| zrAvaka saMbodha jaina zrAvakAcAra kA laghu saMskaraNa hai| isameM zrAvaka kI pahacAna jJAna aura AcAra kI saMyuti se karavAI gaI hai samyagdarzanajJAnacAritrANi, ratnatrayI mokSa patha hai| umAsvAti ke zabdoM meM zrAvaka-jIvana kA yaha atha hai // 1/16 // sampUrNa dharma, darzana, cintana, karma aura saMskRti kI buniyAda meM 'NANassa sAramAyAro' kI bhAvanA jur3I rahI hai / jainadharma AcArazUnya jJAna ko svIkRti nahIM detA hai| yahAM AcAra kA prANa tatva vrata ko mAnA gayA hai| isalie vrata kI bhUmikA para do zreNiyAM kI gaI-zramaNa aura shraavk| zramaNa sarva sAvadya yogoM kA tyAga kara saMnyasta hotA hai| zrAvaka gRhastha jIvana se jur3A hai, isalie usake lie sarva sAvadya kAryoM kA tyAga saMbhava nahIM hotaa| vaha kucha sImA 78 AIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII tulasI prajJA aMka 109

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taka bhoga-paribhoga kA saMyamana karatA hai| isalie aise zrAvakoM ko bhagavAna mahAvIra ne vratAvratI, dharmAdharmI aura saMyamAsaMyamI kahA hai| vratI zrAvaka kI pahalI pahacAna hai-samyag darzana yAnI satya ke prati yathArtha dRSTikoNa kA nirmaann| Atma-vikAsa ke ArohaNa meM pahalA pAyadAna hai samyag drshn| binA samyag darzana ke jJAna bhI mithyA ho jAtA hai| zrAvaka saMbodha kahatA hai ki samyag darzana ke sAtha nimna upalabdhiyAM Avazyaka haiM : samyagdarzana ho zrAvaka meM, traikAlika AtmA meM aasthaa| ArAdhyadeva arahaMta sadA, sadguru AdhyAtmika anushaastaa| arhadbhASita saddharma-ahiMsA, saMyama tapa kA aaraadhn| ho lakSya mokSa paramAtma padaM, puruSArtha svayaM kA saMsAdhana // 1/18 // samyagdarzI zrAvaka satyAnveSI hotA hai| usakA cintana sadA vidhAyaka rahatA hai| vaha zraddhAzIla, vizvAsapAtra aura jIvana jAgRti ke lie prayogadharmA hotA hai| prazna hotA hai ki hama pahacAna kaise kareM ki zrAvaka samyagdarzI hai yA nahIM? isake lie zrAvaka saMbodha pAMca mAnaka prastuta karatA hai - zama-ho kaSAya kA sahaja zamana, saMvega-mumukSAvRtti sbl| nirveda-bar3he bhava se virAga, anukampA-karuNA-bhAva aml| Astikya-karma AtmAdika meM, janmAntara meM vizvAsa prbl| ye lakSaNa samyag darzana ke, jIvana yAtrA meM haiM saMbala // 19 // zrAvaka saMbodha zrAvaka kA AcAra zAstra hai| AcArAMga sUtra meM AcAra saMhitA kA AdhAra AtmA ko mAnA hai| AtmA kA jJAna karo para AtmA amUrta hai, adRSTa hai, indriyoM se jJeya nhiiN| isalie jaba taka vaha avabodha na ho jAe ki maiM kauna hUM aura kahAM jAUMgA? taba taka yaha prayAsa kro| prazna uThatA hai ki zrAvaka saMbodha jaba AcAraparaka kRti hai to isameM jIva, AtmA, paramAtmA, punarjanma, navatatva, SaDjIvanikAya, paMcAstikAya, anekAnta, saptabhaMgI jaise gUDha tatvoM kI carcA kyoM? samAdhAna kI bhASA meM kahA jA sakatA hai ki 'zrAvaka jIvana kI sArthakatA, nava tatvoM ke anuzIlana se' // 1/21 // darzana aura AcAra eka hI sikke ke do pahalU haiM / jJAnazUnya AcAra kA koI mUlya nahIM aura AcArazUnya jJAna kI koI upayogitA nhiiN| dasavaikAlika sUtra meM kahA gayA hai: tulasI prajJA aprela-sitambara, 2000 STIRINITIONITIN 79

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annANI kiM kAhI? kiM vA nAhii cheyapAvagaM / jo jJAnI nahIM hai vaha zreya-azreya meM bheda kaise karegA? kaise zreya kA AcaraNa karegA aura kaise azreya kA parityAga karegA? zubha-azubha ko jAnane ke lie bhI AcAra zAstra meM tattvajJAna Avazyaka hai| phira zrAvaka kI paribhASA meM kahA bhI gayA hai-jo jIvAjIva kA jJAtA hotA hai vaha zrAvaka hotA hai| 'nyUnatama nava tatva vidyA kA sahaja saMjJAna ho, svastha samyag dRSTi samyag jJAna kA saMjJAna ho| binA pratyAkhyAna zrAvaka bhUmi meM kaise bar3he? binA akSara-jJAna jIvana-grantha ko kaise pddh'em/33|| nava tatvoM ke pariprekSya meM socA jAe to yadi tatvajJAna nahIM hogA to jar3a-cetana kA bheda kaise jAneMge? kaise puNya-pApa ko samajhakara heya ko chor3eMge aura upAdeya ko grahaNa kareMge? kaise bandhana se baceMge? kaise burAiyoM kA praveza rokeMge? bandhana se mukti kI ora prayANa karane meM tatvajJAna hamAre lie rozanI kI mInAra hai| jJAna, darzana ke sAtha caritra kI sAdhanA zrAvaka ke lie atyanta Avazyaka batalAI hai| caritra kI zurUAta vrata se hotI hai aura vrata kI zurUAta pratyAkhyAna se| binA tyAga kI bhASA meM zrAvakatva kI bhUmikA zurU nahIM hotii| Aja Ama logoM kI soca bana gaI ki ve saMkalpa kara sakate haiM magara tyAga (pratyAkhyAna) se paraheja rakhate haiN| isa saMdarbha meM hameM saMkalpa aura tyAga meM pharka samajhanA hogaa| saMkalpa paristhitivAda se aura icchA-svAtaMtrya se jur3I huI hotI hai| yadi manuSya kA mana caMcala hai, indriyAM bahirmukhI haiM, kaSAya uddIpta haiM to saMkalpa bAra-bAra TUTatA hai| thor3A sA mana kamajora par3A ki saMkalpa pIche chUTa jAegA magara tyAga kA loha varaNa hameM vikalpa ke bAre meM socane hI nahIM degaa| daravAjA baMda kara diyA to kara diyA, phira nahIM khula sktaa| ataH pratyAkhyAna ke hArda ko samajhakara zrAvaka isa dizA meM gatizIla bne| ___ zrAvaka saMbodha meM zrAvakAcAra kI Agamika bAtoM ko saralIkaraNa karake sAmayikI prastuti dI gayI hai| bAraha vratoM kI vistRta vyAkhyA ko saMkSipta sUtrAtmaka zailI meM prastuti dete hue Adhunika samasyAoM ke samAdhAna kI ora bhI saMketa kiyA hai| ahiMsA aNuvrata se AtaMkavAda kA aMta, satya aNuvrata se prANI mAtra ke prati maitrIbhAva, acaurya aNuvrata se Arthika aparAdhIkaraNa kA zamana, brahmacarya aNuvrata se bhogecchA kA saMyamana aura aparigraha aNuvrata se icchA-parimANa, Arthika vigraha kA aMta, AvazyakatA aura AMkAkSA kA bhedajJAna honA batalAyA hai| (zrAvaka saMbodha 35-40) Aja kI samasyA hai upabhoktAvAdI saMskRti kI prdhaantaa| padArtha kama, upabhoktA 80 ATTITUALINITIWNITI TINITIAWI NITITITITIV tulasI prajJA aMka 109

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adhika, AkAMkSAeM usase bhI adhika taba padArtha aura prANI ke bIca santulana kaise baiThe? AcArya zrI ne bhogavAda, icchAvAda, saMgrahavAda aura vyaktivAda ina sabake lie eka zabda meM hI samAdhAna de diyA ki 'sImAMkana saMskAra' kI sAdhanA karo upabhoktA anapAra, parimita bhogya padArtha hai, sImAMkana saMskAra, samAdhAna zrAvaka kare // 1/42 // guNavrata-digvrata, bhogopabhogavrata evaM anarthadaNDa viramaNa kI sAdhanA kA phalita batalAyA - icchAoM kA samIkaraNa, upayogitA ke prati jaagruuktaa| zrAvaka saMbodha zrAvaka kI Ama jIvana-zailI meM guNavratoM ko Adatana saMskAra banAne kI preraNA detA hai O zrAvaka sAmAyika kare yAnI samatvabhAva kA abhyAsa kre| zrAvaka pauSadha kare yAnI sAdhu jIvana kaisA hotA hai? eka dina hI sahI, isakA anubhava kre| zrAvaka saMvibhAga kI manovRtti kA vikAsa kre| sAdhu ko denA sirpha bhikSA denA hI na mAne balki manuSya meM dharmAnurAga, visarjana kI mAnasikatA, anAsakta-cetanA kA vikAsa hotA hai| sAtha hI sAtha yaha bhavasAgara ko pAra utArane meM naukA taka kA kAma karatA hai| zrAvaka saMbodha zrAvaka ko kevala jInA hI nahIM sikhAtA, zrAvaka samAdhimaraNa kaise kare? usake lie bhI saMlekhanAsaMthAre kI prakriyA samajhAkara use dehAsakti se mukta hone kI preraNA detA hai tAki zrAvaka mRtyu ko bhI mahotsava banA ske| vratoM kI yaha paramparA kevala caryA kI rUr3hatA nahIM hai| isa sAdhanA se zramaNa saMskRti kI avicchinna AdhyAtmika paramparA jur3I huI hai| yaha vrata paramparA Aja kA Ama AdamI bhI jI sakatA hai, kyoMki Atma-vizuddhi sabako kAmya hai| AgamoM meM varNita zrAvaka ke tIna manorathoM evaM cAra vizrAmoM kA varNana upalabdha hai| zrAvaka saMbodha ise yugIna bhASA meM abhivyakti detA hai| manoratha lakSya ke prati samarpita cetanA kA saMkalpabaddha honA hai| svIkRta saMkalpoM ko athavA nirdhArita lakSya kA puna:-punaH avadhAna karane se manacAhA phalita hotA hai| isalie bhagavAna ne kahA-manuSya jIvana kI sArthakatA meM jo karaNIya kArya hai, unheM kro| chadmasthatA kI vajaha se abhI nahIM to kabhI to hogA, isa saMkalpa bhAvanA ko puSTa karate rho| manoratha pAne kA matalaba hai zrAvaka anuprekSA karatA rahejIvana kA antima lakSya sadA sAmane rahe-jIvana parivartana kI yaha prAyaugika bhUmikA hai| isI taraha se zrAvaka ke cAra vizrAmo ke Agamika sandarbha ko Aja kI bhASA meM prastuti dete hue AcArya zrI tulasI ne Aja ke samasyA-saMkula pariveza meM tanAvoM kI bhIr3a meM jIte hue vyakti tulasI prajJA aprela-sitambara, 2000 STILITIATIVI 81

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ke lie vizrAma kI anivAryatA batalAI hai| yadi vyakti Asakti kama nahIM karegA, cintAoM kA bojha nahIM utAregA, icchAoM kA parisImana nahIM karegA to mAnasika tanAvoM kA bojha r3hote-Dhote vaha thaka jaaegaa| ataH use vizrAma lenA hogA aura usake lie kahA gayA"bane zrAvaka zrAnta khinna nitAnta avrata bhAra se'|| isalie bhagavAna ne kahA-'savvaM virati kujjA'-sarvatra virati kro| saMkalpa vikalpoM ke vizrAma se saMyama sadhatA hai aura saMyama se sukha aura sukha se zAMti milatI hai| isalie tanAvoM kI bojhila jindagI meM avrata kA saMyama kreN| zrAvaka saMbodha meM zrAvakatva kI zreSThatA kA eka mAnadaNDa yaha bhI mAnA gayA ki jo cAra mahAskandhoM se mukta hogA, vaha mahAzrAvaka khlaaegaa| isake lie zrAvaka1. jIvana bhara abrahmacarya kA tyAga kreN| 2. rAtri khAna-pAna kA parihAra kreN| 3. sacitta ke grahaNa kA tyAga kreN| 4. kaMdamUla padArtha sevana kA tyAga kreN| magara Adhunika jIvana-zailI meM mahAskandhoM kI sAdhanA Ama AdamI ke lie sahaja nahIM hotii| Aja ke mAhaula meM jahAM suvidhAvAda, sukhavAda, padArthavAda aura icchAvAda sImAe lAMgha rahA ho vahAM Agama varNita ina cAra mahAskandhoM ke tyAga kI bAta koI soca bhI nahIM sktaa| aisI sthiti meM jaina saMskAroM kI surakSA meM yuvA mAnasa ko prerita karate hue AcArya zrI ne naI vidhA meM mahAskandha parihAra kI sAdhanA prastuta kInaI vidhA se bhI ho mahAskandha kA varNana, rUr3himukti, Asakti-mukti, aavesh-visrjn| apramANika vRtti kabhI kyA jage hRdaya meM, anAgrahI cintana ho anekAnta kI laya meM // 1/60 // prAcIna samaya meM zrAvaka ke lie pratidina caudaha niyama svIkArane kI paramparA thii| Aja bhI paramparA pracalita hai| sacitta, dravya, vigaya, pannI, tAmbUla, kusuma, vAhana, zayana, vilepana, abrahmacarya, dizA, snAna aura bhojana-ina 14 binduoM para Aja bhI inakA saMkalpa pUrvaka zrAvaka tyAga karatA hai| para kucha bAtoM para samIkSA bhI Avazyaka hai, ata: Adhunika jIvana-zailI ke sAtha pratidina nau sUtrIya jIvana-zailI kA upakrama prastuta karanA bhI prAsaMgika evaM upAdeya hai| magara Aja sAdhanA ke isa upakrama ke prati sacetatA nahIM raha paaii| dera se sonA, dera se uThanA aura bhAgatI jindagI ke daura meM aisA karanA saMbhava nahIM lagatA, isalie AcArya zrI tulasI ne zrAvaka saMbodha meM nayI dizA, naI dRSTi dI khAdyoM kI sImA vastroM kA parisImana, pAnI bijalI kA ho na apavyaya dhImana ! yAtrA-parimANa mauna pratidina svAdhyAyI, hara roja visarjana anAsakti vrdaayii| ho sadA saMgha sevA, saviveka saphAI, pratidivasa rahe ina niyamoM kI parachAI / / 1/62 // . 82 AIRWAINIK ANILITTLITTLINIW tulasI prajJA aMka 109

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jIvanacaryA ke ye nau niyama zrAvaka ke lie preraNA ke prakAza dIpa bane hai| kyoMki bar3hatI huI asaMyama kI manovRtti, Arthika mRgatRSNA, padArthaparaka dRSTikoNa, suvidhAvAda, sAMskRtika mUlyoM kA hrAsa Adi sIdhe jaina saMskRti para prahAra karate jA rahe haiN| jaba yuga purAne mUlyoM ko nakAra detA hai to sarva sammata nae mUlyoM kI pratiSThApanA jarUrI ho jAtI hai anyathA samAja kI svasthatA aura saMskAra samRddhi kA surakSita rahanA saMbhava nahIM hotA / ataH sAmAjika mUlyoM kI surakSA ke sAtha jIvana mUlyoM ke vikAsa aura saMrakSaNa meM sauddezya jAgarUkatA ke sAtha jIe jAne vAle nau sUtroM kI sAdhanA kA preraka saMbodha diyA gayA hai | zrAvaka kI jIvana zailI kA pUrA nakzA AcArya zrI tulasI ne zrAvaka saMbodha meM khIMca diyA / AcAryazrI ne zrAvaka kI usa dhAraNA ko tor3A ki sirpha dhArmika upAsanA se zrAvaka sahI mAyane meM zrAvaka nahIM banatA / zrAvaka ke jIvana meM usake caritra kI vizeSa pahacAna bhI honI caahie| 'maiM jaina hUM' usakA garva janmanA nahIM, karmaNA honA caahie| ataH zrAvaka kA caritra vyavahAra meM bhI jaina saMskAroM kA jIvanta udAharaNa bne| isalie AcAryazrI ne jaina jIvana zailI kI pratiSThApanA kii| jaina jIvana-zailI ke nau sUtroM kI sAdhanA zrAvakatva kI sArthaka pahacAna hai-- 1. samyag darzana 2. anekAnta 3. ahiMsA 4. samaNa saMskRti 5. icchA-parimANa 6. samyag AjIvikA 7. samyag saMskAra 8. AhArazuddhi va vyasana mukti 9. sAdharmika vAtsalya ( 1 / 65-66 ) nava AyAmI jaina jIvana-zailI vratI-samAja kI saMracanA meM eka sakriya Thosa kadama hai| asaMyama, asthiratA, asahiSNutA aura bhogavAda kI cunautiyoM ke bIca jaina jIvana-zailI kA abhyAsa samagra darzana kI svasthatA kA pratIka hai| zrAvaka saMbodha sAmAyikI evaM zAzvatI samasyAoM ke samAdhAna meM saTIka bhUmikA nibhAtA hai| jaina jIvana-zailI kI prarUpaNA vastutaH manuSya ko samAdhAna detI hai / mithyAdarzana, niSedhAtmaka soca, AgrahI pakar3a, Aveza, krUratA, Asakti, asaMyama Adi zAzvatI samasyAeM haiM jabaki anAsthA, andhAnukaraNa, bhrUNahatyA, AtaMkavAda, saMgraha kI manovRtti, sukhavAda, suvidhAvAda, zrama kI upekSA, prasAdhana sAmagrI kI spardhA Adi yugIna samasyAeM haiN| AcArya zrI ne nava sUtroM ke mAdhyama se saba praznoM kA saTIka uttara diyA hai / Apane ise latA kI upamA se upamita kiyA hai| isakI tulanA akSINamahAnasa labdhi se kI jA sakatI hai / yaha labdhi jisake pAsa hotI hai vaha thor3e se khAdya padArthoM se hajAroM vyaktiyoM ko bhojana karA detA hai / I tulasI prajJA aprela - sitambara, 2000 AM 83

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phira bhI padArtha jyoM-ke tyoM bane rahate haiM / isI prakAra citrAbelA ke samparka se padArtha akhUTa ho jAtA hai| svastha samAja saMracanA kA yaha sundara prArUpa hai| zrAvaka parivAra, samAja, deza se jur3A hai, ataH hara kSetra meM usakA dAyitva mUlya rakhatA hai| isalie vaha apane jIvana meM jahAM artha aura kAma kA saMtulana rakhatA hai vahIM dharma aura mokSa ke AdhyAtmika uddezyoM ke prati jAgarUka bhI rahatA hai| cAra puruSArthoM ke bIca sAmaMjasya rakhane vAlA hI sahI arthoM meM zrAvaka ho sakatA hai| zrAvaka saMbodha meM dharma kI do dRSTiyAM pratipAdita kI haiM-laukika evaM lokottr| laukika dRSTi se artha aura kAma se zrAvaka jur3A hai| lokottara dRSTi se dharma aura mokSa se jur3A hai| samyak dRSTikoNa ke vikAsa meM yahI kahA gayA kidonoM hI nizcaya-vyavahAra nibhAte, laukika-lokottara meM saMtulana bitthaate| unakA kara mizraNa nahIM mUr3ha kahalAte, ghI tambAkU kI ghaTanA bhUla na paate| 2/10) isa saMdarbha meM dharma kI mUla cetanA ko samajhane ke lie AcArya bhikSu kI dharmavyAkhyA jJAtavya hai| sahI arthoM meM dharma vahI hai jo jina AjJA sammata hai| 'ANAe mAmagaM dhamma' bhagavAna kI yaha prajJapti hai| isa kathana meM ahaM nahIM, satya kI yathArtha prastuti hai| vItarAga kabhI usa dharma kI AjJA nahIM dete jo AdhyAtmika na ho| ata: granthakAra ne dharma kA viveka diyA, jinamata-sammata, vrata aura ahiMsA, jinavANI bAhya asaMyama, avrata aura ahiMsA // (2/11) kSIra, nIra nirNAyaka buddhi se pratipAdita dharma kA laukika evaM lokottara svarUpa zrAvaka ke lie vItarAgatA kA mArga prazasta karatA hai| manuSya kI svAbhAvika abhiruci rahI hai ki binA pariNAma jAne vaha puruSArtha nahIM karanA caahtaa| use apane karma kA phala avazya caahie| isalie jaba zrAvaka ko zramaNopAsanA kI preraNA dI gaI to usakI upayogitA ke saMdarbha meM bhI sAtha-sAtha karmaphala kI paramparA kA jJAna bhI karA diyA gyaa| prazna sAmane AyA ki zramaNoM kI upAsanA se kyA upalabdhi hogI? to granthakAra ne eka hI padya meM Agamika tattva mImAMsA prastuta kara dii| zramaNoM kI upAsanA kA phala hai zravaNa, zravaNa se jJAna, jJAna se vijJAna, vijJAna se pratyAkhyAna, pratyAkhyAna se saMyama, saMyama se anAzrava, anAzrava se tapa, tapa se karma nirjarA, karma nirjarA se akriyA aura akriyA kA phala zAzvata siddhi| yaha kArya-kAraNa se jur3I phala-mImAMsA mana ko niSThA se jor3atI hai aura niSThA caritra kA pariSkAra karatI hai| 84 ANNIV tulasI prajJA aMka 109

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lekhaka ne zrAvaka saMbodha meM zrAvaka ke dAyitva aura dharma ke sandarbha meM viveka diyaa| Apane kahA-zrAvaka karaNIya-akaraNIya kA bheda smjhe| binA matalaba eka paise kA bhI apavyaya na kareM aura Avazyaka ho to sarvasva samarpita kara de| binA prayojana cIMTI kI bhI hiMsA parihArya hai aura deza rakSA hita meM jaina zrAvaka ke lie yuddha bhI anivArya hai| zrAvaka dAyitva aura dharma ko samyak dRSTikoNa se smjhe| zrAvaka saMbodha ne zrAvaka ko vyAvahArika bhUmikA para bhI svastha jIvana-zailI kA prazikSaNa diyA hai| jaina saMskRti kI surakSA meM usake lie dAyitva kI bhUmikA nirdhArita kI hai| use AgAha kiyA ki vaha AyAta saMskRti ke phailate duSpariNAmoM se svayaM ko bcaae| kyoMki Aja jaina samAja meM hone vAle Ayojana, utsava, janma se lekara mRtyu taka hone vAlI rIti-rasmoM para artha kA apavyaya aura jhUThI zAna-zaukata kI pratispardhA ne jaina saMskRti para prazna cihna lagA diyA hai| pAzcAtya saMskRti ke andhAnukaraNa ne hamAre AdarzoM aura siddhAntoM ko tAka para rakha diyA hai| saMskRti ke avasaroM para hamAre hI gharoM kA bAla, yuvA aura praur3ha taka philmI dhunoM para nAcate haiM, AtizabAjI karate haiM, zarAba kA daura calatA hai, AdhI-AdhI rAta taka amaryAdita khAna-pAna hotA hai| aise pariveza meM zrAvaka apanA dAyitva samajheM / jaina saMskRti ke yogakSema meM apanA yogadAna deN| isake lie zrAvaka saMbodha kahatA hai hara prasaMga meM jo upayogI, upalabdha jaina saMskAra-vidhi, samyak darzana meM sahayogI, bhAvI pIr3hI kI naI nidhi kyoM chor3a ise andhAnukaraNamaya bher3acAla kI DhAla bane, kara samaya zakti kA durupayoga, bematalaba hI behAla bane / / 2/46) hara yuga meM manuSya apane deza, jAti, kula, dharma, nAma, saMskRti para gaurava karatA hai| jaina honA bhI gaurava aura garva kI bAta hai| AcArya zrI ne AhvAna kI bhASA meM kahA haimaiM jainI hUM janatA meM dhAka jamAeM, khokara bhI lAkha, na apanI sAkha gmaae| zramaNopAsaka honA saubhAgya-ghar3I hai, dhArmika saMskRti kI saMjIvanI jar3I hai|(1/63) ____ maiM jaina hUM, yaha svIkRti zrAvaka kI niSThA kA pramANa-patra hai| kyoMki jainatva kA ehasAsa use jIvana meM kabhI koI aisA galata kAma nahIM karane degA jisase jaina saMskRti ke gaurava kA kada choTA par3a jaae| AcArya zrI ne zrAvaka kI zreSThatAoM ko UMce kada para rakhakara kahAzramaNopAsaka bhI tIrthaMkara kI kRti hai| yaha vizva mAnya anupama dhArmika anukRti hai| (1/64) tulasI prajJA aprela-sitambara, 2000 NI IIIIIIV 85

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tIrthaMkara kI kRti jaisA sambodhana pAkara zrAvaka kRtArtha ho gyaa| bhalA isase bar3A aura kyA puraskAra hogA aura kyA nemapleTa hogI? magara Aja ke pariprekSya meM cintanIya prazna hai ki kyA sahI arthoM meM hama jaina haiM? Aja to pAzcAtya saMskRti se prabhAvita yuvA-pIr3hI apane Apako jaina kahane meM bhI zarma mahasUsa karatI hai, kyoMki unake pAsa na aise UMce Adarza haiM jinakA jJAna aura AcaraNa eka sA hai, na svastha saMskAra hai na Adarza saMskRti hai aura na sahI samaya para galata rAstoM para jAne se rokane vAle sakSama hAtha haiM na ImAnadAra prayatna haiM isalie zrAvaka sambodha meM zrAvaka ko saceta kiyA hai ki zrAvaka janmanA nahIM, karmaNA bhI apanI pahacAna bnaae| bhagavAna mahAvIra ke anekAntika dRSTikoNa kA yaha phalita hai ki unhoMne zramaNa aura zrAvaka ko anyonyAzrita bhUmikA para pratiSThita kiyaa| unhoMne sAdhu kI taraha zrAvaka ko bhI dharma karane kA adhikAra diyaa| usakI AcAra-saMhitA bana gii| vratoM kI vyavasthA dI, jIvana-zailI kI vyAkhyA dii| sAdhanA-upAsanA kA krama upasthita kiyaa| yahI nahIM, unhoMne bhagavAna dvArA diye gaye zrAvaka ke lie 'ammApiusamANA' sambodhana se dAyitva kI sImAoM ko adhika vyApaka banA diyaa| zrAvaka sAdhuoM ke mAM-bApa tulya hote haiN| ve sAdhuoM ke nizrAsthAna kahalAte haiM, isalie unheM adhikAra hai ki ve santoM kI koI galatI dekhe to aMguli nirdeza kreN| na mAne to zAlInatA ke sAtha anuzAsanAtmaka kAryavAhI bhI kreN| zrAvaka saMbodha meM bhI isa bAta kI puSTi kI gaI hai para sAtha hI sAtha zrAvaka ko sAvadhAna bhI kiyA gayA hai ki vaha nirhetuka hastakSepa na kreN| yaha adhikAra sirpha sAdhutva surakSA meM, saMyama pAlanA meM sahayoga kI dRSTi se diyA gayA hai| aMguli-nirdeza santoM ke lie zrAvaka kare, samaya para anuzAsanAtmaka kAryavAhI bhI kre| nahIM hastakSepa kiMcita mAtra nirhetuka kabhI, sadA apane kSetra meM zAlInatA sAdhe sbhii|| (2/19) isa prakAra saMghIya vyavasthA aura prabhAvanA meM zrAvaka ko najadIkI evaM nijatA kA dAyitva aura adhikAra dekara jaina zAsana ne usakI mahattA ko aura adhika bar3hA diyaa| Agama yuga ke zrAvaka evaM zrAvikAoM ke jIvana AdarzoM kA ullekha kara zrAvaka pIr3hI ke sAmane pathadarzakoM kI eka paMkti khar3I kara dii| ina zrAvakoM kI dharmaniSThA, lakSyaniSThA, saMkalpaniSThA aura caritra-niSThA ne jainatva saMskRti ko naI pahacAna dI hai| unhoMne pUNiyA zrAvaka kI sAmAyika meM akhaNDa niSThA kA honA, zrAvaka Ananda kA saMyama, zrama, samatA kA 86 AMITITITITI TIIIIIIIIIIII IIIIV tulasI prajJA aMka 109

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sAdhaka honA, saddAla putra dvArA puruSArthavAdI abhimata ko svIkAranA, sudarzana kI abhaya sAdhanA kA prakaTa honA, pokkhalI Adi zrAvakoM kA ni:zalya hokara zaMkha se kSamAyAcanA karanA Adi zreSThatAoM kA ullekha kara zrAvakatva ke mAnaka prastuta kie haiN| isI taraha zrAvaka saMbodha meM terApaMtha zrAvaka paramparA ke aneka vyaktiyoM kI zraddhA, niSThA, samarpaNa, tyAga, balidAna kI gaurava gAthAoM ko gumphita kara una dRSTAntoM ko dizA-bodha kA mAdhyama banAyA hai|(2/21-27) lekhaka ne prAcIna kAla kI una sannAriyoM kA bhI gauravazAlI varNana kiyA hai jinhoMne apane zIla aura saMyama kI surakSA meM prANoM taka ko dAMva para lagA kara jaina-zAsana kI prabhAvanA kI hai| zrAvikA jayantI kA tatvajJAna, sulasA kI dRr3ha dhArmikatA, revatI kA supAtradAna, rAnI dhAriNI ke zIlavrata kA saMrakSaNa, subhadrA kA satItva parIkSaNa aura candanA kA dhRtibala zrAvikA samAja ke lie preraNA ke prakAzadIpa haiN| (2/28-32) granthakAra ne Adarza nAriyoM ke guNAnuvAda meM jo udAtta dRSTikoNa dikhAyA aura unake prati svayaM baddhAMjali hokara jo vinamra saMvedanazIla abhivyakti dI-eka dharmasaMgha ke AcArya dvArA mahilAoM ke sammAna meM yaha kahanA-'dhanya tulasI dhanya sau-sau bAra vidhivata vaMdanA' eka sAhasika kadama hai| isase nArI jAti kI pUjyatA ko UMce zikhara mile haiN| saMghIya-vikAsa aura prabhAvanA kA eka mukhya ghaTaka zrAvaka ko bhI mAnA gayA hai| sAdhu kI taraha zrAvaka kI bhI mahatvapUrNa hissedArI hai| isIlie kahA gayAjinazAsana kA avibhAjya aMga hai zrAvaka, mati se, gati se jinamata kA sadA prbhaavk| zAsana kI unnati meM nija unnati dekheM, nija unnati meM zAsana unnati aalekhe|| (1/10) zrAvaka kA zuddha AcAra-vicAra, vyavahAra aura saMskAra jaina zAsana kA gaurava bar3hAtA hai| usakI jIvana-zailI jainatva kI pahacAna banatI hai| isalie vaha aisA koI kAma nahIM karatA jisake lie koI usakI ora aMgulI uThAe / zrAvaka apane vikAsa kI upalabdhiyAM saMgha ko arpita karatA hai aura saMgha apanI prabhAvanA kA zreya zrAvaka ko detA hai| donoM ekadUsare se jur3e hote haiN| jisa saMgha meM arthavaibhava aura saMskAravaibhava se sampanna zrAvaka samAja hotA hai vaha saMgha apanI gauravazAlI pahacAna rakhatA hai| jisa samAja meM roTI, makAna, kapar3A, zikSA, cikitsA aura rojagAra ke lie zrAvaka abhAvoM meM jUjhatA rahatA hai vaha zrAvaka samAja na pragatizIla ho pAtA hai aura na hI prAmANika raha pAtA hai| tulasI prajJA aprela-sitambara, 2000 NITISINITINITI ATINITV 87

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isa sandarbha meM zrAvaka saMbodha ke bhASya meM uddhRta yaha bAta draSTavya hai ki AcArya zrI prazna pUchA gayA ki saMgha meM dhanADhya logoM ko itanA mahatva kyoM diyA jAtA hai to granthakAra ne samAdhAna meM kahA - prazna dhanADhya yA garIba kA nahIM hotA, prazna upayogitA kA hotA hai / isa bAta ko gaharAI se samajhanA caahie| jahAM sAmAyika ke prasaMga meM zrAvaka pUNiyAM kA mUlyAMkana kiyA jAtA hai vahAM jinazAsana kI prabhAvanA meM rAjA zreNika kA nAma ullekhanIya hai| jahAM saMgha kI prabhAvanA meM tapasvI, maunI, dhyAnI, tatvavettA, pravaktA, lekhaka, kalAkAra vyaktiyoM kA mUlya hai vahAM Arthika, rAjanaitika, zaikSaNika, sAmAjika, pratiSThAnoM meM zrAvaka kA UMce padoM para pratiSThita honA bhI saMgha garimA kA aMga hai / zrAvaka saMbodha meM pAramparika mAnyatAoM ko sammAna dete hue yugIna cintana ko bhI svIkRti dI gaI hai / lekhaka prAcIna mUlyoM ke anukaraNa ko sAmAjika aura vaiyaktika vikAsa meM bAdhaka nahIM maantaa| unhoMne viveka jor3ane kI bAta khii| unhoMne svayaM kahA hai 'maiM paramparA virodhI nahIM huuN| acchI paramparAeM eka pIr3hI se dUsarI pIr3hI meM saMkrAnta hotI rahe, yaha Avazyaka hai| jisa deza meM yA samAja meM paramparA ko kAMca kA bartana samajhakara eka jhaTake se tor3a diyA jAtA hai vaha deza aura samAja apanI sAMskRtika evaM sAmAjika virAsata ko surakSita nahIM rakha sktaa| isalie zrAvaka saMbodha zrAvaka kI viveka cetanA jagAtA hai ki prAcInatA evaM navInatA ke bIca samanvayadRSTi kA vikAsa kara upAdeya ko svIkAre / zrAvaka saMbodha meM jahAM, jJAna, darzana, cAritra kI pAramparika carcA kI gaI hai, bAraha vrata, gyAraha pratimA, tIna manoratha, cAra vizrAma, cAra mahAskandha evaM nava tatva, SaDjIvanikAya, anekAnta darzana kI vyAkhyA meM saptabhaMgI, syAdvAd dRSTi, caturbhaMgI, utpAdavyayadhrauvya kI tripadI kI tatva - mImAMsA kA ullekha hai vahAM siddhAntoM ko vyavahAra sampadA meM badalane kA prAyogika prazikSaNa bhI diyA gayA hai jisakA pramANa hai- Adhunika cAra mahAskandha varjana, jaina - jIvana zailI, nava sUtrIya jIvana caryA kA praavdhaan| zrAvaka prAcIna mUlyoM kA yogakSema kare, sAtha hI sAtha Adhunika pariprekSya meM yugIna jIvana-zailI ke sAtha apane naitika dAyitva evaM karttavya ko bhI banAe rakhe, yahI sandeza hai zrAvaka sambodha kA / zrAvaka saMbodha meM zrAvaka kA kyA svarUpa ho? isakI vyAkhyA meM AcArya tulasI ne Agamika praznottara zailI kA prayoga kiyA hai / Agamika yuga meM tatvajJAna aura Atma svarUpa kI anveSaNA praznottara zailI meM huA karatI thI / yaha zailI svayaM se svayaM ko jAnane kI | tulasI prajJA aMka 109 88

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manovaijJAnika paddhati hai| zrAvaka bhI apane svarUpa nirdhAraNa meM svayaM svayaM se prazna kare- maiM kauna hUM? kahAM se AyA hUM? kahAM jAUMgA? mere lie kyA karaNIya hai ? aadi-aadi| zrAvaka saMbodha meM eka hI padya meM aneka aisI jijJAsAeM uThAI haiM jinakA UhApoha zrAvaka ke svarUpa nirdhAraNa meM mukhya bhUmikA nibhAtA hai merI gati, jAti, kAya kyA hai ? kati indriya-zakti samAsRta hUM? paryApti, prANa, kitane zarIra? kitane karmoM se AvRtta hUM? kisa guNasthAna meM maiM sthita hUM? kisa AtmA meM kina bhAvoM meM? dRSTitraya dhyAna-catuSTaka- lezyA ke prabala prabhAvoM meM? (2/2) zrAvaka ke caritra ko manovijJAna kI bhASA meM do zreNiyoM meM bAMTA gayA haividhAyaka aura niSedhAtmaka athavA antarmukhI aura bahirmukhI / zrAvaka kI sahI pahacAna hai- - vaha bhavya, samyag dRSTi, parita saMsArI, sulabha bodhi, ArAdhaka, carama aura zuklapakSI hotA hai / ina arhatAoM kA hetu kyA hai? isa prazna ke samAdhAna meM bhagavAna mahAvIra ne zrAvaka kI guNAtmaka cetanA ko prakaTa kiyA hai| unhoMne kahA- jo sAdhu-sAdhvI, zrAvaka-zrAvikA tIrtha catuSTaya kA hita cAhatA hai, sukha cAhatA hai, pathya duHkha kA nivAraNa cAhatA hai, vaha usake prati anukampita hai, usake nizreyas kI cintA karane vAlA hai| usake hita, sukha aura nizreyas ke lie sadA jAgarUka rahatA hai isI kAraNa vyakti meM uparyukta arhatAoM kA vikAsa huA hai| zrAvaka sambodha meM jahAM tatvajJAna kI gUr3hatA kA ullekha hai vahAM jIvana kI vyavahAra zailI para choTI se choTI bAta para dhyAna diyA gayA hai - jaise prAcIna paramparA thI - zrAvaka khule muMha se sAdhu santoM se saMvAda nahIM karatA thA / ise ajayaNA yAnI asAvadhAnI kahA jAtA magara yaha saMskAra prAyaH lupta-sA hone lagA hai| lekhaka ne isa vivekI paramparA ko punarsthApita karane ke lie preraNA dI ziSTatA saMyama ahiMsA sAdhanA saMskAra ho aura jayaNA sajagatA se dharma kA vyavahAra ho / (2/44) zrAvaka saMbodha zrAvakAcAra kA navAcAra rUpa hai| lekhaka ne una logoM kI mAnasikatA badalane kA prayatna kiyA hai jo bArahavratI, pratimAdhArI, zrAvaka nahIM bana sakate / pratidina sAmAyika, santa-darzana, pravacana zravaNa, svAdhyAya, tyAga, tapa Adi dhArmika upAsanA meM apane Apako jor3ane ke lie samaya nahIM nikAla paate| ve loga bhI janmanA jaina hone ke sAtha-sAtha tulasI prajJA apraila-sitambara, 2000 89

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karmaNA jaina bana sakate haiN| jainatva ko naI pahacAna de sakate haiN| lekhaka kA spaSTa saMbodha hai ki yadi jainatva kI saMskRti se zrAvaka apanI pahacAna nahIM banA sakatA hai to vaha puztainI zrAvaka avazya bana sakatA hai magara pukhtA zrAvaka nahIM bana sakatA jabaki Aja jarUrata hai aise zrAvaka kI jo dikhane vAle zrAvaka hI na ho, sahI arthoM meM zrAvaka hone kA svayaMbhU pramANa bne| sAhityika dRSTi se zrAvaka saMbodha kAvyAtmaka geya racanA hai| isameM rAjasthAnI ke gIta, chaMda, dohA, soraThA, lAvaNI Adi kA prayoga hai| sabhI chaMdoM meM geyAtmakatA hai| svarAbhivyaMjanA hai| bhASA kI prAJjalatA evaM arthagamyatA meM sahaja saMbodha hai| gUr3ha tatvoM ko sIdhI sarala bhASA meM kaha dene kI viziSTa racanAdharmitA hai| isameM zabdazilpa arthavaibhava ke sAtha utarA hai| padya racanA meM prAkRta, saMskRta, hindI evaM rAjasthAnI bhASAoM kA prayoga hI nahIM kiyA, tukabandI meM aMgrejI bhASA ke zabdoM ko bhI karIne se biThAyA hai zrAvaka saMbodha meM kathya zailI kA vaividhya bhI cAmatkArika hai| kahIM praznottara zailI meM tAtvika jJAna ko sameTA hai to kahIM dRSTAnta zailI meM aneka aitihAsika prasaMgoM evaM ghaTanAkramoM kA ullekha kiyA hai| jaina darzana kI jJAna-rAzi asIma aura athAha hai| zrAvaka ke lie sampUrNa arhat-vANI kA svAdhyAya, jJAna saMbhava nahIM, ataH zrAvaka ke lie svAdhyAya kA eka saMkSipta, sAmayika evaM saTIka pAThyakrama kI sUcI prastuta kI hai jo zrAvaka kI prAthamika zikSA kA pratIka hai| zrAvaka saMbodha ke antima caraNa para sadiyoM taka zrAvaka samAja zraddhA praNata rhegaa| kyoMki AcArya zrI kI yaha racanA unake dvArA svayaM saMgha ko upahAra meM samarpita kI gayI hai| isa racanA ke sAtha unakA anugraha aura maMgala AzIrvAda bhI jur3A haizrAvaka saMbodha saMgha meM maMgalamaya ho| zrI jinazAsana kA 'tulasI' sadA vijaya ho| (2/72) zrAvaka saMbodha unakI sAhitya racanA kI zrRMkhalA meM antima racanA hai magara yaha zraddhA aura gaurava ke sAtha kahA jA sakatA hai ki yaha unakI zrAvakoM ke nAma preraNAbharI amara kRti hai| atha se iti taka zrAvaka ke caritra ko kendra meM rakhA gayA hai| isa bAta kA saMbodha diyA gayA hai ki zrAvaka kA caritra jaba hAzie para A jAtA hai taba astitva aura asmitA donoM khatare meM par3a jAtI hai| isalie zrAvaka saMbodha ko prAcIna mUlyoM ke yogakSema meM nae mUlyoM kI prasthApanA kA krAntikArI kadama kahA jA sakatA hai| 90 IIII tulasI prajJA aMka 109

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kSamatA, ruci aura vikAsa ke AdhAra para zrAvaka saMbodha caritra nirmANa kI eka prayogazAlA hai, kyoMki caritra ke nirmANa meM vyakti aura vyavasthA donoM kA badalAva jarUrI hai| vyavasthA badale aura vyakti na badale to burAiyoM kA praveza rokA nahIM jA sktaa| isalie hRdaya parivartana kI bAta buniyAdI tatva hai| zrAvaka saMbodha Atmodaya kI yAtrA hai| Atmodaya meM AsthA, jJAna aura puruSArtha kI mukhya bhUmikA rahatI hai| zrAvaka saMbodha meM ina tInoM ko prANa UrjA ke rUpa meM pratipAdita kiyA hai| Aja kI mUlabhUta samasyA hai-jIvana mUlyoM ke prati anaasthaa| zrAvaka saMbodha anAsthA, asthiratA aura avizvAsa ke kuhAse se vyakti ko bAhara nikAlakara prakAza dikhalAtA hai| zrAvaka kaisA ho? isakA eka maoNDala hai zrAvaka saMbodha / isameM jIvana kA darzana aura dRSTi donoM kA samanvita saMdeza hai| siddhAnta ke sAtha prayoga aura pariNAma kI bAta bhI kahI hai| kahA jA sakatA hai ki zrAvaka saMbodha kA cintana, manana aura AcaraNa burAiyoM kI ghusapaiTha ko roka sakatA hai| zrAvaka saMbodha AkAra meM choTA hai magara arthavattA meM bahuta bdd'aa| isakI parikramA lagAte samaya yahI soca uThatI hai- zrAvaka kI gItA aura upaniSad hai jisakI hara gAthA subaha zAma RcAoM kI taraha zrAvaka gAtA hai| cintana-manana kara antarmukhatA ke sAtha kRtasaMkalpa hotA hai| pustaka : zrAvaka saMbodha (sabhASya) sampAdaka : sAdhvI pramukhA kanaka prabhA prakAzaka : Adarza sAhitya saMgha, curU, (rAjasthAna) mUlya : 45/- rupaye samparka : jaina vizva bhAratI, lADanUM sampAdaka-tulasI prajJA jaina vizva bhAratI saMsthAna lADanUM-341 306 (rAjasthAna) tulasI prajJA aprela-sitambara, 2000 ATTIT MILINRNINY 91

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sAdhanA kI prakriyA avairAgyaJca mohazca, nAtra bhedo'sti kshcn| viSayagrahaNaM tasmAt, ttshcendriyvrtnm||1|| manasazcApalaM tasmAt, saMkalpAH prcuraasttH| prAbalyaM tata icchAyA, viSayAsevanaM ttH||2|| vAsanAyAstato dAdarya, tato mohprvrtnm| mohavyUhe praviSTAnAM, muktirbhavati durlabhA // 3 // avairAgyaJca sarveSAM, bhogAnAM muulmissyte| vairAgyaM nAma sarveSAM, yogAnAM mUlamiSyate // 4 // viSayANAM parityAgo, vairAgyeNAzu jaayte| agrahazca bhavettasmAdindriyANAM zamastataH // 5 // manaHsthairya tatastasmAd, vikArANAM prikssyH| kSINeSu ca vikAreSu, tyaktA bhavati vAsanA // 6 // svAdhyAyazca tathA dhyAnaM, vizuddhaH sthairykaarnnm| AbhyAM sampratipannAbhyAM, paramAtmA prakAzate // 7 // zraddhayA sthirayA''panno, jayo'pi cirkaalikH| susthirAM kurute vRttiM, vItarAgatvabhAvitaH // 8 // bhAvanAnAJca sAtatyaM, zraddhAM svAtmani susthiraam| labdhvA svaM labhate yogI, sthiracitto mitaashnH||9|| paryaGkAsanamAsInaH, sthirakAya RjusthitiH| nAsAgre pudgale'nyatra, nyastadRSTiH svamaznute // 10 // AtmA vazIkRto yena, tenAtmA vidito dhruvm| ajitAtmA vidan sarvamapi nAtmAnamRcchati // 11 // sambodhi pustaka se -

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English Section 1. Jainism and Sankhya 2. The Jaina School of Mathematical Philosophy 3. Jainism and Modern Life 4. Peace Through Science of Consciousness 5. Despair (fa) as explained by Panditaraja in Rasagangadhara 6. Terrorism and Anuvrat Editor Dr. Jagat Ram Bhattacharyya tulasI prajJA aprela - sitambara, 2000 Page No 94 104 118 124 136 139 93

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Jainism and Sankhya - Nagin J. Shah 1. The Sankhya and the Jaina, along with the Yoga and the Bauddha philosophies seem to represent the different branches of the main thoughtcurrent of Non-Aryans of India that was prevalent before the advent of the Vedic Aryans. This thought-current went underground in the days of the Vedas but afterwards having gathered strength it seems to have asserted itself and influenced the Upanisads and Dharmasastras. That the Sankhya (-Yoga), Jaina and Bauddha philosophies belong to one tradition is suggested by the fact that Mahavira, the 24th Jaina tirthankar, was a sankhyacarya ub his previous birth and that Buddha had become Acarva of Alara Kalama and Rudraka Ramaputra who were sankhyacaryas. In this context the declaration of Ac. Sankara that the Sankhya is a Vedaviruddha tantra- assumes new meaning and magnitude. Even Badarayana declares the heterodox character of Sankhya (Br. Su. 1.1.5). This has prompted me to bring out the points of similarities between the Jain and the Sankhya philosophies. 2. The Jaina and the Sankhya maintain clear-cut dualism. Jaina theoreticians hold that jiva and ajiva are two radically different elements. Similarly, the Sankhyas contend that purusa and praksti are two ultimate reals. Under the head of ajiva the Jainas count dharma, adharma, pudgala, akasa, and kala.* These are considered to the independent substances. Under the head of prakrti the Sankhyas count mahat, ahamkara, tanmatra and bhuta. These are regarded as the evolutes of prakrti. Scholars are of the opinion that dharma and adharma come very near to rajas and tamas. It is so because like rajas dharma causes motion and like tamas adharma causes inertia or rest. And pudgala roughly corresponds to prakrit. Both are Matter. * It is noteworthy that dharma, adharma, akasa and kala are lately recognised independent substances and counted under ajiva. But in olden days by ajiva was meant pudgala only. 94 NNINUM ET UF11 310 109 W

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3. According to both the Jainas and the Sankhyas, souls are non-material and conscious (cetana). Essentially they are devoid of misery but they suffer pains and become miserable due to their connection with Matter. Their connection with Matter is the result of aviveka or mithyatva which is without beginning but which could be removed. As a result of this connection there emerge physical and psychical phenomena. According to the Jainas, physical phenomena take place in Matter whereas psychical phenomena take place in soul. They view Matter as the material cause and soul as a occasioning cause in the production of physical phenomena, and soul as the material cause and Matter as an occasioning cause in the production of psychical phenomena. 10 This is the result of their contention that soul is variable constant." On the other hand, the Sankhyas consider all phenomena - physical as well as psychical - to be taking place in Matter only. That is, Matter is the material cause of all these phenomena. This is the result of their view that soul is absolutely changeless. 12 But it is noteworthy that the Sankhyas concede that soul experiences the psychical phenomena taking place in Matter (i.e. citta, an evolute of Matter) through the process of reflection (pratibimba).13 And it is interesting to note that the Jainas occasionally declare that these emergent psychical phenomena are material.14 In this way the difference between these two philosophies with regard to the point in hand is narrowed down. According to the Jainas soul is karta, bhokta and jnata.15 The Sankhyas hold it to be akarta.1 But it is akarta only in the sense that it is changeless. In its mundane state is bhokta and jnata. It experiences sukha and duhkha through the process of reflection. The modes of sukha and duhkha taking place in material intellect are reflected in soul. This is how it becomes the enjoyer of sukha and duhkha.18 Again the material intellect gets transformed into the form the object which it cognises and this form of intellect is reflected in soul. In this way soul knows external objects. 19 4. The Jainas consider infinite knowledge (anantajnana) to be an essential nature of soul. That is, omniscience is natural to soul whereas other knowledges are contingent upon the veils of material karmas. When these veils are completely destroyed, the natural omniscience shines in its own light.20 On the other hand the Sankhyas do not regard omniscience as natural to soul. It is dependent on citta (material intellect). When all the obstructions of tamas are overcome the citta becomes pure and undergoes transformations of ananta objects, and soul (purusa) possessed of this type of pure citta has the bodha of ananta objects through receiving the reflection of ananta modes of the citta. Thus in the Sankhya philosophy omniscience is possible through citta only. But the kevala (free, tulasI prajJA aprela - sitambara, 2000 IUM 95

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emancipated, isolated) purusa (soul) being completely devoid of citta could not have omniscience in that state of kaivalya.21 In Jainism all knowledges except omniscience are contingent upon soul's association with Matter whereas in the Sankhya all knowledges without exception (i.e. including even omniscience) are contingent upon its association with Matter. 5. The Sankhyas believe that in the process of perceptual cognition senseorgans get transformed into the form of their proper objects as soon as they come in their contact. After that mind operates upon that form presented by the senseorgan and finally there arises a determinate form of that object in the material intellect, e.g. this is a pot'.22 Thus the Sarkhya accepts formal transformation of the sense-organ and the material intellect. The Jainas maintain that there are four stages of the process of perceptual cognition, viz. avagraha, iha, avaya, dharana.23 The Sankhya describes as to what happens to the concerned instruments at the concerned stages, whereas the Jaina philosophy simply describes the development of the cognition itself. The Jainas do not say specifically as to whether or not the mind assumes the form of the object. But it is noteworthy in this connection that Jainas have recognised material manas which gets transformed into the form of the object thought of. This becomes clear from their description of manahparyayajnana.24 6. According to the Sarkhyas, soul is all-pervading25 whereas according to the Jainas its size is finite and variable, being always co-extensive with the body which it occupies from time to time.26 Let us take note of the fact that what the Jaina theoreticians say logically applies to the mundane souls because the emancipated ones have no body at all. The body, the limiting condition being absent, "the soul should pervade the entire loka. But the Jainas do not accept this." They content that the size of the liberated soul is almost equal to the size of the body which it ocupied in its last birth.27 It is noteworthy that the Yoga, a philosophical system supplementary to the Sarkhya, maintains that citta is samkocavikasila; that is, according to the Yoga, citta assumes the size of the body which it occupics.28 7. Both the Jaina and Sarkhya philosophies believe in the plurality of souls.29 This plurality is not unreal like the plurality of many reflections of one thing. It is natural and real. Hence it is found even in the state of liberation.30 The doctrine of Karma is not compatible with the theory of One Soul. Even the Buddhists who believe in the theory of Karma maintain the plurality of cittasantanas. 96 V INNUNN IN 571 Stat 109

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8. The Jaina and the Sankhya-Yoga philosophies use the term 'kevali' for the emancipated soul. This term denotes both 'isolation' and 'perfection'. 9. Jainism and the Sankhya believe in the doctrine of Karma. Both the systems consider Karmas to be efficient to give their proper fruits to the performer without the agency of omniscient God.3! Whatever a living being does is followed by the change in the psychophysical apparatus called suksma-sarira or Karmanasarira. This change is of the nature of addition, alteration and subtraction of subtle material particles. The material particles that suffer this change on account of the activity of a living being are also called Karma. It is well known that the Jainas recognise material Karmas. But let us note that on this point even the Sankhyas agree with the Jainas. Th. Scherbatsky in his Buddhist Logic says: "In Sankhya karma is explained materialistically, as consisting in a special collocation of minutest infra-atomic particles or materials forces making the action either good or bad". (Vol. 1, p. 133, fn. 3). 10. Karmana-sarira of the Jainas resembles the suksma-sarira of the Sankhya. Both these, sarira are apratighati, nirupabhoga, nitya and prati-purusabhinna.32 The Sankhyas hold that there are eighteen constituents of suksma-sarira, viz., buddhi, ahamkara, indriyas, tanmatras.The karmanasarira of the Jainas is constituted of jnanavaraniya, darsanavaraniya, vedaniya, mohaniya, ayu, nama, gotra and antaraya karmas. All the eighteen constitutents of the Sankhya suksmasarira are almost covered by these different types of karma. 11. According to the Jainas, subtle karmic matter imparts colours (lesya) to souls. This imparting is carried out not through the process of reflection but through the process of interpenetration. These colours are six in number : 1. white (sukla) 2. pink (padma) 3. red (tejas) 4. dove-grey (kapota) 5. blue (nila) 6. black (krsna).34 "These six types fall into three groups of two, each pair corresponding precisely to one of the three gunas of the classic Sankhya. In sum, the six Jaina lesyas seem to represent some system of archaic prototype from which the basic Torch 951 37367-fee, 2000 u n W 97

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elements of the vastly influential later theory of the gunas was evolved". 35 The Sankhyas too seem to believe in the theory of karmic colours which are imparted to purusas through the process of reflection. The Sankhya metaphor of pure crystal assuming red colour by the process of reflection when placed before a red japa flower is really suggestive of this Sankhya view. "The theory of karmic colours (lesya) is not peculiar to the Jainas, but seems to have been part of the general pre-Aryan inheritance that was preserved in Magadha."36 This theory of karmic colours represent the naive materialistic psychology. 12. We are struck with wonder to find striking similarity between the Jaina and Yoga philosophies. The Jaina concepts of mithyadarsana, 37 bandhahetus, 38 karmasrava, 39 samvara, 40 samvaropaya, fourfold bhavana (maitri etc.),42 fourfold karmas (Subha etc.),43 soparkrama-nirupakrama ayukarma,44 ihalogaparaloganivvedaniya kamma;45, pancamahavrata, 46 twofold dhyana (aikagryam and cintanirodha),47 fourfold sukladhyana, 48 jatismarana,49 avadhi, 50 manahparyaya, kevalas2 respectively correspond to the Yoga concepts of avidya,53 klesa54 karmasaya,55 nirodha,56 nirodhopaya,57 fourfold bhavana,58 fourfold karmas (krsna etc.), 59 sopakrama-nirupakrama ayu-karma, 60 destadestajanmavedanaya karmasaya, panca mahavrata, 62 samprajnata-asamprajnatasamadhi,63 fourfold (samprajnata) samapattis, 64 purvajatijnana," suksmavyavahita-viprakrtjnana, paracittajnanaR7 and tarakajnana68 respectively. 13. The Jainas believe that the ultimate-units of his material world are atoms which are not qualitatively different.69 All the atoms possess the qualities sparsa, rasa gandha and varna. Over and above these qualities they possess the properties, viz. snigdhata (cohesiveness, principle of attraction) and ruksata (aridness, principle of repulsion). And the difference in the degress of their snigdhata and ruksata makes possible the composition of atoms into aggregates.70 Now let us examine the Sankhya position with regard to this point. The ultimate unit of Matter consists of three gunas because all the three gunas are always found together.7' Moreover, the Sankhyas should maintain that all of them possess all the qualities. viz. rupa, rasa, gandha and sparsa in potentia; otherwise their theory of satkaryavada would be contradicted. Thus even according to the Sankhyas the ultimate units, say, atoms are uniform. Each ultimate unit of the matter consists of sattva, rajas and tamas. Rajas and tamas are functionally identical with snigdhata and ruksata respectively.72 And difference in their degree (gunapradhana-bhava) causes the formation of different aggregates. The gunapradhanabhava of sattva, rajas, and tamas does not mean that one substance proportionally becomes more than the other two but it means that though the 98 WATANZ A NIMIZ TOG 4511 310 109

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porportion of the substances remains the same, the degrees of their manifestness or unmanifestness varies." This is the natural corollary of the Sankhya view that every sattva individual invariably accompanied by rajas and tamas individuals, every rajas individual is accompanied by sattva and tamas individuals and every tamas individual is accompanied by sattva and rajas individuals. Again, the state of equilibrium necessitates that the individuals of sattva, rajas and tamas are equal in number as also that their degree of manifestness is also equal. But in the state of disturbance, in every evolute or aggregate the individuals of the three must remain equal because it is a rule that an individual of this or that guna is always accompanied by the individuals of the remaining two gunas. So, what happens in the state of disturbance that the degrees of their manifestness differ. When all the three gunas are of the same degree there is no formation of evolutes or aggregates. Similarly, Jainas contend that when there is a proper difference in the degree of snigdhata and ruksata possessed by two atoms, then only they can combine and form an aggregate; but two atoms having equal degrees of snigdhata and ruksata cannot combine. For the formation of aggregates snigdhata and ruksata the two only being necessary the Jainas have not conceived anything corresponding to sattva. 14. The Jainas and the Sarkhyas believe in the theory of parinamavada. The Jaina conception of dravya corresponds to the Sarkhya-Yoga conception of dharmi and the Jaina conception of paryaya corresponds to the Sankhya-Yoga conception of dharma. Dharmi or dravya means substance whereas dharma or paryaya means mode or transformation. A substance is characterised by ananta paryayas or dharmas. Both believe that atita mode is not completely destroyed and that anagata mode is not completely non-existent. For both production is not an absolutely new phenomena. Both believe that karya is potentially present in its causc before its actualisation in production. In the Sankhya parinamavada guna (quality) is not referred to. Similarly, in old Jaina parinamdrada guna is not prominent. But it is noteworthy that the Jainas recognise only this standard of reality, whereas the Sankhyas recognise two standards of reality - one for Matter and another for Spirit or Soul. 15. Jainism and the Sankhya do not accept the authority of the Vedas. Both denounce the Vedic rituals which involve killing. Both declare tha that involve killing can never lead to Liberation. This is so because both are extremely fundamentalist with regard to non-killing. Both maintain that as every act of worldly enjoyment involves killing one should renounce the world and take recourse to asceticism." GEHT 9511 300 finkar, 2000 M M 99

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The Sankhya and Jaina opposition to the Vedas and vedic rituals, their belief in the clearcut dualism of Spirit and Matter, their acceptance of plurality of souls, their denunciation of God as a creator of the world and as a dispensor of the fruits of karmas, their fundamentalist attitude towards non-Violence and their belief in karmic colours unmistakably suggest their common Pre-Aryan or Non-Vedic origin. References 1. "These ideas (i.e. Sankhya-Yoga ideas) do not belong to the original stock of the Vedic Brahmanic tradition. Nor, on the other hand, do we find among the basic teachings of Sankhya and Yoga any hint of such a pantheon of divine Olympians, beyond the vicissitudes of earthly bondage, as that of the Vedic gods. The two ideologies are of different origin, Sankhya and Yoga being related to the mechanical system of the Jainas, which, as we have seen, can be traced back, in a partly historical, partly legendary way, through the long series of the Tirthankaras, to a remote, aboriginal, non-Vedic, Indian antiquity. "Philosophies of India, Zimmer, the Bollingen Series XXVI (1953), p. 281." If Dr. Zimmer's view is correct, however, the pre-Aryan, Dravidian religion was rigorously moral and systematically Dualistic-years before the birth of Zoroaster. This would seem to suggest that in Zoroastarianism a resurgence of pre-Aryan factors in Iran, following the period of Aryan supremacy, may be represented-something comparable to the Dravidian resurgence in India in the form of Jainism and Buddhism." Zimmer : Philosophies of India, p. 185. Note 6 by Editor - Campbell. 2. Avsvakacurni I. p. 182 & p. 229. 3. Nava Nalanda Mahavihar Research Vol. II. p. 48. 4. #fuctes i acfa6 17. 7. T. 977. 8.8.8.8.1 It is noteworthy that dharma, adharma akasa and kala are lately recognised independent substances and counted under ajiva. But in olden days by ajiva word means pudgala only. "Now Sankhya - Yoga alone of all Indian philosophies has likewise tried to explain me... and rest as being caused by two substantial principles rajah and tama. For rajah is necessary for motion, and immobility is caused by tamah. Immobility or rest is, however, but one aspect of tamah, another is 'inequity' adharma. The character of tamah consisting in adharma proves the near relation between Sankhya tamah and Jaina adharma and explains at the same why the substratum of immobility has been named by the Jainas by the strange name adharma - Studies in Jainism Dr. Hermann Jacobi, pp. 81-86. 6. H. 7. 88163441011 Travel F. R.CIEMATCHunt zita..... 51996 197 2.431 7. Furahi H. 7. 8.8871Ha egitea- Ear / Fl. . 977 8.8 PIE TORE 1996I... I 1907HR 8.5G 1 8. tayoIgdarzanazaktayoranAdirarthakRta: saMyogo he yaheturda:khasya kAraNamityartha: / yogabhA. 2.17 SaGvandhavadubhayorapi sNyogH| sAM. kA. 21 / AtmakarmaNoranyonyapradezAnupravezAtmako bandhaH sarvArthasiddhi 1.4 / 9. met ofen | UITH. 2.781 fpezilgyfa... Fena:1 Arallela. C. Ferra Hraf5f77azi.... 14:1 Tradera. 80.21 10. ufagroafa fungot anal with a viraguti aNNoNNaNimitteNa da pA TA TI stue fa il coll 100 W MINIT ME 511 310 109

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edeNa kAraNeNa du kattA AdA saeNa bhAveNa / puggalakampakadANaM Na du kara savANaM // 88 // 11. svaparAbhAsI pariNAmyAtmA pramAtA / pramANamI. 1.1.42 / 12. sAM. kAM. 10, 11,22 / 13. sAM. pra. bhA. 1.87, yogavArtika 1.4, 1.7 / 14. evaM ca rAgAdyAtmapariNAmAnAM paudgalikavipAkajanyatvAt 'kAraNAnuvidhAyi kAryam' iti nyAyAt asadbhUtavyavahAreNAcetanatvamapi siddhamiti bhAvaH / adhyAtmabinduvivaraNa 1.8 / 15. 16. 17. 18. tatra jJAnAdidharmebhyo bhinnAbhinno vivRttimaan| zubhAzubhakarmakartA bhoktA karmaphalasya ca // SaDdarzanasamu. 48 / svaparAbhAsI pariNAmyAtmA pramAtA / pramANamI. 1.1.42 / akartRbhAvazca / sAM. kA. 19 / 21. samayasAra Hence whatever changes it appears to undergo are explained through the process of reflection in it of the changing citta. karteva bhavatyudAsInaH / sAM. kA. 20 / uparAgAt kartRtvam / sAM. sU. 1. 164 / _bhoktRbhAvAt sAM. kA. 17 // apariNAmitvAt puruSasya viSayabhogaH pratibimbAdAnamAtram / - sAM. bhA. 1. 104 / 19. sAM. pra. bhA. 1.87, yogavArtike 1.2; 1.7 / pramA arthAkAravRttInAM cetane pratibimbanam / yogavArtike (1.7) uddhRtam / 20. anantadarzanajJAnavIryAnandamayAtmane / pramANamI. maGgala / tat sarvathAvaraNavilaye cetanasya svarUpAvirbhAvo mukhyaM kevalam / pramANamI. 1.1.15 / tadA sarvAvaraNamalApetasya jJAnarayAnantyAjjJeyamalpam yogasU. 4.31 / AvarakeNa tamasA'bhisUtamAbRtarataM jJAnasattvaM kvacideva rajasA pravartitamudghATitaM grahaNasamartha bhavati, tatra yadA sarvairAvaNamalairapagataM bhavati tadA bhavatyAnantyam / yogabhASya 4.31 / tadA draSTa : svarUpe'vasthAnam / yogasUtra 1.3 / yathA japApAye sphaTikasyAlohite svasvarUpe'vasthAnaM tathA vRttyapAye puruSasya vRttipratibimbazUnye svasvarUpe'vasthAnamiti bhAvaH / yogavArtika 1.3 / 22. sAMkhyata. 27 / viSayasamparkAt tAdrUpyApattirindriyavRttiH yuktidI. 28 | Also see Yogasutra 1. 7 with Tattvavatsaradi and Vartika. 23. avagrahe hAvAya dhAraNAH / tattvArthasU. 1.15 / 24. tattvArtharAjavArtika 1.23 / 25. niSkriyasya vibhoH puruSasya gatyasambhavAdityarthaH / sAM. pra. bhA. 1.49 / 26. pradezasaMhAravisarpAbhyAM pradIpavat / tattvArthasUtra 5.16 / amUrtasvabhAvasyAtmano'nAdibandhaM pratyekatvAt kathaJcinmUrtatAM vibhrata: kArmaNazarIravazAnmahadaNu ca zarIramadhiti tastadvazAt pradeza- saMharaNavisarpaNasvabhAvasya tAvatpramANaMtAyAM satyAmasakhye yayabhAgAdiSu vRttirupapadyate, prdiipvt| sarvArthasiddhi 5.16 / Of course Jainas have accepted the possibility of soul pervading the whole Universe (Loka) in Kevalisamudghata. 27. usseho jassa jo hoi bhavammi carimammi u / tibhAgahINA tatto ya siddhANogAhaNA bhave // 64 // uttarAdhyayana, adhyayana 36 / 28. ghaTaprAsAdapradIpakalpaM saGkocavikAsi cittaM zarIraparimANAkAramAtramityapare pratipannA: / ... vRttirevAsya vibhunazcittasya saGkocavikAsinItyAcArya: / yogabhASya 4.10 / AcArya: svayaMbhUH 4.10 / ..... apare sAGkhyA:.... / AcArya: pataJjaliH.... / yogavArtika 4.10 / 29. saMsAriNI muktAzca / tattvArthasU. 2.10 / jIvAzca / tattvArthasU. 53 / sAGkhyakA. 18 / 30. saMsAriNo muktAzca / tattvArthasU. 2.10 / kaivalyaM prAptAstarhi santi bahavaH kevalinaH / yogabhASya 1.24 / 31. kiJca, prANikarmasavyapekSo yadyasau prANinAM duHkhotpAdaka iti na kRpAlutvahAnistarhi karmaparatanvasya tulasI prajJA aprela - sitambara, 2000ZZZ ....tattvavai. 101

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prANizarIrotpAdakatve tasyAbhyupagamyamAne varaM tatphalopabhoktasattvasya tatsavyapekSasya tadutpAdakatvamabhyupagantaSam evagaddaSTe zvaraparikalpanA parihatA bhvti| sanmatiTIkA pR. 130 / 'karmavaicitryAd vaicitryam' iti cet kRtamasya prekSAvata: karmAdhiSThAnena, tadanadhiSThAnamAtrA-devAcetanasyApi karmaNaH pravRtyanupapatte : tatkAryazarIrendriyaviSayAnutpatau duHkhAnutpatterapi sukaratvAt / sAM. ta. ko. 57 / IzvarAsiddha H sAM. sU. 1. 92 / audArikavaikriyikAvArakataijasakArmaNAni shriiraanni| parasparaM sUkSmam / pradezato'saMkhyeyaguNaM prAk taijsaat| anantaguNe pre| aprtighaate| anaadismbndheshc| srvsy| tadAdIni bhAjyAni yugapadekasyA caturvyaH / nirupbhogmntym| tattvArthasUtra 5.36-44 / yathaudArikavaikriyikAhArakANi jIvasya kAdAcitkAni, na tathA taijskaarmnne| nityasambandhinI hinnite A sNsaarkssyaat| sarvArthasiddha 5.41 / pUrvotpannamasaktaM niyataM mahadAdisUkSmaparyantam saMsarati nirupabhoga bhAvairadhivAsiMta linggm| sAM. kA. 40.... liGgasya Asarga pralayAnityavamAha.... na hi liGga kvacid vyAhanyate.... niyatamityanena pratipuruSavyavasthAM pratijAnAti.... yuktidIpikA 40 / 33. mhdaadisuukssmpyntm| sAM. kA. 40 / mhdhngkaaraikaadshendriypnyctnmaatrpryntm| sAM. ta.ko. 40 / 34. sA SaDvidhA-kRSNalezyA nIlalezyA kApotalezyA tejolezyA padmalezyA zuklalezyA ceti / sarvArthasiddhi 2.6 / 35. Philosophies of India. Heinrich Zimmer. The Bollingen Series XXVI (1953), pp. 229-230. 36. Ibid., p. 251. 37. Tattavarthasutra (with Bhasya), 1.2, 8.1 / 38. Ibid., 8.1. 39. Ibid.. 6. 1-2. 40. Ibid..9.1. 41. Ibid., 9.2. 42. Ibid., 7.6. 43. Sthananga (Agamodaya Samiti Ed.) 4.4.301. 44. Ibid., 2.52. 45. Dasakaliyasutta-Agastyasimha cunni (PTS). p. 57. 46. Tattvarthasutra (with Bhasya) 7. 1-2. 47. Ibid..9.27. 48. Ibid., 9.41-40 49. Uttaradhyayana 19.7.8. 50. Tattvarthasutra (with Bhasa), 1.21-23,28. 51. Ibid., 1. 24-26.29. 52. Ibid. 1.30. 53. Yogasutra (with Bhasya) 2.5. 54. Ibid., 2.3. 55. Ibid., 2.12. 56. Ibid.. 1.2. 57. Ibid., 1.12: 2.29. 58. Ibid., 1.33. 59. Ibid., 4.7. 60. bid.. 3. 22. 61. lbid.. 2.12. 102 VIII LIII tulasI prajJA aMka 109

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62. Ibid..2.31. 63. Ibid.. 1. 1, 46, 51. 64. Ibid., 1.42-44. 65. Ibid..3.18. 66. Ibid.. 3.25. 67. Ibid.. 3.19. 68. Ibid., 3.54. 69. Introduction to Pannavana (Mahavira Jaina Vidyalaya Ed.,) p. 291. 70. snigdharukSatvAd bndhH| na jaghanyaguNAnAM / guNasAmye sdRshaanaam| vyadhikAdiguNAnAM tu / tattvArthasU. 5.32 35 / 71. mithunavRtayazca guNAH sAM. kA. 12 / 72. upaSTammakaM calaM ca rjH| guru varaNakameva tmH...| sAM. kA. 13 / upaSTamakam sNshlessjnkm| sArabodhinI (sAM. kA. 13) / .... --masA tatra-tatra prvRttiprtibndhken...| sAMkhyata. kau. 13 / tattatkAryapratibandhakatvaM ca tmolkssnnm| sArabodhinI sAM. kA. 13 / snigdhatvaM cikknngunnlkssnnpryaayH| tadviparItapariNAmo rukSatvam / sarvArthasiddhi 5.33 / 73. anyonyAbhibhavavRttayaH essaamnytmenaarthvshaaddbhtenaanydbhibhuuyte| sAM. ta. kau. 13 / saMyogavibhAgadharmANa itare taropAzrayeNopArjitamUrtayaH parasparAGgAGgitvepyasaM bhinnazaprakti vibhAgA-stulyajAtI yAtulyajAtIyazakti bhedAnupAtinaH pradhAnavelAyAmupadarzitasannidhAnA guNatve'pi ca vyApAra mAtreNa prdhaanaantrnniitaanumitaastitaaH| yogabhASya 2.13 / nanu tadA pradhAnamudbhUtatayA zakyamastIti vktum| anudabhUtAnAM tu tadaGgAnAM sadbhAve kiM pramANamityAha - guNatve'pi ceti / yadyapi nobhRtAstathApi guNanAmavivekitvAt saMbhUyakAritvAcca vyApAramAtreNa sahakAritayA pradhAne'ntarNItaM sadanumitamastitvaM yeSAM te tthoktaaH| tattvavai. 2.18 74. (svylkssnnm|) utpAdavyayadhrauvyayuktaM st| tattvArthasU 5.29 / zAntoditAvyapadezya-dharmAnupAtI dhrmaa| yogasUtra 3.14 / sAM. kA. 9 / 75. dRSTa vadAnu zravika: sa hyvishuddhikssyaatishyyuktH| tadviparItaH zreyAn vyaktAvyaktajJavijJAnAt // sAM. kA. 2 // 76. nAnupahatya bhUtAni viSayabhogaH sNbhvti| sAM. ta. ko. 50 / uttarAdhyayanasUtra a. 22, gAthA 14-19 / tulasI prajJA aprela-sitambara, 2000 LILLLLLLLLLL 172 103

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The Jaina School of Mathematical Philosophy - Prof. L.C. Jain 1. Introduction It is due to the credit of Bertrand Russell that a new field of research in Mathematical Philosophy got originated with the publication of his work, "Introduction to Mathematical Philosophy" in 1969, after the dilemma of paradoxes and antinomies in the Contor's theory of sets. His remark is marvellous, opening, a vista in the, philosophical studies, "Early Greek geometers, passing from the empirical rules of Egyptian land-surveying to the general propositions by which those rules were found to be justifiable and thence to Euclid's axioms and postulates, were engaged in mathematical philosophy according to the above definitions but when once the axioms and postulates had been reached, their deductive employment, as we find it in Euclid, belonged to mathematic in the ordinary sense." In this way the studies in mathematical philosophy and those in philosophy of mathematics are distinguished, the former being somewhere in the middle, after a certain stage of development in the axiomatics, before deduction therefrom gain impetus. First of all we are attracted towards the mathematical methods pursued and adopted, both in Greece and India, round about the Christian era. Geometry is intuitionistic whereas algebras and arithmetic are logical, and both enrich the various fields of knowledge, extending them beyond the finite and the limited. The Pythagoreans held, "Then my noble friend, geometry will draw the soul towards the truth and create the spirit of philosophy, and raise up that which is now, unhappily, allowed to fall down"2, Plutorch remarked "Plato said that God geometrizes continurally." Plato forbade, "Let no one ignorant of geometry enter my door." Newton felt that geometry is founded in mechanical practise and is a 104 22 tulasI prajJA aMka 109

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part of universal mechanics. He was the first to derive the laws of motion in the universe by framing differential equations and integrating them in form of geometry of paths and vice versa. The lifelong study by Kepler of the geometrical paths of the heavenly bodies gave a key to Newton to open the lock of the universal law of gravitation. Similarly Einstein took the help from the Riemannian, non-Riemannian and Minkowskian geometries. His logic about the existence of an invariant, led him to the group-theoretic approach in his theory of relativity and ultimately to the unifield field theory, though he was successful in part. In the Jaina school, the philosophical path is approached through two ends. One is through the first eleven angas, and then through the twelfth anga which contains set theoretic approach par excellence. Even if one concentrates on the theories in astronomy, in India and abroad, we come across with two types of theories, one of which is principle theoretic and the other is construction theoretic. The Jaina theory is principle theoretic and the rest are construction theoretic. Einstein3 opined about the principle theory that it employs analytic method. Its basic elements are not constructed hypothetically in the beginning. It is rather empirically discovered. The basic concepts and principles in such a theory form general characteristic of natural processes, Such a theory gives rise to mathematically formulated criteria. The criteria is required to be satisfied by separate processes or its theoretic representations. This leads the theory to logical perfection and to secure foundation. And if it fails due to inconsistency, the whole structure is to be remodelled. Then it should be supported by experience and it should be logically reconcilable. The principle theory is illustrated in the theory of relativity and in the theory of karma in the Jaina school, elaborated in the commentaries and relevant texts on the Kasaya Prabhrta of Gunadhara and the Satkhandagama of Puspadanta and Bhutabali preceptors, compiled in the South India in the tradition of Acharya Bhadrabahu and his disciple, the initiated emperor, Candragupra Maurya. According to Einstein, the construction theory follows the synthetic method. Attempts are made to find out a simple and formal scheme to construct a representation of a more complex phenomena. If there is success in obtaining an understanding a group of natural phenomena, it means that the process has been covered through the constructive theory. The theory is regarded as complete, adaptable and clear, and it could be remodelled without wiping out the whole structure. The kinetic theory of gases is an example. tulasI prajJA aprela - sitambara, 2000 VUUMmm 105

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Viewed from the above point of view, the Greeks appear to have developed constructive theories for planetary motions with the help of homo-centric spheres in order to account for their irregularities. There was a train of scholars, originated first by Eudoxus of Knidus (C. 3703. C.), a contemporary of Heracledes of Pontus (C. 350 B.C.), who had worked out a heliocentric system of planets. There was a further attempt by Apollonius of Perga (C. 230 B.C.) in form of eccentres and epicycles. Then further work was done by Hipparchus (C. 750 B.C.) and Ptolemy (140 A.D.). In India, we cet the first glimpse of such an attempt by Aryabhatt - I(C. 5th century A.D.). : However, Pythagoras is said to have discovered the geometry of heavenly spirals earlier. So far as the Jaina School of Astronomy is concerned, we find it in the form of spiro-elliptic orbits, an elaborated form of that given in the Vedanga Jyotisa, wherein there is a unified theory for a diurnal and an annual motion. 2. Principle Theory in Jaina School The orbital motions of the Sun and the Moon have been described as such in the Tiloyapannatti, the Trilokasara, the Suryaprajnapti, the Candraprajnapti, the Jambudivapannatti samgaho, the Loya viyaha (the Loka Vibhaca) and so on. By the time of Yativrsabha (C. 5th century A.D.), the ancient Jaina i theory of planetary motion had become extinct, as per his statement. The Yuga system in elaborated form of planetary motion appears from the period of Aryabhatt, and we could consider as a relic of the ancient Indian unified theory of planetary motion. Perhaps the spiro-elliptic orbital theories of India gave way to the Greek origination of construction theoretic approach. It was perhaps eft to the credit and genius of Aryabhatta - I to break through the orthodox conservative Yuga-system discipline, a complex unified structure in India, and to develop his hypothetical constructions, leaving apart the old Jaina spiroelliptic theory. The Jainas, moreover, had a unified approach, by constructing a model of the universe, incorporating in it their own geography of flat earth and the spiro elliptic orbital astronomy with fluents (dravyas) in a mathematicophilosophic perspective. With this base of a cosmological model, the Jaina Philosophy, then enters into the arena of the theory of Karma system, through a principle theoretic approach, where there are indivisible units of various types of karmic phenomena. The approach is through a minimal and a maximal, quantitatively and qualitatively. The minima to the maxima form series of sets, and the set are given symbols. The symbols are then subjected to logic or logical 106 un U N TATA 4511 3ich 109

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parikarmastaka' where eight types of mathematical operations, the addition, the subtraction, the multiplication, the division, the squaring, the extraction of a square root, the cubing and the extraction of a cuberoot.8 The units of time begin with the indivisible instant samaya, ad-infinitum. The units of space begin with the indivisible pradesa or point, ad-infinitum. Principles of mathematics begin to enter into the field of philosophy, as soon as the various forms of the sets of such units and indivisible-corresponding-sections (avibhagipraticchedas) are automatically originated. There are stated various existential sets and their measure is illustrated through simile measure (upamapramana).IO The number-measure (samkhya pramana) also gives the number of members contain in a specific set (rasi). The number measure is not limited to the numerate (samkhyeya) alone, but extends to the infinite (ananta) and various types of the innumerate and infinite lies in between till the total number of indivisiblecorresponding-sections of Omniscience (Kevala Jnana) is reached in various types of sequences." In the simile measure, a line or an area or a volume defines the number of points provided it is limited. The number is defined through a sucyangula, its square or its cube, and also through a jaga-sreni, its square or its cube. Thus number measures and simile measures play the role of defining the cardinal or ordinal of a set and not only divergent sequences are framed, but also they are placed in various types of statements of comparability (alpabahutva), as if written in the modern theory of sets. Thus not only quantities were measured, but also the order in which they stood in comparison to each other. This was the vital step towards a mathematical philosophy.!2 The comparability or order of successor and predecessor may be common for numerate quantities, but it requires a mathematico-philosophic attitude and talent for the innumerate and infinite sets. 3. Mathematical Approach to Logic After the 18th century A.D. formal logic was not regarded as utilitarian, as there appears to be rare contribution to it from main streams. According to Jowett, logic neither belonged to science nor to art. It was to be learnt by heart and was a compulsory subject in most universities till the advent of Cantor's theory of sets. A revolution in the technique of logic appears to begin with John Hamilton Whately suggested reasoning exercise through pure mathematics and judgement exercise to a later stage.13 Sir Hamilton tried to divert the attention from Aristotelian logic towards the principle of quantification of the predicate (1833 A.D.). They very trend appears to be in the Dhavala commentary and the TMAP 4511 37857-finare, 2000 WINT I ID 107

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commentaries of the Gommatasara and the Labdhisara where Artha Samdrsti (norm algebraic symbolism), Arka Samdrsti (geometrical symbolism) began to play an important role in the theory of karma and beyond.!4 Although Hamilton was against mathematics, yet his principle always got the basis of an equation. With him began the logical calculus through logical notations. It was due to the credit of Augustus de Morgan (1806-1878) that he published a work on formal logic with new perspectives of Aristotelian logic. For him logic was related with words or names, being a type of calculus, with new interpretations of connectives, using probability. This was the beginning of mathematical and symbolic logic. Leibnitz had originated concepts of differentials along with Newton which awaited revolution for their comprehension. There was no universal agreement on the infinitely increased or infinitely decreased in this theory of calculus. For avoiding these difficulties of the infinitesimals, Lagrange (1736-1873 A.D.) used the geometrical method of prime and ultimate ratios, and the analytical method of derived functions, yet the concept of limit was still hidden. There was also approach through intuitive gemoetry which was abandoned by Abel, Gauss, Cauchy and Weirstrass, in their analytical study of infinite series through arithmetization. Further work was done by Dedekind (1831-1916 A.D.) through his method of cut. It was due to the undying credit of George Cantor (1845-1918 A.D.) who originated the set theory consisting of existential sets, so predominant in the Jaina theory of karma, defining an extended number system. He postulated principles for generation of various types of infinite limit number, as found in the divergent sequences (dharas) of the Trilokasara in Jaina School, while introducing various ordinals and order types which are analogous to the number and simile measures (saskhyamana, upamamana) in the Tiloyapannatti. These were meant to serve the purpose of exploring the measures of the existential sets as also found in the Jaina School of Karma theory. He introduced the actual infinities of various types, left for comparability, which brought forth many contradictions and antinomies in the theory of sets. We shall find later on, Virasenacarya, refuting such contradictions, and establishing genuine comparability in the domains of various types of actual infinities in the Dhavala texts, book 3 (op. cit). The main opposition to Cantor's theory of sets was from Kronecker ( Professor, Berlin University, 1883), a great supporter of intuitionism, and a great critic of Cantor's set theory who regarded it as fantastic and mystic. 108 W V IA TME 9511 31 109

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He believed only in the existence of the system of natural numbers and in their construction alone. He held that if existence proofs are to be constructive, then legitimate mathematical theorems cannot be proved only through arguments of a purely logical character. Here there has been a possible limitation over the application of logic, and this was the point where the Jaina school took help to intuitionism as well as logic through various types of symbols, set under various types of intuitionistic and logical or formal approaches. 4. The Advent of Symbolic Logic It is well known that very little use of symbols was made in the logic of the ancient and medieval periods. It was Leibnitz (1646-1716 A.D.) who on recognizing the importance of a methodical symbolism, introduced the calculus of reasoning. His logical calculus implied a system of signs - an alphabetic system of human thoughts, and established order, symmetry and harmony in logic through mathematical efforts. It seems to be a follow up of the Jaina School of Symbolic Karma theory where the logic was how to optimize the nathematical efforts, controlling yogic and Kasayic operations, setting the effective phases free to operate over and above them as Parinamika bhavas. George Boole (1815-1864 A.D.) laid the foundation for Symbolic logic along with the approaches of De Morgan. He originated the calculus of logic with a calculus of sets and an algebra of classes containing operations basic for logical inferences. He found that the laws of thoughts also obeyed the dualistic laws of algebra. He also remarked that logical statements and classes could be treated with similar logical analysis, as a branch of algebra. That is what we find as an essence in the symbolic Karma theory. Here the laws of combinations is vitally important, associating logic and mathematics. Just as Omniscience, in the Jaina School represents the totality of the Universe, Boole took I as the symbol to represent the universe of every conceivable class of objects, whether existent or otherwise. Is Jevons found that all this work led to mechanical derivation of inference and became the forerunner of the electronic thought machine. Venn, however, developed the principle of frequency of probability and gave a tracing method of diagrams, proving also the utility of algebra applied by Boole to logic.16 Peirce introduced the symbol for inclusion, and along with Schroder (1890 A.D.) he made distinction between the proposition and propositional function. A proposition is usually represented by such statements which involve only constants and it is either always true or always false. But the greit 4511 37977-faktore, 2000 UN u 109

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propositional function carries statement which involve certain variables. These variables may have some values which may be either true and remaining may be false. Thus the calculus of propositions and that of propositional functions got evolved, transforming pure logical forms into mathematical symbols, as in the Labdhisara treating all that which is beyond that in the Gommatasara, Pierce divided the foredicate into three parts, monadic, dyadic and polyadic, leaving blanks to be filled by relations, maintaining syllogism as an original inference and logic as the science of general laws of symbols. Then the mathematical logic was given a well known form, "Principia Mathematica" by Whitehead and Russell,17 after the work of Frege who regarded numerals as abstract and objective, existent as concepts and not as ideas as the anka samdrsti in Jaina School. Peano, however went on to analyze the mathematical methods, transforming them into a logical calculus, employing symbols and formulas for developing algebraic derivations. All this show how the Jaina Karma Theory had a objective, and all their methods in mathematical efforts led to their theory of emancipation. We find that Cantor's and Zermelos works were rejected by Poincore and Kronecker, so also was the case with the Jaina theory of karma, in the logical struggles in India. Brouwer, the successor of Kronecker's criticism, found the intuitionism, parallell to logisticism of Russell. It restricts the cultural development of mathematics in the regions of the logical universe lying outside the domain of sensical experiences. Apart from the above two schools, there is the third school of 'formalism' founded by Hilbert, follower of Peano, 1862-1943 A.D.) regarding symbols and operations as the core of mathematics. He felt that the method of consistency proof of developed to assure whether a model was free from antinomies or contradictions. He fused the axiomatic method with the logistic method, for proving consitency of formulas for finite and transfinite sets. Godel, however, evolved a method for proving a system as consisting of theorems which could be neither proved nor disproved, paving the way for finding out the incompleteness of a system. For a bios, in Jaina school, the Karmic System, actually is incomplete, since beyond this system, exists the system of operations, capable to keep the soul free, for ever, from the karmic state of phenomena. To the logical trends we need add the trends of other sciences, pioneered by Maxwell, Einstein and others who have contributed to the field theories which are moving faster to cope with the brain fields of a bios, which are still in the darker ranges of study. 110 ZZ tulasI prajJA aMka 109

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5. Jaina Mathematico-Philosophic Approach One can have a look at three different periods for a study of mathematicophilosophic pursuits, from the 3rd or 4th century B.C. However, one can also look into the various achievements in such studies, at the four following periods: 1. The period of canonical principle from Vardhamana Mahavira to c. 5th Century A.D. 2. The period of the establishment of poly-endism (Anekantavada) and Relativism (Syadvada): from c. 3rd century A.D. to c. 8th century A.D. 3. The period of establishement of systematic measure (pramana) from c. 8th century A.D. to c. 17th Century A.D. 4. The new nyaya period: from c. 18th century A.D. uptodate. 18 The details if the above could be seen in the work of M.K. Jain. We are not concerned here with the non-mathematical details of Nyaya as our motive is to search out the mathematico-philosophic pursuits, a completely different unknown aspect, hidden from our view. The works of topmost importance, as the Parikamma commentary by Kundakunda, the Samakunda Paddhati, Cudamani by Tumbutura and that by Samantabhadra, are not available now, though they have been quoted by later authors to be the commentaries on the various parts of the Satkhandagama.19 For the purpose of mathematical-philosophy, the works in the Jaina School have the word, "Artha", playing the most fundamental role in expressing measure (pramana), through various types of symbols (samdrstis), subjected to mathematical rules and laws. Todaramala20 defined "Artha" as the measure etc. of the fluents (dravya), regions (ksetra), time (kala) and phases (bhavas). This is perhaps the actual definition, where the measure (pramana) found its expression and was challenged by other Indian schools in so far as the quantitative measures were provided in the Jaina School of Astronomy and Karma theory, the material contents of the twelfth anga in the Digambara Jaina School. During the first period, the measure and the measurable (prameya) formed the fundamental elements of vision (darsana) and knowledge (jnana) in the system of decision procedure adopted in the Nyaya of the Jaina School. According to Kundakunda, there is knowledge beyond that of the senses and mind. The sensorial knowledge is unabled to know the past and the future events, but the para-sensorial knowledge knows all. The bios in measure the same as is its knowledge. Otherwise the bios will be non-conscious in as much as its measure is not equivalent to its knowledge.2 21 tulasI prajJA aprela - sitambara, 2000 2017 111

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The past and future events, though non-existent, yet being direct in knowledge (specifically the Omniscience) form the subject of being existent. One who does not know all simultaneously, knows them in a sequential order, has a knowledge, indirect and non-all-pervasive. Here 'all' stands for the past and future as well as present events and controls of all the existent fluents (dravyas).24 The Agama (traditional knowledge) in Jainology forms the fifth kind of of measure which is indirect. The existence of an object is self-evident, whether it be known or be unknown. When the object is known, it becomes measurable, and its knowledge is then the measure. According to Umasvami, the learning (adhigama) of norm (artha) is through measure (pramana) and purport (naya).23 This leads to a definition of Nyaya which is the act of reasoning (learning) or approach to investigate the norm through its measure and purport. Yativrsabha, in the second period, gets an entry into the mathematical philosophy by asserting that the person who does not investigate the (mathematical) norm (artha) through measure, purport and installation (niksepa), finds proper as improper as proper.24 He opines that correct knowledge becomes measure and the purport means the attitude of the knower of partial property of an object. Installation stands for the means to know the proposed norm. Thus the learning or decision or investigation or norm (artha) through the skill (yukti) of measure, purport and installation is called Nyaya by Yativrsabha:25 He attempts to develop logico-mathematical tools for elaboration of the measure theory; the simile measure and the number measure, further elaborated by Nemicandra Siddhantacakravarti. He states Vardhamana to be composer of norms (artha karta). He asks the readers to accept a lecture, consistet with the formulas, and not to be obstinate in accepting inconsistent results. It is impossible to prove the invalidity of the traditional lecture through skill. Moreover, there is no rule providing contradiction of abstractions raised by crafty bios in the para-sensorial syllable-norms (atindriya padarthas).26 According to Siddhasena, an event is not irrelative to a fluent and a fluent is not irrelative to an event (paryaya) According to rule, the proposition of fluent-normed purport is non-object for event-normed purport. Similarly, vice-versa. When the purports (nayas) remain in their own limit, they make truth propositions. They form false propositions when they cross their limit. A fluent is as much as there are normed (artha) and token (vyanjana) events in it course of the past, present and future instants.27 Samantabhadra (C. 2nd-3rd Century A.D.) was a great poet, scholar, mystic and logician as well as prophesier. He established in his monumental works 112 VI N NIZZ TH yg 3ich 109

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polyendism, characteristic of relativism, correct and incorrect purports, showing the process how polyendism is applicable to phase-fields and propositionalfield. Most of his arguments may be seen in the Svayambhustotra and Aptamimamsa. It appears that while compiling a commentary on the preliminary volumes of the Satkhandagama, he must have observed the mathematical polyended objectively inherent in nature. The treatment of fluents measures for their properties (controls) and phases, required a mathematico-philosophic pursuit, as is seen in the Dhavala texts, and Samantabhadra appears to have been led to a logical methodology, of a semantical character. He recognised the concomitance of various opposite qualitative and quantitative characteristics in an object, and propositonality or otherwise followed relativism. Haribhadra is also noted for his work on polyendism, confluence as well as measure theory. His contemporary seems to be Akalanka, whose Pramanasamgraha contains the forms of direct knowledge, inference etc., hypotheses and fallacies thereon, characteristic of a discourse and elucidation, the seven combinational situations arising from relativism, seven purports, measure, purport and installation. His commentary on the Tattvarthasutra explored the scientific sense in philiosophy. Jinabhadragani is credited with dealing deeper discourses and systematics of logic in his 'Visesa-avasyakabhasya. 6. The Mathematico-Philosophic Pursuits (Virasena, Nemichandra and Kesava Varni) Whereas the decision procedure in philosophy was following a logical trend as above, Virasenacarya (C. 9th century A.D.)., was contributing to semantical approach to mathematico-philosophic stream. His extensive Dhavala and JayaDhavala commentaries on the Satkhandagama and the Kasaya Prabhrta gave a new insight into the theory of Karma system, through mostly numerical and geometrical symbolism. Perhaps he left over the algebraic symbolis notes and comments of his predecessors in these works, due to their complex manoevre. The credit of giving the abstracts of these works in a algebraic symbolism as well as numerical and geometrical symbolism goes to the exhaustive work of Kesava Varni (C. 13th century A.D.) and Madhavacandra Traividya (C. 11th Century A.D.) who might have worked following the commentary by Camundarai (noted for establishing 57 Gommatesvara Statue as a mathematically aesthetic form) on the Gommatasara, the Labdhisara and the Trilokasara of Nemicandra Siddhantacakravarti (C. 10th century A.D.). Perhaps it was the Vira martandi, a commentary in Kannadi, which might have engaged the following centuries up tulasI prajJA aprela - sitambara, 2000 113

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to Todarmala of Jaipur (C. 18th century A.D.), in manipulating the mathematicophilosophic pursuits of Karma theory and beyond through various varied forms of symbolism.28 It seems that the mathematical notes might have been originated with Brahmi and Sundari scripts29 invention, needed at their utmost by Acarya Bhadrabahu and his initiated disciple (emperor Candragupta), on Karma theory depicted in the Dhavala and the Jai Dhavala. There is also the set (rasi) theoretic approach all through in these texts. Several types of doubts are removed by Virasena, as a logician and a formalist, while supporting the agma or revelational and traditional intuitionistic ancient sources. We need not go into details of the Pramana and the Naya systems which were developed for logic sake alone in both the schools of the Jainas. We shall concentrate on the techniques adopted by Virsenacarya. For, by the time of Kesavavarni, the philosophic pursuits had taken a turn for mathematical rigor alone. The logic used by Kesavavarni, Muni Nemichandra, Saidhanti Abhayacandra and Pandita Todaramala solved various problems making use of logical arguments, approximations, symbols etc., after Madhavacandra Traividya and Camundarai. 7. Mathematico-Philosophic Techniques in Virasena's works Virasena appears to have sufficient source material before him on logical and other decision procedures for being applied to several mathematical contexts and problems. For he quoted various verses from mathematical and types of texts for validating or supporting his statements, the texts being not available now, except a few in which certain installations may be observed. He mentions about the Kasayapahuda, Santakammapahuda, Sammaisutta, Kalasutra, Tattvartha bhasya, Taccatthasutta, Vurganasutra, Vedana Ksetravidhanasutra, Appabahuga sutta, Khuddabandha, Jivatthana, Tiloyapannatti, Pariyamma, Pindiya, Viyahapannatti, Vayanasutta, Santa sutta, Karananiogasutta, Khettaniogaddara, Gaha sutta, Jiva samasa, Nirayanbandha sutta, Davvaniogaddara, Pancatthi pahuda, Santa niogaddara, Cunnisutta, Mahakammapayadi pahuda, Vyakaranasutra, Sutta pottahae, Veyana, Sarasamgraha, Suttagaha, Uccarana, Kala vihana, Kalaniogaddara, Padesa bandha sutta, Padesa viraiya sutta, Bandha sutta, Mahabandha sutta, Viyahapannatti sutta, Chedasutta, Padesa viraiya appabahuga, Mulayara, Kalaniddesa sutta, Khandagantha, Bhava vihana, Mulatanta, Jonipahuta, Siddhiviniscaya, Culiya sutta, Bahira vaggana, Kammapavada. He also mentions the names of some earlier authors relevant to the works as Aryanandi, Aryamanksu, Nagahasti, Niksepacarya, Mahavacaka Ksamasramana and so on. 114 WINTENTIIIIIIIIIIIIIIIIIIIIIIIIIIIII IZA HT 8311 312 109

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He notes that syllable is noted through a word, the norm (artha) is decided through the accomplished syllable, tautology follows the norm decision and the supreme benefit follows the tautology.30 That which projects a decision or determination is called Niksepa, which is classified as Nama, sthapana, dravya, ksetra, kala, bhava. That which approaches the proper decision through observation of niksepa projected into the pronounced norm-syllables is called purport (naya). Again, the naya transports a fluent (dravya) with many controls (gunas) and their events (paryayas), from an effect to another, from a quarter to another, and from a time to another, without being perished, naturally, and is called purport. Explanation : This is not so, because the annihilation of the remaining all karmas is concomitant with the annihilation of the three. The word "hetu" has been used by Virasena in two contexts for the study of the principles, motivation may mean, "hetu", whereas the decision procedure requires it under the following definition; hetu is that symbol which is concomitant with probandum, after being sub-characterized as a characteristic in form of "reductio-ad-absurdum". Thus the hetu applied for proving self-thesis is probans hetu, and that which is applied for invalidating anti-thesis is called fallacy-hetu. Hetu is also defined as the measure-pentad (pramana-pancaka) which enlightens the norm and the soul. The scripture which states the hetu is called hetuvada, or hypothesis. 33 The quantity of scripture is numerate relative to alphabets, syllables, strokes (samghata), ascertainment (pratipatti) and sub-volitional (anuyogadvara) means. It is infinite relative to norm (artha). Relative to fluent measure, there has been approach to fluent bios-stations in forms of numerate, innumerate and infinite. The phase measure is of five types in accordance with five types of knowledge : sensory phase measure, scriptural phase measure, clairvoyant phase measure, telepathic phase measure and omniscient phase measure. 34 He has also discussed measurement of a purport and the cause and effect arguments in following pages in the Dhavala. Book three of the Dhavala texts contains a lot of information about the measures relating to classes of fluents in different control-stations (guna-sthanas). These are communicated through the tetrad of fluent, quarter, time and phase measures, with respect to the corresponding number and simile measures, The description, though through sentences and syntax, carries with it many manipulations in logarithms to various Tore WF11 37063-fghale, 2000 WITAMININIT 115

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bases, surds, indices, fractions and logical procedures applicable for the numerate, innumerate as well as infinite sets, with syllogistic way. For example. "That which is gross and describable in brief, should be stated first. "For the doubt, as to how time measure is briefer than quarter measure, the explanation is that various topics on world-line (jaga-sreni) measure and its logarithms, along with those of islands and oceans lead to a greater detail, hence time measure is briefer to state, Yet the aspirant wishes to know as to how the time-measure is fine and the quarter measure is finer because within the innumerate part of (the set of points in angula measure, there happen to be innumerate acons (kalpas). The author refutes this as he finds that of this is recognized, then the context of fluent presentation will arise after that of the quarter presentation. He further explains that in a fluent-finger constituted of infinite ultimate particles, the content is only one quarter-fingers, hence it is not appropriate to assert that the object which is formalized to have many points, is The quarter is fine, and fluent is finer, because there are infinite quarterfingers in a fluent-finger. 35 There is a syllogism for the stability of variable sets; "There is always inflow according to outflow of the stable sets, always.36 Thus Virasena uses reductio-ad-absurdum, method of one to many correspondence, contradiction, hetuvada, methods of cut, division, distribution, reduction, measure, reason, explanation, abstraction and so on for decision, determination, confirmation etc. of mathematical measures, set theoretic approach is visible throughout. We may conclude, by the following arguments, omitting various logical approaches in the following centuries of the great commentators, commenting upon mathematical and symbolic procedures on karma theory and beyond. The following style again confirms the mathematico-philosophic trends of the Jaina school, the style being that used by Virasenacarya. 38 Doubt : The omniscience tends to with the help of norm, so why should it not be called dependent ? Explanation : As the tendency of the Omniscience is found in the perished past objects and the non-created future objects, it cannot be stated that Omniscience tends to with the help of norm. Doubt : If Omniscience tends to in the non-existent, then let it also tend to in the horns of an ass ? W 116 ND 3106 109

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Explanation: No! just as the horns of an ass have no existence in the present, so also it is non-existent in the past and future in form of energy. As such omniscience does not tend to it. Doubt: When the past and present events (paryayas) are present in form of energy in the norm, then why the present events alone are called norm? Explanation: No! According to the syllogism; "That which is known is called norm," norm-ness is found only in the present events. Doubt: Is this syllogism similar for the future and the past events. Explanation: No! The acceptance of future and past events succeeds the acceptance of present norm. Or, Omniscience is absolutely independent except of soul and norm, hence also it is called independent, or Omniscience. Hence, the theory of Karma with all its basic foundation in a mathematicophilosophic form, was gradually taking its shape into a decisive trend, beyond the formal logic, towards a symbolic logic. Russell regarded mathematics as symbolic logic. The Symbolic Logic in the Jaina School of Mathematical Philosophy, as appearing in the developed theory of Karma, working as applied mathematics, is out of scope of this lecture. It maybe studied well from the Artha Samdrsti Chapters in the Samyagjnanacandrika commentary of the Gommatasara and the Labdhisara of Nemicandrasiddhantacakravarti, composed by Todaramala of Jaipur, the last station in the twenty-two hundred years of tradition, starting from the first station at the Candragiri, Bhadrabahu cave, Sramanabelagola, South India,39 References 1. Russell, Bertrand (1872-1970), Introduction to Mathematical Philosophy, Oxford, 1969. 2. Coolidge, J.L., A History of Geometrical Methods, Oxford, 1940. 3. Einstein, A., Ideas and Opinions, London, 1956. 4. These texts are famous and incorporated in the Dhavala and Jayadhavala commentaries of Virasena (C. 9th century A.D.) with a follow up by his disciple Jinasena. There is also the Mahabandha. Similarly the Gommatasara and the Labdhisara along with their mathematical commentaries. 5. 6. 7. Jain, L.C., On prabable spiro-elliptic motion of the sun implied in the Tiloyapannatti, I.J.H.S., Vol 13, No. 1. may 1978, pp 42-49. Jain, L.C., Set Theory in Jaina School of Mathematics, 1.J.H.S., Vol 8, No.1, 1973, pp 1-27. Jain, L.C., Ganitasara Samgraha of Mahaviracarya edited with Hindi translation, connotation and introductory survey of History of Mathematics, Sholapur, 1963. - Secy. Mother Universe Foundation Above Diksha Jewellers 554, Sarafa, Jabalpur-482001 (M.P.) 117 tulasI prajJA aprela - sitambara, 2000 ///////

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Jainism and Modern Life - C.C. Shah, MA., LLB Jainism is essentially an ethical religion. Like all prophets, and unlike philosophers, Mahavir was more concerned with the problems of life than with metaphysical speculation. Even while reflecting upon life, he appears to be more concerned to find escape from pain and misery rather than to seek positive happiness or pleasure. Unlike Buddha, he did not need direct contact with old age, disease and death to realise the futility of pleasures of life or worldly possessions. Mahavir appears to have been averse by temperament to pleasures of life and worldly possessions. But for his respect for elders, his parents and elder brother, he probably would not have married or waited to renounce the world. He appears to have been of a retiring disposition and renunciation was natural to him. He was born in an age when Sannyasa and severe austerities were common. But those who preached such Sannyasa and practised austerities did not have the spiritual outlook, or inward looking approach of Mahavir. To Mahavir, Sannyasa and austerities were not an end in themselves but means to spiritual salvation. Mahavir was firmly convinced that embodied existence was an evil to be got rid of. Body was bondage and the ideal was to be free from bodily existence. Body was an obstacle or hinderance to spiritual realisation. All activities of the body, from breathing to eating and possession of any kind, resulted in injury to living creatures. Hence the only way to spiritual realisation was extreme austerities and renunciation of all activities of the body. Mahavir carried both these principles to extreme limits and logical conclusions. The most astounding thing about Mahavir is his realisation or discovery that earth, air, fire, water, vegetation, all were full of living creatures. These biological discoveries in an age 2500 years ago is the greatest achievement of Ma is either intuition or direct realisation. Once this was realised, non-injury to living beings in all forms was an inevitable consequence. 118 V T I IT IMH 511 310 109

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Mahavir inherited a long and well established tradition of non-injury to all living creatures. Twenty-second Tirthankar Neminath renounced marriage to save birds and beasts brought for his marriage festival. Twenty-third Tirthankar Parshvanath saved the serpent pair from fire at the risk of his life. Mahavir carried this great tradition further. Mahavir derived all other vows and virtues from this one principle of noninjury to all living creatures in all forms of life. Satya (truth), Asteya (nonstealing),Brahmacharya (complete celebacy), Aparigraha (non-possession) all logically flow from and are a direct result of Ahimsa. Tapa and Samyam, austerities and every kind of restraint in every activity of mind, speech and body are inevitable consequences of the principle of non-injury. The whole of Mahavir's religion or ethics can be summed up in these three concepts of Ahimsa, Samyam & Tapa The distinguishing characteristic of this ethical religion is that Mahavir carried it to the extreme limit. The result was renunciation of all worldly activities and engrossment in self-analysis and introspection, Mahavir, unlike Buddha, admitted no compromise. Buddha adopted the middle path - Mahavir carried it to logical conclusion. The practice of such an ethical code of conduct leads to spiritual individualism and indifference to social activities and responsibilities. It is true that there is a code of conduct for householders TE TEETH I But the whole emphasis is on munidharma. gRhasthadharma is only a step to munidharma. This has led to a some-what lopsided concept of non-injury, and to a great deal of misconception and misapplication of that principle. It has led to contradictions in life. Such an ideal leads to a more negative approach than to a positive content. Active compassion does not find a place in such an ideal. No doubt, practice of the principle of noninjury does not cause any harm to any one but it also does not lead to active compassionate conduct. Efforts have been made to correct this imbalance but not with much success. The result has been dichotomy in life between what is conceived to be religious duty and what calls for social responsibility. Dr. Albert Schweitzer evolved the basic ethical principle of Reverence for life but he wanted to combine it with what he called life-affirmation, which social activity. He was then confronted with, what he called the horrible dilemma of life existing at the cost of life and he could find no way of escape. Mahavir avoided this dilemma by renouncing all worldly activity, which, to Dr. Schweitzer, was negation of life. Schweitzer found greater comfort in Christ's principle of love or Buddha's principle of active compassion which also TAHT Wl 37871-fcae, 2000 VNN W 119

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preserved Reverence for life. Dr. Schweitzer made no distinction between one form of life and another. Like Mahavir, he accepted the principle of unity of life and maintained that there was no justification to regard one form of life as higher than another. Therefore man had no right to sacrifice life in any form for his happiness. However, Schweitzer was wedded to the Western concept of progress and he wanted progress, both spiritual and material. He could not realise fully the inherent contradiction between the two which was realised by Mahavir. Hence Mahavir's principles of complete Brahmacharya and Aparigraha were not acceptable to Dr. Schweitzer. Not that Dr. Schweitzer was for pleasures and wealth. He saw the evil of both but was not prepared to renounce them completely as did Mahavir. Gandhiji made heroic experiment to combine non-violenve with worldly activity. He claimed to base it on Bhagwad Gita. It is difficult to trace the roots of non-violence in Gandhiji. Probably, it may be early influence of Jain Sadhus. But undoubtedly at the age of 24, he was deeply engrossed in considering implications of non-violence. When he sought spiritual guidance of Shrimad Rajchandra, from Africa, of the 27 questions which he asked, the last was on non-violence which he put in an extreme form. He asked what he should do, if in a room with only four walls without door or window, a deadly serpent appeared and whether he should kill the serpent. Shrimad gave a characteristic reply. He said it was difficult to advice to allow the serpent to bite. But if he truly realised that soul was different from the body and if he had no attachment to the body, he should allow the serpent to do what he liked. But he said, I can never dream of advising to kill the serpent. Gandhiji read non-violence in Bhagwad Gita. He regarded the war - like setting of Gita as symbolic of the inner conflict of man. This is not the occasion to discuss how far Gandhiji was right in his interpretation of the Gita in this manner. But Gandhiji was not content with merely preaching non-violence. He was a revolutionary wanting to create a non-violent society and had a complete plan for it. His interest in the realities of life and affairs of the world was intense and he wanted to see a world in which non-violence became the law of life. Gandhiji actively opposed injustice by non-violent means. Mahavir cannot be said to believe that the world can adopt non-violence as the principle of life. An individual can and must, but to be able to practice non-violence, it was necessary to renounce the world and its activities. There was, therefore, no question for Mahavir of opposing injustice. 120 W IN THAT 4511 31 109

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The metaphysical and philosophical foundations of Mahavir's ethics appear to be a after growth. It is probable that the seeds of it may have been in Mahavir's teaching. But he was essentially concerned with ethical and spiritual conduct rather than metaphysical speculation. The essence of Jain metaphysics is dualism of soul and matter and 3 The philosophical system can be said to be pluralistic realism. It recognises infinite number of souls which remain separate from each other even after liberation. Soul and matter are totally different from each other. Matter (Karmic substance) has penetrated the soul from time immemorial and the soul is in bondage because of such influx of matter unto the soul. Though the interrelation of soul and matter is without a beginning, it is not without an end. In fact, the highest ideal of life is to end that relationship for ever and with it, to end the cycle of birth and death. Since matter is foreign to soul, it must be got rid of. Embodied existence is the result of connection of soul with matter. Body and all its activities including those of mind and speech are sources of further bondage. "Asrava' and '"bandha'' / This influx must be stopped ( saMvara) and the accumulated weight of Karma should be dissolved (f) by Tapas. Every activity of the body, mind and speech, even good activity, involves injury to some living creature and therefore further influx of Karma and Bondage. Hence all such activities should cease and should be stopped. The principles of non-injury and austerity are carried to the extreme limit as a result of this dualistic philosophy and are a direct logical consequence of it. Renunciation of all worldly activities follows as a matter of course. 11 It is difficult to say whether this philosophical approach influenced the ethical code of conduct or it was vice versa. I believe the philosophical system is an after growth, intended to support and justify the ethical system. But undoubtedly, the metaphysical system has largely influenced and strengthened the ethical. The three great religions of India - Hinduism, Buddhism and Jainism have more or less a common ethical approach and a common goal. But there is great difference in the emphasis they place on different aspects of the ethical and spiritual pathway to self-realisation and that has made all the difference to their general outlook on life and its problems. Their philosophical and metaphysical systems vary a great deal and that also has made a difference to their ethical approaches. Their views on the nature of ultimate reality have basic differences. Buddha had a somewhat agnostic approach and avoided speculation on the nature of ultimate reality. He was more concerned with immediate problems of life. His approach is therefore more practical with larger social content and more appealing to the mass of people. Hinduism is an ocean with tulasI prajJA aprela - sitambara, 2000000 mmmmmmm 121

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Shankar's" 3787" and sannyas at one end and caste-ridden ritualistic Brahmanism at the other. Jainism has a clear-cut dualistic approach which involves extreme practice of non-injury and austerity and indifference to worldly affairs. All three religions are, however, agreed that the pathway to spiritual realisation necessarily involves renunciation or restriction of material possessions, self- restraint in life and feeling of brotherhood with all sentient creation. The five great vows "TE HI", " Y", " da", "taret", "374PRUE" - are accepted by all the three religions as basic to spiritual discipline but the emphasis and practice differ. Jain philosophy is summed up in "padra' and "&ga" Common to both and basic is the dualism of soul and matter." 31 " and "f-8'' are matters of psychology, "saMvara" and "nirjarA" are matters of ethics, "puNya" and "pApa' are results of good and bad actions, "He'' the summum bonum. In "apga4", Time and Space are regarded as reals as also Rest and Motion. These are really concepts of physics and science. They are all characteristics of the phenomenal world. The ultimate reality is beyond time and space, beyond rest and motion. It is transcendent, immutable eternal. Complete dualism of Soul and Matter and pluralism of Souls even after liberation are matters of philosophysical and metaphysical discourse. Some kind of unity, which must be spiritual, appears more probable. There must be a spiritual power maintaining and regulating the whole universe. Soul and matter, if utterly diseparate will not be connected so closely as they are in embodied existence. Subject and object are different but they merge in knowledge. If matter were totally different from soul, both would remain entirely separate and soul cannot even gain knowledge of matter. The fact that soul, not only gains knowledge of matter but is able to discover its laws and control the physic: universe, would lead to an inference that there is some kind of affinity and unity between the two and that there is a unity which transcends this dualism. Those who accept that Mahavir attained omniscience - perfect knowledge - and that what he is said to have revealed is the whole truth and complete knowledge about the ultimate reality, will resent any attempt to raise any comment about the metaphysical system which is associated with Jainism. To them, any other idea is "ferra". To them, any other system is "falta'', Mahavir's teaching is considered to be preserved in the Agamas. Digambara rejects them. They were written eight centuries after Mahavir Nirvan. The works of great Acharyas, Svetambara and Digambara cannot be said to be revelations of any perfect being. 122 Z VITTUNITI TE 51 310 109

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I believe that the ethical and spiritual teachings of Mahavir and his pathway - "HT T " to self-realisation are profound, born out of great and highest spiritual experience and have eternal value. The metaphysical system which is associated with him bears re-examination. The ethical and spiritual teachings and the metaphysical system need not be made inseparable. Even the ethical and spiritual teachings, eternal and of abiding value as they are in their basic approach, bear re-examination and re-application from time to time. Jain Philosophy and ethics has not received that critical evaluation which could make it ever fresh and living. It has remained static. One great contribution of Mahavir is non-absolutism in thought, speech and deed (379 2011, 74916, HY). Such an approach leads to tolerance (H4919), charity of heart and humility. This approach, in a way, is another form or aspect of the principle of non-injury. Principle of non-injury becomes truly effective in action, only if there is spirit of non-violence in thought and speech also. If one is dogmatic or intolerant or harbours hatred, it is bound to result in violence of speech and action. This spirit of non-absolutism leads to synthesis of opposite views and in any event, respect for each other's views and feeling of fellowship. Mahavir's principles "ahiMsA","aparigraha" and "anekAnta'" have greater value and need in the modern age than they had 2500 years ago. Mahavir's principle of Samyam has greater relevance and application now than ever before. Man needs to learn self-restraint in thought, word and deed against licence and intolerance which is so widespread. These principles can be the basis of true democracy, socialism and peace. Their application to the conditions of modern life cannot be the same as it was in Mahavir's time. Every great man is conditioned by his time and its needs. Life is too great and complete to remain in straight jacket for all time to come. It demands ever new synthesis from the contradictions it involves and creates. Faith has to be renewed to be living. Spirit may remain the same but it needs new forms. Free thought is the breath of life. Jainism is no exception to the need for critical re-examination of its practices to fulfil the needs of modern life. These are stray thoughts hurriedly put down on paper. They have been germinating in my mind since years but I have had neither the time nor the ability for a deep and sustained study for a systematic exposition. They are necessarily incomplete and I crave indulgence of the learned, if I have misunderstood or only betray by ignorance. I am neither dogmatic about these views nor do I have a closed mind. I would be content if they lead to a fruitful dialogue. THT 4511 3747-fugitore, 2000 IN W 123

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Peace Through Science of Consciousness (Scientific Study in Consciousness) - Muni Dharmesh and Dr. B.P. Gaur Without self-realization self-knowledge, Without self-knowledge self-management, Without self-management freedom and Without freedom peace are not possible. - Lord Mahavira (Uttarajjayanani - 28/30) Peace is an outcome of understanding of self and consciousness. Selfunderstanding leads to better understanding towards others and compassion to all beings. A number of studies have documented a tremendous interest in understanding the phenomena of consciousness and its role if any in life by both philosophers' and scientists2-10. However, there is a paucity of studies to determine the properties of consciousness even in the fields of neuroscience, psychology, psychobiology, cognitive science and parapsychology2-18, According to Jain Philosophy (Lord Mahavira; 599-527 B.C.) DITT A fauufet, fauunter 3114T I TOT faciua 3 PTI (34148) 5/104) "The soul is that which cognizes; that which cognizes is the soul. Because it cognizes, it is soul!!." It is further explained that the soul is invisible entity and its differentiating characteristic is consciousness. The above statements provide the clue that the fundamental source of cognition is the soul and consciousness. However, there is a need to ponder upon what are the properties of consciousness and which of these are involved in cognition? 124 W WINT Z A IMT SEIT 310 109

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Properties of consciousness are : 1. Awareness by which it cognizes. 2. Motion of awareness instantaneously towards the object of cognition indifference to space and time. 3. Contraction or expansion of awareness instantaneously as per micro or macro level of the object during congnition. On the basis of above it can be infered that - 1. If the awareness is the fundamental source of cognition then consciousness should cognize/perceive/obtain information without sense organs also. 2. If the awareness can reach beyond geography and time instantaneously then it should cognize the object directly indifferent to distance or physical barrier and also obtain the information of past, present or future. 3. If awareness can be contracted or expanded to micro or macro level then it should also cognize directly the microscopic or macroscopic object(s). Consciousness has faculty to cognise in space and time by means of normal sensory perceptions and or extra sensory perception (ESP). Both are likely to operate in varying proportions depending upon the ability of an individual to apply any one or both. ESP may operate without sense organs and if so it should operate not only in present but in past and future and infact everywhere. During normal sensory perception all the three properties of consciousness are being utilized. It is further assumed that by applying the same properties of consciousness extrasensory perception also can be acquired. A glance through the literature concerning the ESP researches since 1930, reveals that there are some serious unresolved issues 12-18, which need attention. Some of them are how does ESP function, what are the situations facilitating or hindering its operation, is it possible to form an experimental design which could be repeated universally so that ESP can be demonstrated or utilized at will? The authors of this paper feel that a better understanding of consciousness and its properties can help resolving such issues. As assumed above, application of consciousness can play pivotal role in the functioning of extrasensory perception. Then a question arises why it is not seen commonly. The apparent absence of it in general public is primarily due to unsteady state of awareness. Secondly most individuals lack a knowledge of this phenomenon and practice of its application. Hence one is practically unable to perceive it directly beyond sense organs. This faculty of ESP should be operative in varying degree in each individual according to his ability of focussing and maintaining steady state of tulasI prajJA aprela - sitambara, 2000 VI 125

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awareness. If that be so, and further if steady state of awareness increases, then the faculty of ESP will be evident. Testing of the ESP by ESP cards is one of the known ways of evaluating this faculty. Therefore, this technique was adopted to test ESP while applying the properties of consciousness at will. If the application of p consciousness operates and recorded by the ESP test, significant higher ESP scores should be obtained as compared to non-application thereof. Application is feasible/possible by focussing and maintaining steady state of awareness towards the ESP cards deliberately. This skill of operating ESP can be developed by training and regular practice of meditation. Therefore it is worthwhile to assess this by organizing simple tests. Scope of Investigation Ideal subject for the such testing is a person who has some practice of focussing and maintaining his steady state of awareness. Such practice is the part of a meditation. Thus, a meditator should be the ideal subject. Age of 18 years and above will be the ideal age group for this purpose because at this age one can understand the abstract term consciousness, cognition, awareness, etc. Basis of cognition is focusing of awareness towards the target. Therefore, target (card) be placed in front of the subject at least initially as has been done in the pres case. So that awareness could be directed towards it easily. Aims & Objectives The aims and objectives of this study was to determine whether application of the properties of consciousness can play any role in the operation of the ESP phenomena. MATERIAL AND METHODS Target Cards In this investigation decks of ESP cards (Zener cards) were used as targets. A standard deck of ESP cards contained 5 cards of each symbol, the well known circle, cross, wavy lines, squar and star (25 in all). The symbols were prepared by computer and printed at a printing press, on hard paper cards of size 103 x 75 = 1 mm. Experimenters Experimenters (who handled tests) were selected from amongst teachers and research scholars of known integrity. They were apprised with the research study and were also trained to handle the experiments uniformely and carefully. Before starting each session, each experimenter conducted piolet tests of 2-3 random subjects in the presence of the authors for their satisfaction that both the 126 WHITE I M ID dai 3106 109

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experimenters and the subjects understood the design of the experiment and its implementation. Procedure ESP tests were administered to the subjects in two stages with uniform procedures. In the first stage their basic ability of ESP if any, were tested as baseline or pre-testing and in the second stage they were given instructions for applying consciousness while detecting the symbol on the cards as intervention or post-testing Stage 1 Before testing, the subjects were shown all the five symbols to memorize and told about the place where the card is going to be kept before him as he would sit for the test with closed eyes. Each one was also provided an instruction sheet about how the experiment will be run. Clarifications were also provided to those who were not clear. When the tests started, each subject was instructed to sit calmly by keeping the eyes gently closed throughout the session. A calm, quiet and undisturbed nt was facilitated. Before the each run the experimenter suffled the deck well for the randomization of symbols of the cards. Then without looking at the symbols, he placed the cards downwardly faced to maintain secrecy) one by one on the table at a distance of about 5 feet from the subject. The subject or detecting the symbol on the card, and after listening his verbal response the symbol was confidentially checked and recorded as correct (V) or incorrect ( x ) on the record sheet by the experimenter. The same process was repeated with each trial throughout the run. Different deck of cards was used for each run as explained above and the result of each session was prepared on the basis of the total runs. Stage 2 In the second stage the subject was given a knowledge about the properties of consciousness as explained earlier. It was further discussed how it was planned to test it by applying consciousness spontaneously for detecting a symbol on ESP cards. He was cautioned that he must try to use only his awareness capability and avoid guess work. He was also apprised and given instruction sheet for applying consciousness which consisted mainly to focus and maintain steady state of his awareness at the symbol of the card. After the first session in order to create greater awareness and orient them better an enquiry was made from each one whether he was able to focus or direct get usil 37877--fogtake, 2000 V ITAM 127

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his awareness only to the symbol on the card or applied guess work and whether he is satisfied about his efforts to apply consciousness and felt physically and mentally healthy during the process of this test. This was just a psychological effort to minimise interference of guess work. Experiments In this pioneering and preliminary study to evaluate the predictions made on the ESP test, a series of four experiments (A, B, C and D) were conducted in six months. Three exploratory experiments were conducted with individual meditators and the final one with a group of non-meditators (30 young students). In order to understand various features of the properties of consciousness first two experiments were conducted on the first author himself. He is a Jain monk and practising Preksha Meditation* regularly for 18 years. He took training of a special technique of Preksha Meditation (Animesh Preksha)** for 3 month and 25 days in 160 sessions each consisting of 10 to 20 minutes to ensure the steadyness of awareness. During this training period Experiment A and Experiment B were conducted. ESP tests were conducted without applying the properties of consciousness (baseline/pre-test) in contrast to applying the properties of consciousness (intervention/post-test). Experiment - A This experiment was designed to find out the feasibility and to standardise the procedure for applying the properties of consciousness. The above subject was subjected to the ESP test with the baseline and the intervention comprising a single session without any lapse of time. It was repeated for 20 times with 20 runs in each session as under : Baseline-Intervention - Baseline-Intervention ...... (20 times) It was revealed that testing in this manner did not provide consistent data. It appeared that the effect of application of properties of consciousness were not only discernible during intervention test but this effect continues in the test also. Similarly the period in which baseline was tested (without applying the properties of consciousness) its effect overlapped in intervention test as that followed without lapse of time. Therefore, this procedure of conducting the experiment was not found correct, hence it was modified in the experiment B. * Preksha Meditation is a science and an art of purifying and steadying consciousness. ** Focusing awareness and maintaining steadyness on a object without blinking eyes. 128 W T TH 4311 310 109

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Experiment - B It was similar to A, except in place of alternating baseline with intervention, baseline testing was first repeated ten times (each with 20 runs) as pre-test and that was followed after ten days by a similar repetition of intervention as a posttest, as under: Baseline - Baseline (10 times) INTERVAL OF 10 DAYS Intervention - Intervention (10 times). - The results of this test both at baseline and intervention level were consistent hence only these have been recorded here and discussed. Experiment - C Having standardising the procedure with consistent results it was thought worthwhile to evaluate three more factors and see, whether this study can be carried out with similar effectiveness if : 1. runs for a session are reduced to ten or even five; 2. only the knowledge of the properties of consciousness is provided to a regular meditator but no special training of meditation i.e., (Animesh Preksha); 3. a householder meditator or even non-meditator(s) are selected as subject(s); Hence Experiment C and D were designed accordingly : Experiment B was repeated on a householder meditator, co-investigator (B.P.G.) practising Transcendental Meditation and Preksha Meditation for the last 22 years. Runs for a session were reduced from 20 to 10 only and special training of meditation was also excluded for the subject. Experiment - D Having evaluated the procedure on individual meditators with consistent results it was considered worthwhile to evaluate it on non-meditator(s). It was thought that for an individual non-meditator it may not be easy to apply the properties of consciousness by focussing and steadying the awareness on the cards satisfactorily without a long practice of meditation. So it was assumed that in case of non-meditators assessment of operation of ESP faculty would be more reliable if number of replicates are tested and average is taken. Further, it will be more evident if subjects are given the training of focussing and steadying awareness towards the cards itself. An ideal duration of such training for nonmeditators would be 20 minutes at a time. Therefore, a session of five runs was planned for training as well as for testing. tulasI prajJA aprela - sitambara, 2000 WAI 129

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Thus, an another experiment was designed to evaluate the ESP prediction on the subjects of non-meditator group. A multigroup, multi-level pre- and postdesign was adopted. After a brief introduction about the purpose of the study and properties of consciousness, a sample of voluntarily interested 30 graduate and post-graduate students of Social Work and Jain studies of Jain Vishva Bharati Institute (Deemed University), Ladnun, Rajasthan, India, were selected as subjects having an age group of 18-25 in academic year 1997-98. They were divided in two groups i.e. experimental (16 subjects) and control (14). Each subject was tested for to five runs individually (using a separate ESP pack for each run) at pre, post-I and post-II experimental stages. Both the experimental and control groups were asked to detect the ESP symbol of each card individually at the preexperimental stage without applying the properties of consciousness. Subsequently, while the control group was not provided any training for application of properties of consciousness and were simply asked to detect the ESP symbols, the experimental group was given a training after pre-experimental stage testing (as per procedure described carlier in stage 2). Training was imparted for 8 days before the first testing (Post I) and again for 6 days before the second testing (Post II). The result of the scoring of each subject was communicated to him only after the last testing. RESULTS Results of experiment A are not presented here as these were rejected after evaluation as discussed in the methods. The results of the remaining are presented here experiment-wise. 1. In experiment B of the scores of ESP test (m=8.21) were increased significantly (p<.001) after intervention as compared to baseline (m=4.63) of the monk meditator. (See Table 1.1 and Fig. 1.) Table 1.1 ESP scores of individual meditators Exp. B. Monk Mean 'A'. 130 Baseline 4.63 Meditator Intervention 8.215 0.104 P<.001 C. Household Meditator Baseline Intervention Significance Mean and Sandlers 'A' values in Individual Meditators with and without application. tulasI prajJA aMka 109 4.70 8.03 0.132 P<.001

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2. In experiment C, the scores of ESP test (m = 8.03) increased significantly after intervention (P<.001) as compared to the baseline (m = 4.70) (Sec Table 1.1 and Fig. 1.) Fig. 1 ESP Scores of a Monk and a Householder 8.215 8.03 4.7 Mean Scores 4.63 LLLLLLL LILL Monk (B) Householder (C) Baseline Intervention It is noteworthy that the increase in ESP scores remained almost similar irrespective of the fact that study was conducted on a monk or a householder, the runs for test were 20 or 10, and the subject had special training (as in case of monk) or regular meditational practice only. 3. In experiment D, on groups of non-meditators, while at the pre experimental stage there were no significant differences between experimental and control group in respect to their ESP scores, the difference became statistically significant (P<.025) at post I cxperimental stage and further increased (P<.01) at post Il experimental stage. The data in Table 1.2 indicate that scores in the experimental group raised from m = 5.39 to m = 7.03 only (P<.005) but in the control group it could rise from m = 5.17 to 5.97 only (P is not significant). Thus when the study was conducted on a group of 30 young students then also the effect of applying the properties of consciousness was significantly clear as found in experiment B and C. (See Table 1.2 and Fig. 2.) TRT 451 3707-furthele. 2000 V NT. 131

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Table 1.2 ESP scores of non-meditators Group Pre-test (without training) Post I (after 8 days of training) Post II (after 6 days further training) 5.39 6.17 7.03 Experimental Control 5.32 5.97 5.17 0.812 2.21 2.46 NS P<.025 P<.01 Mean and 't' values in experimental and control groups of non-meditators - Fig. 2 ESP Scores of Exp. and Control Group of 30 Students 7.03 6.17 5.39 5.32 5.17 Mean Scores Pre Post - II Post - 1 Students (D) Control Experimental Conclusion and Discussion In this preliminary study, which is the first efforts of the authors, effect of factors (properties of consciousness) as seen in the results of ESP tests, is significantly clear irrespective of whether it was applied on a monk or a householder or a group of 30 young students. This is noteworthy as the first two categories had some understanding or faith in properties of consciousness, the last category i.e. of the students had no knowledge of these concepts before they were subjected to these tests. V 132 I NNIN JOHT W311 316 109

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It is also interesting to note that the ESP scores also increased in the control group from pre-experimental stage to post-I and then again to post-II successively. This may be because the inherent faculty of consciousness may start functioning naturally without knowing the procedure or training in activating the properties of consciousness but its level remains very low. On the other hand when the experimental group of students applied ESP with a training or we can say with a deliberate application of properties of consciousness the rate at which the ESP increased in two stages were significantly high. Thus, the faculty of ESP is there en efforts are made to activate it, it improves as reflected in the ESP scores. While the ESP scores at baseline of a monk and a householder (m = 4.63 and 4.07) as well as the control and experimental groups of students were at par, the later group (both students groups) had a higher score as compared to that of the monk and householder. This may be because in student groups, the number of the subjects was high and some subjects had ESP scores as high as 7.8 (mean) and that may have led to a high ESP scores. Further the increase in ESP scores of both individual meditators are higher as compared to the students group. This may be because the monk and householder have better ability for applying the properties of consciousness because of their regular practice of meditation. Feedback of correct or incorrect response of each trial of a subject was not provided during any test or even in training period because it may work as a motivation factor. Contrary to it, authors fcel that if ESP exist and properties of consciousness play any role in it then trial by trial feedback may be helpful in understanding the correct application of consciousness and further in the development of the faculty, ESP. It is a matter of consideration for future study. In this preliminary study only 30 students were selected as subjects that too ne organization but if the number is increased and different groups of students are taken then much more comprehensive results are likely to be achieved and better appreciated. In this study increase in the ESP scores statistically significant but to harness the higher states of consciousness and its faculties like ESP there is lot to be done. Thus, there is a need and scope in the future to conduct such studies to verify the facts and draw conclusions thereof. Secondly this study was conducted by the use of ESP cards only, there should Tot 451 3790-farar, 2000 VIIMUUNNI TTITUTIINITZ 133

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be several other ways for such testing. Of course, these are the future aims of the authors in the search of truth. Acknowledgement: The first author is highly grateful to Late His Holiness Acharya Shree Tulsi and present Acharya Shree Mahapragya for their spritiual initiation and guidance. We are highly thankful of Prof. B.C. Lodha, ViceChanncellor, JVBI, for his advice, encouragement and checking the manuscript of this paper. We are also thankful to the teachers and students who helped us in conducting the experiments as experimentors and the subjects, and all those scholars who offered clarifications and helpful criticisms. References 1. Mc. Ginn. C. (1982, 96) 2. Cairns-Smith, A.G. (1996) 3. Crick F & Koch. C. (1992, Sep.) 4. Fischbach. G.D. (1992, Sep.) 5. Shatz. C.J. (1992, Sep.) 6. Zeki Semir (1992, Sep.) 7. Eric R. Kandal & Robert D. Hawkins (1992, Sep.) 8. Penfield, W. (1975) 9. Valentine, E.R. (1992) 10. Legg, C.R. (1989) 11. Garnham Alan (1991) 12. J.B. Rhine 13. James C. Crumbaugh 14. Koestler, A. (1972) 15. Kelly, E.F. & Locke R.G. (1981) 134 The Character of Mind (2nd ed) Great Clarendon Street, Oxford Oxford University Press. Evolving the Mind: Cambridge University Press. The Problem of Consciousness. In Scientific American (pp. 153159). Mind and Brain, Scientific American, (pp. 48-57). The Developing Brain, Scientific American. (pp. 61-66). The Visual Image in Mind and Brain, Scientific American, (p. 7). The Biological Basis of Learning and Individuality Scientific American, (pp. 79-86). The Mystery of the Mind; Princeton, New Jersey: Princeton University Press. Conceptual Issues is Psychology (2nd ed.) 11 New Fetter Lane, London: Routledge. Issues in Psychobiology, 11 New Fetter Lane, London: Routledge. The Mind in Action A Personal View of Cognitive Science, 11 New Fetter Lane, London: Routledge. New Frontiers of the Mind; Farrar and Reinehart, New York (Seen Hindi Translation. Not Original). hindI rUpAntaraNa dvArA anuvAdaka DaoN. brajavAsI lAla zrIvAstava, mana ke naye kSitija ( saMskaraNa 1973 ) DyUka prayogoM kI kahAnI, madhyapradeza hindI grantha akAdamI, bhopAla | - The Indian Journal of Parapsychological Research Vol. 5, 196364 No. 1 Rajasthan University, Jaipur. The Roots of Coincidence New York: Vintage Books. Altered States of Consciousness PSI: An Historical Survey and Research Prospectus, 228, East 71st Street, New York: Parapsychology Foundation, Inc. tulasI prajJA aMka 109

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16. Palmer, J. (1984) Criticisms of Parapsychology : Some Common Elements. In Shapin, B. And Coly. L. (Ed), Current Trends in Psi Research, New York Parapsychology Foundation, Inc. 17. Sybo A. Schouten (1984) A Different Approach for studying PSI, In Shapin, B and Coly, (pp. 27) L. (Ed) Current Trends in PSI Research, New York: Parapsychology Foundation, Inc. 18. Morris L. Robert (1990) The Parapsychology Challenge, In Scott. A (ed.) Frontiers of Science, Basil Blackwell, Oxford, UK. 19. Acharya Mahapragya (ed) & Ayaro, Jain Vishwa Bharati, Ladnun (Raj.) India Muni Mahendra Kumar 5/104 (English Translator) (1981) 20. Acharya Mahaprajna (ed.) Uttarajjayanani (1993, 2nd ed.), Jain Vishwa Bharati Institute, Uttarajjayanani (1993, 2nd ed.), Jain Vishwa Ladnun (Raj.), India 21. Dr. S.C. Jain (1978) Structure and Functions of Soul in Jainism; Bhartiya Janapith Publication, New Delhi-1, India (pp. 80). net 451 37063-figo, 2000 M 135

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Despair ( fauig) as explained by Panditaraja in Rasagangadhara - Dr Dhananjaya Bhanja 1. Introduction In Sanskrit Poetics, the major qualified objectives such as the cause of the poetry, the definition of the poetry, it's division, the nature of rasa, the poetic merits (guna), the blemish (dosa) etc., hold uniqueness in their respective applications in particular. Such one is mood or (bhava). Since the starting of this very tradition from Bharatamuni to the modern rhetoricians, this concept of mood or 'bhava' is narrated in such a systemetic way, that covers with large numbers from time to time. Our present study based only on Panditaraja Jagannatha's (= henceforth PR) original text 'Rasagangadhara' (RG). According to PR, there are 34 'bhavas' namely (1) Joy, (2) Recollection, (3) Bashfulness, (4) Perplexity, (5) Steadiness, (6) Apprehension, (7) Weakness, (8) Wretchedness, (9) Anxiety, (10) Intoxication, (11) Fatigue, (12) Arrogance, (13) Slecping, (14) Judgement, (15) Sickness, (16) Fright, (17) Dreaming, (18) Awakening, (19) Resentment, (20) Dissimulation, (21) Ferocity, (22) Madness, (23) Moribundness, (24) Deliberate, (25) Despair, (26) Longing, (27) Excitement, (28) Stupor, (29) Indolence, (30) Envy, (31) Epilepsy, (32) Inconstancy, (33) Despondence and finally (34) Love i.e. 'rati''. Among these 34 'bhavas', one important mood is despair i.c. farar, which needs to be clarified due to it's semblance or may be it's submission with some other moods. Definition of Despair Mood "The repentance caused by the non-availability of desired objects, crime done towards King, Teacher, etc., is (fagra). 136 VITIN VIZI TZ TAU 4311 3105 109

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Example After the fall of son of the Sun-God (Karna), and after the rising of the Pandavas, how, even now, is the life of Duryodhana not going?3 Basically, the authors first give the definitions before showing some supportive examples for their favour. Such tradition is accepted here by PR. Now, he gives this above example to keep intact the basic nature of 'fanta' as a primc mood. In this verse, the 'fayra', the '3714Ta' etc., are shown distinctly as PR says, the seeing of ones own fall and rising of others is excitant i.e., fauta. Further the seeking for the loss of life and the facing downwards etc., caused by that, are ensuants i.e., 3724124 Cleverly PR starts his arguments with his opponents by showing the various objections with his masterly knowledge that, those are thinking that this mood fanta' should be merged or have some similarity with other moods are not correct. It cannot be included with other moods. Thats why PR takes four major ones namely fright (trAsa), anxiety (cintA), sickness (dainya) and vIrarasa dhvani. Now, we hereby give these four objections one by one. (a) T: There is no possibility of doubting the suggestion of the emotion or mood of 'fright' here, due to the absence of even little fright in the case of Duryodhana, the great fighter. (b) for all : The suggestive mood of anxiety also cannot be doubted, because of his promise, namely, I would be killed after fighting (or, fighting is his born taught habit). (c) : Even the suggested mood of wretchedness need not be doubted, because of the non-consideration of the danger, even in the destruction of the whole army.? (d) aleaft: And finally, the suggested heroic rasa also cannot be doubted, because of the lack of enthusiasm towards downfall of enemies life, resorting to death.8 Ater explaining the details about the natures of various moods as regard to despair (fayl), now PR quotes a beautiful verse to defend his own views and to make 'faura' a distinct mood for the realisation of sentiment or 'Th'. The following verse which is quoted to show the importance of 'Ta' only, where 'fagre' is not developed properly. TOEN WE 37961-faat, 2000 VITAMIIN MUM 137

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"O charioteer, slow down the speed of the cruel horses, moving like wind, I do not want to see the battle. The dreadful noise of the kings, whose hands are like the angry serpents, is termenting my cars. Here, due to the realisation of fright alone and due to the non-realisation of despair (1991), or due to its negligible realisation, it is (a case of) fright alone. Because, it is not fit to be treated as suggested sense or suggested due to the propriety of supportiveness (of that) References 1. RG; I; Chowkhamba Vidyabhavan, Varanasi, 7th edition 1990; p. 297. 2. "istasidhi-rajagurvadyaparadhjanyo 'nutapo visadah", ibid, P. 344. 3. "bhaskarasunavastam, yateyate ca pandavotkarse; duryodhanasya jivita, kathamiva naddyasi niryasi", ibid; p. 344. 4. atra svapakarsa parotkarsa yordarsanam vibhavah, jivita nirya nasamsa, tadaksiptam vadanamanadi ca anubhavah; ibid. p. 345. 5. na catra trasabhavadhanitvam samkyam, paravirasya duryodhanasya trasalesasyapi ayogat; p. 345. 6. napi cintadhvanitvam, yuddhva marisyamiti tasya vyavasayat; ibid. p. 345. 7. napi dainyadhvanitvam, sakalasainyaksayepi vipadastenagananat; ibid, p. 345. 8. na va virarasadhvanitvam, maranasya saranikarane parapakarsajivitasyotsahasya abhavat; ibid. p. 346. 9. "ayi pavanarayanan, nirdayanam hayanam. slathaya gatimaham, no samgaram drastumihe, srutivivaramami me darayanti prakupya - bhujaganibhabhujanam bahujanam ninadah"; ibid; p. 346. C/o Smt. S. D. Srivastav JNV - Sangali Tal - Sawantwadi (Distt.) Sindhudurg - 416531 (M.S.) 138 WIN INITIATE 4511 31. 109

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Terrorism and Anuvrat - Dr Anil Dutta Mishra 1. Introduction As the 20th century is slowly receding to the past and the 21st is at the civilization's doorstep, human beings, under the threat of terrorism, are compelled to sit up and reassess their own institution, social structure and future course of action. The present world is passing through value crisis which has pervaded all sphere of human activities whether it is political, social or economic. We have full-fledged schools of terrorism in many countries. The terrorism is on rise. It transcends national boundaries and has international ramifications. Every country is facing problem of terrorism. No day passes without witnessing a horror of mass killing and counter killings. The intensity and form of terrorism vary from one country to another country and period to period. But one can make an axiomatic proposition that the structural violence is increasing day by day and society cannot hold the human groups in peace and harmony when structural violence is increasing. Today, both at national and international level, the situation is grim. At the national level, economic exploitation, social inequality, religious intolerance, caste-conflicts, unscrupulous race for political power and linguistic fanaticism and chauvinism, are playing havoc with the lives of people compelling everyone to live in the grip of insecurity and threatening the very integrity of the nation. At the international level the threat of nuclear terrorism of future is hanging like a Democles sword. We cannot erect the city of peace on the foundation of violence. Similarly, terrorism cannot be stopped on the basis of use of force. If mankind is to live in peace and achieve progress in all spheres, it has to eschew violence; it has to develop a way of life anchored in the philosophy of love, non-violence and cooperation. We should be cautious of those who want to reach heaven by creating a hell on carth. amet El 3706-facere, 2000 VII N U D 139

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It is high time for the individual to change the chemistry of thought and action through Anuvrat, and work for promotion of world peace. We have to start from somewhere to overcome the hurdles coming in the way of promoting world peace. Concept, Characteristic and Typology Terrorism has been defined variously by authors, and international conventions, but still no universal acceptable definition has come up. Terrorism is the use or threat of violence against small numbers to put large numbers in fear; or as well put by an ancient Chinese philosopher: 'Kill one, frighten 10000". 'Convention on Prevention and Punishment of Terrorism 1937' have defined international terrorism as "criminal acts directed against a state of intended or calculated to create a state of terror in the minds of particular persons, groups of persons or the general public."2 On the other hand in 1986 U.S. Department of State Publication uses new, broader definitions of terrorism which follows: "Terrorism is premeditated, politically motivated violence perpetrated against non-combatant targets by subnational groups or clandestine state agents, usually intended to influences and audience."3 The wholistic definition of terrorism may be as the attempt to achieve political, economic, or religious change by the actual or threatened use of violence against persons or property; partly at destabilizing the existing political social order, but mainly at publicizing the goals or cause espoused by the terrorist; often though not always, terrorism is aimed at provoking extreme counter-measures which will win public support for the terrorists and their cause terrorism will be perceived by its practitioners as an activity aimed at correcting grave injustices which otherwise would be allowed to stand.4 Terrorism has become a universal phenomenon in contemporary industrial society. By manipulating fear in a special way, terrorists have been able to affect political as well as social behaviour in a fashion totally disproportionate to their numbers. All violence, became unpredictable, as Hannah Arendt has reminded us. Most concepts of terrorism include at least some of the characteristics." (a) violence; (b) political motive; (c) objective to instil fear, to terrorize; (d) threat is unpredictable, no one can feel secure; (e) targets are symbolic, any representative of a 'hated' category is a legtitmate target; (f) the methods used are unusually brutal and are not constrained by the rules of war; (g) compliance with demands does not guarantee a reduction in the level of violence; (h) publicity is a part of the coercive strategy: (i) it is planned and executed in secret; (j) it is a collective act; and (k) it can involve weapons of unusual sophistication. tulasI prajJA aMka 109 140

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We have had a great many instances and forms of terrorism. Anarchists, Separatists, Marxists - Leninists, reactionaries and every conceivable brand of anti-imperialist and national liberationist directly of indirectly influence Terrorists. Their intellectual and spiritual mentors include a gallery of heroes featuring Backhunin, Marx, Lenin, Trotsky, Sorel, Marighella, Mao, Giap, Fanon, Marcuse, Malcolm, Guevera, Debray, and Guillen.7 The six principle models of terrorism propounded by William L. Waugh. Jr may be very useful of understanding the concept of terrorism which as follows: 1. The revolution or national liberation model, 2. The civil disorder model, 3. The law enforcement model, 4. The international conflict or surrogate warfare model, 5. The human rights or repressive violence model, and 6. The vigilante model. Origin of Terrorism The origin of the phenomenon of terrorism is unclear, not a recent one, it is older than the ancient civilizations of Greece and Rome. Human history has been replete with varied terrorist activities, Political persecution of Pandavas or the terrorist activities of Rakshas can be traced back to epic myths. Medieval world as uninterruptedly witnessed the killings and assassination of kings and their brothers either in a bid to usurp power or to maintain the hegemony through fratricidal wars. State terrorism cause the second world war, costing in human sufferings to lives of more than lakhs of people apart from their death. Modern terroristic violence, however, has generally been characterized as a post-world war II development, albeit occasionally traced to the terror implicit in Germany bombing of London, the Allied bombings of Dresden and other cities, and the U.S bombing of Hiroshima and Nagasaki. The military origins of contemporary terrorism may also be discerned from the increasing fuzziness between combatants and non-combatants. Civilian populations are targets in both terrorism and nuclear warfare. 8 Rising population, increased poverty and scarcity of resources, racial tension, inflation and unemployment, increased tension between the 'have' and 'have-not' nations, waves of refugees shoved about by wars, and repression, immigrants TE 4511 37871-FAGFOR, 2000 W 141

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moving from poorer states to weal there ones - often bringing along the conflicts of their home countries - sometimes causing resentment among native citizens, rapid urbanisation, the disintegration of traditional structure, the emergence of single issue groups, the rise of aggressive fundamentalist religious groups or religious cults, economic disparities, regional imbalance and state sponsored violence are the most important causes of mushrooming of terrorism in the contemporary world. Satish Chandra has described six factors which initiated and contributed to the rise and growth of terrorism - (a) Historical injustices; (b) Colonial factor; (c) Domino Syndrome; (d) Frustration against corruption and autocracy; (e) Technological advancement and (f) cheapest instrument of bargain. Ideology and ethnic nationalism have been two major engines of modern terrorism. Authorities on terrorism have identified state sponsorship, ethnic and religious fanaticism as the most likely sources of future terrorist. Terrorism is a complete phenomenon with social, political and economic factors behind it. With society influx, relationships changing, traditional income relativities breaking down, conspicuous consumption abounding and ostentation the rule, relative deprivation is far more visible to the individual and becomes a cause for dissatisfaction. The number of people dissatisfied with their economic status has grown. It is not even those in abject poverty that are behind the growing social tensions in the society but the ones who have risen somewhat, but less than what they had to fulfil their rising expectation. In other words, it is the growing economic disparities, rising aspirations and the lack of adequate opportunities to fulfil them that may be behind the growing social tensions which ultimately leads to the spread of terrorism in entire world. Anuvrat way out The terrorist power grows in arithmetical progression where as the state power, in the age of science and technology can grow in geometrical progression. One fact is very clear that both the power of state and terrorist is increased. Ultimately, problem of terrorism can not be solved by violent means. I personally believe that good ends can be achieved only through good means. Violence leads to counter-violence which never ends. Terrorism is anti-civilization and antihumanity. Hence we have to bring down the terrorism and change the behaviour of terrorist through Anuvrat i.e. small vows. It is both an all-comprehensive and all-inclusive ideology. It provides each and every aspect of society, viz. economic, 142 Vuinn n nnnnnn dH 5 31 109

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social, ethical, moral and religious. In Anuvrat philosophy man is the source, the centre and purpose of all economic and social life. Anuvrat believe that the behaviour of human being can be changed or molded through practise of small vows and training of non-violence. Life without vow is like a ship without an anchor or like an edifice that is built on sand instead of rock. A vow is a deliberate commitment to a moral principle. A vow imparts stability, ballast and firmness to one's character. Vows are thus a sign of the fullness, intensity and authenticity of personal commitment to chosen ideals and social ends. A vow means unflinching determination, without which progress is impossible. In other words a vow is a way of binding oneself to help oneself, a menas of measuring the trust one can place on oneself. The Anuvrat movement was started by late Acharya Tulsi in 1949 at Sardarshahar, Rajasthan, as ethico-socio movement to save humanity from catastrophe and to develop courage, strength, virtue, ability and character building in the human beings. Terrorists are mislead youth or people. They need proper training and change of their perception. For them Anuvrat will be very useful and effective means of social change and fight against all types of injustice by non-violent means only: Anuvrat is a powerful tool for the change of human perception. If we teach the principles of Anuvrat to terrorist their perception will be surely changed. Because Anuvrat is a process through which power of body, mind and culture are strengthened, Anuvrat brings, head, heart and hand together of the individual. It helps the human beings to achieve specific goal. Anuvrat helps in the restroration of pure spiritual consciousness. The fact is that it is inner conflict in man that is at the root of conflicts in society. Since war begins in the minds of men, it is in minds of men that defence of peace must be constructed. Through Anupreksha it is possible to change the mind of man and to ensure everlasting peace. The main purpose of Anuvrat as a part of education is to develop individual and through him the society. The need of the hour is therefore to lay more and more stress on the preservation of value. To achieve this our Institution have a unique technique of training in non-violence and Preksha Meditation, which was developed by Acharya Mahaprajna. Through these techniques one can achieve self-realization, mental peace and integrated personality development through attitudinal change and behavioural modification. The following fourfold path is very effective way to root out violence from society. tulasI prajJA aprela - sitambara, 2000 143

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Anekantic view : To see all things from different angles. Respect the views of others. Right thinkign : To think rightly, avoid living in past. Be optimistic. Simple Living For simple living, avoid unnecessary, artificial expenditure. Stop pomp and show. Say no to evil and always be ready for good works Preksha Meditation : To have a peaceful mind and to be goal-oriented and lead a pure and humane life. Conclusion The problem of terrorism, thus with multicoloured facts needs multipronged efforts, namely the development of operative international law, amendments in domestic laws and its vigorous implementation, political co-operation amongst states, and marshalling of economic reforms, along with maintenance of constant pressure of law and order machinery upon terrorists. At the same time Government must have a clear political aim as well as policies to defeat terrorism and win the sympathy of the local people. Because police alone cannot be (able to) expected to take the responsibility of sorting out the results of wrong political and economic decisions taken by the government. Apart from that it needs corrective measures i.e. the adoption of Anuvrat principle in all spheres. - N n References Richard Clutlerbuck, The Future of Political Violence : Destabilizaton, Disorder and Terrorism, Macmillan, London, 1986. p. 21. Brain M. Jenkins. "International Terrorism : A New Mode of Conflict", in David Carlton and Carlo Schaerf (ed.), International Terrorism and World Security; pp. 13-14. William L. Waugh Jr., Terrorism and Emergency Management Policy and Administration, Marcel Dekker, Inc. New York, 1990, p. 103. 4. Burleigh Taylor Wilkins, Terrorism and Collective Responsibility, Routledge, New York, 1992, p. 2. 5. Hannah Arendt. On violence, Harcsurt Brace and World, New York, 1970, p.5. 6. S.C. Tiwari (ed.), Terrorism in India, South Asian Publishers, New Delhi, 1990, p.xi. 7. Louis Rene Beres, Terrorism and Global Security : The Nuclear Threat, Westview Press, London 1987, p.7. William L. Waugh Jr, op. cit., p. 42. Satish Chandra, International Terrorism and its Control, Vohra, Iird session, Allahabad, 1989, p. 19. s oo oi - Asstt. Ditector Gandhi National Museum Rajghat, New Delhi 144 Vinn I N TH 951 310 109

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Jain Educ " samAja kA mUla vyakti hai aura vyakti kA mUla caitanya / caitanya kI pavitratA se vyakti aura vyakti kI pavitratA se samAja pavitra banatA hai / pavitratA kA AcaraNa vaiyaktika hotA hai aura usakA mUlyAMkana sAmAjika / " - anuzAstA AcArya hArdika zubhakAmanAoM ke sAtha : zrI tolArAma haMsarAja ceriTebala TrasTa C/o haMsA gesTa hAusa AcArya tulasI zAMti pratiSThAna ke pAsa nokhA roDa po. gaMgAzahara, jilA bIkAnera (rAja.) phona : 272264 ternational mahAprajJa wwwwwwaamne fbrary.org

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