Tulsi Prajna 2000 10

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524605/1

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tulasI prajJA TULSI PRAJNA varSa 28 0 aMka 110 0 akTUbara-disambara, 2000 Research Quarterly anusaMdhAna traimAsikI 3) ) ( ( ololololo ( Teller ( ( ) ) ellele ( - jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) Titan oma JAIN VISHVA BHARATI INSTITUTE, LADNUN

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Agamana hotA hai _lakSmI kA satya se| kIrti kA tyAga se|| vidyA kA abhyAsa se| buddhi kA satsamAgama se|| With Best Compliments From : KUJ KLJ GROUP OF INDUSTRIES * Leading Manufacturer R and D Facilities * Ultra-Modern Lab. Trusted Name * Reliability Customer Satisfaction * Continued Commitment 3 Decades of Experience Dedicated Personnel MANUFACTURERS: - Plasticizers (DOP, DBP(M), DIBP, DIDP, DINP. DBP, DEP, DOM, DBM, DOA, TOTM, BBP, BOP) - All kinds of Plastic/Rubber Compounds & Master Batches - CPW DEALERS & IMPORTERS : - Solvents, Chemicals (HNP) & Polymers. KLJ GROUP OF COMPANIES KLJ POLYMERS & CHEMICALS LIMITED, DAMAN KLJ PLASTICIZERS, SILVASSA SILVASSA PLAST, SILVASSA KLJ ORGANIC LIMITED, BHARUCH KLJ COMPOUNDINGS, NEW DELHI KLJ POLYALLOYS, SILVASSA KUNDALIA INDUSTRIES, NEW DELHI Social Establishments: Sumermal Jain Public School Sumermal Jain Eye Hospital Head Office : 'KLJ House', 63, Rama Marg (Najafgarh Road), New Delhi-110 015 Phone : 5459706-07-08 * Fax : 91-11-5459709, 5436264 E-mail : kljint@.vsnl.com Mumbai Office : 76, Juhu Shopping Centre, Second Floor, Gulmohar Cross 9th Road, Juhu Scheme, Mumbai-400 049 Phone : 6244948, 6244954 * Fax : 6244009 E-mail : kljmum@bol.net.in Jain Educatomumeme THOMPIVIEN PESOINCIUNAKON wwwwaranelibrary.org

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qarit UiT LTULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-110 October to December, 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 OCTOBER-DECEMBER, 2000 VOL.-110 Editor in Hindi Dr Mumukshu Shanta Jain Editorial Office Tulsi Prajna, Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan Prinated at Editor in English Dr Jagat Ram Bhattacharyya Publisher : Jain Vishva Bharati Institute (Deemed University), Ladnun-341 306, Rajasthan : Jaipur Printers Pvt. Ltd., Jaipur-302 015 (Rajasthan) Subscription (Individuals) Annual Rs. 100, Three Year 250, Life Membership Rs. 1500/Subscription/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 viSaya lekhaka pRSTha saMkhyA 1. sampAdakIya DaoN. zAntA jaina 2. jarUrI hai darzana kI sImA kA vistAra AcArya mahAprajJa 3. hemacandra ke prAkRta-vyAkaraNa ke apabhraMza udAharaNa-padyoM ke bhASAntara kA punarIkSaNa rAmaprakAza poddAra 4. anekAnta kA AdhyAtmika pakSa DaoN. saMgItA mehatA syAdvAdamaMjarI ke pariprekSya meM 5. RSabhAyaNa meM rAjya-vyavasthA samaNI maMgalaprajJA 6. jaina darzana meM cetanA ke vikAsa muni madana kumAra kI avadhAraNA 7. zrAvakAcAra kI sAmAjika upayogitA DaoN. azoka kumAra jaina 8. sarvasAra upaniSad... padyAnuvAda gopAla bhAradvAja 9. jaina granthoM meM varNita bhagavAna pArzva ke DaoN. jinendra jaina katipaya vicAraNIya prasaMga 10. bhAratIya nyAyazAstra meM avayava-vimarza DaoN. pradyumnazAha 11. pANDulipi vivekamaJjarI prakaraNa pramoda kumAra lATA eka adhyayana 12. paMcANuvratoM meM zikSA mUlya aura prAcArya nihAlacanda jaina sAmayika sandarbha 13. Protection of the Environment: Prof. B.C. Lodha A Jain Perspective 14. Higher Education as a Means of Prof. Musafir Singh Social Change & Development of Scientific Temper 15. Human slow-wave sleep and the Dr. J.P.N. Mishra cerebral cortex of the brain 16. Concept of Soul in Jainism Sadhvi Vishrut Vibha 17. The Problem of Crime and Dr. Anil Dhar Punishment: A Humanistic Approach 101 108 114

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vinamra nivedana / bhagavAn mahAvIra kA 26sauvAM janma kalyANaka divasa rASTrIya, antararASTrIya stara para ahiMsaka cetanA jAgaraNa kI dRSTi se eka mahattvapUrNa preraNA banakara A rahA hai| yaha eka avasara hai- pUre jaina samAja meM vicArakrAMti ke sAtha vyaktikrAti Ae aura isake lie hara bhakta-hRdaya svayaM ke prati samarpita ho, jIvana ko naI pahacAna de| vArtamAnika samasyAoM kA saTIka samAdhAna talAze / isa pariprekSya meM tulasI prajJA' bhI ahiMsA aura anekAnta se jur3e bhagavAn mahAvIra ke jIvana-darzana ko Apa taka pahuMcA kara isa dharmayajJa meM svayaM kI sahabhAgitA denA caahegii| ataH sabhI sudhi vidvAnoM evaM lekhakoM se nivedana hai ki apane zodhapUrNa maulika Alekha zIghra preSita kreN| sadhanyavAda, -sampAdaka 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| ataH patrikA ke sadasya pAThakoM ke atirikta isa pustaka ko saba taka pahuMcAne kI vyavasthA kI gaI hai| isa aMka ko prApta kiyA aura karAyA jA sakatA hai* apane artha saujanya se nirNIta vidvAnoM ko bhejane kI vyavasthA krke| parvo, tyauhAroM, utsavoM, janma-vivAha tathA anya mahatvapUrNa dhArmika AyojanoM meM bheMTa svarUpa dekr| eka prati mUlya 100/- rupaye mAtra, dasa pratiyoM para 35 pratizata evaM pacAsa pustakoM se jyAdA ma~gavAne para 40 pratizata kI chUTa dI jaaegii| pArzvanAtha stuti saMdoha Apa avazya par3heM evaM sabako par3hane kI preraNA deN| -

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sampAdakIya hama dvijanmA baneM --mumukSu DaoN. zAntA jaina jainadharma sArvabhaumika dharma hai| isake siddhAntoM meM mAnavIya mUlyoM kA yogakSema hai| isake AdarzoM meM vyavahAra aura nizcaya donoM kI pavitratA kA mUlyAMkana hai| isakI saMskRti meM sabakA Atmodaya jur3A hai| isakI paramparA meM prakRti, padArtha aura prANI-sampUrNa sRSTi ke prati sacetana saMvedanA hai| jainadharma kisI vyakti, vyavasthA, saMgaThana, saMgha yA sampradAya kA nAma nhiiN| yaha arhato dvArA prarUpita rAga- dveSa mukta vItarAgatA kA rAjamArga hai| yaha nAma, rUpa, vyakti, deza, kAla, samaya sabhI sImAoM se mukta Atmadharma hai jahAM AtmasAkSAtkAra ke sivAya koI sAdhya nhiiN| jJAna, darzana, cAritra ke sivAya koI sAdhana nahIM aura bhAva-vizuddhatA ke sivAya koI sAdhanA nhiiN| bhagavAna RSabha se lekara bhagavAna mahAvIra taka kI sampUrNa arhata paramparA kA yahI uddezya, AhvAna aura udghoSa rahA ki svayaM ko jAno, svayaM ko dekho| jaina-darzana Atmakendrita darzana rahA, isalie isakA pracAra-prasAra bhale hI vizvavyApI nahIM bana sakA magara saccAI yaha hai ki jisane bhI isake gUr3ha satyoM kI anveSaNA kI, antarprajJA se ise samajhA, yaha anubhava kiyA gayA ki satya kI talAza meM isa dharma ke pAsa aneka prakAza stambha haiM jo vyakti ko sahI dizA dikhA sakate haiN| jainadharma kA maulika tattva hai-'appaNA sacca mesejjA mettiM bhuesu kappae' satya kI khoja aura maitrI kA vistAra vyaSTi aura samaSTi donoM se jur3A jIvana kA zAzvata, niyAmaka tattva hai| satya kI khoja svayaM se zurU hotI hai"saMpikkhae appagamappaeNaM" svayaM dvArA svayaM ko dekho| satya ko sivAya svayaM tulasI prajJA akTUbara-disambara, 2000

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ke aura koI upalabdha nahIM kara sktaa| satyAnveSI jaba satya ke prati pUrNa samarpita ho jAtA hai taba usameM sampUrNa sRSTi ke prati maitrI, saha-astitva, AtmatulA kA bhAva sahaja jAga jAtA hai| phira vaha koI aisI galata soca, karma, saMkalpa nahIM kara sakatA jo auroM ke hitoM ko hAni pahuMcA ske| jainadharma kI AcAra-saMhitA kA eka sUtra hai-'par3hamaM nANaM tao dayA' pahale jAno, phira AcaraNa kro| jJAnazUnya kriyA aura kriyAzUnya jJAna donoM hI jIvana kI apUrNa vyAkhyA hai| jJAna ke abhAva meM heya aura Adeya kA nirNaya nahIM hotA aura binA AcaraNa ke sahI jJAna pariNAma taka nahIM pahuMca sktaa| ataH vikAsa kI dizA meM jJAna aura cAritra donoM kI samanviti Avazyaka btlaaii| __ jainadharma meM jAgaraNa kA saMdeza diyA gayA - 'khaNaM jANAhi paMDie' kSaNajIvI bno| ajJAna aura pramAda se mukta bno| atIta kI smRtiyoM aura bhaviSya kI kalpanAoM se bAhara Ao, kyoMki binA vartamAna meM jIe koI bar3A AdamI nahIM bana sktaa| bhagavAna mahAvIra bhI mahAvIra taba bana pAe the jaba unhoMne kSaNa-kSaNa ko apramatta banakara jAgarUkatA ke sAtha jiiyaa| aura isIlie jIvana bhara unakA jAgRtibharA saMdeza milatA rahA-'samaya goyama !mA pamAiya' kSaNabhara kA bhI pramAda mata kro| mahAvIra ne kabhI nahIM kahA ki tuma merI zaraNa meM A jAo, maiM tumheM mukti duuNgaa| unhoMne dharma kA marma samajhAyA-tuma merI zaraNa meM nahIM, apanI zaraNa meM jaao| tuma mujhe bAhara mata DhUMDho anyathA ananta janma bhI kama par3a jaaeNge| bhItara DhUMr3hoM-bhItara meM tuma svayaM svayaM ko paaoge| jainadharma meM kisI ko choTA bar3A nahIM mAnA gyaa| 'ekkA mANussa jAI, kahakara sabake astitva ko samAna svIkRti dI gaI / yahAM sabakA sukha-duHkha samAna mAnA gyaa| sabake hitoM, adhikAroM aura sukhoM kI surakSA kI gii| 'eka ke lie saba aura saba ke lie eka' kI samUha cetanA ke vikAsa kA prAvadhAna banA / jainadharma isa tathya ko svIkAra karatA hai ki nizcaya jagata meM 'ekalA calo re' kA cintana satya hai magara vyavahAra kI bhUmikA para jahAM ApasI sambandha hai, samparka hai, saMvAda hai, AdAna-pradAna kI paramparA hai, vicAra saMpreSaNa hai, sahayoga, saMgaThana, ekatA, samanvaya hai vahAM dharma ke pariprekSya meM sApekSatA kA cintana bhI sArthaka hai| isIlie mahAvIra ne kahA-parasparopagraho jIvAnAm-jIvoM kA paraspara upagraha-sahayoga hotA hai| dRzya jagata meM eka ke binA dUsare kA koI mUlya nhiiN| isalie sAmudAyika cetanA kA vikAsa aura dharma ke zAzvata mUlyoM kA AcaraNa eka hI sUtra kI do vyAkhyA hai| mahAvIra ne jIvana kA sampUrNa darzana diyaa| hameM aisA darpaNa hAtha meM diyA ki hama svayaM darpaNa meM apanA bimba dekha skeN| magara yaha hamArA ajJAna aura pramAda hai ki hama abhI taka una satyoM ko na samajha pAe aura na jI pAe / isalie hamAre cAroM ora samasyAeM ghira AIM, jabaki adhyAtma kI dizA meM eka aisA mahattvapUrNa sUtra diyA gayA jo niSedhAtmaka 2 500 talasI prajJA aMka 110

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bhAvoM kA pariSkAra hI nahIM karatA, burAiyoM kA praveza bhI rokatA hai| bhagavAna mahAvIra ne kahA--'diA vA rAo vA, egavo vA parisAgavo vA, sutte vA jAgaramANo vA-dina meM yA rAta meM, akele meM yA samUha meM, nIMda meM yA jAgaraNa meM maiM vaha AcaraNa nahIM karUMgA jo Atmaparidhi se bAhara ho| isa eka sUtra meM kAnUna-kAyade, vyavasthA, vidhAna, daNDa yA prAyazcitta kI kabhI jarUrata hI nahIM pdd'tii| jainadharma zuddha nizcaya kA dharma hai| yahAM pralobhana, bhaya, pradarzana yA pratidAna kA upakrama svIkRta nahIM hotaa| dharma ke lie dhArmika ko yaha kahakara taiyAra nahIM kiyA jA sakatA ki tuma pApa karoge to naraka milegaa| kisI ko mAroge, pIToge to naraka meM tumheM bhI tIkSNa zastroM se mArA, pITA jaaegaa| tuma acchA kArya karoge to svarga milegaa| tumhArA paraloka sudharegA aadi| Aja kA buddhivAdI ina saba tathyoM se prabhAvita bhI nahIM hotaa| vaha cAhatA hai dharma kA pariNAma-kaSAyoM kA upazamana ho| Agraha se mukti ho| anAsakta cetanA kA vikAsa ho| parArtha aura paramArtha bhAvoM kA udaya ho| kathanI aura karanI meM samAnatA ho| vyakti ko jIvana meM dhArmika dIkhanA hI nahIM, dhArmika honA bhI caahie| Aja dharma se paraloka sudharane aura mokSa milane kI bAta avaijJAnika-sI lagatI hai| Aja kA manuSya dharma kA phala Aja aura abhI, isI kSaNa dekhanA/pAnA cAhatA hai| vaha mAtra pUjA, upAsanA, kriyAkANDoM meM dharma ko svIkRti nahIM detA hai| isalie dharma ke pariprekSya meM nae sire se punaH socanA hogA ki dharma sirpha mandiroM, upAsanAoM, dharmagranthoM aura pravacanazravaNa taka sImita aura rUr3ha na ho jAe, vaha sIdhA jIvana ke vyavahAra aura AcaraNa se judd'e| eka dhArmika vyakti kA naitika honA bahuta jarUrI hai| dharma ke kSetra meM aguA ho aura nijI jIvana meM naitika bhI na ho to yaha dharma kI viDambanA hogii| ataH hamArI soca dharma ke nae-purAne mUlyoM kA samanvaya kara ise vArtamAnika jIvana-zailI se jodd'e| hama isa dhAraNA se bhI mukta baneM ki mAtra upadeza se hama badala jAeMge, mAtra AyojanoM se karttavya kA nirvahana ho jAegA yA phira yaha socakara baiTha jAeM ki jo Adata par3a gaI use badalanA aba kaThina hai to yaha bhAvanA hameM karmazUnya banA degii| AzA kI kiraNa bhI chupa jAegI saghana andheroM meN| hameM kArya-kAraNa kI paramparA kA samyag jJAna kara parivartana kI dizA meM sakriya kadama bar3hAnA hai| kArya hai to kAraNa bhI hai, kAraNa hai to kArya bhI hogaa| bIja meM vRkSa aura vRkSa meM bIja kA astitva chipA rahatA hai| hamArA upAdAna sadA se zuddha thaa| nimittoM kI patoM ne rAga-dveSa se use dhuMdhalA kara diyaa| nimitta haTa gayA to upAdAna abhivyakta ho gayA / nimittoM kI zuddhi kA prayoga dharmAcaraNa kA pratIka hai, isa vizvAsa ko puSTa karanA hogaa| Atma-niyantraNa aura AtmAnuzAsana kI prakriyA se hameM svayaM ko sAdhanA hogaa| kyoMki Aja jIvana meM kisI kA koI aMkuza nahIM rhaa| na svayaM kI icchAoM para aura na rAjanIti, arthanIti, samAjanIti pr| vyakti samUha se jur3A hai, ataH vyakti aura vyavasthA tulasI prajJA akTUbara-disambara, 2000

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donoM kA pariSkAra apekSita hai| vyakti ke sudhAra meM kAnUna, vidhi-vidhAna, vyavasthA aura paramparAoM kI pakar3a nahIM badalI to vyakti cAha kara bhI ImAnadAra, naitika nahIM raha sakatA aura vyavasthA, kAnUna Adi svastha haiM, sahI haiM para vyakti ke soca kI, karma kI, cAha kI, lakSya kI dizA sahI nahIM to vaha sabako apane raMga meM raMga legaa| isalie mahAvIra ne vyavahAra aura nizcaya, dravya aura bhAva, vyakti aura samUha donoM ke pariSkAra ko mUlya diyaa| kyoMki prazAsana meM galata zAsaka sampUrNa deza ko patanonmukhI banA sakatA hai aura patanonmukhI prajA ImAnadAra zAsaka ko sattA taka pahucane nahIM detI aura pahuMca bhI gayA to use sarakAra meM rahane nahIM detii| Aja hameM yadi sAmudAyika cetanA kA vikAsa karanA hai to isa uddezya kI sampUrti meM hameM sahiSNutA, sApekSatA, saha astitva aura sAmaJjasya kI bhAvanA ko AtmasAta karanA hogaa| kyoMki sAmudAyikatA vahIM khaNDita hotI hai jahAM eka-dUsare ko samajhane aura sahane kI taiyArI nahIM hotii| ahaM itanA UMcAM uTha jAtA hai ki apane sivAya vyakti kisI ko sahI mAnane ke lie taiyAra hI nahIM hotaa| pariNAma yaha hotA hai ki ApasI vyavahAroM meM, vicAroM meM aura manoM meM vibhedatA kI dIvAreM khar3I ho jAtI haiN| isalie sahiSNutA ke abhyAsa ke sAtha saMvegoM para niyantraNa karanA sIkhanA bhI jarUrI hai| Aja roTI, makAna, kapar3e kI samasyA se bhI bar3I samasyA hai naitika caritra kii| cAhe deza kA rAjanetA ho yA dharma kA tthekedaar| deza kA udyogapati ho yA vaijJAnika yA nyaayaadhiish| prazna phAiloM meM darja rAjanaitika ghoTAloM kA ho yA maica phiksiMga ke antahIna daura kaa| apaharaNa kI ghaTanAoM meM kharIda pharokhta kA silasilA ho yA ugravAdI AtaMkavAdI logoM dvArA nirdoSa hatyAoM kA tANDava nRtya / deza ke caritra kI aisI dayanIya dazA ho gaI hai ki sattA aura sampadA ne jIvana mUlyoM ko tAza ke pattoM kI taraha khelanA zurU kara diyA aura talAzate kAnUna-kAyade, aparAdhiyoM kI khoja meM biThAe gae jAMca Ayoga Aja na aparAdhI ko daNDa de pAte haiM aura na nirdoSa kI jholI meM nyAya aura adhikAra DAlate haiN| insAna se jyAdA kImata rizvata kI ho gii| zAsaka ho yA zAsita jahAM svArthoM kI mandAndhatA, vilAsitA-sukhavAda aura ahaM saMpoSaNa kA prazna khar3A huA vahAM sAre jIvana mUlyoM ko tAka meM rakha diyA gyaa| yahI kAraNa hai ki Aja Ama AdamI kA vizvAsa hI uTha gayA sarakAra se, dharma se aura svayaM se| 21vIM sadI ke prArambha meM hI bhagavAna mahAvIra kI 26sauM vI janma jayantI manAne kA hameM svarNima avasara upalabdha ho rahA hai| yaha sAmAnya parva nahIM hai| yaha vicArakrAnti aura vyaktikrAnti kA canautibharA AhvAna hai| pramAda, ajJAna aura ahaM se mukta hokara hameM sAmudAyika cetanA jagAnI hai| hameM kucha aisI lakIreM khIMcanI haiM jo galata kAryoM ke lie lakSmaNa rekhA bane aura sahI kAryoM ke lie Adarza ke maank| __ isa avasara para hameM jainatva kI saMskRti ko ujAgara karanA hai| jainadharma vizvadharma bana sakatA hai-isa kasauTI para siddhAntoM kI samIkSA karanI hai| hameM svayaM ko dekhanA hai - tulasI prajJA aMka 110

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ImAnadArI ke sAtha ki vAstava meM kyA hama sahI mAyanoM meM jaina haiM ? kyoMki Aja maiM kauna hUM? isa savAla se bhI jyAdA mahattvapUrNa yaha socanA hai ki maiM kahAM hUM? / maiM jahAM bhI hUM, jisa rUpa meM bhI hUM, kyA maiM apane dAyitva ko, siddhAntoM aura AdarzoM ko, nItiyoM ko niSThApUrvaka jI rahA hUM? kyA maiM jaina hone kA dAvA karake jainatva kI saMskRti ko apanI pahacAna banA sakA hUM? kyA maiM arthArjana ke saMsAdhanoM ke prati prAmANika hUM? kyA maiM prANI mAtra ke prati saha-astitva aura AtmatulA kA bhAva rakhatA hUM? kyA maiM parArthavAdI aura sukhavAdI pariveza meM apanI AkAMkSAoM para niyantraNa rakhatA hU~? kyA maiM paryAvaraNa ke prati jAgarUka hUM? kyA auroM ke adhikAroM aura hitoM kA khyAla rakhatA hUM? kyA maiM anyAya aura zoSaNa ke prati jihAda cher3ane kA sAhasa rakhatA hUM? aneka aise savAla haiM jinake uttara meM sacce jaina hone kA pramANa patra hameM mila sakatA hai| jainadarzana ne ahiMsA, aparigraha aura anekAnta jaise sArabhUta tattva vyakti ko samajhAye / vyakti hiMsA se bace yAnI saMkalpapUrvaka niraparAdha prANI kI hiMsA na kre| kyoMki hiMsA kA janma parigraha se yAnI mUrchA se hotA hai| vyakti akelA hI sattA, adhikAra, vaibhava, pratiSThA kA sukha bhoganA cAhatA hai aura isake lie vaha hiMsA ko sAdhana banAtA hai| hiMsA kA artha kisI prANI ko mAra denA hI nahIM hotA balki use satAnA, adhikAroM se vaMcita karanA, usake prati zoSaNa aura anyAya karanA sAre niSedhAtmaka bhAvoM kA mUla hiMsA se jur3A hai| isalie hiMsA aura parigraha ko alaga-alaga nahIM kiyA jA sakatA / vyakti meM mUrchA hotI hai tabhI saMgraha kI vRtti jAgatI hai| apane aura parAe kI saMvedanA hotI hai tabhI vyakti hiMsaka, krUra, nRzaMsa, saMvedanahIna banatA hai| bhagavAna mahAvIra ne sAmudAyika cetanA ke vikAsa meM ahiMsA kI sAdhanA ke sUtra die-vyakti saha-astitva kA vikAsa kare / sabameM svayaM ko anubhUta kre| sabako abhaya de| saMvibhAga kI cetanA ko jAgRta kre| isI taraha aparigraha kA siddhAnta yadi jIvana kI zailI bana jAe to Aja aneka samasyAeM svataH samAhita ho sakatI haiN| kyoMki AvazyakatA aura upayogitA kA viveka, Arthika santulana, icchA-parimANa-vrata kA svIkaraNa jIvana-zailI kA prANa tattva hai| aparigraha sirpha dhana-saMgraha kA saMyamana hI nahIM sikhAtA, mana kI AkAMkSAoM kA sImAMkana bhI karatA hai| isa satya ko bhI samajhAtA hai--'tRSNA na jIrNA, vayameva jIrNA-tRSNA kabhI tRpta nahIM hotii| tulasI prajJA akTUbara-disambara, 2000 5

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anekAnta sAmudAyika cetanA kA zAMti kendra hai| jainadharma meM anekAnta kA siddhAnta bahupariNAmI siddhAnta hai| yaha zAstroM taka hI sImita nahIM, jIvana kA mukhya hissA bana gayA hai| binA anekAnta na sukha, na zAMti, na santulana aura na saamnyjsy| jahAM bhI dvandva khar3A hotA hai, yaha darzana virodhI yugala kA sApekSatA ke sAtha mUlyAMkana kara vyakti ko praznoM ke ghere se bAhara nikAla lAtA hai / anekAnta manuSya meM cintana kA anAgraha, vaicArika sAmaJjasya, pratikUlatAoM ko sahane kI kSamatA, mAnasika santulana, sApekSa cintana jaisI guNAtmakatA usakI nijI pahacAna banI hai| Aja ahiMsA, aparigraha aura anekAnta isa akAratrayI ko samyak samajha liyA jAe to vaiyaktika, sAmAjika, sAmpradAyika, naitika, dhArmika sabhI samasyAeM virAma pA sakatI haiN| magara aphasosa yahI hai ki hama siddhAntoM kI khir3akiyoM aura daravAjoM ko banda kara yUM khar3e haiM mAno mAlika se bhI jyAdA dAyitva hama paharedAroM kA hai| kahIM havA kA koI jhoMkA bhItara praveza na kara jaae| yaha avasara hameM cintana kI pratibaddhatAoM, svIkRta avadhAraNAoM se mukta kara sakA to khule AkAza ke nIce khulI dharatI para khule dila-dimAga se avazya kaI Thosa nirNaya lie jA skeNge| sArvabhauma siddhAntoM ke samavAya jainadharma ko Aja hamane vibhaktiyoM meM bAMTa diyaa| digambaratva aura zvetAmbaratva ke nAma para aneka mAnyatAoM, pUjA-upAsanAoM, vidhi-vidhAnoM ke vaividhya ko apanI-apanI pahacAna de dii| eka hI AkAza ke nIce hama khemoM meM baMTa ge| yahI vajaha hai ki dharma ke nAma para sampradAya khar3A ho gyaa| dharma ke nAma para dhana-vaibhava kA pradarzana zurU ho gyaa| dharma ke nAma para chuAchUta, jAtivAda kI pratibaddhatA, upAsanAoM kI AgrahI pakar3a sAmane Ane lgii| dharma ke nAma para sattA, pada-pratiSThA aura prasiddhi ne sira uThA liyaa| isI dharma kI oTa meM Aja vaicArika vaimanasya phaila rahA hai| sAdharmikatA khatare meM par3I huI hai| apanI-apanI mAnyatAoM kI surakSA meM hiMsA, vivAda, vaimanasya ko bar3hAvA mila rahA hai| aisI sthiti meM mahAvIra kA 26sauvA~ janma kalyANaka divasa manAne kA sAhasa tabhI kiyA jA sakatA hai jaba hamArA punarjanma ho| hama dvijanmA hokara dharma aura darzana ko sahI mAyane meM samajha paaeN| eka janma mAM ke garbha se hotA hai jo sirpha mRtyu paryanta prabhAvI rahatA hai| isameM mAMbApa se, parivAra, pariveza aura paristhiti se, saMskAroM aura paramparAoM se pahacAna milatI hai| magara dUsarA janma hotA hai taba inhIM sImAoM ke bIca apanI svataMtra pahacAna lie AdamI AtA hai jisakA vyavahAra, AcAra, saMskAra sabakucha badalA huA hotA hai| brAhmaNa ko dvijanmA kahate haiM / jaba janeU saMskAra hotA hai taba mAnA jAtA hai ki yaha usakA dUsarA janma hai| muni ko dvijanmA kahA gayA / saMnyAsa lete samaya guru ke hAthoM usakA dUsarA janma hotA hai| sambandhoM kA saMsAra pIche chUTa jAtA hai| eka nae saMsAra kI zurUAta hotI hai| pakSI ko bhI dvijanmA mAnate haiN| kyA manuSya dvijanmA manuSya nahIM ho sakatA ? - tulasI prajJA aMka 110

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dvijanmA AdamI kA bhItarI jagata badala jAtA hai| isalie hameM mahAvIra kI janmajayantI para eka bAra punaH nayA janma lenA hai aura vaha janma nayI pahacAna degA sacce arthoM meM jaina hone kii| magara aphasosa hotA hai yaha dekhakara ki akSaya sampadA ke Upara baiThe hue bhI hama apane Apako bhikhArI samajha rahe haiN| mahAvIra ne hameM svastha samAja kI saMracanA ke lie, vyaktitva rUpAntaraNa ke lie aneka phArmUle die| maMjila taka pahuMcane ke aneka rAste dikhalAe, hara dina daravAje para dastaka dI para hama kahAM jAgate haiM? kahAM saba kucha sudhArane ke lie saMkalpa aura prayatna karate haiM aura kahAM pariSkAra ke lie paMkti meM sabase pahale hama svayaM ko khar3A karate haiM ? hamArI to sacamuca gAMdhI ke tIna bandaroM vAlI sthiti ho gii| saba kucha galata hote hue dekhakara bhI hama na sunane kA, na bolane kA, na dekhane kA bahAnA karate rahate haiN| kyA yaha udAsInatA svayaM ke pairoM para kulhAr3I mArane jaisI nahIM hai? mahAvIra kI arthAtmA ko samajhanA jarUrI hai| unheM sirpha bhagavAna banAkara svayaM ke kucha na hone kI svIkRti ne hameM svayaM kI najaroM meM baunA banA diyA hai| vikAsa kI sArI saMbhAvanAeM khatma kara dI haiM para aba aisA na kreN| vakta aura bhAgya ke hAthoM samasyAoM kA samAdhAna sauMpakara na baiTheM / mahAvIra ke samyag darzana aura puruSArthavAda ke saMdeza ko jIvana kA saca bnaaeN| andherA kahAM nahIM hotA magara andherA dUra hone kI saMbhAvanA to hotI hai sUraja ke Ane taka / magara Aja sUraja ke ugane taka pratIkSA bhI kauna karatA hai ? bijalI kI cakAcauMdha meM dina ko rAta aura rAta ko dina kI taraha jIne kA abhyAsa jo ho gayA hai| kyA isa sadI meM mahAvIra jayantI para yaha mohabhaMga nahIM kareMge? hama apane soca ke pahalU ko bdleN| kevala AcAra-saMhitA aura daNDa-saMhitA hameM nahIM badala sktii| badala sakatA hai to sirpha hamArA samyak darzana, dRr3ha nizcaya aura niSThA kA bl| kyoMki hameM virAsata meM yaha saccAI hAtha lagI hai ki duniyA kI hara vastu, vyakti, vyavasthA, vyavahAra anantadharmAtmaka hai| sabameM virodhI dharmoM kA astitva hai| sukha ke sAtha duHkha, anukUlatA ke sAtha pratikUlatA, sadbhAva ke sAtha vibhAva, janma ke sAtha mRtyu ina naisargika guNoM meM hameM apanA astitva surakSita rakhanA hai| anekAnta kI bhASA meM arjana ke sAtha visarjana bhI ho / svArtha ke sAtha parArtha-paramArtha bhAva bhI jaage| svayaM kI surakSA ke sAtha prANI mAtra ke hitoM, adhikAroM kI surakSA kA dAyitva bhI nirvahana ho| bhoga ke sAtha saMyama kA, adhikAra ke sAtha saMvibhAga kI manovRtti kA, vaiyaktika mUlyoM ke sAtha sAmudAyika mUlyoM kA yogakSema, nimittoM kI khoja meM upAdana taka pahuMcane kA puruSArthI prayatna bhI zurU ho| kyoMki sirpha yaha socakara svayaM ko sahI mAna lenA samyaka nahIM hotA ki jo maiM socatA hUM vahI sahI hai| isa ekAnta Agraha se vivAda, hiMsA, vaimanasya, ghRNA, pratizodha jaise niSedhAtmaka bhAvoM kI dIvAreM khar3I hotI haiM jisake kAraNa phira hama usa pAra AtmA ke svaccha, vyApaka AkAza ko dekha taka nahIM skte| tulasI prajJA akTUbara-disambara, 2000

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vicArabheda, AsthAbheda aura rucibheda ke bAvajUda Aja pUrA jaina samAja eka maMca se vicAra-samanvaya kI naI zurUAta kare / yaha avasara mAtra miDiyAtaMtra taka sImita na raha jaae| samAcAra patroM kI surkhiyoM meM chapakara, rASTrIya, antarrASTrIya ghoSaNA patra banakara, TI.vI. ke aneka cainaloM para vijJApita hokara, UMce maMcoM para bar3e logoM ke lambe bhASaNa hokara apane dAyitva ko pUrNa virAma na lagA deN| sarakAra kI phAiloM meM darja 'ahiMsA varSa ' kA saMdeza sarakAra ke pairoM se calakara saba taka pahuMce / sAtha-sAtha hama bhI svayaM saMdezavAhaka bneN| sAmudAyika cetanA ke vikAsa kA pUrA dAyitva samAja ke canda pratiSThita logoM ke hAthoM sauMpakara saphala pariNAmoM kI pratIkSA meM na khar3e raha jAeM, kyoMki yaha samaya sabake sAmUhika zrama, samaya, zakti aura soca ke jur3ane kA hai / zakti niyojana aura samaya ke sAtha-sAtha taiyArI karane kA hai| vizvazAMti aura ahiMsaka samAja kA sapanA binA anusandhAna, binA prayoga aura binA prazikSaNa ke saMbhava nahIM hotA / AcArya zrI mahAprajJa bahudhA kahA karate haiM - kAma choTA ho yA bar3A, taiyArI pUrI honI caahie| zikAra bhale siyAra kA karanA hai para taiyArI sera ke zikAra jitanI ho, tabhI hama makasada taka pahuMca skeNge| 'mahAvIra jayaMtI' kA yaha avasara pUre jaina samAja ko dvijanmA banAne kA samaya hai| bIte samaya kI una khAmiyoM ko bhUlAne kA hai jinake pariNAma AzAjanaka nahIM rhe| Aie, kucha nayA kareM nayI soca, naye prayatna, naI dizA, naye prasthAna ke sAtha tAki yaha prayAsa sabakA AzvAsa, vizvAsa aura prakAza bana jAe / 8 000 tulasI prajJA aMka 110

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pravacana pAya jarUrI hai darzana kI sImA kA vistAra -AcArya mahAprajJa acetana kabhI cetana nahIM hotA aura cetana kabhI acetana nahIM hotA-isa sArvabhauma niyama ke dvArA vizva ko dekhane aura usakI vyAkhyA karane kA eka dRSTikoNa haijaina drshn| sat kI aneka vyAkhyAeM haiN| tattvArtha sUtra ke racanAkAra AcArya umAsvAti ne satya kI trayAtmaka vyAkhyA kI hai| unake anusAra utpAda, vyaya aura ghrauvya kI samanviti sat hai| cetana bhI sat hai aura acetana bhI sat hai| jIva atIta meM thA, vartamAna meM hai aura bhaviSya meM rahegA, isakA hetu dhrauvya kA niyama hai| aparivartanIya svarUpa kI vyAkhyA usI ke AdhAra para kI jA sakatI hai| utpAda aura vyayayaha parivartana kA niyama hai| isake AdhAra para dravya ke parivartanIya svarUpa kI vyAkhyA kI jA sakatI hai| cetana athavA jIva, acetana athavA ajIva se bhinna hai, yaha adhyAtma kA maulika AdhAra hai| jIva-dravya bhI parivartana ke niyama se mukta nahIM haiM, isalie usake nAnArUpa bana jAte haiN| unameM kucha rUpa adhyAtma ke sAdhaka haiM aura kucha baadhk| rAga-dveSa Adi bAdhaka tattvoM se mukti pAne ke lie vItarAgatA kI sAdhanA kI jA sakatI hai| yaha vItarAgatA adhyAtma kA maulika svarUpa hai| samAja kI pravRtti rAgAtmaka hai| manuSya ke vikAsa kA mAdhyama hai-indriysmuuh| yaha jJAnAtmaka hai, sAtha-sAtha padArtha-jagata ke AkarSaNa kA mAdhyama bhI hai| isalie samAja athavA vyakti kI vyAkhyA ekAnta dRSTikoNa se nahIM kI jA sktii| tulasI prajJA akTUbara-disambara, 2000 3 9

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bhAratIya manISiyoM ne padArthavAdI dRSTikoNa ko sasIma rakhane ke lie AdhyAtmika cetanA kA vikAsa kiyaa| jaina darzana meM tatvavidyA aura adhyAtma-donoM paraspara saMzliSTa haiN| tatvavidyA se vizva-sthiti kA yathArtha bodha hotA hai| usa bodha kI niSpatti bhautika vikAsa aura AdhyAtmika vikAsa-donoM dizAoM meM ho sakatI hai| anekAnta dRSTi ke anusAra bhautika vikAsa ko sarvathA nakArA nahIM jA sktaa| use jIvanayAtrA ke pUraka tattva ke rUpa meM svIkRti dI gii| phalasvarUpa AdhyAtmika vikAsa jIvana kA lakSya bana gyaa| sabhI darzanoM ne adhyAtma ko pratiSThita kiyA, vaha bhAratIya cintana kA eka amUlya dharohara bana gyaa| darzana ko kevala tatvavidyA taka sImita karanA ucita nahIM hai| vijJAna, arthazAstra, samAja-zAstra Adi darzana ke vaTavRkSa kI mAtra zAkhAeM haiN| unakI apanI koI jar3a nahIM hai| dArzanika dRSTi samAja vijJAna aura arthazAstra kelie jitanI jarUrI hai utanI vijJAna ke lie jarUrI hai| darzana aura vijJAna ko sarvathA pRthak karanA darzana aura vijJAna donoM ke vikAsa meM eka avarodha hai| - jaina darzana ne sRSTi aura sRSTi-saMcAlana ke lie kisI IzvarIya sattA ko svIkAra nahIM kiyA hai| isalie usane sArvabhauma aura sAmayika niyamoM kI khoja kI hai| usI ke AdhAra para vizva-vyavasthA kI vyAkhyA kI hai| cetana aura acetana meM sarvathA bhinnatA kA siddhAnta anekAnta ke anusAra samIcIna nahIM hai| bhautika vijJAna ne vizva-vyavasthA ke aneka niyamoM kI khoja kI hai aura prAcInakAla meM darzanoM ne bhI kii| niyamoM kI khoja satya kI khoja hai| isalie hama darzana aura vijJAna ke bIca koI lakSmaNa-rekhA nahIM khIMca skte| dArzanika jagata ke cetana aura acetana-donoM ke niyamoM kI khoja kii| vijJAna jagata kI khoja kA aba taka mukhya viSaya hai-acetana dravya (pudgala dravya) ke niyamoM kI khoj| yoga aura adhyAtma darzana kI sImA se pare nahIM hai| ye donoM bhAratIya darzana ke maulika AdhAra haiN| niyamoM kI khoja ke lie sthUla se sUkSma kI ora jAnA nitAnta Avazyaka hai| yogI aura adhyAtma sAdhaka dhyAna aura samAdhi ke dvArA atIndriya cetanA kA vikAsa kara lete the| usa atIndriya cetanA ke AdhAra para sUkSma satyoM kI khoja kI jAtI thii| vaijJAnika sUkSma niyamoM kI khoja sUkSma yaMtroM ke mAdhyama se karate haiN| Akhira prasthAna donoM kA sUkSma kI ora hai| dArzanika jagata ke pAsa parIkSaNa ke lie koI prayogazAlA nahIM hai| vaijJAnika ko usakI suvidhA prApta hai| kintu isa prasaMga meM hameM svIkAra karanA cAhie ki yoga aura adhyAtma ke sAdhakoM ne indriyapaTutA aura atIndriya cetanA kA itanA vikAsa kiyA thA ki unheM tAMtrika prayogazAlA kI apekSA nahIM rhii| 'NANassa sAramAyAro'-jJAna kA sAra hai-AcaraNa / niyuktikAra kA yaha abhimata darzana aura AcAra kI ekatA kA setu hai| 'mUlyaparaka vijJAna'-isameM saMgati 10mm tulasI prajJA aMka 110

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khojanA bahuta kaThina hai| darzana ke AdhAra para AcAra-saMhitA kA nirmANa huA hai kintu vijJAna ke AdhAra para koI saMhitA nahIM bnii| vaijJAnika niyamoM kI khoja taka sImita ho gae haiN| usakA sAra AcAra hai, yaha saccAI unheM abhI mAnya nahIM hai| yadi yaha saccAI mAnya hotI to saMhAraka astroM kA nirmANa kabhI nahIM hotaa| prakRti dohana bhI nahIM hotaa| garIbI ko bar3hAne vAlI suvidhAvAdI sAmagrI kA kevala vyAvasAyika hita ke lie nirmANa bhI nahIM kiyA jaataa| yoga athavA adhyAtma kA pramukha AdhAra hai-ahiNsaa| vaha AdhAra bhI hai aura AcaraNa bhii| paryAvaraNa kI samasyA isIlie hai ki samAja ahiMsA kI vyApakatA kA anubhava nahIM kara rahA hai| kisI prANI ko mata mAro--yaha ahiMsA kI sImA nahIM hai| zastra kA nirmANa mata karo, yaha bhI usakI sImA nahIM hai| ahiMsA kA vyApaka svarUpa hai--saMyama kI cetanA kA nirmANa / hama paryAvaraNa ko vizuddha karane aura niHzastrIkaraNa kA prayatna karate haiM kintu cetanA ke rUpAMtaraNa kA prayatna nahIM krte| kyA cetanA kA rUpAntaraNa kiye banA prakRti kA ati dohana, paryAvaraNa kA pradUSaNa aura zastroM kA nirmANa rokA jA sakatA hai? upabhoga kI cetanA kA rUpAntaraNa kiye binA prakRti ke atidohana ko rokA nahIM jA sakatA? ___ suvidhAvAdI aura vikAsa ke asaMtulita dRSTikoNa ko badale binA, jIvananirvAha ke lie apoSaka upabhoga sAmagrI ke utpAdana kI sImA karane vAlI manuSya kI bhAvadhArA hI zastra-nirmANa kA mUla AdhAra hai| manuSya-zarIra meM bhAva kA kendra hai-mstissk| zastra pahale mastiSka meM paidA hotA hai, phira vaha kArakhAne meN| niHzastrIkaraNa kI carcA bahuta sArthaka nahIM hogii| vaijJAnika cintana aura AviSkAra ke bAda vikAsa kI avadhAraNA itanI jaTila ho gaI ki pIche lauTanA bhI saMbhava nahIM aura pIche lauTe binA sabhyatA para chAye hue saMkaTa ke bAdaloM kA bikharanA bhI saMbhava nhiiN| takanIkI vikAsa para bhI vivekapUrNa aMkuza lagAnA jarUrI hai| kyA yaha takanIkI vikAsa upAdeya hai, jo mAnava kI asmitA para praznacinha lagA rahA hai| hameM mur3akara dekhanA hogA ki sImAtIta takanIkI vikAsa ke bAda manuSya ne kyA khoyA aura kyA pAyA? mAnasika zAMti, tanAvamukta manaHsthiti evaM svAsthya paraM usakA kyA prabhAva par3a rahA hai? ise upekSita kara takanIkI vikAsa ko ekAdhikAra prabhutva nahIM diyA jA sktaa| vizva-zAMti, pUrA vizva eka mAnava-parivAra, niHzastrIkaraNa-zabdoM kA bArabAra punaruccAraNa hotA rahatA hai| yadi zabdoccAraNa mAtra se vizva-zAMti sthApita hotI to kabhI kI ho jaatii| ina zabdoM kI punarAvRtti koI burI bAta nahIM hai, bahuta acchI hai kintu isake sAtha vizvazAnti ke bAdhaka tattvoM para eka gaMbhIra cintana jarUrI hai| usake bAdhaka tattvoM kI eka saMkSipta tAlikA yaha ho sakatI hai tulasI prajJA akTUbara-disambara, 2000 11

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sAmprajyavAdI manovRtti bAjAra para prabhutva * jAti kA ahaMkAra sAmpradAyika kaTTaratA * asIma icchAoM vAlI mAnava- prakRti * upabhoga sAmagrI kI viSamatApUrNa avasthA aura vyavasthA ( praNAlI) ise bhI adhika mUla kAraNa hai----vyakti kA apane saMvegoM para niyaMtraNa na honA / saMvega-saMtulana ke vyApaka prasAra aura prayoga para gahana vicAra kiye binA vaijJAnika yuga meM upajI huI samasyAoM kA samAdhAna nahIM kiyA jA sakatA / pariSkAra ke lie zikSA kI praNAlI para punarvicAra kI AvazyakatA hai| kevala hindustAna meM hI nahI, pUre vizva meM / 12 1. AjIvikA kI samasyA ko sulajhAne ke lie / 2. sadgati ke lie / sadgati kA artha hai-- jIvana mUlyoM athavA cAritrika mUlyoM kA vikaas| isake abhAva meM samAja meM sadgati kI anubhUti nahIM hotI, svastha samAja kI racanA nahIM hotI / jaina cintana meM zikSA ke do prakAra batalAe gae haiM 1. grahaNa - zikSA, 2. Asevana - zikSA guru athavA zikSaka kI vANI athavA pustaka se prApta hone vAlA jJAna grahaNa - zikSA hai / Asevana - zikSA prAyogika zikSaNa hai / vijJAna ke aneka kSetroM meM prAyogika zikSA cAlU hai / kintu mAnavIya cetanA ko badalane vAlI prAyogika zikSA vijJAna ke kSetra meM bhI cAlU nahIM hai / cAritrika mUlyoM ke vikAsa ke lie jarUrI hai mUlya cetanA ko niyaMtrita karane vAlI prAyogika zikSA / isa uddezya kI pUrti ke lie aNuvrata - pravartaka AcArya tulasI ke netRtva meM bhI jIvana vijJAna kI praNAlI vikasita kI gaI / cetanA kA rUpAntaraNa karane ke lie Asana, prANAyAma, prekSAdhyAna, kAyotsarga, bhAvanA aura anuprekSA- inakA prAyogika abhyAsa nitAnta apekSita hai| yaha vijJAna ke chAtra ke lie bhI utanA hI Avazyaka hai jitanA kalA saMkAya ke chAtroM ke lie / 1 padArthabhimukhatA bhautikavAda kA eka pramukha lakSaNa hai| vartamAna yuga meM usakA sthAna takanIkI abhimukhatA ne le liyA hai| yadi usakI sImAeM nirdhArita na kI jAeM to sAMskRtika mUlyoM ko bacAnA saMbhava nahIM / una mUlyoM kI surakSA ke lie darzana kI sImAoM vistAra karanA hogA / Aja kA dArzanika cintana yuga kI samasyAoM ko sulajhAne kA cintana prastuta nahIM kara rahA hai, isalie vijJAna kA ekAdhikAra aura prabhutva sthApita ho rahA hai| tulasI prajJA aMka 110

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pratyeka dravya ke anaMta paryAya haiN| hama unameM kucha paryAyoM ko jAnate haiN| isIlie dravya jJeya kama aura ajJeya adhika haiN| ajJAta paryAyoM ko jJAna banAne ke lie niraMtara khoja kI jarUrata hai| darzana meM eka prakAra kA ThaharAva A gayA hai| vaha apane pUrvaja dArzanikoM dvArA khoje gae satyAMzoM (naya dRSTi) ko paripUrNa satya mAnakara saMtoSa kI sAMsa le rahA hai| jIvavijJAna, karmavAda, bhAgyavAda, puruSArthavAda Adi kI mAnyatAoM para vijJAna ke pariprekSya meM vicAra karanA bahuta Avazyaka hai| vijJAna-jagata meM jo sUkSma niyamoM kI khoja huI hai, unakA dArzanika dRSTi se aMkana karanA bahuta jarUrI hai| garIbI, zoSaNa, aparAdha, bImArI, hatyA, AtmahatyA, bhrUNahatyA, AtaMkavAdI manovRtti-kyA ye darzana ke cintana bindu nahIM hai? hama vijJAna kI usa gati kA samarthana nahIM kara sakate jisake dvArA khoje hue niyama vizva ke sAmane eka saMkaTa paidA kiye hue haiN| hama darzana ke dvArA khoje gae una niyamoM ko vistAra dene kA prayatna kareM jo vizva ko maitrI ke sUtra meM bAMdha skeN| mahAvIra-vANI kA eka mahattvapUrNa sUkta isa dizA meM iMgita kara rahA hai'appaNA saccamesejjA mettiM bhUesu kappae'-svayaM satya khojeM, sabake sAtha maitrI kreN| vijJAna kI sImA vastu (oNbjekTa) hai| darzana-cetanA (sabjekTa) pradhAna hai| vijJAna ko cetanA meM ghaTita ghaTanA mAnya nahIM hai aura darzana kA padArtha meM ghaTita hone vAlI ghaTanAoM se saMbaMdha nahIM hai| isIlie ina donoM kI pArasparikatA pUrakatA kA vikAsa honA caahie| isase vaizvika samasyAoM ke samAdhAna meM bahuta bar3A yoga mila sakatA hai| vijJAna ke takanIkI vikAsa meM hameM eka sulabhatA aura pradAna kI hai jo darzana evaM adhyAtma-sAdhanA ke dvArA pradatta vRtti-pariSkAra kI paddhatiyoM kA vastuniSTha aMkana kara unakI upAdeyatA ko aura adhika AdhArabhUta banA sakatI hai| udAharaNArtha -amukaamuka dhyAna praNAlI dvArA citta kI caMcalatA yA zarIra kA tanAva yA bhAvoM kA pariSkAra ghaTita hotA hai yA nahIM-ise vastuniSTha rUpa meM aMkita karane vAle upalabdha vaijJAnika upakaraNoM ke mAdhyama se pUrNa vaijJAnika vidhi-sammata parIkSaNoM dvArA mAnava-jAti kI aneka samasyAoM kA samAdhAna nirdhArita kiyA jA sakatA hai| yadi aise prayoga evaM parIkSaNa zikSA ke kSetra meM upalabdha karavAe jAeM to asIma bhoga-vRtti se utpanna hiMsA, viSamatA, vaMcanA Adi ko nyUna karane kI dizA meM eka nirNAyaka pratikAra kI kriyAnviti kI jA sakatI hai| dUsare zabdoM meM kahA jAye to darzana (adhyAtma) ko AnuprAyogika darzana (Applied Philosophy) kA vaha rUpa diyA jA sakatA hai jo sarva kalyANakArI siddha ho sakatA hai| tulasI prajJA akTUbara-disambara, 2000 2099 13

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cintana-dizA hemacandra ke prAkRta-vyAkaraNa ke apabhraMza udAharaNa-padyoM ke bhASAntara kA punarIkSaNa ---- rAmaprakAza pohAra hemacandra ne apane prAkRta vyAkaraNa ke caturtha pariccheda meM sUtra saMkhyA 329 se 448 paryanta apabhraMza kA vyAkaraNa diyA hai| isake antargata udAharaNa ke rUpa meM apabhraMza ke 176 padya Ae haiM, jo prAyaH dohA aura gAthA chandoM meM haiN| ina udAharaNa-padyoM kI samagratA meM apabhraMza muktaka kAvya kA eka acchA-sA namUnA milatA hai| hemacandra kA prAkRta vyAkaraNa bhaNDArakara oriyaNTala risarca insTITyUTa ke dvArA kumArapAlacarita ke pariziSTa ke rUpa meM san 1936 meM prakAzita kiyA gyaa| bAda meM isakA pRthak punarmudraNa hotA rahA aura hAla kA punarmudraNa 1980 IsavI kA hai| isa saMskaraNa ke sampAdaka, DaoN. pI.ela. vaidya ne pustaka ke anta meM aMgrejI meM saMkSipta TippaNiyAM dI haiN| ina TippaNiyoM meM apabhraMza udAharaNa-padyoM kI saMskRta chAyA ke atirikta aMgrejI bhASAntara bhI die gae haiN| udAharaNa-padyoM ko samajhane meM yaha bhASAntara bahuta upayogI hai| parantu 1936 se Aja taka apabhraMza kA abhyAsa bahuta Age bar3hA hai aura sthAna-sthAna para DaoN. vaidya ke bhASAntara para punaH vicAra karane kI AvazyakatA pratIta hotI hai ; Akhira naI pIr3hI ko DaoN. vaidya ke samunnata skandha se ucaka kara dekhane kA avasara prApta hai, isalie isa dizA meM prayAsa vyartha nahIM honA caahie| %3 - tulasI prajJA aMka 110

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nIce kucha udAharaNa-padya saMskRta chAyA aura DaoN. vaidya ke bhASAntara (hindI meM anUdita) ke sAtha uddhRta kie jA rahe haiM aura saMzodhana ke avakAza kA nirdeza karate hue saMzodhita hindI rUpAntara vicArArtha prastatu kie jA rahe haiM :(ka) sUtra 341 udAharaNa -padya-kramAMGka 1 giriheM silAyalu taruhe phalu gheppar3a nIsAvannu / gharu melleppiNu mANusahaM to vi na ruccai rannu / chAyA gireH zilAtalaM taroH phalaM gRhyate niHsAmAnyam / gRhaM muktvA manuSyANaM tathApi na rocate araNyam / / bhASAntara "(leTane ke lie) parvata se zilAtala aura (khAne ke lie) vRkSa se phala koI bhI binA kisI bhedabhAva ke pA sakatA hai; phira bhI ghara chor3ane para loga araNya ko pasanda nahIM krte|" yahA~ 'nIsAvannu' kI chAyA 'niHsAmAnyam' aura phira isake bhASAMtara 'binA kisI bhedabhAva ke' para phira se vicAra karane kI AvazyakatA hai| yadyapi chAyA dhvani-parivartana ke niyama ke anukUla hai, phira bhI isakA artha 'binA kisI bhedabhAva ke' karanA dUrAnvaya hai, alabatte isakA artha 'binA kisI sAjhedAra ke ho sakatA hai| yaha artha bhI prasaMgAnukUla hogaa| phira nIsAvannu' kI chAyA 'niHsapatnam' bhI kara sakate haiN| yahA~ yaha bAdhA avazya hai ki dhvani-parivartana ke niyamAnusAra 'niHsapatnam' kA prAkRta rUpa 'nIsavattaM' hai (pisela 276) / para niyata se ISat vyatikrama apabhraMza meM agrAhya nahIM honA caahie| aura yadi niyama kA vaisA Agraha ho to ise 'niHsApatnyam' se niSpanna kiyA jA sakatA hai, artha vahI rahegA, 'binA kisI hissedAra ke' / yadyapi yaha artha uparyukta tInoM tatsama zabdoM se A sakatA hai tathApi yahA~ adhika pracalita hone ke kAraNa, 'niHsapatnam' hI grAhya pratIta hotA hai| tadanusAra vicArAdhIna padya kA bhASAntara isa taraha kiyA jA sakatA hai "(sone-baiThane ke lie) parvata se zilAtala aura (khAne ke lie) vRkSa se phala, (vahA~) binA kisI sAjhedAra ke mila jAte haiM; (phira bhI) ghara chor3akara araNya kI ora logoM kI ruci nahIM hotI hai|"| (kha) sUtra saMkhyA 349 udAharaNa-padya-kramAMka 1 nia-muha-karahi~ vi muddha kara aMdhArai pddipekkhdd'| sasi-maNDala-caMdimae puNu kAi~ na dUre dekkhi|| chAyA nijamukhakaraiH api mugdhA karaM andhakAre pratiprekSate / zazimaNDalacandrikayA punaH kiM na dUre pazyati // bhASAntara "sundarI andhere meM apane mukhacandra ke prakAza se apanA hAtha dekha letI hai; phira vaha pUrNacandra ke prakAza meM dUrastha vastu ko kyoM na dekhe|" womoooooor tulasI prajJA akTUbara-disambara, 2000 3883-888888 15

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yahA~ pizela ke sujhAva ke anusAra 'kara' ke sthAna pAThAntara 'kira' upayukta hai| phira 'paDipekkhai' aura 'dekkhai' donoM kriyAoM ko karmavAcya meM mAnate hue nimnalikhita rUpa se padya kA bhASAntara kiyA jA sakatA hai-"mugdhA apane candramukha kI kiraNoM ke kAraNa aMdhere meM bhI dikha jAtI hai; phira vaha pUrNacandra kI cA~danI meM dUra se kyoM nahIM dikhatI?" vyaGgyArtha hai - kyoMki vaha cA~danI meM kho jAtI hai| (ga) sUtra 365 udAharaNa - padya - kramAGka - 3 Ayaho dahakalevaraho, jaM vAhiu taM saaru| jai uTThabbhai to kuhai, aha Dajjhai to chaaru|| chAyA asya dagdhakalevarasya yad vAhitaM (=labdhaM) tatsAram / yadi AcchAdyate tatkutthyati, yadi dahAte ttkssaarH|| bhASAntara "isa dagdha deha se jo kucha bhI labdha huA vaha sarvottama hai, gAr3ane para isase durgandha AtI hai aura jalAne para rAkha ho jAtI hai|" yahA~, 'vAhiu < vAhita < vAha-nirvahana karAnA, bhAra Adi DholavAnA, kisI kArya meM lagAnA', prasaMgAnukUla hai aura, 'labdha < labh =prApta karanA', se ise pratisthApita karane kI AvazyakatA hai nhiiN| isa artha meM isakA prayoga 'tavasaMdhi' padya kramAGka 20 meM milatA hai| 'jiNi vAhiaveAvacci deha', 'jisane apanI deha ko sevAkArya meM lgaayaa'| tadanusAra uparyukta padya kA sIdhA artha yaha pratIta hotA hai __ "isa dagdha deha se (jIvanakAla meM) jo kAma liyA, vahI isakA sAra hai, (marane para) yadi gAr3I gaI to yaha mahakatI hai aura yadi jalAI gaI to rAkha ho jAtI hai|" (bhAva yaha ki maraNAntara isakA koI mUlya nahIM raha jAtA jaisA ki ajAdi pazuoM kA mAMsa, asthi, carma Adi ke rUpa meM raha jAtA hai|) (gha) sUtra 377 udAharaNa padya-kramAGka 1 mai~ jANiu~ pia virahiahaM kavi dhara hoi viAli / Navara miyaMku vi taha tavai jiha diNayaru khaya-gAli / / chAyA mayA jJAtaM priya virahitAnAM kApi dharA bhavati vikaale| kevalaM (=paraM) mRgAGko'pi tathA tapati yathA dinakaraH kSayakAle // bhASAntara "priya! maiMne socA ki virahiyoM ko sandhyAkAla meM koI sahArA mila jAtA hai; parantu dina kI samApti para candramA bhI (mujhe) vaise hI tar3apA rahA hai jaise ki dina meM suury|" yahA~ 'pia' aura 'virahiahaM' ko yadi milA diyA jAya aura 'khaya-gAli' kA artha 'pralayakAla meM kiyA jAya to padya kA kAvyAtmaka camatkAra bar3ha jAtA hai ; artha hogA 160mm - tulasI prajJA aMka 110

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"maiMne socA thA ki priya se viyuktoM ko (zAyada) saMdhyAkAla meM koI sahArA mila jAya; parantu lo, yaha candra to vaisA tapa rahA hai jaisA pralayakAla kA suury|" (Da) sUtra 394 udAharaNa padya-kramAGka 5 ammi paohara vajjamA niccu je sammuha thaMti / mahu kantaho samaraGgaNai gaya-ghaDa bhajjiu janti / chAyA amba payodharau vajramayau nityaM yau saMmukhau tiSThataH / mama kAntasya samarAGgaNake gajaghaTAH bhar3aktuM yAtaH bhASAntara "o mAM! mere payodhara vajramaya haiM, tabhI to ve nitya mere kAnta kA sAmanA karate haiM aura yuddha-bhUmi meM gajaghaTA ko vicchinna karane jAte haiN|" yahA~ payodharoM kA yuddhabhUmi meM gajaghaTA ko vichinna karane jAnA visaMgata lagatA hai| acchA ho ki 'gaya-ghaDa' kA artha 'gaja-ghaTA' ke sthAna para 'gaja-ghaTa' = 'hAthI kA kumbhasthala' kiyA jaay| atizayokti-pravaNa apabhraMza kavi prAyaH kAminI ke payodharoM kI upamA 'karikumbha' se dete haiM, 'karikuMbha-pihutthaNu' (caMdappahacariu 7.8.7) 'gayaghaTa bhaMjiu jaMti' ko nirvibhaktika SaSThI padasamUha mAnate hue 'mahu kaMtaho se isakA anvaya kiyA jA sakatA hai| taba isa padya kA artha hogA :-' "o mA~! mere payodhara vajramaya haiM, tabhI to ye nitya samarAGgaNa meM karikuMbha ko vidIrNa karane ke lie jAne vAle mere kAMta ke sammukha DaTate haiN|" (ca) sUtra 396 udAharaNa-padya-kramAMGka (1) jaM diTThau~ somaggahaNu, asaIhiM hasiu~ nisNku| pia-mANusa-vicchoha-garu, gili-gili rAhu myNku|| chAyA yad dRSTaM somagrahaNamasatIbhiH hasitaM niH zaGkam / priyamanuSyavikSobhakaraM gila gila rAho mRgAGkam / / bhASAntara "jaba asatI striyoM ne candragrahaNa dekhA to ve niHzaGka hasIM (aura bolIM) 'are. rAhu, nigala jAo isa candra ko jo priyajana ko vikSubdha karatA hai|" yahA~ 'vicchoha' kA artha 'viyoga' kiyA jAnA caahie| dezInAmamAlA (7.62) meM yaha artha diyA huA hai| candra, vizeSataH pUrNacandra asatiyoM ke svacchanda rAtri-vihAra meM bAdhaka hotA hai (milAie : 'asaINaM dUhao caMdo', vajjA 98 aura, 'tA sasahara uiyau tahiM jiravaNe, asaiyaNe duhu payaDatu maNe' karakaMDu cariu 10.9.8) / isalie asatiyA~ candra ko 'piamANusavicchohagaru', 'priyajana se viyoga karAne vAlA' kahatI haiM; aura aba jaba rAhu pUrNacandra ko nigala rahA hai to ve rAhu kI pITha ThoMka rahI haiN| pUrA padya nimnalikhita rUpa se anUdita kiyA jA sakatA hai tulasI prajJA akTUbara-disambara, 2000 - 17

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"somagrahaNa jo dekhA to asatiyA~ niHzaGka hokara hasIM, (aura kahA) 'he rAha! (acchA kiyA) priyajana se viyoga karAne vAle isa candra ko nigala jaao'|" (cha) sUtra 401 udAharaNa-padya-kramAMGka 4 bhaNa sahi nihuau~ teva~ maiM, jar3a piu diTTha sadosa / jeva~ na jANai majjhu maNu, pakkhAvaDiaM tAsu // chAyA bhaNa sakhi nibhRtakaM tathA mayi yadi priyaH dRSTaH sadoSaH yathA na jAnAti mama manaH pakSApatitaM tasya / / bhASAntara "sakhi, tU ne yadi mere premI ko mere prati sadoSa pAyA hai to mujhe cupacApa batA do; isa taraha kaho ki vaha jAna bhI na pAye ki merA mana usakA pakSa letA hai yAni maiM usake prema meM pagI huuN|" yahA~ eka sakhi dUsarI sakhi se bola rahI hai| premI ke jAnane yA na jAnane kA prazna hI nahIM utthtaa| vastutaH yahA~ ukti meM virodhAbhAsa alaMkAra kA prayoga kiyA gayA hai| sakhi kahatI hai, isa taraha kaho ki svayaM merA mana bhI na jaane|' pUre padya kA anuvAda isa taraha kiyA jA sakatA hai "sakhi ! yadi tUne priya ko sadoSa (anyAsakta) pAyA hai, to mujhe cupacApa batA do; isa taraha batAnA ki usakA pakSapAtI merA yaha mana jAna na pAye (kyoMki aba yaha mAnanevAlA hai nhiiN)|"5 (ja) sUtra 404 udAharaNapadya-kramAGka 1 jai so ghaDadi prayAvadI ketthu vi leppiNui sikkhu| jetthu vi tetthu vi etthu jagi bhaNa to tahi sArikkhu / / chAyA yadi sa ghaTayati prajApatiH kutrApi lAtvA zikSAm / yatrApi tatrApi atra jagati bhaNa tadA tasyAH sadRkSIm / / bhASAntara "yadi prajApati kahIM se zikSA lekara nirmANa karatA hai to vaha saMsAra meM usake sadRza koI anya banA sakatA hai|" bhASAntara meM mUla kI dUsarI paMkti meM AyA huA bhaNa' zabda gauNa hai| pUrI dUsarI paMkti prazna ke rUpa meM hai| nimnalikhita rUpa se bhASAntara karanA acchA hai __"yadi prajApati kahIM se zikSA lekara (kisI Adarza ke AdhAra para) nirmANa karatA hai to saMsAra meM yahA~ vahA~ kahIM usakA sAdRzya btaao| (cUMki kahIM usakA pratirUpa nahIM hai, isalie vaha kisI Adarza para ghaTita nahIM hai, apUrva aura advitIya hai)"6 (jha) sUtra 406 udAharaNa padya-kramAGka 3 jAmahiM visamI kajja-gaI jIvaha~ majjhe ei| tAmahi acchau iyaru jaNu suaNu vi antaru dei|| m ] tulasI prajJA aMka 110

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chAyA yAvat visamA kAryagatiH jIvAnAM madhye AyAti / tAvadAstAmitaraH janaH sujano'pyantaraM dadAti / / bhASAntara "jaba bure dina Ate haiM to sAmAnya janoM kI kauna kahe, sujana bhI pratikUla ho jAte haiN|" yahA~ suaNu' ko 'svajana' karanA adhika prasaMgAkUla lagatA hai| 'sumiNa/suviNa, susA' Adi zabdoM meM 'sva' kA 'su' huA hai| ataH prakRta 'suaNu' kA tatsama rUpa svajana' mAnA jA sakatA hai|; prayoga bhI milate haiM, yathAH- 'acchaMtu nirantaranehagabbhasabbhAvasuMdarA suyaNA' AkhyAnakarmANakoza 91-200; purAnI hindI (avadhI) meM bhI 'svajana' kA 'sujana' huA hai| milAiye, aura nibAhehu bhAyapa bhAI, kari pitu-mAtu sujana sevakAI' (rAmacaritamAnasa 2.153.3) / yaha parivartana karane para artha hogA ___ "jaba logoM ke (zabdAnusAra jIvoM ke) bure dina Ate haiM, taba aura to aura, apane bhI parAye (zabdAnusAra dUrastha) ho jAte haiN|" (Ja) sUtra 418 udAharaNa padya-kramAMGka 5 loNu vilijjai pANieNa ari khala meha ma gajju / vAliu galai su jhumpaDA gorI timmai ajju / chAyA lavaNaM vilIyate pAnIyena are khala megha mA grj| jvAlitaM galati tatkuTIrakaM gaurI timyati adya // bhASAntara "lavaNa (lAvaNya) pAnI par3ane se gala jAtA hai; are duSTa ghana garajo mata; jhoMpar3I jalI huI hai, isakA chappara cUegA aura bhItara baiThI vaha lAvaNyavatI, Aja bhIMga sakatI hai|" yahA~ bAdala ke garajane se virahAgni kA pradIpta honA, usase jhoMpar3I kA jalanA aura phira cUnA vyaMgya hai jise sphuTa karate hue padya nimnalikhita rUpa se anUdita kiyA jA sakatA hai "pAnI par3ane se lavaNa kA vilaya ho jAtA hai; are khala megha (aba aura) garajo mt| (varSAkAla ke Agamana se pradIpta virahAgni meM) (aMzataH) jalA huA chappara cUtA hai, gorI Aja bhIMga rahI hai (usakA lAvaNya vilIna ho rahA hai)|" (Ta) sUtra 420 udAharaNa padya-kramAGka 2 hari naccAviu paGgaNai, vimhai pADiu lou| emvahiM rAha-paoharaha, jaM bhAvai taM hou| chAyA hariH nartitaH prAGgaNe vismaye pAtitaH lokH| idAnIM rAdhApayodharayoH yat (prati-) bhAti tad bhavatu // tulasI prajJA akTUbara-disambara, 2000 - 19

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bhASAntara "hari ko prAGgaNa meM nacAyA gayA; loga vismaya-vimugdha hue, aba rAdhA ke payodharoM ko kucha bhI ho sakatA hai|" bhASAntara meM padya kI dUsarI paMkti aspaSTa raha jAtI hai| pAia-sadda-mahaNNavo meM 'bhAva' kA eka artha 'pasanda honA' 'ucita mAlUma honA' kiyA gayA hai aura udAharaNa prakRta prayoga kA bhI diyA gayA hai| tadanusAra padya kA bhASAntara nimnalikhita rUpa se kiyA jA sakatA hai hari ko (gopiyoM ke dvArA) prAGgaNa meM nacAyA gayA; loga vismaya-vimugdha hue; aba rAdhA ke payodharoM ko jo ruce so ho (vyaMgya yaha ho sakatA hai ki unheM hari kA AliMgana prApta ho)|" (Tha) sUtra 420 udAharaNa padya-kramAGka 3 sAva-salonI goraDI navakhI ka vi vis-gnntthi| bhaDu paccalio so marai jAsu na laggai knntthi| chAyA sarvasalAvaNyA gaurI navA kApi vissgrnthiH| bhaTaH pratyuta sa mriyate yasya na lagati knntthe| bhASAntara "yaha sarvAGga-sundara gorI mAno tAjA viSagraMthi (bacanAga) hai; parantu yadi yaha usake gale lagI nahIM to vaha bA~kA mara jaaygaa|" yahA~ 'sAva-salonI' kA tatsama 'sarvasalAvaNyA' kiyA gayA hai| parantu ise 'zyAmA-salAvaNyA' se bhI niSpanna kiyA jA sakatA hai, 'ma' 'va' vyAkaraNa-sammata hai, (dekheM hemacandra-prAkRtavyAkaraNa 4.397) / 'sAma-salonA' yA 'zyAma-salonA' kRSNa ke lie bahudhA prayukta vizeSaNa hai-'he zyAma-salone tujhe mIrA pukaartii|' kavi ne apanI nAyikA ke lie isake strIliMga rUpa kA prayoga kiyA hai| phira 'zyAmA' kI viziSTatA vizruta hai-'darzanIyatamA zyAmA nArInAmiti darzanam' (bRhatkathA zlokasaMgraha 28.15); aura, 'zItakAle bhaveduSNA, grISme ca sukhshiitlaa| sarvAvayavazobhADhyA, sA zyAmA prkiirtitaa||' (bAlaprabodhinI pR. 630) isa pariprekSya meM yahA~ 'sAva' kA 'sAmA' 'zyAmA' karanA anucita nahIM hai| goraDI' zabdAnusAra 'gaura varNa kI strI' hai| para isakA artha vyApaka ho gayA hai aura kisI sundara strI ko isake dvArA abhihita kiyA jA sakatA hai| 'visagaNThi' 'bacanAga' kI granthi nahIM hai; balki, yaha koI bhI 'navakhI', anokhI viSagranthi hai| isakA anokhApana yaha hai ki anya viSagranthi gale meM lagane para (khAye jAne para) mAratI hai, yaha ulaTe gale meM nahIM lagane para (premikA ke rUpa meM nahIM milane para) mAra DAlatI hai| 'bhaDu', 'bhaTaH' nahIM hai; ise manacale yuvaka ke lie vyaMgya se prayukta 'baTu' zabda kA apabhraMza rUpa mAnanA cAhie, baTu > baDu' > bhaDu / ina sujhAvoM ke Aloka meM padya kA anuvAda nimnalikhita rUpa se kiyA jA sakatA hai 20 tulasI prajJA aMka 110

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"zyAma-salonI gorI koI anokhI viSagranthi hai, kyoMki isase ulaTe vaha manacalA chokar3A maratA hai jisake kaNTha se yaha lagatI nahIM hai (jabaki sAmAnya viSagranthi use mAratI hai jisake kaNTha se vaha lagatI hai arthAt jo ise khA letA hai)|" (Da) sUtra 423 udAharaNa padya-kramAMka 1 mai~ jANiuM buDDIsu hau~ pemma-drahi huharu tti / navari acintiya saMpaDiya vippiya-nAva jhaDa tti / / chAyA mayA jJAtaM maMkSyAmi ahaM premahade haharuzabdaM kRtvA / kevalaM acintitA saMpatitA vipriyanauH jhaTiti // bhASAntara "maiMne samajhA ki prema-rUpI hRda meM maiM 'huhuru' zabda ke sAtha DUba jAU~gA, parantu akasmAt mujhe nAva mila gaI-viyoga kA duHkhada samAcAra milaa|" yahA~ 'vipriya' kA artha, 'rati-kalaha', IrSyAdi ke kAraNa premiyoM ke bIca kA pArasparika tanAva yA mana-muTAva karanA acchA hogaa| tadanusAra dUsarI paMkti kA bhASAntara hogA-'sahasA hameM rati-kalaha ke kAraNa mana-muTAva kI nAva mila gaI, jisake bAre meM socA bhI nahIM thaa|' (Dha) sUtra 423 udAharaNa padya-kramAGka 2 khajjai nau kasarakkehi, pijjai nau ghuNTehiM / emvai hoi suhacchaDI, pie diDhe nynnehiN|| chAyA khAdyate na kasaratkazabdaM kRtvA, pIyate na ghuTzabdaM kRtvA / __ evamapi bhavati sukhAsikA priye dRSTe nayanAbhyAm // bhASAntara "jaba premI AMkhoM se dekhA jAtA hai to koI (premikA) na 'kasarakka' dhvani ke sAtha khAyI jAtI hai aura na vaha 'ghuNTa' dhvani ke sAtha pIyI jAtI hai, phira bhI isameM Ananda aura sukha milatA hai|" bhASAntara meM mAnoM lIka chUTa gii| pada kA bhAva yaha hai ki jaba priya nayanoM se dekhA jAtA hai taba khAne-pIne kI zArIrika kriyA ke binA hI isameM khAne-pIne kA sukha-saMtoSa milatA hai| milAie, aMgrejI kA prayoga to feast one's eyes on somebody aura mRcchakaTikam (4.4.6)- 'adisiNiddhAe NiccaladiTThIe ApivantI via evaM NijjhAadi', tathA '(taM) papau nimeSAlasapakSmapaMktiH upoSitAbhyAmiva locanAbhyAm' raghuvaMza 2.19; 'suhacchaDI' ko 'sukha-kSarI', 'sukha kI jharI' kiyA jA sakatA hai| tadnusAra padya kA anuvAda hogA "khAyA para binA kasarakka' dhvani ke; pIyA para binA 'ghuNTa' 10 dhvani ke; priya ko nayanoM se nihArane para isI taraha sukha kI jharI hotI hai|" tulasI prajJA akTUbara-disambara, 2000 21

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(Na) sUtra 429 udAharaNa padya-kramAMka 1 virahANala-jAla-karAliau pahiu panthi jaM diTThau / taM melavi savvahiM panthiahiM so ji kiau aggiTTaGa // chAyA virahAnalajvAlAkarAlitaH pathikaH pathi yad dRSTaH / tad militvA sarvaiH pathikaiH sa eva kRtaH agnisstthH| bhASAntara "virahAnala kI jvAlA se ghirA huA pathika jaba milA taba anya sabhI pathikoM ne milakara use agni ko supurda kara diyA (kyoMki vaha mara cukA thaa)|" ___yahA~ 'aggiTTha' < 'agniSTha' kA bhASAntara 'agni ko supurda kiyA gayA hai| pAia-sadda-mahaNNavo meM bhI isI prayoga ke AdhAra para isa zabda kA yahI artha kiyA gayA hai| parantu yaha 'aggiTThANa' 'agnisthAna' kA saMkucita rUpa ho sakatA hai (milAie, hindI 'aNgiitthii')| pAli meM 'agnisthAna' ke lie 'aggiTThANa' aura 'aggiTTha' donoM rUpa milate haiM (milAie, 'aggiTuM parimajjaMtaM isisiMga upAgamI ti' (jAtaka V.155) / 'aggiTThauM < agnisthAnakaM' ke isa artha ke sAtha pUre padya kA anuvAda isa taraha kiyA jA sakatA hai "jaba virahAgni kI jvAlA se dahakatA huA pathika rAste para milA taba anya saboM ne milakara use aMgIThI banA liyA (arthAt zIta dUra karane ke lie cAroM ora se use tApane lge)|" atizayokti ko hAsya kI sImA taka le jAnA apabhraMza meM koI naI bAta nahIM hai| TippaNiyA~ 1. svayambhUkRta paumacariu meM aneka bAra NIsAvaNNa, vvaNNu, zabda kA prayoga milatA hai (dekheM, 4.5 (3-5); 8.4.9 ghattA; 2.7.9;41.12.2;57.12.2). TippaNa meM artha kahIM 'dvitIya prabhurahita' aura kahIM 'samasta' kiyA gayA hai| DaoN. bhayANI kA sujhAva zabda ko 'niHsAmAnyama' se niSpanna karane kA hai| ina sabhI prasaMgoM meM bhI Upara prastAvita 'niHsapatnam/niHsApatnyam' maje se khapatA hai| 2. milAie-'yAvadanyaiva sA kApi nArIrUpaiva candrikA' bRhatkathAzlokasaMgraha 13.43. 3. jaMta+svarANAM svarAH-jaMti, nirvibhaktika SaSThI, hemacandra. 4.345. 4. milAie, 'jIvahu jaMta Na kuDi gaiya' pAhuDadohA-52 jahA~ 'jaMta' SaSThyaMta 'jIvahu' kA vizeSaNa hai| 5. milAie, kelIa vi rUse uMNa tIrae tammi ckk-vinnammi| __ jAiaehiM. va mAe imehiM avasehiM aMgehiM / / gAthAsaptazatI 2.95 (bsk)| 6. milAie :-payAvaiNo ceva pagariso esa, jeNa avijjamANapaDicchaMdA esA viNimmiyA / puhavIcaMdacariu, pR. 5 paM. 5. 7. purohasuyA / tappuravaDurAgoDhA-upadezapada 713 8. ba > bha ke lie draSTavya hemacandra kA prAkRta vyAkaraNa 2.137; bRhaspati bhayassaI, bhayaphphaI; aura bimbasAra > bhiMbhasAra, bhNbhsaar| 9. milAie : -hindI 'surakanA'; 10. milAie :- hindI 'ghuTa-ghuTa kara pInA' / 22 S tulasI prajJA aMka 110

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jaina-darzana anekAnta kA AdhyAtmika pakSa syAdvAdamaMjarI ke pariprekSya meM ---DaoN. saMgItA mehatA vaicArika vikAsa kA caramabindu, ajJAna timira ke liye jJAnarUpI sUrya, nirAza mAnava jAti ke liye saMjIvanI, bhAratIya saMskRti kI garimA kA pratIka aura vizva zAnti kA mUla maMtra prakArAntara se ye sabhI anekAnta ke payArya haiN| 'aneke antAH yasyAsau anekAntaH' jisameM aneka anta arthAt dharma vidyamAna ho vaha anekAnta hai| dIpaka se kAlA aMjana, jalamaya megha se bijalI rUpa agni tathA jala se paripUrNa samudra meM prakaTa vAr3avAgni vastu meM vidyamAna virodhI dharma hai| vastu pratisamaya apane pUrva rUpa ko chor3akara navIna rUpa dhAraNa karatI hai| eka hI vastu meM sat-asat donoM rUpa vidyamAna hote haiN| pratyeka vastu apane dravya, kSetra, kAla aura bhAva kI apekSA nAsti rUpa hai| ataH ananta dharmAtmaka vastu kA svarUpa hI anekAnta hai aura vastu ke anekAnta svarUpa ko samajhAne vAlI sApekSa kathana paddhati syAdvAda hai| syAdvAda syAt aura vAda ina do padoM ke yoga se banA hai| syAt zabda eka aisA sajaga praharI hai jo zabda kI maryAdA ko santulita rakhatA hai| satya kA darzana syAdvAda kI pRSThabhUmi para hI ho sakatA hai| anekAnta aura syAdvAda jaina darzana kI AdhArazilA hai| bhAratIya darzana ke samanvaya kI saMyojaka kar3I hai| anekAnta vAda ke do rUpa vikasita dRSTigata hote haiMnayavAda aura sptbhNgii| vicAra kI vibhinna paddhatiyoM kA samanvaya nayavAda karatA hai aura saptabhaMgI kisI vastu ke viSaya meM pracalita virodhI kathanoM kA samanvaya karatA hai| tulasI prajJA akTUbara-disambara, 20000 - 23

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anekAnta vizvavyApI hai| anekAnta tathA syAdvAda ke samakakSa vicAra jainetara bhAratIya tathA pAzcAtya darzanoM meM bhI parilakSita hote haiN| yathA Rgveda meM nAsadAsInna sadAsItadAnIm (10.129.1) IzAvAsya, kaTha prazna, zvetAzvara Adi upaniSadoM meM aneka virodhI guNoM kI apekSA se brahma kA varNana kiyA hai ki vaha hilatA hai aura hilatA bhI nahIM hai| vaha aNu hai aura bar3e se bar3A hai| vaha utpanna hotA hai, vaha utpanna nahIM hotA hai| vaha dUra hai, vaha pAsa hai| vaha sat hai, vaha asat hai|' vedAnta meM anirvacanIyavAda, kumArila bhaTTa kA sApekSavAda, bauddha kA madhyamArgI Adi siddhAnta syAdvAda ke samakakSa vicAroM kA samarthana karate haiN| grIka meM iliyATiksa sampradAya ne jagata ko nitya tathA hairIklITiyana ne jagata ko parivartanazIla maanaa| empIDoklIja, eTomisTrasa aura eneksAgorasa dArzanikoM ne uparyukta donoM matoM kA samanvaya karate hue unameM ApekSika parivartana svIkAra kiyaa| mahAn vicAraka pleTo ne bhI isI prakAra ke vicAra prakaTa kiye| jarmana tattveva hegala ne viruddhadharmAtmakatA ko saMsAra kA mUla kahA hai|1 braiDale kA vizvAsa hai ki hara vastu dUsarI vastu kI tulanA meM Avazyaka bhI hai aura tuccha bhI hai| hara vicAra meM satya hai, cAhe vaha kitanA hI jhUTha ho, hara sattA meM vAstavikatA hai, cAhe vaha kitanI hI tuccha ho| Adhunika dArzanika oacima kA kahanA hai, koI bhI vicAra svataH hI dUsare vicAra se anapekSita hokara kevala apanI hI apekSA se satya nahIM kahA jA sktaa| prasiddha vaijJAnika alabarTa AInsTIna ne apane sApekSatA-siddhAnta dvArA syAdvAda dRSTi kA hI samarthana kiyA hai| mAnasazAstravettA pro. viliyama jemsa ne likhA hai, hamArI aneka duniyA hai| sAdhAraNa manuSya ina saba duniyAoM kA eka dUsare se asambaddha tathA anapekSita rUpa se jJAna karatA hai| pUrNa tatvavettA vahI hai jo sampUrNa duniyA ko eka dUsare se sambaddha aura anapekSita rUpa meM jAnatA hai| isI prakAra ke vicAra perI16, naiyAyika josepha, eDamaNDa homsa' prabhRti vidvAnoM ne bhI prakaTa kiye haiN|18 ukta vicAradhArAeM utanI prAcIna nahIM haiM jitanA ki jainadharma / isa dRSTi se anekAnta rUpI vRkSa kI ye zAkhAeM haiM jo pRthak-pRthak rUpoM meM phailI haiN| atyanta duHkha kA viSaya hai ki audArya ke caramabindu para pahuMca kara satya kA poSaNa karane vAle anekAnta darzana kA jainetara vidvAnoM ne khaNDana kA prayAsa kiyaa| bAdarAyaNa ne naikasmin asambhavAt (6.2.33) sUtra kI racanA kii| isa para zaMkara, rAmAnuja se lekara DaoN. rAdhAkRSNana evaM paM. baladeva upAdhyAya Adi ne digbhramita bhASya likhe| vasubandhu, diGnAga, dharmakIrti prajJAkaragupta, arcaTa, zAntirakSita Adi prabhAvazAlI bauddhoM ne anekAnta para nirmama prahAra kiye| taba AtmarakSArtha jaina vicArakoM ne anekAnta ko tArkika dRSTi se vyavasthita kiyaa| Aja se sahasroM varSoM pUrva Agama granthoM meM vikIrNa anekAnta aura syAdvAda ke bIjoM kI siddhasena tathA samantabhadra prabhRti jaina dArzanikoM ne vipula vAGgamaya kA praNayana kiyaa| jaina tatvamanISI kalikAlasarvajJa hemacandrAcArya praNIta anyayogavyavacchedikA dvAtriMzikAkhya nAmaka stotra meM gUr3ha dArzanika tatvoM kI sarala abhivyakti kA uttama nidarzana hai| isake 32 padyoM meM anya yogoM kA vyavaccheda arthAt anya darzanoM ke matoM kA khaNDana kiyA gayA hai| nyAya-vaizeSika, mImAMsA-vedAnta, sAMkhya-bauddha aura cArvAka Adi darzanoM kI samIkSA kara 24 ... .... 3 tulasI prajJA aMka 110

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anekAntavAda kA dRr3hatApUrvaka samarthana kiyA hai| isake 21 se 29 padya taka 9 padyoM meM anekAnta kI vyAkhyA kI hai| hemacandra ke isa stotra ke gUr3ha dArzanika tatvoM ko udghATita karane ke uddezya se malliSenAcArya ne isa para syAdvAdamaMjarI nAmaka TIkA grantha kI racanA kii| aneka vRkSoM se puSpa cunane ke samAna aneka darzana sambandhI zAstroM se prameyoM ko cunacuna kara niHsandeha malliSeNa sUri ne syAdvAdamaMjarI nAmaka mAlA gUMtha kara jaina nyAya ko samalaMkRta kiyA / syAdvAdamaMjarI ko jaina darzana aura nyAya kI vikaTa evaM gahana aTavI se nikAlakara na kevala vizrAma yogya, sarvAMgasundara Adhunika upavana kI upamA se vibhUSita kiyA apitu sAhitya kA eka aMza bhI kahA hai| 21 isameM darzana aura sAhitya kA maNikAMcana saMyoga hai / syAdvAdamaMjarI para upAdhyAya yazovijayajI ne syAdvAdamaMjUSA nAmaka vRtti kI racanA bhI kI hai| 22 syAdvAdamaMjarI meM malliSeNAcArya ne ekAntavAdI dArzanikoM ke matoM kA khaNDana kara ekAnta kA maNDana kiyA hai| vedAntI vastutatva ko sarvathA nitya mAnate haiM tathA bauddha pratyeka vastu ko sarvathA kSaNika batAte haiM kintu jaina matAnusAra vastu meM utpatti aura nAza donoM kI sthiti hai / utpatti aura nAza donoM sthitiyoM ke hone para bhI hameM vastu kI sthiratA kA AbhAsa hotA hai| ataH dravya kI apekSA se vastu nitya hai aura paryAya kI apekSA se anitya hai / isa prakAra pratyeka vastu kathaMcit nitya aura kathaMcit anitya hai / utpAda, vyaya aura dhrauvya paraspara kathaMcit bhinna hokara bhI sApekSa hai| jisa prakAra nAza aura sthiti ke binA kevala utpAda sambhava nahIM hai, usI prakAra utpAda aura nAza ke binA sthiti bhI sambhava nahIM hai| ataH utpAda, vyaya aura dhrauvya hI vastu kA lakSaNa hai| isa prakAra vastu ananta dharmAtmaka hai| aisA na mAnane para vastu meM vastutva siddha nahIM ho sakatA / jo nahIM hotA vaha sat bhI nahIM hotA / ataH jIva, ajIva, dharma, adharma, AkAza aura kAla SaDdravyoM meM ananta svIkAra karanA cAhiye / isakI avahelanA karane vAlA unmatta, vAtagrasta tathA pizAcagrasta kI bhAMti hai| 23 pramANavAkya aura nayavAkya se vastu meM ananta dharma kI siddhi hotI hai| pramANavAkya ko sakalAdeza tathA nayavAkya ko vikalAdeza kahate haiN| padArtha ke dharmoM kA kAla, AtmarUpa, arthasambandha, upakAra, guNideza, saMsarga aura zabda kI apekSA abheda kathana karanA sakalAdeza hai tathA kAla, AtmarUpa Adi kI bheda vivakSA se padArtha ke dharmo kA pratipAdana karanA vikalAdeza hai / syAdasti, syAnnAsti, syAdastinAsti, syAdavaktavya, syAdastivaktavya, syAdastinAsti vaktavya aura syAdasti nAstiavaktavya ke bheda se sakalAdeza aura vikalAdeza pramANa saptabhaMgI aura nayasaptabhaMgI ke bheda se sAta-sAta bhaMgI meM vibhakta hai| yathAiyaM ca saptabhaMgI pratibhaMgaM sakalAdeza svabhavA vikalAdeza svabhavA | 24 jIva ko dRSTigata rakhate hue saptabhaMga isa prakAra hai-- 1. syAdasti jIva : jIva kisI apekSA se astirUpa hI hai / isa bhaMga meM dravyArthika naya kI pradhAnatA tathA paryAyArthika naya kI gauNatA hai / syAdastyaiva jIvaH kA artha hai ki jIva apane dravya, kSetra, kAla aura bhAva kI apekSA se vidyamAna hai aura paradravya, kSetra, kAla aura bhAva kI apekSA nahIM hai / yadi jIva apane dravyAdi kI apekSA se asti rUpa aura dUsare dravyAdi kI apekSA se nAstirUpa na ho to jIva kA svarUpa nahIM bana sakatA / tulasI prajJA akTUbara-disambara, 2000 25

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2. syAnnAsti jIva : kisI apekSA se jIva nAstirUpa hI hai| isa bhaMga meM paryAyArthika naya kI mukhyatA aura dravyArthika naya kI gauNatA hai| jIva parasattA ke abhAva kI apekSA ko mukhya karake nAstika rUpa haiN| yadi padArtha meM parasattA kA abhAva nahIM mAnA jAya to samasta padArtha eka rUpa hI ho jaayegaa| koI bhI vastu sarvathA bhAva yA abhAva rUpa nahIM ho sakatI, ataH bhAva aura abhAva ko sApekSa hI mAnanA caahiye| 3. syAdasti ca nAsti ca jIva : jIva kathaMcid asti aura nAsti svarUpa hai| isameM dravyArthika aura paryAyArthika donoM nayoM kI pradhAnatA hai| jisa samaya vaktA ke asti aura nAsti donoM dharmoM kA kathana karane kI vivakSA hotI hai usa samaya isa bhaMga kA vyavahAra hotA hai| 4. syAdavaktavya jIva : jIva kathaMcit avaktavya hI hai| isa bhaMga meM dravyArthika aura paryAyArthika donoM nayoM kI apradhAnatA hai| jisa naya kI jahAM vivakSA ho vaha naya vahAM pradhAna tathA jisa naya kI jahAM vivakSA nahIM hotI vaha naya vahAM gauNa hotA hai| prathama bhaMga meM jIva ke astitva kI mukhyatA thI tathA dvitIya bhaMga meM nAstitva kI mukhyatA hai| astitva aura nAstitva donoM dharmoM kI mukhyatA se jIva kA eka sAtha kathana sambhava nahIM hai, kyoMki eka zabda se aneka guNoM kA nirUpaNa sambhava nhiiN| isaliye astitva aura nAstitva donoM dharmoM kI apekSA se jIva kathaMcita avaktavya hai| 5. syAdasti ca avaktavyazca jIva : jIva kathaMcit asti rUpa aura avaktavya rUpa hai| isa naya meM dravyArthika naya kI pradhAnatA tathA dravyArthika aura paryAyArthika naya kI apradhAnatA hai| jIvatva aura manuSyatva kI apekSA se AtmA astirUpa hai tathA dravya sAmAnya aura paryAya sAmAnya kI apekSA vastu ke bhAva aura avastu ke abhAva ke eka sAtha abheda kI apekSA AtmA avaktavya hai| 6. syAnnAsti ca avaktavyazca jIva : jIva kathaMcit nAsti aura avaktavya rUpa hai| isa bhaMga meM paryAyArthika naya kI pradhAnatA aura dravyArthika aura paryAyArthika donoM kI apradhAnatA hai| jIva paryAya kI apekSA se nAsti rUpa hai tathA astitva aura nAstitva, donoM dharmoM kI eka sAtha abheda vivakSA se avaktavya svarUpa hai| 7. syAdasti ca nAsti ca avaktavyazca jIva : jIva kathaMcid asti, nAsti aura avaktavya rUpa hai| jIva dravya kI apekSA asti, paryAya kI apekSA nAsti aura dravya paryAya donoM kI eka sAtha apekSA se avaktavya rUpa hai| isa prakAra saptabhaMgI ke prarUpaNa se vastu ke anekAntAtmaka hone kA jJAna sukhapUrvaka hotA hai| ataH AcArya malliSeNa kahate haiM- anekAntAtmakatvaM ca saptabhaMgI prarUpeNa sukhonneyaM syAditi sApi nirUpitA 124 isa saptabhaMgIvAda meM kucha vipakSiyoM ne virodha, vaiyAdhikaraNya, anavasthA, saMkara, vyatikara, saMzaya, apratipatti aura abhAva nAmaka ATha doSa batAye haiN| AcArya malliSeNa inakA samAdhAna karate hue kahate haiM ki syAdvAdiyoM ke mata meM svadravya, kSetra, kAla aura bhAva kI apekSA vastu meM astitva hai aura paradravya, kSetra, kAla aura bhAva kI apekSA se nAstitva hai| vastu meM astitva aura nAstitva paraspara viruddha dharmoM kI kalpanA kisI 26 - tulasI prajJA aMka 110

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apekSA ko lekara kI jAtI hai| jisa apekSA meM vastu meM astitva hotA hai usI apekSA se vastu meM nAstitva nahIM hai| isIliye saptabhaMgI naya meM uparyukta ATha doSoM ke liye sthAna hI nahIM rahatA hai|25 dravyArthika kI apekSA vastu nitya, sAmAnya, avAcya aura sat hai tathA paryAyArthika naya kI apekSA anitya, vizeSa, vAcya aura asat hai| ataH nitya anityavAda, sAmAnyavizeSavAda, vAcya-avAcyatva tathA sad-asadvAda ina cAra vAdoM kA syAdvAda meM samAveza ho jAtA hai| pratyeka darzana nayavAda meM garbhita hotA hai| vastu ke svarUpa kI puSTi ke liye nyAya-vaizeSika kevala 'naigama naya' ko mAnate haiN| advaitavAda aura sAMkhya kevala saMgrahanaya' ko svIkAra karate haiN| cArvAk vyavahAra naya' ko, bauddha-Rju naya ko tathA vaiyAkaraNa kevala 'zabda naya' ko hI mAnate haiN| ye sabhI darzana ekAntavAdI haiN| jaina-darzana ke anusAra vastu ananta dharmAtmaka hai aura nIyate paricchidyate ekadeza viziSTo'rthaH / Abhiriti nItayo nayAH26 ke anusAra jisase padArthoM kA eka aMza jAnA jAtA ho use naya kahate haiN| ataH anantadharmA vastu ko samajhAne ke liye jitane taraha ke vacana hote haiM utane hI naya sambhava haiN| jainadarzana meM sAmAnya rUpa se naigama saMgraha, vyavahAra, Rju-sUtra, zabda, samabhirUr3ha aura evaMbhUta se naya ke sAta bheda batAye haiM tathA padArtha jJAna ke liye naya durnaya tathA pramANa ko Avazyaka batAyA hai| isa prakAra jaina darzana kA nayavAda vyApaka hai tathA uparyukta sabhI ekAntiyoM ke naya kA isameM antarbhAva hai| ___ bhAvAbhAva, dvaitAdvaita, nityAnitya Adi ekAntavAdoM meM sukha-duHkha, puNya-pApa, bandha-mokSa Adi kI vyavasthA nahIM hotI hai| anekAnta ko svIkAra karane para hI inakI sthiti spaSTa ho jAtI hai| jahAM eka ora ekAntavAdI eka dUsare ke matoM meM doSa siddha kara paraspara khaNDana karate haiM to dUsarI ora syAdvAda sabhI mithyAdarzana rUpa ekAntavAdoM kA samanvaya karatA hai| AcArya malliSeNa ne syAdvAda maMjarI meM jIvoM ke anantyavAda ko bhI likha diyA hai| anta meM granthAkAra kA jayaghoSa karate hue kahate haiM ki sampUrNa ekAntavAdoM kA samanvaya karane vAle anekAnta se hI jagata kA uddhAra sambhava hai|27 saMsAra kA pratyeka kaNa ananta dharmAtmaka hai| vastutaH virodha vastu meM nahIM hai, virodha to hamArI dRSTi meM hai| AvazyakatA hai ki hameM apanI dRSTi ko nirmala aura vyApaka banAnA caahie| anekAnta kA AdhyAtmika dRSTi se cintana kara vastu zabda se AtmA kA artha grahaNa karanA caahiye| anekAnta dRSTi se Atmatatva ko samajhakara apanI AtmA ke utthAna kA mArga prazasta karanA caahiye| anekAnta aura syAdvAda AtmazAnti ke sAtha vizvazAnti kA pratiSThApaka siddhAnta hai| aitihAsika vidvAn aura rASTrakavi rAmadhArIsiMha dinakara kA kathana hai isameM koI sandeha nahIM ki anekAnta kA anusandhAna bhArata kI ahiMsA sAdhanA kA caramotkarSa hai aura sArA saMsAra ise jitanA zIghra apanAyegA, vizva meM zAnti bhI utanI hI zIghra sthApita hogii| tulasI prajJA akTUbara-disambara, 2000 29 27

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aMtaH sampUrNa nayoM se vilasita virodhoM kA parihAra kara vastu tatva ke yathArtha nirUpaNa se samanvaya kA mArga karane vAlA anekAnta vandanIya hai| sakalanayavilasitAnAM virodhamathanaM namAmyanekAntam / 29 saMdarbha : 1. muni jJAnasAgara-vIrodaya kAvya-19/22 2. muni jJAnasAgara-vIrodaya kAvya 19/4,5 3. anekAntAtmakAyaM kathanaM syAdvAdaH laghIyastraya TIkA 4. DA. rAmajIsiMha jaina vidyA evaM prAkRta meM prakAzita nibandha-samanvaya kI sAdhanA aura jaina saMskRti, pRSTha 20 5. tadejati tannaijati tadUre tadvantike-Iza. 5, aNoraNIyAn mahato mahIyAn-kaTha. 2-20 ___ sadasaccAmRtaM ca yat pR. 2-5 6. pro. dhruva-syAdvAda maMjarI-prastAvanA 7. astIti kAzyapo evaM eko'ntaH nAstIti kAzyapo ayaM eko'ntaH yadanayordvayoH antayormadhyaM tadarUpyaM anidarzanaH apratiSThaM anAbhAsaM aniketaM avijJaptikaM yamucyate kAzyapaH madhyama pratipada dhrmaannaaN| kAzyapa parivartana mahAyAna sUtra / 8. SaDdarzanasamuccaya-guNaratnaTIkA pRSTha 96-98 adhyAtmasAra 45-51 9. Thilly: Historyof Philosophy,Page 32 balabhadra jaina, jaina dharma kA sarala paricaya, pRSTha 72 10. syAdvAdamaMjarI saM. DA. jagadIzacandra jainena, prastAvanA pRSTha 22 11. Thilly History of Philosophy Page 467. 12. Appearance and Reality,Page487 13. Natureof Truth Ch.3,Page 92-3 14. muni nagarAja, jaina darzana aura Adhunika vijJAna, pRSTha 9 15. The Principals of Psychology, Vol. 1 Ch.20 Page 291 16. Present Philosophical Tendencies, Chapter on Realism. 17. Introduction to Logic, Page 172-3. 18. In the Quert of Ideal, Page 21 19. DaoN. rAmajIsiMha-jaina vidyA evaM prAkRta, pRSTha 20, 20. vahI 21. syAdvAdamaMjarI, prastAvanA pRSTha 11, 22. vahI 23. hemacandrAcArya-anyayoga vyavacchedikA, padya 29 24. syAdvAda maMjarI, pRSTha 293, 25. vahI, pRSTha 226, 26. vahI, pRSTha 240-241 27. hemacandrAcArya anyayoga-32 28. DaoN. rAmadhArIsiMha dinakara, saMskRti ke cAra adhyAya, pRSTha 137 29. purUSArtha siddhadhyupAya-2 anya pustakeM 1. bhAratIya darzana-DaoN. baladeva upAdhyAya 2. bhAratIya darzana-DaoN. rAdhAkRSNana 3. bhAratIya darzana-vAcaspati gairolA . 4. jaina darzana-pro. mahendra ku. nyAyacArya 5. jaina dharma- paM. kailAzacandra zAstrI ___ zA.kalA evaM vANijya mahAvidyAlaya, indaura (ma.pra.) 28.0 8 3 tulasI prajJA aMka 110

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aitihAsikamahAkAvya RSabhAyaNa meM rAjya-vyavasthA samaNI maMgalaprajJA astitva nirapekSa hai, vyaktitva sApekSa hai| astitva sthAyI hai, vyaktitva parivartanazIla hai| astitva korA upAdAna hai, vyaktitva nimittasApekSa upAdAna. kI anuguJja hai| vyaktitva ke vikAsa aura hrAsa meM upAdAna kAraNa ke sAthasAtha nimitta kAraNa kA bhI mahattvapUrNa sthAna hai| vyaktitva ke utthAna aura patana meM kAla, svabhAva, niyati, karma, puruSArtha, kSetra, mati, paristhiti Adi sabakA yoga rahatA hai| paristhiti badalate hI vyakti ke svabhAva meM parivartana parilakSita hone lagatA hai| astitva meM Alokita upAdAna kI camaka vyaktitva meM nihita nimitta kI camaka se tirohita ho jAtI hai| upAdAna nimitta se parAbhUta hotA huA sA pratIta hotA hai| isa satya kA sAkSAta yaugalika yuga meM kiyA jA sakatA hai| Adiyuga kA yaugalika mAnava kalpavRkSoM ke sahAre apanA jIvana yApana kara rahA thaa| jIvana kI sImita AvazyakatAeM thii| jinakI sampUrti prakRti ke dvArA hI sahaja rUpa se ho rahI thii| usa kAla ke vyaktiyoM meM akRta prAkRtika vyavasthA thii| na sabhyatA, na saMskRti, prakRti hI unakI bhavya AkRti thii| na samAja, na rAjya, vyakti apanI hI mastI meM alamasta thaa| Avega evaM saMvega kI saritA usa yuga ke mAnava ke hRdaya meM svataH hI zAnta thii| jaba saMvega kA valaya upazAMta hotA hai taba vyavasthA avyavahArya bana jAtI hai| yaugalika yuga ke manuSya svabhAva se hI prAkRtika vyavasthA kA anupAlana kara rahe the| RSabhAyaNa ke mahAkavi usa yuga kI tulanA mArksa ke rAjyavihIna samAja kI avadhAraNA se karate haiMnahIM rAjya hai, nA samAja hai, vyaktivAda hai ekaakaar| rAjya-vihIna samAja mArksa kI huyI kalpanA jyoM sAkAra // ' tulasI prajJA akTUbara-disambara, 2000 CRORE 1, 2000mmsssssssss 29

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AcArya zrI mahAprajJa ke anusAra jisa samAja meM artha aura padArtha kA abhAva nahIM hotA tathA unakA prabhAva bhI nahIM hotA hai, vaha samAja svastha samAja hotA hai| yaugalika yuga meM jIvana kI prAthamika AvazyakatAoM kI pUrti kA abhAva nahIM thA aura padArtha kA prabhAva bhI nahIM thaa| kAla meM parivartana ghaTita huaa| prAkRtika saMsAdhana AvazyakatA pUrti meM asamartha ho gye| abhAva kI sthiti utpanna ho gii| usa sthiti meM yaugalikoM ke mana meM adhikAra aura mamatva kI cetanA kA vikAsa huaa| avyavasthA zurU ho gyii| isa avyavasthA ne kulakara vyavasthA ko janma diyaa| svacchanda-svataMtra vicaraNa karane vAle prANiyoM ne para ke baMdhana meM rahanA svIkAra kiyaa| mAnava-sabhyatA ke itihAsa kA vaha pahalA dina thA jaba svatantratA-paratantratA ke AcchAdana meM surakSA khojane lgii| abhAva kI samasyA ne vyakti kI mamakAra cetanA aura adhikAra kI manovRtti ko paripuSTa kiyA, phalasvarUpa kulakara vyavasthA chinna-bhinna ho gyii| kulakara nAbhi ne rAjya kI vyavasthA kI aura RSabha ko rAjA ke rUpa meM pratiSThita kara diyaa| kulakara-vyavasthA kA anta rAjya-vyavasthA ke udaya se huaa| yahIM se mAnava sabhyatA evaM saMskRti ke itihAsa kA abhinava sRjana prArambha huaa| rAjA RSabha ne apanI atIndriya jJAna kSamatA ke dvArA azrutapUrva aura adRSTapUrva vyavasthA kA sUtrapAta kiyaa| unhoMne eka krAnti kI aura akarmayuga kA yaugalika mAnava karmayuga meM puruSArtha pradhAna bana gyaa| RSabha-rAjya kI gAthA puruSArtha kI gAthA hai| saMskRti aura sabhyatA ke abhyudaya kI gAthA hai| rAjA RSabha ke dvArA naye yuga kA zrI gaNeza huaa| rAjya-vyavasthA se anajAna Adima yuga ne rAjya kA nirmANa kiyA / vyakti se parivAra, parivAra se samAja evaM samAja se rAjya saMsthA kA udaya huaa| vyakti kA samUhIkaraNa hI vibhinna nAmoM se sambodhita hone lgaa| rAjya kI paribhASA ___ mAnava hRdaya meM vidyamAna sAmUhika bhAvanAoM kI kendrIya abhivyakti kA nAma rAjya hai| samudAya kA utkRSTa rUpa rAjya hai| pratyeka samudAya kA yahI uddezya hotA hai ki vaha sabake hita kA sampAdana kre| rAjya kA uddezya sarvAdhika hita ko sampAdita karanA hai, ataH anya saba samudAya usameM antargarbhita ho jAte haiN| arisToTala ne rAjya ko paribhASita karate huye kahA-"rAjya kuloM aura grAmoM ke usa samudAya kA nAma hai, jisakA uddezya pUrNa aura sampanna jIvana kI prApti hai| romana sAmrAjya ke prasiddha rAjazAstrI sisaro ne rAjya ko paribhASita karate huye kahA-"rAjya usa samudAya ko kahate haiM, jisameM yaha bhAvanA vidyamAna ho ki sabako usake lAbhoM kA paraspara sAtha milakara upabhoga karanA hai" | The state is a numerous society united by a common sense of right and mutual participation in advantages mms tulasI prajJA aMka 110

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gArnara ne rAjya kI avadhAraNA ko spaSTa karate huye kahA - "rAjya manuSyoM ke usa samudAya kA nAma hai jo saMkhyA meM cAhe adhika ho yA nyUna para jo kisI nizcita bhUbhAga para sthAyI rUpa se basA huA ho, jo kisI bhI bAhya zakti ke niyantraNa se pUrNatayA evaM prAyaH svatantra ho aura jisameM eka aisI susaMgaThita sarakAra vidyamAna ho, jisake Adeza kA pAlana karane ke lie usa bhUkhaNDa ke prAyaH sabhI nivAsI abhyasta hoM " " / RSabha - rAjya ko jaba uparyukta paribhASAoM ke saMdarbha meM dekhate haiM to parilakSita hotA hai ki usameM rAjya kI ye sabhI vizeSatAeM vidyamAna thiiN| sabake hita sAdhana ke lie hI RSabha - rAjya kA prAdurbhAva huA thA / janatA, pRthvI kA svatantra bhUbhAga, pUrNa prabhutva sampanna samudAya evaM vyavasthA saMcAlana ke lie apanI sarakAra -- rAjya ke ye sabhI Avazyaka tattva RSabha rAjya meM upasthita the / rAjya kA udbhava rAjya svAbhAvika nahIM hai kintu AvazyakatA ke kAraNa udbhUta yathArtha hai / jaba samUha meM saMkleza paidA hotA hai taba rAjya-vyavasthA kA prAdurbhAva hotA hai| samUha ko saMgaThita karane ke lie aura usake vyavasthA mUlaka praznoM ke samAdhAna ke lie hI rAjya sattA kA AvirbhAva hotA hai| kevala jIvana-yApana karanA hI mAnava kA lakSya nahIM hai; varana zAMti, Ananda aura saMskRti kA upabhoga karanA bhI usakA uddezya hai| rAjya isa lakSya ko pUrNa karane kA sAdhana hai| manuSya kI saMrakSaNAtmaka samasyAoM kA samAdhAna karane ke lie hI rAjya sattA udbhUta hotI hai / RSabha kI rAjya-vyavasthA ke prAdurbhAva kA mUla kAraNa yaugalika jIvana meM utpanna padArtha vitaraNa kA asAmaJjasya hI thA / usa samaya prabala durbala para hAvI ho rahA thA / nyAya-anyAya zaktizAlI ke vicAroM kA anusaraNa kara rahe the| rAjya kA eka uddezya yaha bhI hai ki sabako nyAya mile| isI avadhAraNA ke sAtha RSabha - rAjya kA udaya hotA hai-- durbala ke prati prabala nara kara na sake anyAya, zAsana kI yaha saphalatA na bane vaha vyavasAya' / usa yuga meM viSamatA kI AMdhI zAnta - prazAnta yaugalikoM ke jIvana ko tahasanahasa karane lgii| hAkAra, mAkAra evaM dhikkAra nIti jaba pauruSahIna hone lagI taba puruSArthI RSabha - rAjya kA janma huA / samAja aura rAjya samAja kA AdhAra hai-- manuSya kI svAbhAvika vRttiyoM kA samUhIkaraNa / yaha prakriyA mAnava ko icchApUrvaka satkarma meM niyojita karane meM vyakta hotI hai kintu rAjya antatogatvA daNDazakti kA Azraya letA hai| yadyapi rAjya bhI prathama AjJA, nirdeza, vijJapti, sUcanA, upadeza se kAma letA hai; kintu apanI AjJA kA ullaMghana hone para vaha niyaMtraNazakti kA prayoga bhI karatA hai / samAja paramparA prApta dharmoM, niyamoM, vyavahAroM se apanI tulasI prajJA akTUbara-disambara, 2000 31

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vyavasthA saMcAlita karatA hai kintu spaSTa vidhiyAM yA likhita anuzAsana hI Adhunika rAjya ke mukhya sAdhana haiN| hiMsA kA prazna samAja aura rAjya ko pUrNataH pRthak kara detA hai| sAmAjika saMsthAeM Arthika daNDa de sakatI haiM, prAyazcitta karA sakatI haiM, yadi koI manuSya usakI vyavasthA ko na mAne to vaha use samAja se bahiSkRta bhI kara sakatI hai, kintu vaha use kaida nahIM kara sakatI, zArIrika daNDa nahIM de sktii| rAjya ko vidhi sammata daNDa dene kA pUrNa adhikAra hai| sAmAjika daNDa vyakti svecchA se svIkAra karatA hai kintu rAjakIya daNDa to vyakti ko anivAryataH bhoganA hI par3atA hai| rAjya vyavasthA kA daNDa anivArya tattva hai, ataH rAjanIti ko daNDanIti bhI kahA jAtA hai| daNDabhaya se hI adhikAMza vyakti sadmArga kA anugamana karate haiN| manu ne kahA bhI hai sarvo daNDajito loko durlabho hi shucirnrH| daNDasya hi bhayAtsarvaM jagad bhogAya kalpate // RSabha-rAjya se pUrva kI kulakara vyavasthA ko samAja vyavasthA kahA jA sakatA hai, kyoMki vahAM para daNDa kA svIkAra svecchApUrvaka thA kintu RSabha rAjya meM daNDa kI anivArya vyavasthA thii| RSabharAjya aura daNDa RSabha-rAjya meM adhikAMza janatA svabhAvataH hI anuzAsita thii| nija para zAsana kA ghoSa unake jIvana meM svataH avatarita thaa| niyama kI anupAlanA unake jIvana meM prAkRtika rUpa se hI avasthita thii| niyama kA ullaMghana karanA vaikRtika/asvAbhAvika thA phira bhI jahAM bhI vyavasthA kA bhaMga hotA thA vahAM vibhinna prakAra ke daNDoM kA vidhAna thaa| vAcika evaM kAyika donoM hI prakAra ke daNDa aparAdhI ko usake aparAdha ke anusAra diye jAte the| kisI aparAdhI ko kar3e zabdoM meM kahA jAtA-'yahIM baiTha jAo' yaha daNDa bhI usake lie maraNa-tulya hotA thA kintu jaise-jaise lajjA kA apakarSa hotA hai, vaise hI vyavasthA kA atikramaNa tejI se hone lagatA hai| lajjAhIna vyakti niyama ko tor3ate huye sakucAtA nahIM hai, vaisI sthiti meM daNDa bhI kaThora hone lagate haiN| aisA hI RSabha-rAjya meM huaa| vAcika daNDa se kAyika daNDa kI ora rAjya-vyavasthA bar3hane lgii| maMDalI-baMdha, ghara meM najara bandha Adi vibhinna prakAra ke daNDa prayoga meM Ane lge| usase Age deha-pIr3aka daNDa kA prayoga bhI hone lgaa| kintu RSabha rAjya ke adhikAMza nAgarika svayaM sambuddha evaM anuzAsita the, ataH atikramaNa kama hote the, isalie daNDa bhI sImita hI the| RSabhAyaNa meM yaha tathya isa rUpa meM mukhara huA hai sImita zAsana, alpa atikrama, alpa daNDa, tanutara vikssep| RSabharAjya kI yaha mahimA hai, nahIM kahIM koI AkSepa // ' rAjya meM surakSA vyavasthA : - rAjya ke samyak saMcAlana ke lie surakSA vyavasthA Avazyaka hotI hai| RSabha ne apane rAjya meM surakSA ke samucita upAya kiye| unhoMne apane rAjya kI sampUrNa janatA ko 32 33 tulasI prajJA aMka 110

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- cAra bhAgoM meM vibhakta kiyA -- ugra, bhoja, rAjanya evaM kSatriya / jina para surakSA kA dAyitva thA ve ugra khlaaye| jinake sAtha rAjya saMcAlana ke lie maMtraNA kI jAtI thI unakI abhidhA bhoja huyI / RSabha ke samavayaska, jo unake sakhA the unako rAjanya kahA gayA tathA avaziSTa sabhI kSatriya kahalAye / isa vyavasthA kA ullekha 'triSaSTizalAkApuruSacaritamahAkAvya' evaM 'RSabhAyaNa' ina donoM hI graMthoM meM upalabdha hai / AdipurANa meM AcArya jinasena RSabha ke dvArA kRta varNa-vyavasthA kA ullekha karate haiM / kintu AcArya hemacandra evaM AcArya mahAprajJa varNa-vyavasthA ke saMdarbha meM mauna hai| yaha spaSTa hai ki kavi kI kAvya-racanA para tAtkAlika paristhitiyoM kA prabhAva par3atA hai| saMbhavataH Adi purANa ke kartA ke samaya varNa-vyavasthA sudRr3ha thI tathA ve usako mAnya bhI kara rahe hoMge, ataH unhoMne isa vyavasthA kA ullekha apane grantha meM kiyA ho kintu AcArya hemacandra tAtkAlika paristhitiyoM se kaise aprabhAvita rahe, yaha anveSaNIya hai| saMbhava hai AdipurANa ke kartA ke samakSa apane grantha ke prAthamika srotoM meM yaha tathya upalabdha the tathA hemacandra ke sAmane isa ullekha vAle prAcIna-srota upalabdha na ho athavA yaha bhI ho sakatA upalabdha hote huye bhI unhoMne apane grantha meM sthAna denA ucita na samajhA ho| donoM hI lekhakoM kI bhinna paramparA bhI varNa-vyavasthA kI svIkRti - asvIkRti meM zAyada kAraNabhUta banI ho / AcArya mahAprajJajI ke sAmane jo srotabhUta sAmagrI upalabdha thI usameM donoM hI taraha ke vicAra upalabdha the kintu unhoMne samIkSApUrvaka varNa-vyavasthA kA ullekha apane mahAkAvya meM nahIM kiyA / jo vArtamAnika paristhiti ke anukUla hI hai tathA unake svataMtra abhivyakti ke adhikAra mukha prastuti bhI hai| RSabha - rAjya meM arthavyavasthA : bhagavAn RSabha se pUrva kA yuga bhogabhUmi thA / RSabha ke avataraNa ke sAtha hI yuga karma se karmabhUmi kI ora gatizIla hone lagA / jIvana nirvAha ke lie zilpa - karma kI AvazyakatA huii| rAjA RSabha ne apanI janatA ko zilpa evaM karma kA prazikSaNa diyA, jisase ve apanI AjIvikA ko prApta kara sake / saba kucha nayA thaa| miTTI ke pAtra nirmANa se lekara loha - zilpa, bar3haI-zilpa Adi kA prazikSaNa svayaM RSabha ne janatA ko diyA / vastra - - nirmANa, nakha-keza saMskAra kA jJAna bhI usa samaya ke vyaktiyoM ko nahIM thA / usakA bhI bodha RSabha ne janatA ko diyA / usa samaya kumhAra, bar3haI, citrakAra, julAhA evaM nApita yaha pAMca prakAra kA zilpa janatA meM phailaa| inameM se pratyeka ke bIsa-bIsa bheda the ataH zilpa sau prakAra kA ho gayA / RSabha ne ghasiyArA, lakar3ahArA, kisAna aura vaNika kArya kI zikSA bhI AjIvikA ke lie janatA ko dii| ve hara taraha se apaneApako janatA ke hita-sAdhana meM niyojita kiye huye the / RSabha usa yuga kI aparihArya AvazyakatA the| janatA kA sukha-duHkha hI unakA apanA sukha - duHkha thA / janatA ke hita cintana meM unhoMne apane Apako samarpita kara diyA thaa| vaha netA aura rAjA hI janapriya hotA hai jo prajA ke dila ko jIta sakatA hai| jo AjIvikA ke upAya sujhAtA hai| janahita tulasI prajJA akTUbara-disambara, 2000 33

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kI sAdhanA meM nirata rahatA hai| janatA ke hita kI cintA na karane vAlA netA kevala zAsana kA bhAra DhotA hai| use janatA se sammAna nahIM miltaa| jo adhikAra milatA hai, vaha bhI antataH dhikkAra meM badala jAtA hai| RSabhAyaNa kI ina paMktiyoM meM yahI bhAva prasphuTita huye janahita sAdhana meM na nirata hai, kevala DhotA pada kA bhAra / vaha kyA rAjA, vaha kyA netA? usase pIr3ita hai saMsAra // janatA se adhikAra prApta kara nahIM kabhI karatA upkaar| prathama varNa kA lopa ho gayA aura ho gayA dvitva kakAra // RSabha ne apane dAyitva kA nirvAha saMvedana kI bhUmikA para sthita hokara kiyaa| para meM ghaTita ghaTanA ko sva meM ghaTita anubhUta kara usakA samAdhAna dene kA prayatna kiyaa| jaba netA ke dila meM karuNA kA srota pravAhita rahatA hai taba usake adhInastha use apanA samajhate hai| yaha aikya kI anubhUti hI zAsana-vyavasthA kA samyak saMcAlana kara sakatI hai| RSabha-rAjya meM isa aikya-bhAva kI pragAr3ha anubhUti vidyamAna thii| rAjA (netA) kI arhatA sAmAnya janatA apane zAsaka kA anusaraNa karatI hai| isalie kahA gayA'yathA rAjA tathA prjaa'| aisI sthiti meM netA para atyadhika jimmedArI A jAtI hai| vaha sAmAnya janatA kA Adarza banatA hai, ataH usameM cAritrika uccatA kI atyanta apekSA hotI hai| sattA aura prazAsana se sambandhita vyaktiyoM kI yogyatA kI do kasauTiyAM ho sakatI haiM-caritrabala aura bauddhika kssmtaa| isameM bhI pramukha caritrabala hai| yadi usakA cAritrika pakSa ujalA nahIM hai to usameM sattA ke zIrSa para ArUr3ha hone kI yogyatA hI nahIM hai| "ahiMsA meM AsthA, artha kA saMyama, apane AvezoM para niyantraNa karane kI kSamatA, sAmAjika nyAya ke prati hArdika samarpaNa, samanvaya aura sApekSatA kA dRSTikoNa, bauddhika aura mAnasika saMtulana-ye rAjanetA ke cAritra ke mukhya tattva haiN|"12 - RSabhAyaNa meM rAjA kI arhatA kA sAMgopAMga vivecana haA hai| zAsaka ko indriyajayI honA caahiye| indriyajaya hI rAjya kA mUla hai--raajymuulmindryjyH| cANakya ke isa sUtra kI Aja ke padArthavAdI aura suvidhAvAdI yuga meM atyanta apekSA hai| ajitendriya rAjA rAjya meM samucita vyavasthA nahIM kara sktaa| RSabhAyaNa kA mahAkavi bhI zAsaka kI jitendriyatA kA prabala pakSadhara hai| jitendriyatA ke abhAva meM zAsanavyavasthA hI samApta ho jAtI hai ajitendriya zAsaka viphala, aMkahIna jyoM zUnya / saMyata zAsaka prAptakara, hotI dharA prapuNya / artha ke prati samyak dRSTikoNa rakhane vAlA rAjA hI rAjya kA samyak nirvAha kara sakatA hai| manu ne ThIka hI kahA thaa-arthshuciHshuciH| pavitra vaha hotA hai jo artha 34 tulasI prajJA aMka 110

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mAmale meM zuci (pavitra) hotA hai| dhana ko lekara koI bhI vyakti jisa para aMguli nirdeza na kara sake vahI zreSTha netA hotA hai / rAjA ko karuNAzIla bhI honA cAhiye / karuNA ke dhAge se baMdhA zAsana vyavasthita rahatA hai| karuNA ke abhAva meM vaha chinna-bhinna ho jAtA krUra nRpati zAsana sUtra, mAtRsneha se virahita putra zAsana saha saMvedana pUta, zAMtidUta banatA sAkUta / mahAkavi bhAravi praNIta 'kirAtArjunIyam' mahAkAvya ke prathama sarga meM bhI rAjA kI arhatAoM kA ullekha huA hai / vanecara duryodhana ke rAjya meM jAkara usake AcAravyavahAra kA nirIkSaNa karatA hai evaM vahAM se Akara sArI sthiti kI avagati dharmarAja yudhiSThira ko detA hai / usa varNana meM rAjA kI yogyatAoM kI abhivyakti ho rahI hai / jinako hama nimna vargIkaraNa se jAna sakate haiN| zreSTha rAjA vaha hotA hai-- 1. jo apanI kAma-krodha Adi vRttiyoM para niyantraNa rakhatA hai| 2. jo Alasyamukta hotA hai / 3. jo nIti kA Alambana lekara calatA hai| 4. jo puruSArthI hotA hai| 5. jo apane sahayogiyoM ke sAtha mitravat AcaraNa karatA huA unakA Adara karatA hai / 6. jo pakSapAta rahita hotA hai| 7. jo sAma, dAma, daNDa evaM bheda ina cAroM nItiyoM kA jJAtA evaM prayoktA hotA hai| 8. jo dAnazIla hotA hai| jo yogya vyaktiyoM kA satkAra karatA hai| 9. 10. jo dhArmika hotA hai" / rAjA RSabha ke prazAsanika jIvana meM ye vizeSatAeM svabhAva se hI siddha haiM / rAjya - vyavasthA saMcAlana ke sUtra vyavasthA ke nirmANa se bhI adhika mahattvapUrNa hai ki usakA saMcAlana kaise kiyA jAe? kuzala saMcAlaka ke abhAva meM sughaTita vyavasthA bhI rAjya ko svasthatA pradAna nahIM kara sktii| saMcAlana kauzala se hI vyavasthA prANavAna bana sakatI hai / RSabha jaba saMnyAsa ke mArga para ArUr3ha hone kA saMkalpa le lete haiM taba ve apane jyeSTha putra bharata kA rAjyAbhiSeka karate haiM evaM bharata ko rAjanIti kA upadeza dete haiM / vaha upadeza Aja bhI utanA hI prAsaMgika hai / RSabhAyaNa ke mahAkavi prAcIna arvAcIna zAsana saMcAlana kI vidhiyoM kA varNana RSabhamukha se karavAte haiM / zAsana saMcAlana meM anugraha evaM nigraha kA saMtulana Avazyaka hai| ekAMgI vyavahAra samasyA kA sarjaka hotA hai / RSabhAyaNa ke mahAkavi anekAntadRSTi ke saMpoSaka haiN| zAsana tulasI prajJA akTUbara - disambara, 2000 35

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vyavasthA meM anekAnta dRSTi kI anupAlanA hone se samasyAeM samAhita ho jAtI haiM, yaha unakA dRr3ha abhimata hai| kevala nigrahanIti se bar3hatA jana Akroza, sirpha anugraha nIti se kho detA nara hoza / nigraha aura anugrahayukta, zAsana vipadA pada se mukta / donoM kA samucita vyavahAra, manuja prakRti kA vara upcaar| adhikAra zoSaNa ke sthala na bne| ve poSaNa ke hAtha puSTa kare, yaha kAmya hai| vaha vyakti mahAna hotA hai jo dUsaroM ke poSaNa ke lie apanI zakti kA niyojana karatA hai| jo apane poSaNa ke lie dUsaroM kA zoSaNa karatA hai, vaha vyakti jugupsA kA pAtra banatA hai| zAsana-saMcAlana vyavasthA zoSaNa se nahIM apitu poSaNa se sudRr3ha banatI hai| isa tathya ko mahAkavi ne kitanI sundara prastuti dI hai amarabela ne ArohaNa kara kiyA vRkSa kA zoSa, vaha kaisA prANI jo karatA para zoSaNa nija poSa / kitanA hAya jugupsitakarma lajjita ho jAtI hai zarma // 18 AcArya zrI mahAprajJajI ne atIta ke jharokhe se vartamAna kA jIvana-darzana diyA hai| sattA prApta kara vyakti apane kartavya se vimukha ho jAte haiN| aise vyaktiyoM ko RSabhAyaNa ke mahAkavi ne dAyitva-bodha kA anubhavapraNIta udghoSa diyA hai| vahI zAsaka aura zAsana saphala ho sakatA hai, jo janatA kI duHkha-duvidhA ko miTAne meM satata jAgarUka evaM kriyAzIla banA rahatA hai| jo zAsaka duHkha-duvidhA se pIr3ita janatA ke hita kI ceSTA nahIM karatA, usakA zAsana rugNa, aprItikara evaM asahanIya bana jAtA hai| jana Akroza ubhara jAtA hai| janatA aise zAsana se mukti pAne kA prayatna karatI hai, ataH yaha Avazyaka hai ki netRvarga zAsana-saMcAlana kA kArya saMvedana kI cAdara or3hakara kare janatA kI duvidhA miTe, zAsana kA hai dhyey| duvidhA kI yadi vRddhi ho, vaha Amayakara peya // caraNa-caraNa ke sAtha cale, mana meM pratipada saMvedana ho| janatApI pIr3A se vigalita roma-roma meM svedana ho|" rAjya-saMcAlana ke sahayogI rAjya saMcAlana kA mukhya dAyitva rAjA para athavA Aja kI bhASA meM pradhAnamaMtrI para hotA hai kintu akelA vyakti zAsana-saMcAlana nahIM kara sktaa| use sahayogiyoM kI apekSA hotI hai| prAcInakAla se hI yaha sarva sammata avadhAraNA hai ki rAjA ke sahayogI nipuNa maMtrI hone caahiye| eka cakra se rAjya-vyavasthA kA ratha gatizIla nahIM ho sakatA naikaM cakraM paribhramayati RSabhAyaNa meM bhI yaha satya ujAgara huA haieka cakra bala se nahIM cala sakatA hai yAna / hotA hai sAcivya se zAsana ratha gatimAna / / 360 m tulasI prajJA aMka 110

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rAjya rAjAoM kI pArivArika samasyA nahIM hai, ataH rAjya-saMcAlana meM unheM rASTra ke vyavahAra-kuzala, dUradarzI viziSTa puruSoM kI sahAyatA lenI hI caahiye| 'sahAyasAdhyatvaM rAjyatvam' rAjya-saMsthA vyaktigata saMsthA bhI nahIM hai| isameM sahAyakoM kI sahAyatA kI anivArya apekSA hotI hai| cANakya ne to yahAM taka kaha diyA hai ki maMtrI pariSad kI bauddhika sahAyatA se rahita akelA rAjA apane sImita anubhavoM se jaTila kartavyoM ke viSaya meM sudUravyApI ucita nirNaya hI nahIM kara sakatA-nA sahAyasya mantranizcayaH / nItivAkyAmRta meM rAjA ko aneka sahayogI rakhane kA parAmarza diyA gayA hai| jisa rAjA ke adhika sahayogI hote haiM usake sabhI manoratha siddha ho jAte haiM-bahusahAye rAjJi prasIdanti sarva eva mnorthaaH|23 ___ akelA vyakti vyavasthA kA samyak saMcAlaka nahIM kara sktaa| vyavasthA ke abhAva meM rAjya vikhaNDita ho jAtA hai| maMtrI vihIna rAjA eka zAkhA vAle vRkSa ke sadRza hai jisakI chAyA nahIM ho sakatI-kimekazAkhasya zAkhino mahatI bhvticchaayaa| sahayogI kI yogyatA : . netA ko apane sahayogI mantriyoM ke cunAva meM satarka rahanA caahiye| usake sahayogiyoM kA caritra-bala utkRSTa honA caahiye| artha kI prabala Asakti vAle maMtrI samAdhAna kI apekSA svayaM samasyA bana jAte haiN| janatA kA bhalA karane kI Ar3a meM apane svArtha sAdhana meM tatpara hokara janatA ke lie abhizApa bana jAte haiM, ataH saciva ko arthalubdha nahIM honA caahiye| RSabhAyaNa meM bhI yahI svara sunAI de rahA hai "arthalabdha yadi saciva hai, pada-pada prathita anartha / zAsaka hI zoSaka tadA, jala siMcana hai vyrth||"25 kulIna, sadAcArI, vyasanamukta, svadezapremI ityAdi guNoM se abhimaNDita maMtrI ko prApta kara rAjA rAjya kA samyak saMcAlana kara sakatA hai| maMtrI yadi vyasanamukta nahIM hai to vaha rAjA ko bhI naSTa kara detA hai "savyasanasacivo rAjA ArUr3havyAlagaja iva naasulbho'paayH||"26 cANakyasUtra meM nirdeza diyA gayA hai ki tarkazAstra, daNDanIti, vArtA Adi vidyAoM meM pAraMgata tathA gupta rUpa se lI huI lobha parIkSAoM se zuddha pramANita vyakti ko hI maMtrI niyukta kiyA jaae| "zrutavantamupadhAzuddha mantriNaM kuryAt / " 27 rAja-sahayogI nirdhAraNa ke aise aneka sUtra prAcIna zAstroM meM upalabdha haiN| RSabhAyaNa meM bhI una sUtroM ke sAtha hI navIna avadhAraNAoM kI anuguJja zrutilabhya hai| RSabhAyaNa meM rAjanIti ke aneka muddoM para vimarza huA hai kintu videza-nIti, zastra-nirmANa, parIkSaNa, artha kI samAyojanA Adi viSayoM para cintana anupalabdha hai| tulasI prajJA akTUbara-disambara, 2000 ] 37

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yadyapi yaha saca hai ki RSabha rAjya meM ina samasyAoM para vicAra karane kA avakAza hI nahIM hai| RSabha rAjya ina samasyAoM se mukta thA lekina RSabhAyaNa ke lekhana yuga meM ina para vimarza karanA anivArya ho gayA hai| kavi kI bhI apanI sImA hai, isako jAnate huye bhI mana kaha rahA hai ki yadi isa prajJAvAna mahAkavi ke prajJAbala se ahiMsAtmaka samAdhAnoM kA nirjhara niHsRta hotA to eka nayI dizA Aja ke digmUr3ha yuga ko prApta hotii| RSabhAyaNa ke mahAkavi ne bhAratIya saMskRti, darzana aura adhyAtma-cetanA kA sundara evaM marmasparzI citraNa isa grantha meM kiyA hai| rAjya-vyavasthA se saMdarbhita padyoM ko par3hakara aisA AbhAsa hone lagA, yadi Aja kA zAsaka varga 'RSabhAyaNa' meM RSabhamukha se bharata ke lie niHsRta zikSApadoM kA apane jIvana vyavahAra meM upayoga kare to bhArata apane prAcIna gaurava ko punaH prApta karane meM sakSama ho skegaa| RSabhAyaNa ke kartA svayaM eka saphala zAsaka haiN| bhale ve eka dharmasaMgha ke zAsana kA saMcAlana kara rahe ho kintu jahAM bhI manuSyoM kA samUha hotA hai, usameM apanI maulika manovRttiyAM vidyamAna hotI haiN| zAstA ko una saba bAtoM para manovaijJAnika dRSTi se anucintana karake vyavasthA kA samAyojana karanA hotA hai| RSabhAyaNa meM pradatta samyak zAsana-vyavasthA ke sUtra kavi kI lekhanI se nikale kore zabda nahIM haiM kintu unakA yaha anubhava-praNIta jIvana-darzana hai| darzana kI isa saccAI ko ve apane jIvana meM vyavahArya banA rahe haiN| isalie yaha kahA jA sakatA hai ki RSabhAyaNa meM pradatta rAjya-vyavasthA korI Philosophy nahIM hai apitu applied philosophy hai| saMdarbha : 1. RSabhAyaNa pR. 6 2. rAjanItizAstra Thestateisaunionoffamiliesand villageshaving for itsendperfect and self sufficing life.(Aristotle) 3. rAjanItizAstra 4. vahI Thestateiscommunityoflpersons more or less numerous,permananetly occulpying a difinite portion of territory, independent or nearly so of external control and possessing an organised Government to which the greatbody of inhabitants render habitual obedi ence.(Garner) 5. RSabhAyaNa, pRSTha 88 6. manusmRti 7/ 7. RSabhAyaNa, pR. 74 8. (ka) triSaSTizalAkApuruSa caritam 2/974-976 tadogra-bhoga-rAjanya-kSatrabhedaizcaturvidhAn / janAnAsUtrayad vizvasthitinATakasUtrabhRta / / ArakSapuruSA ugrA, ugradaNDAdhikAriNaH / bhogA mantryAdayo bhartutrAyastriMzA hareriva / / rAjanyA jajJire te ye, samAnavayasaH prabhoH / avazeSAstu puruSA babhUvuH kSatriyA iti|| 38 - - tulasI prajJA aMka 110

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(kha) RSabhAyaNa pR. 70-71 ( sarga 4 ) 9. AdipurANa 10 (ka) triSaSTizalAkApuruSacaritam 2/957 tAni paJcA'pi zilpAni pratyekaM viMzibhedataH / zatadyA prAsaralloke srotAMsi saritAmiva / / (kha) RSabhAyaNa pR. 62-63 11. vahI, pR. 71 (sarga 4 ) 12. lokatantra : : nayA vyakti, nayA samAja, pR. 16 13. cANakyasUtrANi, 4 14. RSabhAyaNa, pR. 88 15. vahI, pR. 88 16. (ka) kirAtArjunIyam 1 /9-22 17. RSabhAyaNa, pR. 88-89 18. vahI, pR. 80 19. vahI pR. 90 20. cANakyasUtrANi, 17 21. RSabhAyaNa, pR. 89 22. cANakyasUtrANi, 16 23. nItivAkyAmRta 10/80 24. vahI, 10 / 82 25. RSabhAyaNa, pR. 89 26. nItivAkyAmRta 10/9 27. cANakyasUtrANi, 21 tulasI prajJA akTUbara-disambara, 2000 samparka pravaktA jaina darzana jaina vizvabhAratI, saMsthAna lADanUM 39

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adhyAtmadarzana jainadarzana meM cetanA ke vikAsa kI avadhAraNA - muni madana kumAra isa jagata meM mUlabhUta tattva do haiM jIva aura ajIva / ina donoM kA astitva jagata meM anAdikAla se hai| jIva tattva meM cetanA hai, jAnane aura dekhane kI pravRtti hai tathA sukha-duHkha kI anubhUti hai| jagata kA koI bhI jIva caitanya se zUnya nahIM hai| caitanya usakA svarUpa hai| upayoga usakA lakSaNa hai| cetanA kA vinAza na honA usakA svabhAva hai| jIva tattva jJAna, darzana, cAritra, tapa aura vIrya guNa se saMpanna hai| ye guNa sadaiva usameM bane rahate haiN| jIva sadAkAla jIva hI rahatA hai| atIta, vartamAna aura bhaviSya ina tInoM kAloM meM jIva kA svataMtra astitva banA rahatA hai| jIva kI na kabhI utpatti hotI hai aura na kabhI anta / isa loka meM anaMta-anaMta jIva vidyamAna haiN| jIva kA jIvatva naSTa na hone se jIvoM kI saMkhyA na ghaTatI hai aura na bar3hatI hai| jIva kA pratipakSI hai-ajiiv| vaha bhI guNa aura zakti se saMpanna hai| jIva kI taraha ajIva tattva kA bhI saMpUrNa loka meM astitva hai| ajIva tattva meM na caitanya hai, na jJAna aura na darzana aura na hI sukha-duHkha kA sNvedn| yaha eka sArvabhauma saca hai ki jIva kabhI ajIva nahIM banatA hai aura ajIva kabhI jIva nhiiN| jIva aura ajIva donoM apane hI svarUpa meM rahate haiN| jIva aura ajIva, jar3a aura cetana yA prakRti aura puruSa ke saMyoga se isa sRSTi kI saMracanA hotI hai| jaise prayogazAlA meM hAiDrojana ke do aura oNksIjana ke eka aNu ke milane se jala kA nirmANa hotA hai vaise hI jIva aura pudgala dravya ke saMyoga se sRSTi kA nirmANa hotA hai| maulika satya yA aMtima sacAI yaha hai ki na jIva kI Adi, na ajIva kI aura na hI sRSTi kii| ye tInoM hI astitva kI dRSTi se 4000 % ] tulasI prajJA aMka 110

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nitya aura zAzvata haiM tathA avasthA parivartana kI dRSTi se anitya aura azAzvata hai| jIva, ajIva aura sRSTi ye tInoM hI parivartanazIla haiN| jaina darzana guNAtmaka sattA yA astitva kI dRSTi se jIva aura ajIva ko nitya aura zAzvata mAnatA hai tathA avasthA bheda yA rUpAntaraNa kI dRSTi se jIva aura ajIva ko anitya aura azAzvata mAnatA hai| jaina darzana sRSTi kI saMracanA meM kisI Izvara yA alaukika zakti kA hastakSepa svIkAra nahIM karatA hai| usake anusAra sRSTi kI saMracanA prAkRtika hai na ki iishvrkRt| tArkika dRSTi se bhI yaha avadhAraNA adhika saMgata lagatI hai| sRSTi ko IzvarakRta mAnane para anavasthA doSa utpanna ho jAtA hai jise samAhita karane ke liye jaina darzana kI avadhAraNA ko svIkAra karanA hotA hai| kucha darzanoM ne sRSTi ko IzvarakRta mAnA hai aura Izvara ko praakRtik| vAstavikatA yaha hai ki jo Izvara rAga-dveSa se mukta hai use sRSTi-nirmAtA yA sraSTA ke rUpa meM svIkAra nahIM karanA caahiye| hamArA yaha loka jIvoM se paripUrNa hai| sasIma loka meM jIvoM kA nivAsa hai| ina jIvoM ke do prakAra haiM-siddha aura sNsaarii| jo jIva apane puruSArtha se karma-mukta, baMdhanamukta aura zarIra mukta ho jAte haiM, ve siddha kahalAte haiN| aise jIva anaMta haiM, jinheM paramAtmA, paramezvara yA Izvara kaha sakate haiN| eka bAra mukta ho jAne para jIva kabhI saMsAra meM nahIM lauTate haiM aura saMsAra-bhramaNa unakA sadA-sadA ke liye ruka jAtA hai| saMsAra ke duHkhoM ko miTAne kA yahI ekamAtra upAya hai| mukta AtmAeM apane svarUpa aura svabhAva meM avasthita ho jAtI haiN| unake sabhI prakAra ke duHkhoM kA AtyaMtika kSaya ho jAtA hai| vividha gatiyoM aura yoniyoM meM bhramaNa karane vAle jIva saMsArI kahalAte haiN| saMsArI jIva saMdeha aura duHkha sahita hote haiN| ve anaMtAnaMta kAla se bhava-bhramaNa kI vyathA ko jhela rahe haiN| manuSya aura devagati milane se hI jIva ko yatkiMcit vizrAma yA virAma tathA sukhAnubhava mila pAtA hai| naraka aura tiryaJca gati duHkhabahula aura kaSTaprada hai| ina gatiyoM meM jIva kA bahuta lambA samaya bIta jAne para hI puNyodaya se manuSya aura devatA kI zubha gati prApta hotI hai| ina cAra gatiyoM meM yaha AtmA anaMta-aMnata kAla se paribhramaNa kara rahI hai| nAnAvidha kaSToM ko bhogane para bhI AtmA ko apane carama utkarSa ke kSaNa prApta nahIM ho pAye haiN| sabhI jIvoM meM cetana sattA kI samAnatA hone para bhI vividha gatiyoM aura yoniyoM se saMbaddha viSamatA pAyI jAtI hai| bhagavAna mahAvIra kA udghoSa hai-'no hINe no airitte' AtmA yA cetanA kI dRSTi se sabhI prANI samAna hai| koI bhI prANI hIna yA atirikta nahIM hai| yaha kathana antima sacAI para AdhArita hai| sthUla jagata meM vividhatA aura vicitratA ke sAkSAt darzana hote haiN| jAti, kula, bala, rUpa, aizvarya, jJAna, buddhi, sAmarthya Adi se vibheda vyakti-vyakti meM dekhA jA sakatA hai| cetanA ke stara isa sRSTi meM tIna prakAra kI cetanA dikhAI detI hai-avyakta cetanA, vyakta cetanA aura vikasita cetnaa| caitanya kI abhivyakti aura vikAsa kI taratamatA yA nyUnAdhikatA tulasI prajJA akTUbara-disambara, 2000 asses 41

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se hI yaha vargIkaraNa kiyA gayA hai| eka indriya vAle jIva avyakta cetanA vAle haiM, ye sthAvara jIva kahalAte haiN| inameM mAnasika aura vAcika pravRtti nahIM hotI hai, inakI zArIrika pravRtti bhI bahuta aspaSTa hotI hai| inameM sukha prApti aura duHkha - nivRtti ke liye salakSya gati nahIM hotI hai| ye pAMca prakAra ke jIva haiM- pRthvIkAya, apkAya, tejaskAya, vAyukAya aura vanaspatikAya / jina jIvoM kA zarIra pRthvImaya haiM ve jIva pRthvIkAya kahalAte haiN| sabhI khanija padArtha- patthara, miTTI, dhAtu, ratna, kaccA tela Adi isI ke antargata samAviSTa hote haiM / varSA, osa, himapAta tathA kUpa, sarovara, samudra Adi kA jala apkAyika jIvoM ke antargata hai / dhUpa-dIpa, agarabattI, momabattI, cUlheM Adi kI agni tejaskAyika jIvoM kA zarIra haiN| khanija padArtha aura jala kI taraha agni bhI sajIva hai| vAyu bhI sajIva hai| vAyu vAyukAyika jIvoM kA zarIra hai| phala-phUla, per3a-paudhe, kaMda-mUla, anna- bIja Adi bhI sajIva haiN| ye sabhI vanaspatikAya jIva kahalAte haiN| vanaspati kI sajIvatA yA cetanatA Adhunika vijJAna dvArA sammata aura saMpuSTa hai| gelvenomITara Adi yaMtroM kI sahAyatA se vanaspati jagat ke sukha-dukha yA priya-apriya saMvedanoM kA mApana kiyA jA sakatA hai| jainAgama meM ina sabhI jIvoM ke astitva ko svIkAra kara AtmatulA kI bhAvanA ke vikAsa para bala diyA hai| ye prANI saghana mUrcchA yA nidrA meM rahate huye bhI cetanAzUnya nahIM hai| cetanA nyUnatama vikAsa ke kAraNa hara vyakti inameM cetanA kA sahI bodha nahIM kara pAtA hai| bodha na kara sakane se inakA astitva samApta nahIM ho jAtA hai| do, tIna aura cAra indriya vAle jIvoM kI cetanA vyakta aura spaSTa hotI hai| kuMthu aura cIMTI se lekara sabhI kIr3e-makor3e aura makkhI-macchara Adi isI varga ke antargata samAviSTa hote haiN| ye prANI manazUnya avazya hote haiM, kintu saMkoca - vistAra, bhaya - palAyana Adi spaSTa rUpa se dekhe jA sakate haiN| ye gatikriyA karate haiM aura sukha-duHkha ko abhivyakta kara sakate haiN| pAMca indriya vAle prANiyoM meM pazu-pakSI se lekara manuSya, deva aura nAraka taka kA samAveza ho jAtA hai| inameM sabhI indriyoM kA vikAsa ho jAtA hai| manuSya ko sRSTi kA zreSTha prANI mAnA jAtA hai, kyoMki unameM mana, buddhi, bhAvanA, jJAna, vijJAna, saMkalpa aura saMyama kA vikAsa dekhA jA sakatA hai| devatA aura nAraka bhI samanaska hote haiM, kintu ve hamArI indriyoM ke pratyakSa nahIM hai| garbha se utpanna hone vAle manuSya, pazu-pakSI Adi samanaska tathA zeSa amanaska hote haiN| amanaska jIvoM kI apekSA samanaska jIva adhika vikAsazIla aura patanazIla hote haiN| manuSya meM naitika aura AdhyAtmika vikAsa kI adhikatama saMbhAvanA hotI hai| jIvana kI dizA sahI na hone para manuSya ihaloka aura paraloka ko vikRta karatA huA carama patana kI sthiti bhI prApta kara sakatA hai| manuSya jIvana meM utkarSa aura patana ke donoM dvAra khule haiM / ANavika zakti kA prayoga karane vAlA manuSya saMpUrNa vizva kA vidhvaMsa kara sakatA hai aura vahI manuSya AdhyAtmika zakti kA prayoga karane para paramAtma-pada ko prApta kara sakatA hai| manuSya ke bhItara zakti hai aura usake vikAsa aura vinAza kI pUrI saMbhAvanA hai| tulasI prajJA aMka 110 42

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cetanA kA vikAsa _ saMsAra meM bhramaNa karane vAlI AtmAeM rAga-dveSa se yukta hotI haiN| rAga-dveSa kI pravRtti se cetanA malina hotI hai aura saMsAra bhramaNa kI paramparA nirbAdha banatI hai| hiMsA, jhUTha, corI, strI-saMsarga Adi pApakArI pravRttiyoM se cetanA kA patana hotA hai aura ina sapApa pravRttiyoM se virata hone para cetanA kA vikAsa hotA hai| ye do bhinna dizAgAmI rAste haiM, jinameM vikAsa aura patana kI kahAnI chipI huI hai| viparIta dRSTikoNa, asIma icchA, pramAdapUrNa jIvana zailI, Aveza pUrNa jIvana-zailI tathA sapApa pravRttimaya jIvana se vyakti duHkha va kleza kI ora agrasara hotA hai| isake viparIta vyakti samyak dRSTikoNa, icchAsaMyama, jAgarUka jIvana-zailI, Avezamukta jIvana-zailI tathA niSpApa pravRttimaya jIvana se sukha aura zAMti kI ora agrasara hotA hai| indriya aura mana ke nigraha kA mArga sukha kA mArga hai aura indriya aura mana ko ucchRkhala chor3a denA duHkha kA mArga hai| rAga-dveSa se mukta cetanA vItarAga cetanA kahalAtI hai, isa avasthA meM AtmA ke pApa karma kA baMdha sarvathA ruka jAtA hai| vItarAga banane ke pazcAt saMpUrNa jJAna aura darzana prakaTa ho jAte haiM aura AtmA sarvajJatA ko upalabdha ho jAtI hai| kAlAntara meM sarvajJa siddha banakara janma-maraNa kI isa sudIrgha paramparA se mukta ho jAte haiN| Atma-mukti kA carama bindu prApta kara ve Atma-sukha meM lIna ho jAte haiN| yaha Atma-vikAsa kI utkRSTa pariNati hai| antahIna sukha-saMprApti ke liye prANImAtra ke liye yahI lakSita maMjila hai| samyak jJAna darzana cAritra ko pAne vAlA antataH isa vizuddhatama caitanya avasthA ko pA letA hai| jIvana meM ahiMsA, satya, prAmANikatA, pavitratA, asaMgraha, saMyama aura tapa kI ArAdhanA karane vAlA isa AtmavikAsa kI dizA meM unmukha ho jAtA hai| AtmA ke astitva meM vizvAsa, AtmA ko hI sukha-duHkha ke liye jimmevAra tathA baMdhana-mukti ke liye sva puruSArtha kA svIkAra Atma vikAsa ke niyAmaka ghaTaka haiN| svayaM ko jAnanA hI jIvana kI saphalatA kA mUla maMtra hai| padArtha jagat ko jAna lene se Atma-vikAsa kA patha prazasta nahIM ho jaataa| AtmAnubhava ke kSaNa jIvana meM jarUrI hote haiN| jaba mahAn vaijJAnika alabarTa AiMsTIna se pUchA gayA ki Apa kyA bananA cAhate haiM ? AiMsTIna ne kahA-maiM agale janma meM saMta bananA cAhatA hUM jisase maiM Atma tattva ko jAna skuu| isa jIvana meM maiMne padArtha jagat ko jAnane kA prayatna kiyA, aba merA saMkalpa hai ki maiM jAnane vAle ko jAna skuu| cetanA ke ArohaNa kI prakriyA ___ jaina darzana meM Atma-vikAsa kI caudaha bhUmikAoM kA vivecana haiM, inheM guNAsthAna kahate haiN| ye Atma-ArohaNa ke sopAna haiN| ArohaNa kA prathama bindu hai-samyak darzana kA vikaas| jaba taka AtmA, karma-baMdha, karma-phala, tapasyA aura saMyama kA mahatva, mokSa kI prApti, sAdhanA aura purUSArtha-ina sabhI viSayoM meM yathArtha dRSTikoNa nahIM banatA hai, samyak zraddhA paidA nahIM hotI hai taba taka vyakti mithyA dRSTikoNa kI giraphta se mukta nahIM bana paataa| samyak darzana kI saMprApti ko Atma-sAkSAtkAra kI dizA meM caraNa-nyAsa kaha tulasI prajJA akTUbara-disambara, 2000 43

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sakate haiN| yathArtha dRSTikoNa ke pazcAt jIvana meM tyAga, vrata aura saMyama ke vikAsa kI AvazyakatA rahatI hai| kucha vyakti apane sAmarthya kI kamI ke kAraNa saMyama aura vrata kA AMzika pAlana karate haiM, ve gRhastha sAdhaka yA zrAvaka kahalAte haiN| kucha vyakti apane saMpUrNa sAmarthya kA niyojana saMyama aura vrata kI ArAdhanA meM karate haiM, ve gRhatyAgI sAdhaka yA sAdhu kahalAte haiN| yaha icchA-saMyama ke dvArA Atma-kendrita banane kA prakarSa prayoga hai| isameM samasta pApakArI pravRttiyoM kA yAvajjIvana ke liye tyAga ho jAtA hai| yaha niSpApa jIvana kI mUlyavAna sAdhanA hai| isameM utsAha aura jAgarUkatA kI abhivRddhi hone para sAdhu ko apramatta avasthA kI prApti hotI hai| Atma sthita Aveza aura vikAra-krodha, mAna, mAyA, lobha Adi isa sthiti meM zIghratA se kSINa hone lagate haiN| rAga, dveSa, moha Adi ke sarvathA kSINa hone para sAdhu vItarAga kahalAte haiN| AtmA ko apUrva Atmika sukha kI prApti ho jAtI hai| sAdhanA kA uddezya upalabdha ho jAtA hai| vItarAga banane ke bAda sAdhu zIghra hI sarvajJa aura sarvadarzI bana jAtA hai| AtmA ke bhItara anaMta jJAna, anaMta darzana aura anaMta zakti prakaTa ho jAtI haiN| jJAtA, draSTA aura sarvajJa sAdhu apane jIvana ke zeSakAla meM dhyAna-mudrA ko svIkAra kara niSprakaMpa bana jAte haiM aura avaziSTa karmoM ko kSINa kara siddha, buddha aura mukta bana jAte haiN| AtmA samasta baMdhanoM se mukta bana jAtI hai| janma-maraNa kI pralaMba paramparA samApta ho jAtI hai aura sadA ke liye AtmA lokAnta meM sthita ho jAtI hai| caitanya vikAsa ke AyAma jaina dharma meM caitanya vikAsa ke aneka AyAma haiN| tapa, japa, svAdhyAya, dhyAna Adi aneka aise rAste haiM jo maMjila taka pahuMcate haiN| vArtamAnika pariprekSya meM bhArata ke mahAn saMta zrI tulasI aura AcArya zrI mahAprajJa ne mAnava mAtra ke kalyANa ke liye tIna avadAna-aNuvrata, prekSAdhyAna aura jIvana vijJAna pradAna kiye haiN| aNuvrata saMkalpa kI cetanA ko jagAkara jIvana-zailI aura AcAra saMhitA ko pariSkRta karane kA mahatvapUrNa kAryakrama hai| jIvana meM saMyama aura saMkalpa kI zakti jAgane para manuSya kA jIvana svastha, sukhI, zAMta aura nirAmaya banatA hai| prekSAdhyAna rAsAyanika parivartana kI prakriyA hai| svayaM ke bhItara gaharAI meM utarakara svayaM ko dekhanA isakA prANa tattva hai| citta kI ekAgratA, pavitratA, jAgarUkatA, sthiratA aura vItarAgatA isakI maulika niSpattiyAM haiN| bhAvoM ke pariSkAra aura caitanya kI zuddhi kA yaha sahaja-sarala prayoga hai| zikSA ko sarvAMgINa banAne tathA vidyArthiyoM ke caritra ko samunnata karane ke liye jIvana vijJAna kA prakalpa mahatvapUrNa hai| bAlaka vaya se hI jIvana meM susaMskAroM kA nirmANa tathA karUNA, maitrI, saujanya, sahiSNutA aura abhaya kA vikAsa hI jIvana vijJAna kI zikSA kA dhyeya hai| - tulasI prajJA aMka 110

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AcAra-mImAMsA "zrAvakAcAra kI sAmAjika upayogitA" -DaoN. azoka kumAra jaina jaina-dharma bhArata ke prAcIna dharmoM meM pramukha dharma hai| jainadharma meM nirvRtti kI pradhAnatA hai| usakA parama sAdhya mokSa yA Atma-sAkSAtkAra hai| mokSa kI prApti samyagdarzana, jJAna evaM cAritra kI samanviti meM hai| inakA mUrtamAna rUpa zramaNa avasthA meM hI saMbhava hai parantu pratyeka ke lie zramaNa dharma kA paripAlana saMbhava nahIM hai, ataH jainadharma meM gRhastha dharma yA sAgAra dharma kA bhI aneka granthoM meM varNana kiyA gayA hai| gRhastha vratI ko upAsaka, zrAvaka, dezasaMyamI, AgArI Adi nAmoM se abhihita kiyA gayA hai| jainadharma sammata samAja vyavasthA AtmAnuzAsana para kendrita hai| anuzAsana ke sambandha meM AcArAMga vRtti meM likhA hai| "anuzAsyante-sanmArge'vatAryante sadasadvivekataH prANino yena tadanuzAsanam" arthAt apane sad-asad viveka se prANiyoM ko sanmArga meM avatarita karane ke upAya ko anuzAsana kahate haiN| "zrAvaka dharma pradIpa" meM zrAvaka pada kA artha batAte hue likhA haiabhyupetasamyaktvaH pratipannANuvrato'pi pratidivasaM yatibhyaH / sakAzAtsAdhUnAmAgAriNAM ca sAmAcArI zrRNotIti zrAvakaH / / 2 / / jo samyaktvI aura aNuvratI hone para bhI pratidina sAdhuoM se gRhastha aura muniyoM ke AcAra dharma ko sune, vaha zrAvaka kahalAtA hai| upalabdha jaina vAGmaya meM zrAvaka dharma kA varNana tIna prakAra se prApta hotA hai1. gyAraha pratimAoM ke AdhAra para 2. bAraha vrata aura mAraNAntikI sallekhanA kA upadeza dekara 3. pakSa, caryA aura sAdhana kA pratipAdana kara tulasI prajJA akTUbara-disambara, 2000 45

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dharma zabda bhAratIya saMskRti meM naitika AcAra aura rttavya ke sAtha hI vaiyaktika Atma guNa tathA dhArmika puNya ke lie vyavahRta huA hai| naitika kartavyoM ke rUpa meM dharma kA vargIkaraNa karate samaya mukhyataH tIna bAteM lakSya meM rakhI gayI haiN| 1. vaiyaktika Atmika pariSkAra yA unnayana 2. samAja ke sAtha sambandha 3. pAramArthika klyaann| dUsare zabdoM meM naitika karttavyoM ke vidhAna meM vaiyaktika, bauddhika evaM AdhyAtmika vikAsa ke sAtha-sAtha usake sAmAjika paryAvaraNa kA bhI dhyAna rakhA gayA hai| vastutaH sadAcAra yA durAcAra kA nirNaya kevala eka hI AdhAra para nahIM hotA hai| usameM AcaraNa kA preraka Antarika pakSa arthAt usakI manodazA aura AcaraNa kA bAhya pariNAma arthAt sAmAjika jIvana para usakA prabhAva donoM hI vicAraNIya haiN| mokSamArga AdhyAtmika dRSTi se "vyaktitva" ke utthAna kI eka prakriyA hai aura isa prakriyA meM sAdhaka kA svataH laukika dRSTi se bhI abhyudaya hotA hai| isa dRSTi se bhAratIya saMskRti meM sAmAnyataH abhyudaya evaM niHzreyas ke sAdhaka AcAra-vicAra ko "dharma" mAnA gayA hai| dharma vyakti ko AdhyAtmika unnati ke mArga meM agrasara karatA huA ucca sthAna para pratiSThita karatA hai, sAtha hI sAtha adhaHpatana se bhI rokatA hai-yahI usakI dvimukhI dhAraNa prakRti hai| AcArya samantabhadra ne dharma kA uddezya saMsArI duHkhI prANI ko uttama sukha meM pahuMcAnA mAnA hai| uttama sukha mokSa kI prApti meM hai| jaina AcAra kA cintana adhyAtma kI bhUmi para aura usakA vyavahAra samAja ke dharAtala para hotA hai| jainadharma ke bAre meM samAja meM yaha bhrAnta dhAraNA hai ki isameM sAmAjika jIvana ke cintana kI ora vizeSa dhyAna nahIM diyA gayA hai, isameM yathArthatA nahIM hai| yathAsamaya AcAryoM ne apanI cintanadRSTi se sAmAjika viSamatA ke nivAraNa meM tathA mAnavIya mUlyoM kI pratiSThApanA meM apanA mahattvapUrNa yogadAna diyA hai| __ zrAvakAcAra vastutaH sarvodaya kA hI paryAyavAcI hai| sarvodaya kA AdhAra samatA hai| jainadharma meM sAmAjika vaiSamya kI kisI rUpa meM bhI svIkRti nahIM hai| jaina saMskRti sAmAjika nyAya, maitrI aura samatA para bala dekara baMdhutA kI sthApanA karatI hai| bhagavAna mahAvIra ne jaina saMskRti kI punaH sthApanA karate hue ina sabhI jIvana mUlyoM ko samAja ke lie anivArya mAnA hai| manuSya ke saMskAra saMvardhana ke lie udAtta guNoM kA grahaNa jisa samAja meM hogA, vaha svayameva susaMskRta ho jaayegaa| zrI bI.esa. sanyAla ke anusAra samAja una do yA do se adhika manuSyoM ke samUha kA nAma hai jisameM jana-kalyANa kI bhAvanA se mAnava vyavahAroM kA AdAna-pradAna hotA hai| __ AcArya somadeva saMsArI gRhasthoM kI samAja para dRSTi rakhe hue haiN| vaha kahate haiM, "jina bhagavAna kA yaha dharma aneka prakAra ke manuSyoM se bharA hai| jaise makAna eka stambha para nahIM Thahara sakatA vaise hI yaha dharma bhI eka puruSa ke Azraya se hI nahIM Thahara sktaa| gRhasthoM ke sambandha meM unhoMne likhA 46 . tulasI prajJA aMka 110

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at hi dharmo gRhasthAnAM laukikaH pAralaukikaH / laukAzrayo bhavedAdyaH paraH syAdAgamAzrayaH // upAsakAdhyayana 476 arthAt gRhasthoM kA dharma do prakAra kA hai- eka laukika aura dUsarA pAralaukika / inameM laukika dharma loka kI rIti ke anusAra hotA hai aura pAralaukika dharma Agama ke anusAra hotA hai / kisa laukika vidhi ko apanAyA jAye, aura kisako na apanAyA jAye isake nirNaya ke lie somadeva ne yaha kasauTI batAyI hai-- sarva eva hi jainAnAM pramANaM laukiko vidhiH / yatra samyakatvahAnirna yatra na vratadUSaNam / / upAsakAdhyayana 480 sabhI jainadharmAnuyAyiyoM ko vaha laukika vyavahAra mAnya hai jisase unake samyaktva na AtI ho aura na unake vratoM meM dUSaNa lagatA ho / samAja meM sukhamaya vAtAvaraNa kI nirmiti meM bhAvanAoM kA vizeSa mahatva hai| AcArya somadeva ne likhA hai-- maitrI pramoda kAruNyamAdhyasthAni yathAkramam / satve guNAdhike kliSTe nirguNe'pi ca bhAvayet // upAsakAdhyayana 334 saba jIvoM meM maitrIbhAva rakhanA caahie| jo guNoM meM zreSTha hoM unameM pramoda bhAva rakhanA caahie| duHkhI jIvoM ke prati karuNAbhAva rakhanA cAhie aura jo nirguNa hoM, asabhya aura uddhata hoM unake prati mAdhyasthya bhAva rakhanA caahie| vyasana mukta sAmAjika saMracanA meM zrAvakAcAroM kI mahatvapUrNa bhUmikA hai| vyasana zabda "vi" upasarga pUrvaka "as' dhAtu se banA hai jisakA artha hotA hai bhraSTa karanA yA girAnA / vasunandi zrAvakAcAra meM sapta vyasanoM ke sambandha meM likhA hai-- jUyaM majja maMsaM vesA pAraddhi cora-parayAraM / duggaigamaNassedANi ubhUdANi pAvANi / / 59 // jUA, zarAba, mAMsa, vezyA, zikAra, corI aura paradAra sevana ye sAtoM vyasana durgati - gamana ke kAraNabhUta haiN| ina durvyasanoM kA tyAga gRhastha dharma kI sAdhanA kA prathama caraNa hai| unake tyAga ko gRhastha- AcAra ke prAthamika niyama yA mUlaguNoM ke rUpa meM svIkAra kiyA gayA hai| mahAkavi raidhU ne samasta vyasanoM kA mUla dyUta-vyasana ko batalAyA hai tathA unhoMne likhA hai savvANa vasaNANaM mUlaM jUvaM hi kalaha duhagehaM / iha paraloyaviruddha taM cayaNijjaM kayA kajjaM // siddhAntArthasAra 3 / 25 arthAt sahastroM ApattiyoM kA nivAsa jueM meM hI rahatA hai| dhanaM, dharma, yaza evaM mAna-pratiSThA Adi sabhI kA vinAza dyUta-vyasana dvArA ho jAtA hai| AcArya vAdIbhasiMha ne bhI likhA hai vyasanAsaktacittAnAM guNaH ko vA na nazyati / na vaiduSyaM na mAnuSyaM nAbhijAtyaM na satyavAk // kSatracUr3AmaNi tulasI prajJA akTUbara-disambara, 2000 ww 47

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vyasanAsakta manuSyoM ke kauna se guNa naSTa nahIM hote? dharma, vidvattA, mAnavatA, kulInatA aura satyavAditA sabhI naSTa ho jAte haiN| bure vyasanI vyakti ke donoM loka duHkhadAyI hote haiN| "karakaNDacariu" meM kavi ne vyasanoM ko viSa-vRkSa kI upamA dI hai| jaise viSavRkSa aura usake phala dUsaroM ke jIvana ko samApta kara dete haiM, usI taraha ye vyasana vyasanI vyakti kA jIvana to barabAda kara hI dete haiM usake parivAra ko bhI saMkaToM meM DAla dete haiN| zrAvakAcAroM kA lakSya sAtvika vRtti sampanna samAja-nirmANa karanA hai| isa prakAra ke samAja nirmANa meM AhAra-saMyama kI mahatvapUrNa bhUmikA hai| sAgAra dharmAmRta meM likhA hai tatrAdau zraddhajjainImAjJAM hiMsAmapAsitum / madyamAMsamadhUnyUjjhetpaJca kSIriphalAni ca / / 2/2 gRhastha dharma meM sabase pahale jinAgama kI AjJA kA zraddhAna karate hue hiMsA ko chor3ane ke lie deza saMyama kI ora unmukha pAkSika zrAvaka ko madya, mAMsa, madhu, pAMca kSIriphaloM aura makkhana, rAtri-bhojana tathA bina chane jala Adi ko chor3anA caahie| jaina paramparA meM AcaraNa kI apekSA se hI vyakti ko zreSThatA pradAna kI hai| sAgAradharmAmRta meM likhA hai ki Asana Adi upakaraNa, madya Adi kI virati rUpa AcAra aura zarIra kI zuddhi se viziSTa zUdra bhI jinadharma ke sunane ke yogya hotA hai, kyoMki varNa se hIna bhI AtmA yogya kAla, deza Adi kI prApti hone para zrAvaka dharma kA ArAdhaka hotA hai| jainadharma meM gRhastha ke lie jo AcAra-saMhitA nirdhArita kI gayI hai usameM naitikatA kA mukhya sthAna hai| gRhastha sAmAjika prANI hai| vaha samAja meM jItA hai| usakA vyavahAra samAja ko prabhAvita karatA hai| vahI samAja svastha kahalA sakatA hai jisameM sAmAjika mAna-maryAdAoM evaM vratoM ke paripAlana kI paramparA ho| zrAvakAcAroM meM zrAvaka ke 12 vratoM kA varNana prApta hotA hai| AcArya pUjyapAda ne vrata ko paribhASita karate hue likhA-"vratamabhisandhikRto niyamaH idaM karttavyamidaM na karttavyamiti vA" arthAt abhiprAyapUrvaka/ saMkalpa pUrvaka kiyA gayA niyama vrata kahalAtA hai athavA yaha mere lie kartavya hai, yaha mere lie akartavya hai| isa prakAra ke viveka ko vrata kahate haiN| AcArya somadeva ne bhI likhA hai saMkalpapUrvakaH sevye niyamo vrtmucyte| pravRttivinivRttI vA sadasatkarma saMbhave / / upAsakAdhyayana 3/6 sevanIya vastu kA irAdApUrvaka tyAga karanA vrata hai athavA acche kAryoM meM pravRtti aura bure kAryoM se nivRtti ko vrata kahate haiN| paNDita pravara AzAdhara jI likhate haiM 48 -25099993685 mom tulasI prajJA aMka 110

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samyaktvamamalamamalAnyaNu-guNa zikSAvratAni maraNAnte / sallekhanA ca vidhinA pUrNa. sAgAradharmo'yam / / sAgAradharmAmRta / 1 /12 zaMkA Adi doSoM se rahita samyagdarzana, niraticAra aNuvrata, guNavrata, zikSAvrata aura maraNa samaya vidhipUrvaka saMllekhanA yaha pUrNa sAgAra dharma hai / vratoM meM ahiMsA ko pradhAnatA dI gayI hai| jo gRhastha saMtoSapUrvaka jIvana yApana karatA hai, sImita Arambha aura sImita parigraha rakhatA hai vahI ahiMsaka hai aura aise ahiMsaka sadgRhastha hI ahiMsaka samAja kI racanA kara sakate haiM / zIlavAna vyakti hI jagat meM pUjyatA ko prApta karatA hai| AcArya somadeva ne likhA hai zIlavAn mahatAM mAnyo jagatAmeka maNDanam / . sa siddhaH sarvazIleSu yaH santoSamadhiSThitaH / upAsakAdhyayana 7/53 zIlavAna arthAt pavitra AcaraNa vAlA zrAvaka yati, indra Adi se bhI AdaraNIya aura jagat ke logoM kA eka utkRSTa bhUSaNa hotA hai| jo santoSa arthAt dharma ko dhAraNa karatA hai vaha samasta zIloM yA sadAcAroM meM siddha hotA hai| vratoM kI mahattA na kevala dhArmika dRSTi se hI hai apitu sAmAjika dRSTi se bhI mahattvapUrNa hai| hiMsA kI bhAvanA samApta hone se pArasparika maitrI bhAva kI bhAvanA bar3hatI hai| satyANuvrata ke paripAlana se samAja meM prAmANikatA kA vAtAvaraNa banatA hai | mahAkavi raidhU ne likhA hai-- vANI saccavihINA sIlavihINA ya NAri sAharaNA / dhammaviya NikkaruNA ede jANi jiMdaNijjAhi // sacca pahAsI puriso garUvau meruttva vaNiu loe / savvANaM vissAso uppajjai tAsu vayaNeNa // siddhAntArthasAra 3 / 105-106 arthAt satyavihIna vANI, zIla rahita nArI aura karuNA se rahita dharma mahApuruSoM dvArA nindanIya mAne gaye haiN| satyavaktA puruSa saMsAra meM merU ke zikhara ke samAna gaurava prApta karatA hai| usakI vANI meM sabhI jana vizvAsa karate haiN| aparigraha vrata ke pAlana se samAja meM samatA kA vAtAvaraNa banatA hai / AvazyakatA se adhika bar3hatI huI vastuoM ke saMgraha kI manovRtti ke kAraNa sAmAjika asaMtulana kI samasyA utpanna ho gayI hai| logoM kI Avazyaka AvazyakatAyeM pUrI honI cAhie parantu vilAsitA kI pravRtti kA niyamana bhI apekSita hai / " jainadharma aura jIvana mUlya" meM vratoM kI sAmAjika upayogitA ke sandarbha meM DaoN. premasumana jaina ne likhA hai-pAMca aNuvratoM ke svarUpa para vicAra karane se eka to yaha bAta spaSTa ho jAtI hai ki ina vratoM ke dvArA manuSya kI una vRttiyoM para niyantraNa karane kA prayatna kiyA gayA hai jo samAja meM mukhya rUpa se vaira-nirodha ke janaka haiN| dUsarI yaha bAta dhyAtavya hai ki AcaraNa kA pariSkAra saralatama rIti se kucha niSedhAtmaka niyamoM dvArA hI kiyA jA tulasI prajJA akTUbara-disambara, 2000 49

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sakatA hai| vyakti jo kriyAyeM karatA hai ve mUlataH unake svArtha se prerita hotI hai| una kriyAoM ke hitAhita kA nirNaya kinhIM mApadaNDa ke nizcita hone para hI saMbhava hai| hiMsA, jhUTha, corI, kuzIla, parigraha Adi sAmAjika pApa hI to haiN| jitane hI aMza meM vyakti inakA parityAga karegA utanA hI vaha sabhya aura samAja hitaiSI banatA jAyegA aura jitane adhika vyakti ina vratoM kA pAlana kareMge utanA hI samAja sukhI, zuddha aura pragatizIla bnegaa| ataH ina vratoM ke vidhAna dvArA jaina saMskRti ne mAnava ke vaiyaktika aura sAmAjika jIvana ke zodhana kA prayatna kiyA hai, jo AdhyAtmika vikAsa ke lie AdhAra hai| dharma aura samAja ke lie eka Avazyaka kArya hai sAdharmI bhAiyoM kI madada karanA, unake kaSToM ko dUra karanA aura dUsarA Avazyaka kArya hai logoM ko dharma meM dIkSita krnaa| AcArya somadeva ne ina donoM kI ora zrAvakoM kA dhyAna AkRSTa kiyA hai| unakA kahanA hai ki jo loga sadAzaya nahIM hai unheM jainadharma kI ora lAne kI preraNA nahIM karanI cAhie kintu jo svataH usa ora AnA cAhe to usake yogya use sahAyatA karanI caahie| zrAvaka ke Avazyaka kAryoM meM dAna kA vidhAna bhI hai| amitagati zrAvakAcAra meM likhA hai- . dAnaM, pUjA jinaiH shiilmupvaasshcturvidhH| zrAvakANAM mato dharmaH saMsArAraNyapAvaH / / 9/1 / zrAvaka ko nitya jinendra kI pUjA karanI cAhie, guruoM kI sevA-upAsanA karanI cAhie, pAtroM ko dAna denA cAhie tathA dharma aura yaza bar3hAne vAle kArya loka-rIti ke anusAra karane caahie| AcArya padmanandi ne gRhasthAzrama kI pUjyatA batalAte hue likhA hai ArAdhyante jinendrA guruSu ca vinatirdhArmike prItirUccaiH pAtrebhyaH dAnamApannihata janakRte tacca kaarunnybuddhyaa| tatvAbhyAsaH svakIyavrataratiramalaM darzanaM yatra pUjyaM, tad gArhasthyaM budhAnAmitaradihapunarduHkhado mohpaashH|| padmanandi paMcavizatikA 1/33 jisa gRhasthAzrama meM jinendroM kI pUjA kI jAtI hai, nirgrantha guruoM kI vinaya kI jAtI hai, dhArmika puruSoM ke prati atyaMta prIti rahatI hai, pAtroM ko dAna diyA jAtA hai, jo vipatti se grasta jana hote haiM unakI karuNAbhAva se madada kI jAtI hai, tatvoM kA abhyAsa kiyA jAtA hai, apane vratoM se anurAga hotA hai, nirmala samyagdarzana hotA hai vaha gRhasthAzrama vidvAnoM ke dvArA bhI pUjya hotA hai| isake viparIta gRhasthAzrama to duHkhadAyaka mohapAza hai| ___jaina AcAra zAstra meM gRhastha ke zikSAvratoM meM atithisaMvibhAgavata hai jisameM atithi ko AhAra, auSadhi, zAstra kA dAna denA vihita hai| AcArya jinasena ne Adi purANa meM dayAdatti, samadatti, pAtradatti aura anvayadatti ye cAra prakAra kI datti kahI hai| anugraha karane yogya prANiyoM ke samUha para dayApUrvaka mana, vacana, kAya kI zuddhi ke sAtha 50 aamwwwmomsome tulasI prajJA aMka 110

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unake bhaya dUra karane ko dayAdatti kahate haiN| mahAtapasvI muniyoM ke lie satkArapUrvaka par3agAha kara jo AhAra Adi diyA jAtA hai use pAtradAna kahate haiN| kriyA, mantra aura vrata Adi se jo apane samAna hai tathA saMsAra-samudra se pAra kara dene vAlA koI anya uttama gRhastha hai usake lie pRthvI, svarNa Adi denA athavA madhyama pAtra ke lie samAna buddhi se zraddhA ke sAtha jo dAna diyA jAtA hai vaha samAnadatti kahalAtA hai| apane vaMza kI pratiSThA ke lie putra ko samasta kulapaddhati tathA dhana ke sAtha apanA kuTumba samarpaNa karane ko anvayadatti kahate haiN| sAmUhika tIrtha yAtrAyeM tathA dhArmika anuSThAna bhI sAmAjika sambandhoM meM pragAr3hatA ke kAraNa banate haiN| sAgAradharmAmRta meM likhA hai sthUlalakSaH kriyaastiirthyaatraadyaadRgvishuddhye| kuryAttatheSTabhojyAdyAH prItyA lokAnuvRttaye // 2/84 vyavahAra kI pradhAnatA dene vAle pAkSika zrAvaka ko samyagdarzanako nirmala karane ke lie tIrthayAtrA Adi kriyA karanI cAhie tathA logoM ke citta ko anukUla karane ke lie premapUrvaka jImanavAra (bhoja) karanA caahie| samAja meM dAna dene se dhArmika kAryakramoM dvArA sambandhoM meM pragAr3hatA AtI hai tathA pArasparika sahayoga kI bhAvanA kA vikAsa hotA hai| sAmAjika kArya pArasparika sahayoga ke binA saMbhava nahIM ho skte| samAja meM saMghaTana tathA saMvedanazIlatA kI bhAvanA ke kAraNa hI sukha-zAnti kA vAtAvaraNa banatA hai| jisa samAja meM dharma aura dhArmika janoM ke prati Adara kA bhAva hogA vahAM para bhautika tathA AdhyAtmika vikAsa kA vAtAvaraNa svataH hI vikasita hogaa| ___ isa prakAra hama pAte haiM ki zrAvakAcAra meM varNita zrAvaka caryA vidhAna sAmAjika santulana meM vizeSa rUpa se sahAyaka hai| vratoM ke paripAlana se vaiyaktika kalyANa ke sAtha samAja meM vizvAsa kA vAtAvaraNa vikasita ho sakatA hai| AtmAnuzAsana ke udaya hone para sAmAjika mAna maryAdAoM kA paripAlana svataH hI logoM meM hone lagatA hai| Aja durvyasanoM ke sevana ke kAraNa parivAroM meM azAnti rahatI hai| yadi ve unake doSoM ko samajhakara samIcIna mArga ko svIkAra kareM to una parivAroM kA jIvana sukha-zAntimaya bana sakatA hai| variSTha prAdhyApaka jaina vidyA evaM tulanAtmaka dharma darzana vibhAga jaina vizvabhAratI saMsthAna, lADanUM-341 306 (rAjasthAna) tulasI prajJA akTUbara-disambara, 2000 51

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Atma-saMvAda sarvasAra upaniSad... padyAnuvAda anuvAda :-gopAla bhAradvAja aise zarIra meM ahaMbhAva jo vahI jIva kA hai baMdhana aura mokSa? jaba ahaMkAra kA ho jAe pUrA tyaagn| (1) baMdhana kyA ? kyA mokSa ? vidyA-avidyA kyA ? jAgrata, svapna, suSupti va turIya ye cAroM bhI hote kyA ? annamaya, prANamaya, manomaya, vijJAnamaya, AnaMdamaya paMcakoSa ye hote kyA ? kartA, jIva, paMcavarga, kSetrajJa, sAkSI kUTastha, aMtaryAmI kyA ? isI prakAra jIvAtmA, paramAtmA aura mAyA bhI hote kyA ? (3) ahaM bhAva ko karatI jo utpanna avidyA hai vaha hii| tathA ahaM se mukta jo kare vaha hI vidyA khlaatii| (4) jaba AtmA sUryAdi devoM kI zakti se mana, buddhi, citta, ahaMkAra va dasa indriyoM se ina caudaha abhikaraNoM se zabda-sparzAdi viSaya grahaNa kare AtmA hI Izvara, AtmA hI jIva tadapi, jo bhI hotA hai AtmavihIna 520099609009089 tulasI prajJA aMka 110

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buddhi dvArA bodha kare isake buddhimaya svarUpa ko taba vijJAnamaya koSa kahateM jaba Atmana ina cAroM koSoM ke sAtha bar3a ke bIja meM vRkSa kI taraha apane kAraNarUpa abodha meM rahatA hai taba use AnaMdamaya koSa khteN| (6) tabhI ise AtmA kIjAgrata avasthA kahate, jaba sthUla viSaya to jahAM na hoM para jAgrati kI vAsanA rahe inhIM caudaha abhikaraNoM se jIva viSayAdi bhogatA hai tabhI use AtmA kI svapna avasthA khteN| jaba ye caudaha abhikaraNa zAMta ho jAeM bhogoM kA jJAna jaba nahIM rahe viSayAdi bhI grahaNa na kare tabhI use AtmA kI suSupti avasthA khte| jaba AtmA ukta tInoM avasthAoM ke utpatti va laya ko jAne inase nirantara pare rahe aisA jo nitya-sAkSI caitanya hai vaha hI to turIya caitanya hai aura ise ise hI AtmA kI turIya avasthA khteN| jaba aMtara meM sukha-duHkha kI dRSTi se iSTa kI icchA rahatI yahI sukha-buddhi, aura jo aniSTa kI AzaMkA rahatI yahI duHkh-buddhi| sukha ko pAne duHkha ko tyAgane jIva jo bhI kriyAeM karatA unhIM ke kAraNa vaha jIva kartA kahalAtA / zabda, sparza, rUpa, rasa, gaMdha saba ye pAMca viSaya sukha-duHkha ke kAraNa haiM puNya-pApa karmoM kA anusaraNa karane vAlA AtmA zarIra kI saMyoga prApti ko aprApta hote hue bhI jaba prApta dekhe use hI jIva khteN| anna se nirmita koSoM ke samUha svarUpa zarIra dhare ko annamaya koSa khteN| jaba prANa Adi caudaha vAyu isa annamaya koSa kA saMcAra karate taba use prANamaya koSa khteN| jaba ina do koSoM ke bhItara mana indriyAdi caudaha abhikaraNoM se karatA viSayoM kA cintana ise manomaya koSa khteN| jaba Atmana ina tInoM koSoM se yukta ho (7) mana Adi, prANa Adi icchA Adi, satva Adi puNya Adi tulasI prajJA akTUbara-disambara, 2000 ERONARIES 208 53

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inakA paMca samUha jo hai paMca varga isako khteN| isa paMca varga ke svabhAva vAlA jIvAtmA binA jJAna ke inase mukti na pA sakatA mana Adi sUkSma tatvoM kI upAdhi jo AtmA ko sadaiva pratIta hotI vahI liMga zarIra kahalAtI aura vahI hRdy-grNthi| (12) satya, jJAna, anaMta, AnaMdarUpa sarva upAdhi rahita AtmA kar3A, mukuTa Adi nAma rahita ho kevala zuddha svarNa jaisA jJAna aura caitanya rUpa meM AtmA jaba bhAsamAna hotA taba hI aisI vizuddhatA ko tvaM nAma se pukArA jaataa| (8) usameM prakAzita caitanya jo hai vaha hI kSetrajJa kahalAtA hai| brahma, satya, anaMta, jJAnarUpa jo AtmA hai avinAzI hai satya vhii| deza, kAla, vastu Adi ina sabakA nAza hone para bhI jisakA nAza na hotA hai vaha AtmA hI avinAzI / (9) jJAtA, jJAna aura jJeya kI utpatti tathA laya kA jJAtA svayaM utpatti-laya rahita jaba AtmA taba yaha sAkSI khlaataa| uttpatti, vinAza se rahita nitya caitanya jo hai usako hI jJAna khte| (10) brahmA se le cIMTI taka meM sabhI kI buddhi meM rahane vAlA inhIM sabhI ke sthUla, sUkSmAdi dehoM kA nAza ho jAne para jo zeSa rahatA dikhAI detA vahI kUTastha kahA jaataa| jo miTTI kI nirmitiyoM meM miTTI sA sone kI nirmitiyoM meM sone sA sUta kI nirmitiyoM meM sUta sA samasta sRSTi meM pUrNa va vyApaka banA huA caitanya hotA vahI anaMta kahA jaataa| (11) ina kUTastha Adi upAdhi bhedoM meM nija svarUpa ke lAbha ke lie jo AtmA samasta zarIra meM mAlA ke dhAge sA piroyA jAna par3atA vahI antaryAmI khlaataa| jo sukhamaya caitanya svarUpa hai jo aparimita Ananda samudra hai jo zeSa rahe sukha kA svarUpa hai vahI AnaMda hai| 54 tulasI prajJA aMka 110

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(13) yaha kahakara ki vaha aisI hI hai ise yathArthataH anyathA samajhAyA nahIM jA sktaa| ye cAra (satya, jJAna, anaMta, AnaMda) jisake lakSaNa haiM aura deza, kAla, vastu Adi nimittoM ke hone para bhI jisameM parivartana nahIM hotA hai usI ko 'tat' athavA paramAtmA kahate haiM / (16) maiM utpanna nahIM hotA hU~ maiM dasa indriyAM nahIM hU~ buddhi nahIM hU~ mana nahIM hU~ nitya ahaMkAra bhI nahIM hU~ (14) ina donoM 'tvaM' va 'tat' bhedoM se pRthaka AkAza kI taraha sUkSma aura sattA mAtra jisakA svabhAva vaha hI 'prbrhm'| (17) maiM to sadaiva binA prANa aura binA mana ke zuddha svarUpa hU~ binA buddhi kA sAkSI hU~ sadaiva cit svarUpa hU~ merA to svarUpa aisA isameM saMzaya kyA ! (15) jo anAdi para jisakA bhI hotA hai aMta jo pramANa-apramANa meM samAna rUpa se hai upasthita jo na sat, na asat, aura na sat asat dikhe sarvAdhika vikAra rahita aisI zakti mAyA khlaatii| isakA varNana hI aisA anya taraha nahIM ho sakatA yaha mAyA ajJAna svarUpA, tuccha, mithyA para mUr3hoM ko tInoM kAloM meM isakA astitva jAna par3atA isIliye (18) maiM kartA nahIM hU~ bhoktA bhI nahIM hU~ kevala prakRti kA sAkSI hU~ aura samIpatva ke kAraNa deha Adi ko sacetana kA abhyAsa hotA aura vaha vaisI hI kriyAeM krtaa| (19) maiM to sthira, nitya sadaiva Ananda rUpa zuddha jJAnamaya nirmala AtmA hU~ maiM saba prANiyoM meM zreSTha hU~ sAkSI rUpa vyApta maiM hU~ tulasI prajJA akTUbara-disambara, 2000 55

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merA to svarUpa aisA isameM saMzaya kyA ! (20) maiM samasta vedAnta dvArA jAnA gayA brahmA hI hU~ maiM AkAza, vAyu Adi vastu nahIM hUM maiM rUpa nahIM hU~, nAma nahIM hU~, karma nahIM hU~ varana kevala saccidAnaMda svarUpa brahma hI hUM janma-maraNa kahAM se ho? maiM prANa nahIM hU~ to phira mujhe bhUkha-pyAsa kaise lage? maiM mana nahIM hU~ to phira mujhe zoka-moha kisakA ho? maiM kartA nahIM hU~ to phira merA baMdhana va mokSa kaisA? iti yaha saMvAda ! yaha upaniSad !! (21) maiM deha nahIM hU~ to phira mujhe 3, vizvavidyAlaya mArga jodhapura (rAjasthAna) Marnamaina 56 m 29000 0 0049999888888888888888 3 tulasI prajJA aMka 110

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itihAsa jaina granthoM meM varNita bhagavAn pArzva ke katipaya vicAraNIya prasaMga -DaoN. jinendra jaina bhagavAn pArzvanAtha bhAratIya saMskRti ke eka jAjvalyamAna nakSatra ke rUpa meM Aja bhI jAne jAte haiN| vaidika aura zramaNa saMskRti ke rUpa meM prApta bhAratIya paramparA ko dekhane para yaha kahA jA sakatA hai ki ve zramaNa-saMskRti ke unnAyaka to the hI, vaidika paramparA kI yajJa-yAg pradhAna pravRtti ko bhautikatA se AdhyAtmikatA kI ora mukharita karane kA zreya bhI bhagavAna pArzva ko hI hai| niSkarSa rUpa meM Aja yaha bhI svIkArA jAtA hai ki upaniSad sAhitya meM prApta vistRta AdhyAtmika carcA ko bhagavAn pArzva kI hI dena kahA jA sakatA hai| bhagavAn pArzva ke janmakAla, nAmakaraNa, Ayu, vaMza-kula, mAtA-pitA, vivAha Adi vyaktitva ke katipaya binduoM para jaina sAhitya meM bhinna-bhinna ullekha prApta hote haiN| unakI sAdhanA aura jIvana-darzana sambandhI mAnyatAoM para bhI cintana karane kA eka avasara ho sakatA hai, kintu yahAM pArzva ke vaiyaktika binduoM ko jaina Agama va anya jaina sAhitya ke saMdarbha meM khojane kA eka laghu prayAsa kiyA gayA hai| jaina AgamoM meM bhagavAn pArzva ke janma se lekara nirvANa taka kI aneka ghaTanAoM kA vivecana kiyA gayA hai| samavAyAMga aura kalpasUtra sahita cauppanamahApurisacariyaM, triSaSTizalAkApuruSacarita, uttarapurANa, padmapurANa, mahApurANa, siripAsaNAhacariu, zrIpArzvanAthacaritaM, pAsaNAhacariu, Avazyaka niyukti prabhRti aneka tulasI prajJA akTUbara-disambara, 2000 ED 989 57

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granthoM meM pArzva kA vivecana kiyA gayA hai| pArzva kA vivecana karane vAle sabhI grantha unakI janmasthalI vArANasI hone kA ullekha karate haiN|' yaha bhArata kI 10 pramukha rAjadhAniyoM meM se eka thii| 2 bhagavAna pArzva kA janma I. pU. 849 meM huA thaa| jaina graMthoM meM yaha ullikhita hai ki bAisaveM tIrthaMkara neminAtha ke bAda 83750 varSa bItane para pArzva utpanna hue tathA pArzva ke janma ke 250 varSa bItane para mahAvIra kA janma huaa|' tIrthaMkaroM ke kAla meM antara ke saMdarbha kA ullekha tiloyapaNNattI ke atirikta sabhI jainagranthoM meM eka jaisA hI kiyA gayA hai / tiloyapaNNattI' meM neminAtha aura pArzva ke kAlamAna meM antara 84650 varSa diyA huA hai / isa prakAra 900 varSa kA antara vidvAnoM ke lie anusaMdhAna kA viSaya bana jAtA hai| bhagavAn pArzva kI Ayu 100 varSa thI, yaha ullekha sabhI granthoM meM eka jaisA hI prApta hotA hai / ' bhagavAn pArzva kI janmatithi meM eka dina kA antara jaina granthoM meM milatA hai| kalpasUtra', cauppanamahApurisacariyaM', triSaSTi zalAkApuruSacaritaM ' tathA siripAsaNAhacariyaM granthoM meM pArzva kA janma pauSakRSNA dazamI kI madhyarAtri ko vizAkhA nakSatra meM hone kA ullekha hai| jabaki tiloyapaNNattI" uttarapurANa, padmapurANa 3 Adi granthoM ke AdhAra para pArzva kA janma pauSakRSNA ekAdazI ko anilayoga / vizAkhA nakSatra meM huA thaa| eka dina kA antara yadyapi adhika yA vizeSa mahattvapUrNa isalie nahIM kahA jA sakatA ki pauSa kRSNA dazamI kI madhyarAtri ke turanta bAda se hI ekAdazI prArambha ho jAnA saMbhava hai| aura sambhavataH dazamI kI madhyarAtri ko prArambha hone vAle nakSatra kA kAlamAna ekAdazI prArambha hone taka jA sakatA hai| kintu alaga-alaga tithiyoM kA ullekha vidvAnoM ke lie cintana hetu avasara upasthita kara detA hai| bhagavAn pArzva ke nAmakaraNa ko lekara bhI bhinna-bhinna saMdarbha jainagranthoM meM prApta hote haiN| Avazyaka niyukti 4, triSaSTizlAkApuruSacarita' siripAsaNAhacariyaM" Adi granthoM pArzva kI mAtA ke dvArA nAmakaraNa kA ullekha milatA hai| ina granthoM meM pArzva kI mAtA ke dvArA garbhakAla meM aMdherI rAtri ke samaya sarpa ko dekhe jAne se unake janma pazcAt mAtA dvArA ghaTanA kA smaraNa hone para pArzva nAma diyA gyaa| jabaki uttarapurANa" aura padmakIrtikRta pAsaNAhacariu'' meM indra ne bAlaka kA nAma 'pArzva' rkhaa| ataH nAmakaraNa - karttA ke prasaMga meM bhI bhinna-bhinna saMdarbha prApta hote haiN| mAtA pArzva ke vaiyaktika jIvana kA vivecana aneka granthoM meM kiyA gayA hai| unake -pitA ke nAmoM meM bhI bhinna-bhinna nAma prayukta hue haiN| pArzva ke pitA kA nAma azvasena aura mAtA kA nAma vAmAdevI kucha kRtiyoM meM prApta hotA hai| " jabaki uttarapurANa meM vizvasena aura brAhmI nAma pitA-mAtA ke lie prayukta hue haiN| 20 padmakIrtikRta pAsaNAhacariu" tathA raidhUkRta pAsaNAhacariyaM meM pitA kA nAma hayasena diyA gayA hai, jabaki mAtA kA nAma vahI brAhmIdevI hI prayukta huA hai| isI prakAra tiloyapaNNattI 22 meM tulasI prajJA aMka 110 58

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pArzva kI mAtA kA nAma varmilA diyA gayA hai, jabaki pitA kA nAma hayasena hI nirdiSTa hai| isake atirikta vAdirAja ne mAtA kA nAma brahmadattA likhA hai / 23 ukta vivecana ke saMdarbha meM vicAra karate hue yaha kahA jA sakatA hai ki prAcIna kAla meM eka rAjA ke aneka nAma hone ke bhI saMdarbha itihAsa meM bhare par3e haiM athavA rAjasiMhAsanastha hone ke pazcAt naye nAma se usa rAjA kI kIrti phailane ke kAraNa nAma parivartana kI paramparA dekhI jAtI hai| ukta nAmoM meM pitA kA nAma azvasena aura hayasena paryAyavAcI ke rUpa meM bhI svIkAra kiyA jA sakatA hai, kintu pitA ke lie vizvasena tathA mAtA ke nAma vAmAdevI, brAhmI, brahmadattA varmAdevI 24 tathA varmilA Adi sabhI vidvAnoM kI pariSad ko vicAra-vimarza kA avasara pradAna karate T bhagavAn pArzva ne jo cAturyAma dharma calAyA, vaha anagAra evaM gRhavAsI donoM ke lie grAhya kahA jA sakatA hai| kyoMki tIrthaMkaroM ke dvArA tIrtha ( zramaNa- zramaNI, zrAvakazrAvikA ) kI racanA kI jAtI hai| uttarAdhyayanasUtra, vyAkhyAprajJapti, sthAnAGga Adi AgamoM meM 'cAujjAma' dharma kA ullekha milatA hai| 25 yAma zabda hiMsA, jhUTha, corI evaM parigraha jaisI cAra kupravRttiyoM ko pUrNarUpa se rokane ke lie prayukta huA hai / yaha ullekha AgamoM meM milatA hai ki prathama aura antima tIrthaMkaroM ko chor3akara zeSa madhya ke 22 tIrthaMkaroM ne cAturyAma dharma kA hI upadeza kiyA hai| 26 kintu isa tathya se bhinna saMdarbha bhI prApta hotA hai ki mahAvIra se pUrva pAMca mahAvratoM kA upadeza anya kisI bhI tIrthaMkara ne nahIM kiyA / 27 isa viSaya meM samAdhAna rUpa uttarAdhyayana ke TIkAkAra zAntyAcArya kI ukti svIkAra kI jAnI cAhie ki brahmacaryAtmaka pAMcaveM mahAvrata sahita zeSa cAra dharma hI cAturyAma hai / 28 Agama sAhitya meM aneka sthaloM para ullekha milatA hai ki bhagavAn pArzva ke anuyAyiyoM ne bhI mahAvIra ke 5 mahAvrata svIkAra kiye the / isI ke sAtha yahAM yaha bhI spaSTa karanA Avazyaka hai ki mahAvIra evaM RSabha ne sAmAyika saMyama kA upadeza na dekara chedopasthApanIya saMyama kA upadeza diyA tathA madhya ke zeSa 22 tIrthaMkaroM ne sAmAyika saMyama kA hI upadeza diyaa| isake lie AgamoM meM ye saMdarbha die gaye haiM ki RSabha aura mahAvIra kAla meM vakra evaM jar3abuddhi ziSyoM ke hone se chedopasthApanIya saMyama kA vivecana kiyA gayA, jabaki madhya 22 tIrthaMkaroM ke kAla meM sarala va Rjubuddhi ziSyoM ke hone se sAmAyika saMyama kA upadeza diyA gyaa| 29 yaha dhAraNA sabhI jaina granthoM meM isI rUpa meM pallavita huI hai| bhagavAna pArzva ke vaMza evaM kula sambandhI vivecanoM meM bhI bhinna-bhinna saMdarbha prApta hote haiN| AcArya bhadrabAhu ne likhA hai ki munisuvrata evaM ariSTanemi gautama gotra ke the tathA zeSa 22 tIrthaMkara kAzyapagotrIya the / 30 uttarapurANa meM bhI pArzva ke isI kAzyapagotra meM utpanna hone kA ullekha milatA hai / kintu puSpadantakRta mahApurANa' meM 'ugravaMzAya' aura triSaSTizalAkApuruSacaritra " evaM pArzvanAthacaritaM " meM 'ikSvAku' vaMza likhA huA hai| jabaki pArzvacarita sambandhI kucha pramukha granthoM jaise samavAyAMga, kalpasUtra, padmapurANa, pAsaNAhacariu Adi meM gotra / vaMza viSayaka vivecana prApta nahIM hotA / tulasI prajJA akTUbara-disambara, 2000 59

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isa prakAra bhagavAn pArzva ke vaiyaktika jIvana ke saMdarbha meM kucha vicAraNIya binduoM ko prazna ke rUpa meM hI yahA~ rakhA gayA hai, jinakA samAdhAna DhUMr3hanA svataMtra rUpa se zodha kA viSaya ho sakatA hai| saMdarbha-sUcI 1. (ka)samavAyAGga 250/24 (kha) iheva jambUddIve bhArahe vAse vArANasIe NayarIe---kalpasUtra, 149 (ga) uttarapurANa (guNabhadrAcArya) 73/75 (gha) padmapurANa (raviSeNa) 20/59 (Ga) pAsaNAhacariu (padmakIrti) 8/1 2. (ka)ThANaM-sUtra, 10 (kha) nizIthasUtra, 9/19 (ga) dIrghanikAya, mahAparinivvANa meM campA, rAjagRha, zrAvasti, sAketa, kauzAmbI aura vArANasI kA nAma milatA hai| 3. bhagavAn mahAvIra kA janma I.pU. 599 meM huA thA tathA bhagavAn mahAvIra se 250 varSa pUrva pArzva hue, isa saMdarbha ke AdhAra para (I.pU. 599 + 250 varSa) I.pU. 849 varSa meM pArzva kA janma honA svIkAra kiyA jAtA hai| 4. (ka) nabhyantare khpnycsvraagnyssttmitvtsre| prAnte hantA kRtAntasya tdbhyntrjiivitH||-uttrpuraann 73/93 (kha) padmapurANa, 20/89-90 5. pnnnnaasaadhiychssyculsii-dishss-vssprivtte| nemijiNuppattIdo uppattI pAsaNAhassa / / - tiloyapaNNattI, 4/576 6. (ka) uttarapurANa, 73/94 (kha) padmapurANa, 20/122 7. kalpasUtra, 151 8. cauppanamahApurisacariyaM, pR. 258 9. triSaSTizalAkApuruSacaritaM, parva 9/sa. 3 10. siripAsaNAhacariyaM (devabhadra)- 3/140 11. tiloyapaNNattI- 4/548 12. uttarapurANa, 73/90 (anilayoge) 13. padmapurANa-20/59 14. Avazyakaniyukti, 1091 15. triSaSTizalAkApuruSacaritaM, 9/3/471 16. pAsovasappiNaM sumiNayammi sappaM paloitthA--siripAsaNAhacariyaM, gAthA 11, pra. 3 17. janmAbhiSeka kalyANa pUjAnivRtyanantaram / pArvAbhidhAnaM kRtvAsya pitRbhyAM taM samarpayan / / uttarapurANa, 73/92 18. aLaMgu karivi bAlaho paNAu, sai~ sukhai pAsu thavevi NAu / -pAsaNAhacariu, 8/23 19. (ka) samavAyAGga, 157 rAyA ya AsaseNe ya, siddhatthacciya khattie / (kha) AsaseNassa ranno vammAe devIe-kalpasUtra, 149 momsonam tulasI prajJA aMka 110

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(ga) rAyANAmaNa AsaseNo tti| .... vammAhihANA sayalaMteurapahANA aggamahisI-cauppana., pR. 257 (gha) AsaseNo nAma naravaI.... vammodevIe kucchiMsi samuppanno... / siripAsaNAhacariyaM 20. vArANasyAmabhUdvizvasenaH kAzyapagotrajaH | brAhmasya devI samprAptavasudhArAdipUjanA / / uttarapurANa 73/75 21. hayaseNu vasai tahiM nnrvriNdu|... x x x, x taho vammadevi NAmeNa bhajja / pAsaNAhacariu, 8/1,2 22. hayaseNavammilAhiM jAdo hi vANArasIe paasjinno| --tiloyapaNNattI, 4/548 23. pArzvanAtha caritra-9/95/5 24. vArANasI vizAkhA ca pAvo varmA dhvo'dhiprH|--pdmpuraann 20/59 25. (ka) azvasenazca te rAjana, dizantu manaso dhRtim / / -bhagavatIsUtra 3/5/108 (kha) sthAnAma 328 (ga) uttarAdhyayana sUtra, 23/13 26. sthAnAMgasUtra 27. cAritryabhakti, 7 28. cAturyAma ... sa eva maithunaviramaNAtmakaH pnycmvrtshitH|-uttraadhyyn TIkA, 23 29. mUlAcAra 7/535, 537 / 30. muNisuvvao ya arihA, ariTThanemI ya goymsguttaa| sesA titthayarA khalu kAsavaguttA muNeyavvA ||-aavshyk niyukti, gAthA. 381 31. mahApurANa 94/22/23 32. triSaSTi parva 9/sarga 3 33. ikkhaguvaMsasaMbhUyabhUvaibhAlatilayabhUo, AsaseNo nAma nrvii|-paasnnaahcriyN, pR. 3 variSTha vyAkhyAtA prAkRta evaM jainAgama vibhAga jaina vizvabhAratI saMsthAna lADanUM-341 306 (rAjasthAna) tulasI prajJA akTUbara-disambara, 2000 1900 61

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nyAya zAstra bhAratIya nyAyazAstra meM avayava-vimarza -DaoN. pradyumnazzAha avayava zabda ava upasarga pUrvaka 'yu' dhAtu se ac pratyaya (ava+yu+ac) ke yoga se banA hai| avayava kA sAmAnya artha hai aNg| ve aMga jinake AdhAra para vANI dvArA dUsare ko anumiti karAyI jAtI hai, avayava kahalAte haiN| avayava kA prayoga parArthAnumAna meM hotA hai| anumAna pramANa hai usake do bhAga haiM.-1. svArthAnumAna aura praarthaanumaan| anumAtA jaba sAdhya kA khuda jJAna karatA hai to vaha svArthAnumAna hai aura jaba vaha apane jJAna kA bodha dUsare ko karAtA hai taba use parArthAnumAna kA sahArA lenA par3atA hai| anumAna ko pramANa mAnane vAle sabhI nyAyavidoM ne avayavoM kI upAdeyatA para bala diyA hai| avayava kitane mAne jAe~ aura unakA krama kyA rahe, isa para sabameM sahamati nahIM hai| isalie AcAryoM kI mAnyatA meM bheda dikhAyI detA hai| RSi vAtsyAyana avayava ko paribhASita karate hue kahate haiM-'siddha karane yogya sAdhya dharma viziSTa dharmI athavA dharmI viziSTa sAdhyadharma artha kI jitane zabdoM ke samudAya se siddhi ho usa zabda samUha ko avayava kahate haiN|' nyAyasUtra ke anusAra avayava sAtavA~ padArtha mAnA gayA hai| pratijJA, hetu, udAharaNa upanaya, nigamana Adi usake pA~ca bheda hai jinakA prayoga isa prakAra hai 1. zabda pramANa kA pratijJA' meM (parvata vahnimAna hai) 2. anumAna kA hetu* meM (dhUmavAna hone se) 3. pratyakSa kA udAharaNa meM (jahA~-jahA~ dhUma hai vahA~-vahA~ Aga hai jaise rasoI ghara meM) 62 3 ] tulasI prajJA aMka 110

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4. upamAna kA upanaya meM (mahAnasa ke samAna vahni kI vyApti se yukta dhUmavAlA vaha parvata hai|) ___5. saba pramANoM kA vahni rUpa artha ko siddha karane meM jo sAmarthya pradarzana hai usakA nigamana' meM (isa prakAra parvata vahnimAna hai|) ukta pAMca avayavoM ke yoga se jo eka nyAyavAkya banatA hai, bhASyakAra use parama nyAya kahate haiN| jisa anumAna se dUsare ko anumiti hotI hai use parArthAnumAna kahA jAtA hai| nyAyavAkya kA prayoga dUsare ko anumiti karAne ke lie hotA hai| isIlie nyAyavArttikAra ne nyAya vAkya ke avayavoM ko 'para pratipAdaka' kahA hai| diGnAga ke pUrva bauddhadarzana meM bhI pAMca avayava mAne gaye haiN| kintu diGnAga ne pA~ca ke sthAna para pakSa, hetu aura dRSTAnta kevala tIna hI avayavoM ko mAnanA prArambha kiyaa|10 udyotakara ke vicAra meM vAkya ke eka deza ko avayava kahate haiN| vAcaspatimizra ne bhI udyotakara ke mata kA anusaraNa kiyA hai| jayantabhaTTa ne siddhAnta kA vizleSaNa karate hue kahA ki avayavoM kA lakSaNa avayavatva hai na ki pdtv| jaina tarkazAstra meM anumAna ke avayavoM kA sarvaprathama saMketa hameM AcArya gRddhapiccha ke tatvArtha sUtra meM milatA hai| gRddhapiccha ne anumAna kA ullekha anumAna zabda dvArA nahIM kiyaa| na unhoMne avayavoM kA nirdeza avayava rUpa meM kiyA hai para unake dvArA sUtroM meM pratipAdita AtmA ke urdhvagamana siddhAnta se pratijJA, hetu aura dRSTAnta, ye tIna avayava phalita hote haiN| unhoMne mukta jIva ke urdhvagamana kI siddhi meM parArthAnumAna ke nimna avayavoM ko prastuta kiyA hai| yathA 1. tadanantaramUvaMgacchatyAlokAntAt / 2. pUrvaprayogAdasaGgatvAdvandhacchedAttathAgatipariNAmAcca / 3. aviddhakulAlacakravadvyapagatalepAlAbUvaderaNDabIjavadagnizikhAcca / uparokta sUtroM meM 'UrdhvagacchantyAlokAntAt Urdhvagamana rUpa pratijJA (pakSa) hai| agale sUtra meM pUrvaprayogAt', 'asaGgatvAt' 'bandhacchedAt' aura 'tathAgati pariNAmAt' pratijJA ko puSTa karane ke lie cAra hetu diye gaye haiN| ukta cAra hetuoM ke samarthana ke lie cAra dRSTAnta prayukta kiye gaye haiN| 'AviddhakulAla cakravat', 'vyapagalepAlAbUvat', 'eraNDabIjavat' aura 'agnizikhAvat' ye cAra dRSTAnta prayukta haiN| isa prakAra sUtrakAra ne pratijJA, hetu aura udAharaNa ke rUpa meM tIna avayavoM kA prayoga kara anumAna-vAkya ko puSTa kiyaa| ___ zrImadAcArya gRddhapiccha praNIta tatvArthasUtra ke vRttikAra zrImadAcArya pUjyapAda ne sarvArthasiddhi kI utthAnikAoM meM sUtrakAra ke mantavya ko spaSTa kiyA hai, isase abhiprAya kI puSTi hotI hai| inhoMne batAyA ki hetu ke kathana kiye binA urdhvagamana rUpa jo pratijJA hai tulasI prajJA akTUbara-disambara, 20000

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usakA nizcaya nahIM hogA / hetuoM kA prayoga hone para bhI usake samarthana meM dRSTAnta kA kathana kiye binA abhipreta artha kI siddhi nahIM ho sakatI, kevala hetu kA kathana hI paryApta nahIM hai| 12 sarvArthasiddhi meM tattvArthasUtra ke vicAroM kI sampuSTi se eka vidvAn ne kucha niSkarSa nikAle haiM jo akSarazaH mAnya lagate haiN| (1) gRddhapiccha ne pratijJA, hetu aura dRSTAnta kA zabdavidhayA kathana bhale hI na kiyA ho, para apane abhipreta artha ko siddha karane ke lie unakA arthataH nirdeza avazya kiyA hai| (2) pUjyapAda ne sUtrakAra ke kathana kA samarthana nyAyasaraNikA kA anusaraNa karake kiyA hai| ataH nAmataH nirdezana na hone para bhI sUtrakAra avayava traya se paricita the / ataH vyAkhyAkAra yA bhASyakAra apane yuga ke vicAroM ke Aloka meM prAcIna tathyoM ke spaSTIkaraNa ke sAtha navIna tathyoM ko prastuta karatA hai| . ataH pratijJA, hetu aura dRSTAnta ke spaSTIkaraNa ko hama pUjyapAda kI vicAradhArA nahIM mAna skte| pUjyapAda ne gRddhapiccha kI mAnyatA kA hI sphoTana kara ukta avayavatraya kI mAnyatA ko aMkita kiyA hai| (3) gRddhapiccha ke avayavatraya ke saMketa ko pUjyapAda ne tarka kA rUpa diyA hai| yahI kAraNa hai ki unhoMne pratijJA, hetu aura dRSTAnta ina tIna ke aucitya kA samarthana kiyA hai| (4) jaina nyAya ke avayava - vicAra kA sUtrapAta saMketa rUpa se tatvArtha sUtra meM mila jAtA hai| ataeva avayavoM kI mAnyatA kA mUla zreya jaina tarkazAstra meM AcArya gRddhapiccha ko prApta hai / pUjyapAda ne apane jainendra vyAkaraNa meM catuSTayaM samantabhadrasya (4/5 / 140 ) sUtra ke dvArA samantabhadra kA ullekha kiyA hai, ataH ve samantabhadra se nizcita hI pazcAdvartI 113 * samantabhadra ne bhI gRddhapiccha ke samAna ukta avayavatrya kA nAmataH ullekha kiye binA anumeya kI siddhi pratijJA, hetu, dRSTAnta ina tInoM avayavoM se kI hai / AptamImAMsA pratijJAtu kI prAsaMgikatA para bala diyA gayA hai| unhoMne hetu aura pratijJA kA prayoga eka tathya para vicAra karate hue kiyA hai, yathA-yadi mAnA jAya ki anumAna se vijJapti (viziSTa jAnakArI) kI siddhi hotI hai to anumAna meM bhI sAdhya aura sAdhana kI vijJapti ko vijJAna rUpa mAnane meM doSa Ate haiN| 14 avayavoM ke svarUpa aura unakI saMkhyA para bhASyakAra vAtsyAyana ne sUtrakAra gautama kA anukaraNa kriyA hai| gautamokta paMcAvayavoM ke atirikta jina anya pA~ca avayavoM ko bhASyakAra ne ginAyA hai unakA svarUpa nirdhArita karate hue unhoMne ina avayavoM kI nirarthakatA ko bhI batAyA hai| ve pAMca avayava jijJAsA, saMzaya, zakya prApti, prayojana, saMzayavyudAsa Adi haiN| unakA svarUpa vivecana nimna prakAra hai 64 tulasI prajJA aMka 110

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1. jijJAsA-'jijJAsA' apratIyamAna artha meM pratyakSArtha kI pravartikA hotI hai, apratIyamAna artha kI isalie jijJAsA hotI hai ki use tattvataH jAnakara chor3a dUMgA yA grahaNa kara lUMgA yA upekSA kara duuNgaa|" 2. saMzaya-jijJAsA ke adhiSThAna ko saMzaya kahA jAtA hai| udAharaNatayA kisI vastu kI upAdeyatA, anupAdeyatA yA apekSaNIyatA ke bAre meM bheda saMdeha hone para jijJAsA hotI hai, ataH sAdhya viSayaka saMdeha kA nAma hI saMzaya hai| ___ 3. zakya prApti-pramANoM meM artha ke adhigama kI jo kSamatA hai, usako hI zakya prApti kahate haiN| 4. prayojana - tatva kA nizcaya karanA hI prayojana kahalAtA hai| 5. saMzayavyudAsa-pratipakSa ko upasthApita kara usakA pratibodha karanA saMzaya vyudAsa hai| yuktidIpikAkAra ne bhI pratijJA Adi ke sAtha jijJAsA, zakyaprApti, prayojana aura saMzayavyudAsa kI gaNanA karate hue avayavoM kI saMkhyA dasa batAI hai -20 vAtsyAyana ne jijJAsA Adi paJcAvayavoM ko batalAyA tatpazcAt anumAna meM unakI niSprayojanatA ko bhI spaSTa kara diyA aura yaha kahA-ye vastutaH avayava nahIM apitu avayavoM ke sahacara hai| jijJAsA Adi avayava nahIM hai kyoMki 1. ye hAna, upAdAna, upekSA buddhiyA~ tattvajJAna ke lie hotI haiN| tatvajJAna meM hI jijJAsA kAma AtI hai| jaise-vartamAna vAkya 'parvato vahnimAna dhUmavattvAt' meM yaha kisI artha kI sAdhikA nahIM hai| 2. saMzaya se paraspara do koTiyoM kA jJAna hotA hai| saMdeha karane mAtra se kisI tathya kI siddhi nahIM hotI hai| 3. yaha 'zakya prApti' sAdhaka vAkya meM pratijJA kI taraha avayava rUpa se prayukta nahIM hotii| 4. prayojana to vAkya kA phala hai na ki vAkya kA eka deza / jayanta bhaTTa kA kathana hai ki pratijJA Adi paJcAvayava se kama yA adhika avayava nahIM hoNge| parArthAnumAna jise prAyaH sabhI dArzanikoM ne vacanAtmaka mAnA hai| usameM naiyAyikoM ne dUsaroM ke pratipatti ke lie paMcAvayava kA prayoga kiyA hai| ve paMcAvayava nimna prakAra haiM 1. pratijJA-parvata vahnimAna hai| 2. hetu-dhUmavAna hone se| 3. udAharaNa-jahA~-jahA~ dhUma hai vahA~-vahA~ Aga hai jaise rasoI ghara meM / 4. upanaya-mahAnasa ke samAna vahni se yukta dhUmavAlA yaha parvata hai| 5. niyamana-isa prakAra parvata vahnimAna hai| tulasI prajJA akTUbara-disambara, 2000 365

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ukta prakAra ke paMcAvayava se dUsarA vyakti bhI dhUmaliMgaka vahri kI anumiti kara letA hai| bauddhAcArya nyAyadarzana va jaina darzana kI paMcAvayavI mAnyatA se sahamata nahIM hai| dhyAtavya hai ki bauddhAcAryoM ne paMcAvayavoM kA samarthana kabhI nahIM kiyaa| diGnAga ne pakSa, hetu, dRSTAnta tIna avayavoM ko btaayaa| dharmakIrti ne dvayavayava ko hI mahattva diyA, ve haiMhetu aura dRssttaant| jainAcAryoM ne eka, do, tIna, cAra aura pAMca avayava vAlI mAnyatA ko bhI varNita kiyA hai| akalaMka ne pakSa aura hetu do hI avayavoM ko samIcIna batalAyA hai| unhoMne dRSTAnta ko bhI grAhya batalAyA hai kintu vaha sarvatra grAhya nahIM hai| mANikyanandira, prabhAcandra, devasUri bhI AcArya akalaMka aura vidyAnaMda kA anugamana karate haiN| AcArya hemacandra evaM abhinava dharmabhUSaNa bhI akalaMka kI mAnyatA kA samarthana karate haiN| vAdidevasUri ne dharmakIrti kI taraha ativyutpanna mati vAle vidvAn ke lie kevala hetu kA prayoga batalAyA hai| anya sabhI jainAcArya cAhe ve digambara paramparA ke hoM yA zvetAmbara unhoMne nyUnatama do avayava avazya svIkAra kiye haiN| pratipAdyoM ke AdhAra para tIna-cAra aura pAMca avayavoM ko bhI mAnyatA dI hai| AcArya dharmabhUSaNa ne pahale svIkRta paramparA ke anurUpa vAda kathya kI apekSA se aura adhika avayavoM ke bhI prayoga kA samarthana kiyA hai| jaisA ki unhoMne kahA haivItarAga kathA meM to ziSyoM ke AzayAnusAra pratijJA aura hetu ye do hI avayava haiN| pratijJA, hetu aura udAharaNa ye tIna bhii| pratijJA, hetu, udAharaNa aura upanaya ye cAra bhI haiM tathA pratijJA, hetu, udAharaNa, upanaya aura nigamana ye pAMca bhI haiN| isa prakAra yathAyoga rUpa prayogoM kI yaha vyavasthA hai| aisA kahate hue dharmabhUSaNa zrI kumArinandi bhaTTAraka ke kathana ko uddhRta karate haiN| yathA-prayogoM ke bolane kI vyavasthA pratipAdyoM ke abhiprAyAnusAra karanI caahie| jo jitane avayavoM se samajha sake (anumAna kara sake) usake lie utane avayavoM kA prayoga karanA caahie|'28 Upara varNita sabhI AcAryoM kI bhAMti AcArya yazovijaya ne bhI pakSa aura hetu do hI avayava mAne haiN| yaha mAnyatA samartha pratipattA ke lie hai| asamartha ke lie dRSTAnta kA prayoga karate haiN| jo dRSTAnta meM hetu kA prayoga nahIM jAnatA usa prativattA ke lie upanaya kA prayoga tathA jo upanaya ke pazcAt bhI AkAMkSA rakhatA hai usake lie nigamana avayava kA prayoga kiyA jAtA hai|31 jainAcAryoM dvArA varNita avayavoM kI mAnyatA meM vizeSa rUpa se pakSa aura hetu do avayava mAnya haiN| unakI yaha mAnyatA unake eka lakSaNa hetu kI mAnyatA ko puSTa karatI hai, kyoMki kahA hai-sAdhana se sAdhya kA vizeSa jJAna hI anumAna pramANa hai| jainAcAryoM ne siSAdhayiSita asiddha aura abAdhita sAdhya ko pakSa kahA hai| isa prakAra pakSa aura hetu kramazaH sAdhya va sAdhana ke rUpa meM varNita haiM aura anyathAnupapannatva rUpa eka lakSaNa hetu ke AdhAra hai| amsamanny tulasI prajJA aMka 110

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bauddhAcAryoM ne adhika se adhika tIna avayavoM ko mAnA hai| yathA-hetu, dRSTAnta aura upanaya / unhoMne pratijJA aura nigamana ko avayava nahIM mAnA hai| bauddha naiyAyikoM kA kahanA hai jo hetu (liMga) sAdhya kA niyata hai arthAt vyApya hai aura vaha sAdhya dharmI meM (arthAt pakSa meM) dekhA jAtA hai to usake AdhAra para hI vahAM kI AvazyakatA nahIM hai| isI bAta ko dharmakIrti isa prakAra kahate haiM, 'dvayorapyanayoH prayogo nAvazyaM pakSa nirdezaH'34 parArthAnumAnayoH sAdharmyavat aura vaidharmyavat rUpa meM do prakAra se hotA hai| ina donoM prakAroM meM pakSa nirdeza kI AvazyakatA nahIM hai| pakSa nirdeza zabda ko vyAkhyAyita karate hue rUsI nyAyazAstrI zcaravAtskI kA kahanA hai ki yahA~ pakSa nirdeza zabda ko vyAkhyAyita karate hue pakSa nirdeza zabda se naiyAyikoM kA pratijJA vAkya va nigamana vAkya ina donoM kA grahaNa karake unheM anAvazyaka batAyA gayA hai| dharmakIrti yaha batAnA cAhate haiM ki tAdAtmya aura tadutpatti ke dvArA sAdhya dharma se pratibaddha sAdhana ko jAnanA hotA hai, isalie vahAM pakSa ko nirdeza karane kI AvazyakatA nahIM hai| sAdhya kA vyApta hetu jaba pakSa meM dikhAI par3a rahA hai| jaise- yat sat tat kSaNikaM yathA ghaTaH san ca zabda iti zabdaH kSaNikaH / yahAM para satva hetu hai, udAharaNa ghaTa hai| san ca zabda: yaha upanaya hai| tIna vAkyoM se jaba zabda kA kSaNikatva siddha ho jAtA hai taba usake lie pratijJA aura nigamana vAkya kI koI AvazyakatA nahIM hai| nigamana vAkya to pratijJA ko phalitArtha rUpa meM rUpAntarita . karatA hI hai| yahAM para dhyAtavya hai ki satva hetu kSaNikatva kA sAdhya hai aura vaha sAdhya dharmI pakSa sAdhya meM dekhA jAtA hai| ataH usake dvArA zabda ke kSaNikatva kI siddhi meM koI bAdhA nahIM hai| isa prakAra bauddhadarzana parArthAnumAna ke lie avayavoM ke prayoga meM pratijJA aura nigamana ko anAvazyaka mAnatA hai kintu jaina darzana bauddha kI isa mAnyatA kA nirAkaraNa karatA hai| yadyapi jaina darzana hetu ke naiyAyikAbhimata paMcarUpa ko aura bauddhAbhimata trirUpa se sahamata nahIM hai| vaha pratipattA kI samajhane kI kSamatA ke AdhAra para paMcAvayava hetu ke prayoga ko karane meM koI Apatti nahIM karatA hai| sandarbha :1. pramANaprameyasaMzayaprayojanadRSTAntasiddhAntAvayavatarkanirNayavAdajalpavitaNDAhetvAbhAsacchalajAti nigrahasthAnAnAM tattvajJAnaniHzreyasAdhigamaH-nyAyasUtra 1/1/1 2. pratijJAhetUdAharaNopanayanigamanAnyavayavAH-vahI 1/1/32 3. sAdhyanirdezaH pratijJA-vahI 1/1/33 4. udAharaNasAdharmyAtsAdhyasAdhanaM hetuH - vahI 1/1/34 5. sAdhyasAdharmyAttaddharmabhAvI dRSTAnta udAharaNam 1/1/36 6. udAharaNApekSastathetyupasaMhAro na tatheti vA sAdhyasyopanayaH vahI 1/1/38 7. hetvapadezAtpratijJAyAH punarvacanaM nigamanam 1/1/39 8. nyAyavArtika 1/1/32 9. yathA paMcAvayavavAkya sAdhanArtham-tarkazAstra pR. 5 tulasI prajJA akTUbara-disambara, 2000 67

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10. pakSa hetu dRSTAnta vacanairhiprAznikAnAm pratIto'rthapratipAdyata iti nyAyapraveza pR. 1. 11. tattvArtha sUtra 10/5, 6,7 12. anupadiSTahetukamidamUrdhvagamanaM kathamadhyavasAtuM zakyamiti? atrocyate Aha-hetvarthaH puSkalo'pi dRSTAntasamarthanamantareNAbhipretArthasAdhanAyanAlamiti ucyate-sarvArthasiddhi 10/6,7 utthAnikAe~ 13. AptamImAMsA prastAvanA pR. 34 14. sAdhyasAdhana vijJapteryadi vijJaptimAtratA / na sAdhya na ca hetuzca pratijJA hetudosstH|| AptamImAMsA 80. 15. tatrApratIyamAne'rthe pratyayArthasya pravarttikA jijJAsA / apratIyamAnamartha kasmAnjijJAsate ? taM tatvato jJAtaM hAsyAmi vopAdAsya upekSivye veti |-nyaaybhaassy 1/1/32 16.jijJAsAdhiSThAnaM saMzayazca-vahI 17. pramAtuH pramANAni prameyAdhimarthAni, sA zakya prAptirna sAdhakasya vAkyasya bhAgena yujjyate pratijJAdivaditi / -vahI 18. tatvAvadhAraNam-vahI 19. saMzayavyudAsaH pratipakSopavarNanaM tatpratiSedhena tatvAbhyanujJAnArtham-vahI 20. bhAratIya nyAyazAstra pR. 206 21. sarvatraiva na dRSTAnto ananvayenApi sAdhanAt / anyathA sarvabhAvAnAm siho'yaM kSaNakSayaH / / nyAya, vi.kA. 38 22-23.etadvayamekAnumAnADnodAharaNam pa.maM.3/37, pra. ka.mA. 3/37 24. pakSa hetu vacanamavayavadvayameva parapratipateraMga na dRSTAntAdi vacanam-pra.na.ta. 3/28 25. etAvAn prekSaprayoga :-2/1/9 26. tasmizca vAde parArthAnumAnavAkyasya (pratijJA heturitvayavayaka dvayamevopakArakam), nodAharaNAdikam -nyAyadIpikA 3/34 pR. 80 27. vItarAgakathAyAM tu pratipAdyAzayAnurodhane pratijJAhetudvAvayavau, pratijJAhetUdAharaNAni trayaH, pratijJA hetUdAharaNopanayAzcatvAraH, pratijJA hetUdAharaNopanaya nigamanAmi vA paJceti yathAyoga prayoga paripATI-nyAya dI. 3/36 pR. 82 28. 'prayogaparipATI tu pratipAdyAnurodhataH' -vAdanyAya, 29. pakSahetuvacana lakSaNamavayavadvayameva ca parapratipatyaMga na dRSTAntAdivacane-jainatarkabhASA pR. 16 30. yastu dAntike hetuM yojayituM na jAnIte, taM pratyupanayo'pi-vahI 31. evamapi sAkAGakSaM prati ca nigamanam-vahI 32. sAdhanAtsAdhyavijJAnamanumAnam-pramANa mImAMsA 2/27 33. siSAdhayisitamasiddhamabAdhyaM sAdhyaM pakSaH-vahI 2/13 34. dvayorapyanayoH prayogayonavizyaM pakSanirdezaH-nyAyabindu 3/34 sahAyaka samanvayaka, dUrastha zikSA jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM -341 306 (rAjasthAna) 68 Comm mmmmmmmmm m mmmmmmm tulasI prajJA aMka 110

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pANDulipi viveka maJjarI prakaraNa : eka adhyayana - pramoda kumAra lATA prAkRta sAhitya meM tIrthaMkaroM, mahApuruSoM aura AcAryoM Adi kI stutiyA~ paramparA anusAra prApta hotI haiM / Agama sAhitya meM bhI yaha paramparA dekhane ko milatI hai| AcAryoM ne bhaktivazAt aura apane iSTa ke prati samarpaNa hetu aneka prakAra se stutiyAM aura srota Adi likhe haiM / prakaraNa ke rUpa meM bhI viveka ko AdhAra mAnakara usakA svarUpaM, mahatva aura usake phala Adi ko pradarzita karane ke lie - mahAkavi AsaDa ne vivekamaMjarI nAmaka prakaraNa grantha likhA / yaha AkAra meM laghu hote hu bhI jainadarzana aura kathA ke bIjoM ko samAviSTa kie hue hai| vivekamaMjarI nAmaka prakaraNa graMtha kI prati jaina vizvabhAratI saMsthAna ke graMthAgAra se mujhe prApta huI / saMgrahaNIya pANDulipiyoM kI sUcI meM puTThA naM. 268 / pustaka kramasaMkhyA 1547 para aMkita yaha pANDulipi kula ATha pannoM (solaha pRSTha) meM hai| saMsthAna ke graMthAgAra meM do prati upalabdha thI / snAtakottara meM laghuzodha prabandha hetu isa kRti ko sampAdana ke lie cayana kiyA / kintu samayabaddhatA ke kAraNa anyatra isakI khoja karanA sambhava nahIM ho pAyA / anyathA sudUra sthita graMthAgAroM meM isa kRti ke prApta hone kI saMbhAvanA ho sakatI thI / phira bhI maiMne eka hI prati ke AdhAra para isakA anuvAda evaM adhyayana kiyA hai| isalie bhaviSya meM anya pratilipiyoM ke upalabdha ho jAne para saMpAdana kA avasara khulA hai| prakaraNaka isa kRti meM mahAkavi AsaDa ne paramparA kA nirvAha karate hue sarvaprathama maMgalAcaraNa kiyA hai| jisameM tIrthaMkara mahAvIra ko praNAma karate hue vivekamaMjarI prakaraNa ko kahane kA kavi ne ullekha kiyA hai / grantha kA prArambha isa prakAra hai-- tulasI prajJA akTUbara-disambara, 2000 69

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athasiddhapurasatthavAhaM vIraM namiUNa varaM jiNanAhaM / savaNasuhArasasariaM vuccAmi vivegamaMjarI aM // 1 // racanAkAra ne grantha ke anta meM saMkSipta prazasti dete hue kahA hai raiyaM pagaraNameyaM jiNapavayaNasArasaMgaheNa me| sammasammatta viyaseDaMbaraM divvau bhaviyANaM // 143 / / siribhinnamAlanimmalaM kulsNbhvkdduyraaytnnenn| iya AsaDeNa raiyaM vasujalahidiNesavarisaMmi / / 144 / / iti zrI vivekamaMjarI prakaraNaM saMpUrNa "jina pravacana ke sAra-saMkSepa se maiMne yaha prakaraNa racA hai jo bhavya jIvoM ke lie samyak samyaktva rUpa divya dharma ko vikasita karatA hai| zrI bhillamAla (bhinnamAla) nAmaka pavitra kSatriya vaMza meM utpanna kaTukarAja ke putra AsaDa ne 1248 (vi.saM.) varSa meM isakI racanA kii|" (vasu-8, jalahi-4, dinesa 12) isa kRti meM racanAkAra ne TIkA bhI dI hai jisakI bhASA spaSTa pratIta nahIM hotI, kintu adhyayana se lagatA hai ki gujarAtI bhASA meM likhI isa TIkA meM apabhraMzoM aura rAjasthAnI kA pUrNa prabhAva hai| (1) paricaya mahAkavi AsaDa dvArA racita vivekamaMjarI prakaraNa meM kula 144 gAthAeM haiN| racanAkAra dvArA dI gaI apanI prazasti se yaha patA calatA hai ki bhinnamAla (bhillamAla) nAmaka kSatriya vaMza meM kaTukarAja ke Apa putra the| jinhoMne vivekamaMjarI graMtha likhaa| inakI pRthvIdevI aura jaitalla nAma kI do patniyAM thiiN| jaitalla devI se inheM rAjaDa aura jaitrasiMha nAma ke do putra hue the|' inakI upadezakaMdalI aura vivekamaJjarI para vRtti, kAlIdAsa kRta meghadUta para TIkA aura aneka strota kAvyoM jaisI racanAeM prApta hotI haiN| vivekamaMjarI kI vRtti meM jo prazasti kavi AsaDa ne dI hai usase jJAta hotA hai ki inheM kalikAla gautama, kavi sabhAzRMgAra aura bAla sarasvatI padaviyAM (alaMkaraNa) prApta thiiN| unhoMne apane rAjaDa putra kI taruNa avasthA meM huI mRtyu se utpanna zoka meM abhayadevasUri dvArA bodha prApta kara vivekamaMjarI nAmaka kAvya kI racanA vi. saM. 1248 meM kii| apane samaya kA ullekha karate hue kavi AsaDa ne likhA hai ki 'iya AsaDeNa raiyaM vasujalahidiNesavarisaMmi' arthAta vasu-8 jalahi-4 aura dinesa-12 isa prakAra kA ullekha kavi kI apanI racanA vaiziSTya kA dyotaka hai| racanAkAra ne 1248 ko kaunasA saMvat mAnA hai, isakA spaSTa ullekha prati meM nahIM kiyA hai| kintu madhyayuga meM vi.saM. kA pracalana hone se ise vidvAnoM ne 1248 vi.saM. kI kRti hI mAnA hai| 70 R amn] tulasI prajJA aMka 110

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(2) viSayavastu (sArAMza) mahAkavi AsaDa dvArA racita vivekamaMjarI eka prakaraNa grantha hai| unhoMne svayaM graMtha samApti para ise prakaraNa graMtha kahA hai| saMsAra meM AyA, janma liyA huA jIva yadi vivekahIna ho to sAmAjika dAyitvoM ke nirvahana meM sakSama nahIM ho sktaa| isalie kavi ne viveka ko bhUSaNa kI saMjJA dete hue pratyeka mAnava ko usase suzobhita hone kI AvazyakatA para bala diyA hai| vivekamaJjarI meM racanAkAra ne tInoM maMgala ke mAdhyama se graMtha kI saphalatA cAhI hai| Adi maMgala ke rUpa meM maMgalAcaraNa, madhyamaMgala ke rUpa meM catuHzaraNa, guNI janoM kA guNAnuvAda aura antamaMgala ke rUpa meM mAyA, moha Asakti ko tyAga kara dharma kI zaraNa lene kI bAta kahI hai| ataH racanAkAra ne graMtha kI viSaya vastu ko sundara zailI meM prastuta kiyA hai jisakA saMkSipta vivecana isa prakAra hai vivekamaMjarI ke prArambha meM mahAvIra svAmI ko vaMdana kiyA gayA hai, kyoMki ve viveka rUpa dIpaka se yukta hote haiM tathA jIvoM ko paramArtha kA jJAna karAte haiN| isake pazcAt viveka kI mahimA batalAyI gaI hai jo karmoM ko kSayopazama karane meM sahAyaka hai tathA mokSa kA mArga dikhAne vAlA hai| viveka ke bhUSaNa ke rUpa meM mana kI zuddhi kA ullekha kiyA gayA isa zuddhi ke cAra kAraNa batalAkara unakA vistAra se nirUpaNa kiyA gayA hai| ve cAra kAraNa isa prakAra haiM 1. catuH zaraNoM kI pratipatti arthAt unakA svIkAra 2. guNoM kI saccI anumodanA 3. duSkRtyoM (pApoM) kI nindA 4. bAraha bhAvanAeM (i) catuH zaraNoM kI pratipatti arthAt unakA svIkAra cAra zaraNoM meM kramazaH arihaMta deva, siddha sAdhu aura jinake dvArA nirdiSTa karuNApUrNa aura smaraNIya dharma ko zaraNa kahA gayA hai| 24 tIrthaMkaroM ko aura bhaviSyat kAlIna 24 tIrthaMkaroM ko praNAma kiyA hai| naMdIzvara, aSTApada, zatrujaya Urjayanta evaM sammeda zikhara Adi zubha tIrthoM ko evaM loka meM sthita jinAlaya, ar3hAI dvIpa evaM pandraha karmabhUmiyoM meM sthita sAdhu-mahAtmAoM, gaNadharoM, cakravartI aura nava baladeva Adi ko, bAhubalI, sanatkumAra, gajasukumAla, DhaMDhaNakumAra sthUlabhadra, skandhaka muni, cilAtiputra, sukosala, vaise hI zreSTha zAlibhadra kA kathAnaka kahakara kavi kahatA hai-isa prakAra kaThora niyamoM ko dhAraNa karane vAle prajJAvAna vIra jinendra bhagavAna mahAvIra ko maiM namana karatA huuN| vajrasvAmI, muniArya kSamAzramaNa, sudarzana, dazArNabhadra, prasannacandra, kUragaDua maharSi, abhayakumAra, jambUsvAmI, viSNukumAra yahAM taka sabhI muniyoM ke prasaMgAnusAra dRSTAMta die gae haiM tathA bhinna-bhinna muniyoM kA nAmollekha kiyA gayA hai| jaise-zayambhava, tulasI prajJA akTUbara-disambara, 2000

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prabhava, zrI udAyana, kezI, cilAtiputra, meghakumAra aura puNDarIka, Ardraka kumAra, sAdhu kIrtidhara, nandisena, karakaNDU, halla, vihalla, zAla, mahAzAla, siMhagiri Arya mahAgiri, AryarakSita, zAMba kumAra, pradyumnamuni, kumAputta aura bhadragupta Adi evaM anya mahAmuni gaNa jo bhayaMkara bhava-bhramaNa ko nAza karane vAle haiM tathA jinazAsana rUpa AkAza ke vibhUSaNa svarUpa candramA haiM, ve mujhe siddhi sukha ko pradAna kareM / isa prakAra muni - RSi Adi ko praNAma kara Age gAthA 55-59 meM tIrthaMkaroM kI mAtAoM kA evaM yatiyoM kA nAmollekha kiyA gayA hai| jaise sItAdevI, sulasA, rAjImatI, madanarekhA, damayaMtI, Arya candanabAlA, manoramA, vilAsavatI, aMjanAsuMdarI, narmadAsundarI zivA, dhAriNI cillANa devI, prabhAvatI, kalAvatI, revatI, devakI, jyeSThA (bhagavAna mahAvIra kI putrI), sujyeSThA (ceTaka kI putrI), padmAvatI, nandA, bhadrA, subhadrA, RSidattA, mRgAvatI Adi ye zlAdhyA mahAsatiyAM haiN| lekhaka dvArA batAyA gayA hai ki 24 tIrthaMkaroM, arahaMto, siddhoM, AcAryoM, sAdhuoM, caityoM, siddhAntoM aura pavitra yatiyoM kI AsAtanA mere dvArA kI gaI ho to vaha duSkRta mithyA hai| ataH pada, akSara aura mAtrAoM meM adhikatA athavA hInatA ke lie lekhaka tIrthaMkaroM kI prakAzita vANI ko pramANa mAnate hue kSamAyAcanA karatA hai / (ii) guNoM kI saccI anumodanA vItarAgiyoM dvArA kathita dharma ahiMsA lakSaNa yukta hai| use guNoM ke ratnAkara rUpa batAyA gayA hai jo mokSa sukha kA mArga hai| yahAM yatiyoM aura zrAvaka ke kramazaH 10 aura 12 vratoM ke bhedoM kA ullekha kiyA hai| (iii) duSkRtyoM (pApoM) kI nindA kAla, jIva aura bhava- paramparA ko anAdi batAte hue ekendriyAdi, sthAvarajIva evaM trasa, devAdi caturgati, caurAsI lAkha saMkhyA vAle jIva-yoniyoM meM paribhramaNa karate hue bhartsita, tyakta, tiraskRta, hiMsita, snehita, saMghaTita, vighaTita, pIr3ita, kaMpita, paritApita hote hue jIvana ko dhAraNa kie rahate haiN| inheM kRta-kArita anumodita Adi karmoM ke lie mana-vacana-kAya se kSamA karatA hUM tathA apanI AtmA ko bhI kSamA karatA hUM aura mithyA duSkRtoM kI nindA evaM garhA karatA huuN| isa prakAra sabhI Atma tatvoM se kSamAyAcanA kI gaI hai, jisase inake prati maitrI bhAva pariNamita ho ske| -- kSamA ke pazcAt pravrajyA ko mahatva dete hue zramaNa Adi ke lie tyAjya pApoM meM hiMsAdi aThAraha pApoM ko mana-vacana-kAya se parityAjya kahA gayA hai / kutIrtha, galata saMgati evaM galatavAsa, apalApa kA mArga evaM galata karmoM ko pracchanna pApa, deha dravya, parivAra, svajana jIva hiMsA evaM pUrva meM bAMdhe gae baira bhAvoM kA parityAga, prANivadha ke jo adhikaraNa (hala, mUsala ukkhala Adi) haiM, unakA mana-vacana-kAya se tathA pandraha karmAdAna ( karmAgamana) ke sAdhana parityAga yogya haiM; kyoMki aMtima zvAsoM meM pavitra, adUSita, gaThIlA zarIra bhI kaSTapUrvaka chUTa jAtA hai| isIlie caturvidha AhAra kA parityAga tulasI prajJA aMka 110 72

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kara, anagAra bana, sukRta karmoM kA anumodana karake aura sabhI pApakarmoM kA parityAga karake dhIra puruSa pravrajyA dhAraNa kare tathA puNyabodhi ko prApta kre| (iv) bAraha bhAvanAeM (anuprekSA) jo jIva jJAna, darzana evaM cAritra (ratnatraya) se vibhUSita hotA hai vaha jIva doSoM se adUSita hotA hai tathA ihaloka evaM paraloka meM bhI sukhI hotA hai| catuHzaraNa pratipanna jIvana saMsAra se vairAgya yukta hotA hai tathA anityAdi sabhI bhAvanAoM ko bhAtA hai|| racanAkAra ne sabhI anuprekSAoM kA kramAnusAra varNana kiyA hai| anuprekSAoM ke ullekha meM saMsAra kI yathAsthiti kA citraNa karane ke saMdarbha meM bahuta sundara varNana kiyA hai| (3) vaiziSTya bhAratIya kAvyazAstra meM alaMkAroM kA vizeSa mahatva hai| AcArya daNDa, Ananda, mammaTa, vizvanAtha, jagannAtha Adi bhAratIya kAvya zAstriyoM ne kAvya meM alaMkAroM kA prayoga anivArya batAyA hai jisakA artha zobhA ko bar3hAne vAle kAraka tatvoM se kiyA jAtA hai| 'alaMkaroti iti alaMkArAH' isa ukti ke anusAra jisase sundaratA athavA zobhA kI jAe, vahI alaMkAra hai| kAvya meM alaMkAra kAminI ke zarIra para sthita AbhUSaNoM dvArA bar3hAe jAne vAle saundarya ke bhAMti kahA gayA hai arthAt jisase kAvya kI sundaratA yA zobhA kI vRddhi ho vahI alaMkAra hai| zabda aura artha donoM kI vRddhi hone se alaMkAroM ke zabdAlaMkAra va arthAlaMkAra do bheda kie jAte haiN| 'vivekamaMjarI' prakaraNa kAvya meM racanAkAra ne anAyAsa alaMkAroM kA prayoga kiyA hai| sahaja rUpa meM prayukta ina alaMkAroM se yaha lagatA hai ki kavi ne jAnabUjha kara alaMkAroM kA prayoga nahIM kiyA hogA balki kAvya zailI meM grantha likhe jAne se ve sahaja hI prayukta kiye gaye hoNge| grantha kA pratipAdya AcAraparaka evaM dArzanika hone se bhI alaMkAroM ke sahaja prayoga kI bAta siddha ho jAtI hai| kavi AsaDa ne isa vRtti meM upamA, rUpaka, anuprAsa, parikara, paryAya, vibhAvanA, dIpaka Adi alaMkAroM kA prayoga kiyA hai| kAvya meM prayukta ina alaMkAroM meM se kucha alaMkAroM ke udAharaNa yahAM dRSTavya haiM :upamA upamA kA artha hai - nikaTa rakhakara taulnaa| jaba eka padArtha ko dUsare padArtha ke samAna kisI prakAra kI samAnatA ke kAraNa kahA jAe, vahAM upamA alaMkAra hotA hai| upameya aura upamAna ina donoM meM samAnatA dikhAI jAe, vahI upamA alaMkAra hai| saMsAra sAgara ko nAza karane vAle muni gaNoM kI tulanA AkAza ke bhUSaNa candramA se karate hue kavi ne kahA hai visamabhavabhamaNa, jiNasAsaya gayaNa maMDaNa myNkaa| isI prakAra vivejamaMjarI ko zravaNa karane ke lie amRta rasa rUpa saritA kI upamA dI gaI hai| kavi kahatA hai ki savaNasuhArasasariaM vuccAmi vivekamaMjarI aN| tulasI prajJA akTUbara-disambara, 2000 - mbara, 20000 73

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rUpaka- rUpaka kA artha hai-rUpa kA aarop| jaba eka vastu para anya vastu kA Aropa kara donoM meM abheda sthApita kiyA jAe vaha rUpaka alaMkAra hotA hai| upameya para upamAna ke niSedha rahita Aropa ko rUpaka kahate haiN| __ kavi AsaDa ne vivekamaMjarI meM sarvAdhika prayoga rUpaka alaMkAra kA kiyA hai| unhoMne jagaha-jagaha upameya meM upamAna kA AropaNa kiyA hai udAharaNa ke lie - vivekapaIvA (gAthA-2) eaM maNasuddhI maMjarI varukkhassa (gAthA-4) mayaNa bhaDavAya bhaMjaNa (gAthA-34) jAutelukka siritiliyaM (gAthA-55) guNarayaNamahoahIsuhAvAso (gAthA - 64) ghaNakammapAsabaddho (gAthA - 101) visayarasAsavamatto (gAthA 105) vibhAvanA vibhAvanA kA artha hai- vizeSa prakAra kI kalpanA yA bhAvanA / kAraNa ke abhAva meM kArya ke hone ke camatkArapUrNa varNana ko vibhAvanA alaMkAra kahate haiN| abhayArAnI ke prasaMga meM zIla se girAe jAne para bhI sudarzana kA dRr3ha sthira rahanA camatkArapUrNa varNana hai| isase sudarzana kI kIrti aura bhI vRddhi ko prApta huii| isameM vibhAvanA alaMkAra samAviSTa hai| graMtha meM kahA gayA hai ki bhavabhamaNanibhayAe, abhayAe pADiUNa taha vismo| nivvUDhosi sudaMsaNa, tuha kittI teNa mahamahai // 44 / / parikara parikara alaMkAra meM sAbhiprAya athavA vyaMjaka vizeSaNa zobhAkAraka banakara vizeSya kA paripoSaka hotA hai| parikara kA artha upakaraNa yA zobhAkAraka padArtha hai jaba sAbhiprAya vizeSaNoM ke prayoga se varNanIya padArtha kA poSaNa kiyA jAe taba parikara alaMkAra hotA hai| kavi AsaDa ne vivekamaMjarI meM eka nahIM, kaI sthaloM kA sAbhiprAya vizeSaNoM kA prayoga kiyA hai jisase varNana aura bhI utkRSTa bana par3A hai| udAharaNa ke lie prathama maMgalAcaraNa kI gAthA dRSTavya hai jahAM para bhagavAna mahAvIra ko vara jiNanAha vizeSaNa ke sAtha-sAtha siddhapurasatthavAhaM vizeSaNa se bhI alaMkRta kiyA gayA hai| siddhapurasatthavAha vIraM namiUNa varaM jiNanAhaM / (gAthA 1) ___anyatra kahA gayA hai tassa vibhUsaNameaM, maNasuddhI maMjarI vararukkhassa / isa gAthA meM vivekamaMjarI ko zreSTha vRkSa kA AropaNa kara mana ko usakA vibhUSaNa batAyA gayA hai jo zubha phala ko prApta karAtA hai| yahAM para bhI parikara alaMkAra kA prayoga racanAkAra ne kiyA hai| paMcaparameSThI apane Apa meM pUjya haiM, zaraNabhUta haiM phira bhI unheM karuNA pUrNa batAkara nirdiSTa kiyA hai| 74 s 3 tulasI prajJA aMka 110

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/ ukta vivecana se yaha spaSTa hotA hai ki racanAkAra alaMkAroM ke prayoga meM siddhahasta haiM, isIlie ina alaMkAroM ke atirikta bhI aneka alaMkAroM kA prayoga graMtha meM kiyA hai| arthApatti, kAvyaliMga, samAdhi, paryAya, vizeSokti Adi alaMkAroM kA prayoga isa kRti meM dekhA jA sakatA hai| chanda kAvya meM alaMkAra, rasa aura chanda ina tInoM kI triveNI hamezA pravAhita hotI rahatI hai| kucha vidvAnoM ne chanda ko alaMkAra mAtra mAnA hai, mUla tatva nhiiN| lekina kAvyakAra rAjazekhara ne kAvya mImAMsA meM (romANichandAnsi) kaha kara sarvatra chanda ko sthAna diyA hai| AcArya bharata muni ne chanda vihIna zabda ko sArthaka nahIM khaa| (nATyazAstra 15/14) laya chanda kA prANa hai| chanda se sUktiyoM meM sajIvatA AtI hai| varNa tathA mAtrA saMbaMdhI vizeSa niyamoM kA anusaraNa hotA hai| AsaDa kavi ne viveka maMjarI prakaraNa meM mUla rUpa se gAthA chanda kA prayoga kiyA hai| unake chanda prayoga meM yadyapi kahIM pada (caraNa) skhalana dikhAI detA hai to kahIM mAtrAoM kI truTi dekhI jA sakatI hai| racanAkAra ne svayaM graMtha meM isa bAta ko svIkAra kiyA hai ki unake dvArA pada, akSara aura mAtrAoM ke prayoga meM chanda kA dhyAna nahIM rakhA gyaa| usameM kahIM adhikatA to kahIM hInatA kA prayoga huA hai| isase yaha spaSTa hotA hai ki zabdoM evaM mAtrAoM ke lie racanAkAra ne pahale hI saceta kara diyaa| unhoMne likhA hai paya akkhara mattAe ahiaM hINaM ca jaM mae bhnniaN| taM titthayara pAyAsia vANIemajjha khamiavvaM / / 63 / / mAtrika chandoM meM gAthA, dohA, vigAhA aura uggAhA chandoM kA prayoga racanAkAra ne kiyA hai| isakA udAharaNa isa prakAra haigAthA 6,7,10,11,12,14... viggAhA 30... uggAhA 88... (4) grantha kI bhASA prAkRta bhASA ke sandarbha meM aneka vaiyAkaraNoM ne zabdAnuzAsana likhe haiN| madhyayuga ko prAkRta sAhitya kA svarNa-yuga kahA jA sakatA hai| madhyayuga se hI isa sAhitya kA anuzAsana race jAne kI AvazyakatA ko dhyAna rakhate hue, jahAM kaI AcAryoM ne saMkSepa meM vyAkaraNa sUtra likhe vahIM AcArya hemacandra ne saMskRta ke sAtha-sAtha prAkRta kA bhI zabdAnuzAsana racA, jo Aja prAkRta bhASA ke niyamoM kI vyAkhyA ke lie pUrNa mAnA jAtA hai| hemacandra ne sAmAnya prAkRta, jise mahArASTrI ke nAma se jAnA jAtA hai, ke sAtha-sAtha mAgadhI, zaurasenI, paizAcI, apabhraMza Adi bhASAoM kA bhI zabdAnuzAsana likhaa| vivekamaMjarI prakaraNa meM racanAkAra ne sAmAnya prAkRta kA prayoga kiyA hai| yadyapi racanAkAra bhASA prayoga meM svataMtra rahatA hai, kintu kisI eka bhASA ko mukhya rUpa se sthAna bhI detA hai| tulasI prajJA akTUbara-disambara, 2000 75

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samakAlIna bhASAoM kA prabhAva racanAkAra para avazya hI par3atA hai| vivekamaMjarI prakaraNa meM sAmAnya prAkRta ke atirikta mAgadhI aura apabhraMza bhASA prayoga dekhane ko milatA hai| bhASAgata vaiziSTya ke antargata kAraka-kriyA rUpa, svara- vyaMjana parivartana, Agama, lopa, vyatyaya Adi binduoM ke AdhAra para kRti kA mUlyAMkana kiyA jAnA apekSita hai| yahAM para kucha lakSaNoM kA pratipAdana kiyA gayA hai 1. vivekamaMjarI prakaraNa meM ukAra bahulA apabhraMza kA prayoga dekhane ko milatA hai / apabhraMza meM prathamA ekavacana meM u vikalpa se lagatA hai / kriyA rUpa meM anyapuruSa ekavacana meM bhI u kA prayoga hotA hai / prastuta kRti meM prathamA ekavacana meM o ke sthAna para u dekhA jA sakatA hai jaise ( gAthA 28 ) ( gAthA 97 ) ( gAthA 97 ) ( gAthA 68 ) ( gAthA 67 ) 2. mAgadhI bhASA meM prathamA ekavacana meM o ke sthAna para 'e' kA prayoga kiyA jAtA hai / vivekamaMjarI prakaraNa meM kavi AsaDa ne isakA prayoga kiyA hai jaise saMvara dukkhiu adUsiu bhaNiu bhAsiu jiNiMde jIve savve ( gAthA 15 ) ( gAthA 80 ) ( gAthA 80 ) 3. mAgadhI meM tAlavya za kA prayoga kiyA jAtA hai jabaki anya prAkRtoM meM kevala dantya sakAra kA prayoga kiyA jAtA hai| vivekamaMjarI prakaraNa meM 'eka' sthala para tAlavya zakAra kA prayoga dekhane ko milA hai| jaise vizuddhaM ( gAthA 134 ) 4. dya, rya, rja kA mAgadhI meM 'yya' meM parivartana hotA hai jabaki sAmAnya prAkRta inakA 'jja' meM parivartana dekhA jAtA hai| mAgadhI kA prabhAva isa rUpa meM bhI dekhA jA sakatA hai| jahAM rya kA yya meM parivartana huA hai jaise kArya > kayya kArya > kajja 76 5. sAmAnya prAkRta meM krU kA parivartana a, i, u, aura ri meM kiyA jAtA hai| vivekamaMjarI prakaraNa meM bhI ye cAroM parivartana dekhane ko milate haiN| jaise > a R > i R > u R > ri = = ( gAthA 49 ) mAgadhI ( gAthA 141 ) mahArASTrI = dRDhazrI > daDhasiri (gAthA 43 ) hRdaya >hie (gAthA. 132 ) RSabha > usaha ( gAthA 15 ) RSabha risaha ( gAthA 4 ) Rddhi riddhi ( gAthA 4 ) tulasI prajJA aMka 110

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6. prAkRta meM asaMyukta vyaMjana kisI samAsa ke dUsare yA tIsare zabda ke Adi meM ho to prAyaH usameM vahI vikAra AtA hai jo svara madhyavartI asaMyukta vyaMjana meM AtA hai| vivekamaMjarI kA udAharaNa hai - -- ni + puNaM niuNaM ( gAthA 103 ) 7. Adi meM na, ya, za, Sa ko chor3akara zabda ke Adi meM asaMyukta vyaMjana meM koI parivartana nahIM hotA / vivekamaMjarI kA udAharaNa draSTavya hai - ya kA parivartana : yadi > yathA > za kA parivartana : zarIraM zaraNaM = jai jaha sarIraM ( gAthA 114 ) saraNaM ( gAthA 10 ) 8. prAkRta meM bhU dhAtu ke lie bhava Adeza kiyA gayA hai| jisake rUpa vikalpa se hava dhAtu se bhI calate haiN| jaise - bhavantu havaMtu bhavati > hoi ( gAthA 81 ) ( gAthA 5,96,97) 9. kagacajatadapayavAM prAyo luk ( 8 / 1 /177) nAmaka sUtra ke AdhAra para prAkRta meM madhyavartI ka-ga-ca-ja-ta-da-pa-ya-va kA lopa ho jAtA hai| yaha pravRtti viveka maMjarI prakaraNa meM sarvatra dikhAI nahIM detI, eka hI sthala para isa sUtra kI anupAlanA kI gaI hai, jaise ( gAthA 3,68 ) ( gAthA 5 ) Atmahitam > AyahiyaM ( gAthA 5 ) atIta aIa ( gAthA 14 ) anumodanA > aNumoaNA ( gAthA 6 ) 10. prAkRta bhASA meM khaghathadhabhAma ( 8 / 1 /187 ) ke anusAra kha ghatha dha bha kA ha ho jAtA hai| yaha pravRtti vivekamaMjarI prakaraNa meM bhI dikhAI detI hai / (kha) jJAnapramukha (gha) zlAghya (tha) padmanAtha (dha) suvidhi (bha) durlabha V V V V V prabhu tribhuvana tulasI prajJA akTUbara-disambara, 2000 nApamuhA ( gAthA 14 ) salahijjai ( gAthA 30 ) umAha ( gAthA 14 ) suvihi ( gAthA 11 ) dulaha ( gAthA 123 ) pahu ( gAthA 12 ) tihuaNa ( gAthA 13 ) 77

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11. prAkRta meM Ta, Tha kA parivartana kramazaH Da, Dha meM hotA hai / vivekamaMjarI prakaraNa meM isake udAharaNa haiM kuTumba vikaTa isa prakAra vivekamaMjarI prakaraNa meM ukta vizeSatAeM upalabdha haiN| isake atirikta bhI prAkRta ke sAmAnya lakSaNa isameM ghaTita hote haiN| cUMki mahArASTrI prAkRta meM yaha kRti likhI gaI hai, isalie sAmAnya prAkRta ke sabhI niyamoM ko vivecita karanA samIcIna nahIM hai| atirikta jana vizeSatAoM kA prayoga racanAkAra ne kiyA hai unakA sodAharaNa nirdeza yahAM kiyA gayA hai| kuDuMba ( gAthA 106 ) airs ( gAthA 125 ) vivekamaMjarI prakaraNa kI zailI sarala, sahaja hai| kucha padyoM meM samAsAnta padAvalI kA prayoga kavi kI pratibhA ko ujAgara karatA hai| kavi ne kucha padoM meM samAsa prayoga kiyA hai| jaise telukka, tribhuvana, causaraNe, cakkavaTTI, cauvisaM, panarasa Adi / isa prakAra yaha kRti chanda, alaMkAra, sUkti Adi ke prayoga se utkRSTa bana par3I hai| ' 78 1. jaina sAhitya kA vRhad itihAsa, bhAga 4 pRSTha 197 2. jaina sAhityanoM saMkSipta itihAsa, pRSTha 338-339 3. vivekamaMjarI vRtti prazasti-pITarsana kA hastaprativiSayaka riporTa 3, pRSTha 100 san 1884-86 4. jaina sAhitya kA vRhad itihAsa, bhAga 4 pRSTha 216 - jaina vizvabhAratI saMsthAna mAnya vizvavidyAlaya lADanUM (rAja.) tulasI prajJA aMka 110

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sAmayikI paMcANuvratoM meM zikSA-mUlya aura sAmayika sandarbha --- prAcArya nihAlacanda jaina, bInA yaha sunizcita hai ki zikSA jJAna - netra hote haiN| zikSA se manuSya pazutA se prabhutA kI ora bar3hatA hai| lekina yaha zikSA kevala bauddhika kasarata nahIM honI caahie| jIvana ke zAzvata naitika mUlyoM kI dharatI se usakA aMkuraNa phUTanA caahiye| Aja kI zikSA mastiSka ko svastha aura satarka rahane kI bAta karatI hai| usameM hRdaya kI bhASA par3hane kI sambhAvanA prAyaH lupta hotI jA rahI hai| Aja kI zikSA hRdaya/bhAvanA/aura AtmA kI ibArata se zUnya hotI jA rahI hai| Aja kI zikSA jIvana-mUlyoM ke saMrakSaNa aura vikAsa meM kitanI sahayogI hai? isa jvalaMta prazna para vicAra kiyA jAnA Avazyaka hai| vigata bIsavIM sadI meM jJAna-vijJAna ke kSetra meM jitanI khojeM huI haiM vigata eka varSa meM itanI nahIM huii| "supara kampyuTara" mAnava mastiSka kI cunautI banakara udyogajagata meM krAnti kara rahA hai| phira bhI mastiSka kI aparimita zakti kI thAha nahIM 1 Telepathy, Pronic Healing and Collective Conciousness FART AdhyAtmika kSamatA ke pramANa haiN| Aja paramANu astroM kI hor3a ne zikSA ke badalate svarUpa para vicAra karane ke liye rAjanIti kA daravAjA khaTakhaTAyA hai| phira bhI yaha sunizcita hai ki Aja kI yaha zikSA, zAntipriya mAnava kI samAja saMracanA karane meM apane ko asahAya pA rahI hai| maikAle dvArA gar3hI gaI zikSA ne vidyAlayoM aura vizvavidyAlayoM meM vidyArthiyoM kI eka acchI bhIr3a bar3hA lI hai, parantu DigrI dene vAlI isa zikSA kA jIvana aura jIvana-mUlyoM se koI sambandha nahIM raha gayA hai| tulasI prajJA akTUbara-disambara, 2000 38 79

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eka bahuta bar3e vaijJAnika ho gae haiM aainsttiin| jaba ve mRtyu-zaiyA para the taba eka patrakAra unakA sAkSAtkAra lene kisI taraha pahuMcA aura usane kevala eka hI prazna kiyaa| usane pUchA-Apa marane ke bAda dUsare janma meM kyA honA pasanda kareMge? AiMsTIna kA saMkSipta sA javAba thA- "kucha bhI, eka para vaijJAnika nhiiN"| bhalA jisane apanI sArI jindagI vijJAna ke liye samarpita kara dI ho, usake mana meM vijJAna ke liye itanI vitRSNA evaM aphasosa kyoM huA? AiMsTIna ne khulAsA kiyA-"Aja subaha 10 baje DaoN. ne javAba de diyA ki 24 ghaNTe se jyAdA Apa nahIM jI skeNge| mujhe aphasosa hai ki maiMne saikar3oM AviSkAra kiye magara usa tatva kI khoja karane kA kabhI prayAsa nahIM kiyA jisake kAraNa maiM aba taka jIvita rhaa| jisake nikala jAne ke bAda AinsTIna, AinsTIna nahIM raha jAyegA, mAtra mATI kA putalA kahalAne lgegaa| sabako jAnA, parantu usa eka tatva se anajAna banA rhaa|" AinsTIna kA saMketa thA ki vijJAna kA AdhyAtmIkaraNa ho| jabaki adhyAtma kA vaijJAnikIkaraNa karane para jora diyA jA rahA hai, parantu vijJAna ke paMkha AdhyAtmikatA kI ora bar3hane ke liye bhI prayatnazIla hone caahiye| zikSA meM usa jJAna tatva ko samAhita kiyA jAnA cAhiye jisake abhAva meM hamArI yaha Adhunika zikSA dizAhIna hokara bhaTaka gaI hai| jisake kAraNa zikSita yuvA, Akroza aura hiMsA se bharA huA hai aura usakI UrjA vinAza kI ora baha rahI hai| zikSA meM isa maulika avadhAraNA kA samAveza kiyA jAnA ati Avazyaka hai ki manuSya kA duHkha kevala zArIrika nahIM hai balki vaha apane vicAroM se duHkhI hai| apanI icchAoM evaM apane svArtha kI pUrti na ho pAne ke kAraNa se duHkhI hai| usake duHkha kA mUla usake andara pala rahe kutsita vicAra haiN| vaha do bAtoM ke kAraNa duHkhI hai :__ 1. parigraha kI atilAlasA ke kAraNa :- jisake liye vaha hiMsA, jhUTha, corI va pApa ke liye prerita hotA hai| 2. kAma bhAvanA se yaunAbhimukha hone ke kaarnn| jaina darzana ke paMca aNuvrata ukta bAtoM se upaje duHkha kA sahI samAdhAna hai| paMca aNuvratoM ke anuzIlana se eka aise ahiMsaka-samAja kA nirmANa saMbhava hai jo nizzastrIkaraNa aura zAnti kI dizA meM eka acUka pahala hai| jisameM zoSaNa nahIM, samAnatA hogii| jisameM jhUTha ko sthAna nahIM, caurya karma ko kataI bar3hAvA nahIM balki niSThA aura ImAnadArI hogii| aNuvrata bar3hatI huI kAmukatA aura yauna pravRtti para aMkuza lagA sakatA hai| hamArI zikSA meM aisI avadhAraNA vikasita kI jAnA cAhiye, jo roTI aura bhoga se nahIM, balki saMskRti aura yoga se jur3I ho| pratyeka vizvavidyAlaya stara para "AdhyAtmika-prayogazAlA" sthApita kI jAye 80 tulasI prajJA aMka 110

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jahA~ yoga / prANAyAma / dhyAna / aura indriya-vAsanAoM ke niyaMtraNa para prayoga kiye jAyeM / yuvA mastiSka meM ina prayAsoM se eka sRjanAtmaka soca paidA kI jA sakatI hai| hamArI zikSA meM saMskAra dene vAlI "naitika zikSA" anivArya kI jAye jisameM sampradAya yA dharma ko nahIM balki sampradAyavAda evaM dharmAndhatA ko galata maane| kyoMki sampradAya aura sampradAyavAda do alaga-alaga bAteM haiN| eka vyakti dharma aura sampradAya ko chor3akara sampradAya ke nAma para raktaraMjita yuddha kara sakatA hai parantu dUsarA vyakti sampradAya ko nakAra kara dharma nahIM chor3atA aura vaha kSamA, maitrI aura saha-astitva ke sAmrAjya kA adhikArI hotA haiN| zikSA kA uddezya - " sA vidyA yA vimuktaye" honA cAhiye / maiMne san 2000 ke paryuSaNa parva meM gujarAta kI rAjadhAnI gAMdhInagara kA eka vizAla darzanIya mandira dekhA jo "akSara-dhAma" ke nAma se prasiddha hai / usakI pradarzanI ke prathama kakSa meM jIvana-zikSA kA uddezya eka mUrti ke dvArA udghATita kiyA gayA / khulAsA kiyA gayA hai| eka anapar3ha pASANa zilA meM eka zilpakAra rUpAkAra ho rahA hai| usake eka hAtha meM hathaur3A hai aura dUsare hAtha meM chainI, jisake dvArA vaha svayaM kA rUpa gar3ha rahA hai| apane hAthoM se hI svayaM ko rUpAkara banA rahA hai| kitanI adbhuta bAta hai / vaha mUrti eka pratIka hai jo kaha rahI hai ki saMskAroM kI chainI aura zikSA kI hathaur3I se hI jIvana kI anagar3ha zilA ko cinmaya jIvana kA rUpa diyA jA sakatA hai| paMca- aNuvratoM ke pariprekSya meM zikSA ke naye svarUpa ko vyAkhyAyita kiyA jAnA caahiye| ye paMca-aNuvrata hamAre gRhasthika jIvana ke saMvidhAna haiN| ahiMsANuvrata, satyANuvrata, acauryANuvrata, brahmacaryANuvrata, aura parigrahaparimANANuvrata / jaina dharma meM inheM zrAvakoM ko pAlana karane ke liye kahA gayA hai| bauddha dharma meM bhI ye paMcazIla ke nAma se jAne jAte haiN| 1. pANAtipAtA veramaNI 2. adinnAdAnA veramaNI 3. kAmesuvicchAcArA veramaNI 4. musAvAdA veramaNI aura 5. surAmereyyamajjappamAdadvAnA veramaNI / ahiMsA jIvana kA lokottara darzana hai / hara prANI jInA cAhatA hai aura sukha se jInA cAhatA hai| usake jIne ke maulika adhikAra ko chInanA hiMsA hai| hiMsA pApa bhAva bhI hai aura pApa kRtya bhI hai| hara prANI indriyoM sahita jI rahA hai| usakI indriyoM kA ghAta karanA jahA~ dravya - hiMsA hai, vahIM jisa rAga-dveSa se prerita hokara vaha aisA karane ke liye uddhata hotA hai vaha bhI bhAva hiMsA hai| pApa bhAva- asAtAvedanIya karmoM ko bAMdhatA hai jo AdhyAtmika aparAdha hai jisakA daNDa hamAre karma hameM deNge| usase chuTakArA nahIM mila sakatA hai| pApa hiMsA ke kRtya sAmAjika aura vaidhAnika daNDanIya aparAdha haiN| ataH sRSTi meM sukha-zAnti kAyama karane liye ahiMsA kI mamatAmayI mA~ kI goda Avazyaka hai| ahiMsA se hI karuNA aura dayA AtI hai| tulasI prajJA akTUbara-disambara, 2000 81

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hamArI zikSA meM ahiMsA kI isa sArvabhaumika bhAvanA/tatva kA samAveza kiyA jAnA Avazyaka hai jo asamAnatA aura zoSaNa kI khAI ko pATa sakatI hai| isameM "satveSu maitrI" kI bhAvanA rUpAkAra hotI hai aura hama mAnavatA ke guNa se jur3ate haiN| ___hiMsA kA mUla kAraNa-icchAoM kI bar3hatI lipsA hai| icchAoM kI tRpti yA parizamana ke liye yaha bhoga upabhoga kI sAmagrI juTAtA hai| sAmagrI juTAne meM svArtha, corI yA jhUTha kA Azraya lekara betahAzA daur3a meM lagA hai parantu icchAyeM pizAca haiM jo kabhI tRpta yA zAnta nahIM hotii| chahoM mahAdvIpa ANavika astroM ke Dhera para baiThA-zakti kA mukhauTA dhAraNa kiye hai parantu bhItara hI bhItara bhaya se kAMpa rahA hai| ahiMsA hI kevala abhaya aura sukha-zAnti kA mArga prazasta kara sakatI hai| (2) zikSA meM satya, acaurya jaise tatvoM kA samAveza sAmAjika-samAnatA aura aparigrahavAda ke liye atyanta Avazyaka hai| naitika zikSA ke bAre meM bhagavAna mahAvIra kI vANI ko zikSA kA abhinna aMga banAyA jAnA sAmayika bana gayA hai| "satya"-prakRti/prabhu kI pratikRti hai| Atma-siddhi aura Atma-zuddhi satyAnveSI ko prApta ho sakatI hai| zikSA usa dina jJAna aura vidyA kI saMjJA prApta kara sakegI jaba usameM aise AcaraNa tatva rakhe jAyeM jo vizvAsaghAta aura dhokhAdhar3I meM AsthA nahIM rakhate hoN| satyANuvratI zrAvaka-eka prAmANika vyakti hotA hai| (3) jo vastu dI nahIM gaI ho, use grahaNa karane se virata rahanA acauryANuvrata hai| sadgRhastha-apane vyavasAya meM jhUTha aura cauryakarma kA Azraya nahIM letaa| vaha vyApAra meM apamizraNa, Taiksa-corI Adi nahIM karatA / nApa-taula ke mApaka sahI rakhatA hai| anadhikRta svAmitva kI bhAvanA cauryakarma hai| vaha satyaghoSa kI bhAMti banakara ImAnadArI kA mukhauTA lagAkara kisI kI rakhI virAsata kA apaharaNa nahIM krtaa| vaha apane naukara kA bhI zoSaNa nahIM karatA hai| nyAya usakI pUMjI hotI hai| ina donoM vratoM kA dhArI sAmAjika pratiSThA ke sAtha jIvana meM yaza kI pUMjI ko bhI prApta karatA hai| (4) Arthika asamAnatA aura sAmAjika vaiSamya kA mukhya kAraNa hamAre andara kI lAlasA/lobha/icchA aura svArtha hai| icchAoM ke kAraNa parigraha aura saMgraha sAmAjika pradUSaNa hai| parigrahaparimANa rUpa aNuvrata isake niyaMtraNa kA eka prazasta mArga hai| __ anAvazyaka ati saMgraha-eka prakAra kI vikSiptatA hI hai| tRSNA kI kokha se isakA janma hotA hai| AcArya zrI mahAprajJa ke zabdoM meM--"AdamI hiMsA-zarIra, parivAra, bhUmi, dhana aura sattA ke liye karatA hai| ye saba parigraha haiM arthAt hiMsA kA mukhya kAraNaparigraha hai| icchA, hiMsA aura parigraha tInoM sAtha-sAtha calate haiN|" ataH Arthika samAnatA meM hI ahiMsA kA vizvAsa saMbhava hai| hamArI zikSA kA mUla AdhAra-samatA, sahiSNutA aura samAnatA honA caahiye| 82 some tulasI prajJA aMka 110

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parigraha parimANANuvratI ke ukta tInoM guNa anuvartI bana jAte haiN| parigraha parimANavratahamArI icchAoM para niyaMtraNa/niyamana kara sakatA hai| hamArI tRSNA ko nirjIva banA sakatA hai| nirdhana vyakti dhanAbhAva ke kAraNa duHkhI hai parantu amIra vyakti apanI tRSNA/lAlasA ke vistAra ke kAraNa duHkhI hai| donoM duHkhI haiM, unake sirpha kAraNa yA AdhAra badale haiN| (5) kAmukatA athavA yauna pravRtti kI khulI abhivyakti Aja eka bar3A udyoga bana cukI hai| pratiSThita lekhakoM kA eka bar3A varga azlIla sAhitya aura azlIla patrikAoM ke mAdhyama se pAzcAtya saMskRti kA prabhAva avayaska kizoroM para DAla rahA hai| phonaseksa, vyabhicAra, neTa-eDalTarI aura inTaraneTa ke sahayoga se yaha jAra-karma paravAna car3ha rahA hai| AdhunikatA ke sammohana meM AyAtita apa-saMskRti ne nArI ko vijJApana kA mAdhyama banAkara kAma ko kalA aura vyApAra ke sAtha jor3akara eka ghinaunA SaDyaMtra zurU kara diyA hai| aise mor3a para brahmacarya ko zikSA kA eka abhinna aMga svIkAra kiyA jAnA Avazyaka hai| zikSA meM brahmacarya kI pavitra bhAvanA mUlaka saMdeza aura kathAnakoM kA samAveza karate hue usakI tejasvitA kA mahimA-gAna yuga kI AvazyakatA hai| kyoMki brahmacarya se hI deha-kAMti aura AtmA kI AbhA prakhara banI raha sakatI hai| brahmacarya sabhI sAdhanAoM kI AdhAra bhUmi hai| kAma vyakti kI sabase bar3I kamajorI hai| hajAra yoddhAoM ko parAjita karane vAlA bhI kAma-subhaTa se parAjita ho jAtA hai| ataH eka svastha naitika aura susaMskRta samAja kI sthApanA ke liye brahmacarya kA naitika mApadaNDa atyanta Avazyaka hai| hamAre mahAvidyAlayoM meM zikSA kA navIna r3hAMcA isa prakAra nirmita kiyA jAye jisameM "kAmazikSA" viSaya kI svIkRta nIti ke sthAna para brahmacarya kI mahanIya zikSA ko pAThyakrama meM sthAna diyA jaaye| ukta pAMcoM aNuvratoM ko jIvana pariSkAra ke saMdarbha meM zikSA meM sarvopari sthAna diyA jAnA mAnavatA ke lokottara vikAsa aura saMrakSaNa ke liye aparihArya bana gayA hai| rASTrIya stara para "aNuvrata-anuzIlana' ko eka AMdolana kA rUpa diyA jAnA caahiye| - jIvana ke sarovara meM-"aNuvrata kA saroja" satya ke Aloka ko pAkara khilatA hai| jisakA parAga hai ahiMsA, abhirAma-pAMkhuDI hai acaurya aura aparigraha, usa suvAsita kA iSTa phala hai-brhmcry| Aie, isa "aNuvrata-ke saroja' se apane ghara AMgana ko evaM sAmAjika/ rASTrIya caritra ko samujjavala bnaaeN| rAjakIya ucca mAdhyamika vidyAlaya-3 ke sAmane bInA (madhyapradeza) 470 11 3 tulasI prajJA akTUbara-disambara, 2000 83

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Protection of the Environment : A Jain Perspective Prof. B. C. Lodha A student of science knows that all the different kinds of living beings on this earth are made up of 13 elements which are an integral part of the earth and its atmosphere. Thus, all living beings are related at the very element level with each other and also with the earth. Biologically the living beings are divided into autotrophs and heterotrophs. Autotrophs - predominantly plants are important as by a process of photosynthesis they manufacture all the food on this earth with the help of sunlight using carbon di-oxide and water and some other elements. The food so obtained is used by all the living beings for their energy and growth and in that process carbon di-oxide is released back into the atmosphere, and used again by the plants. In this process of photosynthesis, oxygen, is liberated by the plants by the breakdown of water and is consumed by the heterotrophs (animals and other nongreen organisms) for their respiration. Many such inevitable interactions between organism to organism, mineral to mineral and more particularly mineral to organism and viceversa have been going on since time immemorial on this earth and have resulted into the present day scenario. The forests, those which have. still remained without any major interference by man, have taken millions of years to reach their present status by natural interactions and selections. But these are now been vastly interfered with by just one 84 Mein 31 110

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species, viz; man, and is to the extent that it is in fact threatening the very existance of both earth and the organisms living on and in it. Why is this happening? This is primarily due to materialistic and possessive outlook in man. Man has interfered directly or indirectly with almost all living organisms and minerals (animates and inanimates), and has attempted to destroy the nature and pollute the environment by his own doings. Today everything is polluted - water (by industrial and domestic waste), soil (by harvesting minerals and natural resources, artificial fertilizers, pesticides, and erosion caused by deforestation), and air (by poisonous industrial and automobile gases). The situation has gone that bad that there is a rupture in the Ozone layer due to Chlorofloro Carban, a problem created by refrigeration and air-conditioning industry but inspite of the full knowledge problem is still continuing and worsening due to our weakness for comforts. Besides various kinds of war weapons, radioactive wastes, and like are destroying everything. Man's own action has become man's greatest concern. Ruthless deforestation has been going on since long not only for the need, but also for the greed of the men. However, under the pressure of environmentalists a layman or a businessman may think why maintain so many species, why not maintain and develop only those few which are useful to him, and so he tries to find execuse for destroying what he thinks is not useful to him. He does so, for mainly selfish purposes. What he thinks to be not useful to him may in fact be very useful to him indirectly, perhaps he does not know its use so far (e.g. Penicillium, Texus, etc). While "good guys" and "bad guys" may be clearly distinguishable at a dramatic stage, it is not the case in real life. Man needs to think more in terms of cautious utilization of nature rather than its indiscriminate exploitation. His concern should be conservation of the eco-system rather than conservation of this or that species. Years ago, I read a beautiful expression on this aspect by Simpson and Beck. I quote "you are alive and all around you are other living beings. You would not yourself be alive if you were not part of the whole complex world of life. This is true not only in the sense that you depend on other forms of life for food or oxygen, but also in other larger senses. You live in a community, a community of human and also many other things in greater diversity and of greater impact on your own life than you may have realised as yet. You share with them many processes of TEHT FIT 3778al-fehter, 2000 C 85

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living. Moreover you are literally related to all the other living things, just as truely as you are related to your sisters and your cousins and your aunts. You share a common ancestory with every other animal and every plant; you are a product of the same long, intricate history. You cannot, however, really know yourself if that is all you know. True understanding can come only from a knowledge of life in general." unquote. Jainism The oriental religions, particularly Jainism, believe in the existence of soul and its reincarnation. Jainism believes that a soul exists in association with a body and it keeps on moving from one kind of being to the other, till it gets salvation (Nirvana). Mahavira realised more than 2500 years ago that in its journey, a soul keeps on interacting with the help of its body with its own surrounding, or what may now be called ecology. He, with his vast knowledge also saw that of all the livng beings, man has much more emotion, possessiveness and violence and at the same time has liberty and ability to execute these selfish instincts. He thus causes maximum interference with nature. Mahavira felt that if man is persuaded and guided on a right path and if he is able to activate his positive potentialities and follows a code of conduct through self-realization, self-discipline (514) and austerities (779) he will not only achieve happiness for himself but also for others by not interfering with their lives. Such an accomplishment will certainly protect nature. Mahavira provided a code of 12 vows (vratas) (five Anuvratas, three Guna-vratas and four Siksa-vratas) (Upasaka-dasao) for a layman. Of this primary code of conduct for a layman, Aparigraha-Anuvrata (vow for non-possession), fight against the instinct for unlimited possession is considered important. Aparigraha-Vrata (vow of non-possessiveness) Possessiveness is the root cause of all kinds of violence and has received great attention in Jain Cannonical literature. It is for the attraction of materials and instinct to possess these, man disturbs the nature. It is strongly advocated that if the problem of possessiveness is solved, the major problem of violence and thereby environment will get automatically solved. "Violence is an effect, possessiveness is its cause." 86 Qur gue 4311 310 110

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Some Acaryas listed 9 objectes of possessiveness and the laymen were advised to get themselves detached from these and take vows for that purpose. These are; (1) land (2) houses (3) silver (4) gold (5) diverse commodities (6) grain (7) servants (8) livestock (9) furniture. Details of each were also provided in the cannonical literature so that nothing of the movable or immovable property which man may try to possess is left out directly or indirectly from the knowledge of a layman while taking the vows. Thus there are comprehensive instructions for self-imposed restrictions. Similarly, hoarding, profit making, exploitation of domestic servents and animals were also strictly not advised. It is explained that indulging in acquisition of wealth can never result in happiness as it results in poverty to others and mental tension, fear and terror to the self. Many Acaryas have given explanation of the instincts and causes of accumulation of possession. Some important ones are hallucination of material possession, development of acquisitive egotism, delusion and finally tying up with the sense of I and mineness. The deeper the sense of mineness, the intenser the outburst of violence. It has been explained that in all forms of possessiveness internal or external violence is implicit. The vow is for man's self-imposed willing restriction to the extent one is able to observe it immediately or in gradual progression. Therefore, he must fight against his instincts of consumerism and decide what minimum property he should retain for his survival. Ahimsa Vrata (vow of non-violence) While possessiveness breeds violence, violence plagues mankind and its environment. And if there is any society, culture or religion, that has deeply considered all forms of violence and played an effective role in inculcating non-violence in its followers, it is Jainism. Non-violence or non-injury to all the living beings is the foundation of Jainism. A strict guideline was suggested of what a layman should refuse to do for saving himself from violence to others. The least that is expected of a true follower of Jainism is that he should never be aggresive and do things which hurt or injure any innocent living being. Slaughter of others for the purpose of extirpating evil has been considered as senseless as cutting down a tree with an axe in order to make it grow. The contention that it is better to kill one higher tulasI prajJA akTUbara-disambara, 2000 87

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life (say an animal) than to destroy a very large number of lower lives is refuted by the explanation that the carcass will inevitably be full of minute organism called 'nigoda' (micro-organisms like bacteria). Killing for any reason has been considered bad. Jains believe in the existence of the soul not only in insects, animals and men (who have two, three, four and five sense organs, as the case may be) but also in earth (earth body), water (water body), fire (fire body) and wind (wind body) and plants (vegetable body) which have only one sense organ of touch. All the five have been regarded as abode of the lives. All these bodies are well connected and any disturbance to one affects others. We are all dependent on both living and non-living for the survival of life, and use of plants and other one sensed beings is inevitable for the layman but it is suggested to him that he should with his own will-power keep on restraining the use, say restricting the consumption of number of the plant species and parts thereof which are used. Similarly restraining the use of water, earth, fire and other articles has been suggested. And this spirit has to be maintained throughout life. It is suggested that even an act of touching these bodies causes pain to them hence has to be avoided. In addition, Jain Acaryas mentioned that different kinds of other living beings also live in these bodies (water, earth and wind) and any interference with the host body also causes hurt to the organisms which live in it. Thus, the Jains have equal respect for the lives of all beings irrespective of their sizes and categories. In depth thought was given to every walk of life where violence to the living being may be caused. For instance, they said that in the process of building a house one destroys earth-bodies and many other living beings. It was also explained that one should not kindle fire, as it may destroy earth-beings, water-beings and wind-beings besides grass, leaves, wood, forests and insects. It will not be out of place to mention that ecologically fire in nature is not a completely artificial factor created by man, nor is it always detrimental to man's interests. There are many natural communities which are classified as "fire types"in that their prosperity or very survival depends on fire. Plants weak in competition are able to comeout only when others dominating an area 88 goet 310 110

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are destroyed by fire. This new situation provides favourable conditions for many new organisms which otherwise can not compete for survival. Thus, a new nitche is created and leads favourable conditions for a flush of a new community of larger or microbial organisms. In nature such happenings are repeated and help sustain such communities, which otherwise will never survive. Today conservation of energy (fire), water, earth and air are the main concern of man. Notwithstanding the details given so far, Jainism provided guidelines to avoid certain professions, business or activities which cause violence or health hazards to others or pollution in atmosphere. These are business of charcoal, vehicles, mills, milling, destruction of plants, hewing and digging, trade in men, animals, keeping and using of animals or birds for pleasure. The self-imposed code of conduct of Jainism in the life style can help protect all with whom we are connected. It is basic in Jainism that every being in this world has its independent existence in its own right, and no one is subordinate to or meant for any other. Thus it is obvious that no other beings are meant for man (or vice-versa). Today noise is another serious pollution affecting life in big cities. Jains have dealt at length with the effect of sound and noise on other living organisms and have gone to the extent of suggesting not only speaking slowly and carefully but also keeping silence by both laymen and monks for a certain period during the day. A code of conduct for how to talk, how to walk and how to eat was also suggested. Eating in the night was not considered good as small insects may get into the food and get killed. Besides, eating late in the night may cause ill health and disturb the schedule prescribed for the layman, who must observe a well organised, well scheduled, well monitored way of life for activating his positive potentialities. Conclusion Thus, a regular practice of non-violence and non-possessiveness is the principal way for the protection of the environment They are principles of peaceful co-existence and if they are observed in life and conduct, cruelty to other organism, in subtle and gross form, barbarism, exploitation, obstinacy, cold war and many other evils can be controlled. Jainism recognises individuals not caste, THE FI 377&ck-fautel, 2000 mm 89

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colour and creed. Jains have never resorted to wars or exerted pressure on others to accept Jainism. Jainism envisages the concept of no harm even to the simplest of the simple organisms or even non-living things as far as possible and austerity for the self. Therefore, there is no question of adversely affecting or disturbing ecology in any sense. Finally, I must say that those who follow Jainism in its letter and spirit can hardly do an act directly or indirectly, in thought or action by speech or action which may harm nature. Thus in the words of Acarya Mahaprajna preservation of ecology is the other name of Jainism. Bibliography 1. Lamont C. Cole : The Ecosphere 2. Charles F. Copper : The Ecology of Fire 3. Lincoln P. Brower : The Ecological Chemistry 4. G. Evelyn Hutchinson: The Biosphere In Scientific American Resource Library, Reading in the Life Sciences, Vol. 4,7,8 and 9, Taraporevala Publishing Industries Pvt. Ltd., Bombay, 1976. 5. Acarya Mahaprajna : Acharanga Bhashyam, (commentator), Jain Vishva Bharati Institue, Ladaun, 1994. 6. Muni Mahendra Kumar : Ayaro (Translator), * Today and Tomorrow's Printers & Publishers, New Delhi, 1981. 7. F Max Muller : Sacred Books of the East (etd.), Motilal Banarasidass Publishers Pvt. Ltd., Delhi, 1989. 8. R. Williams : Jain Yoga, Oxford University Press, London, 1963. 9. George Gaylord Simpson and William S. Beck : Life (An Introduction to Biology), Harcourt, Brace & World Inc., U.S.A., 1965. 10. Paul B. Weisz : The Science of Biology, Mc Graw Hill Book Co., Inc., U.S.A., 1963. 11. Odum : Ecology, Holt, Rinehart and Winston. 90 THE AFIN 31a 110

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Higher Education as a Means of Social Change & Development of Scientific Temper Prof. Musafir Singh In order that higher education can serve as an effective instrument of social change, it seems necessary that nature, imperatives and dilemmas germane to each component of the theme, are clearly articulated and their dialectical relationship spelled out. As regards social change, by and large, it is viewed as a value-neutral concept in itself. However, it acquires a valueloaded connotation when it is perceived to affect the general well-being of the people either positively or negatively. All social changes, therefore, are not desired or deemed desirable by all sections of society in the same or similar manner. Desirable changes are presumed to lead to social development as defined by the dominant value ethos of the age or its Weltanschauung. Social changes, which cumulatively bring about lopsided development of society, dimensionally or demographically or cause damage to nature's life-support systems, are considered dysfunctional, even dangerous. Those that reinforce social and system's integration, help fulfil the hierarchical need structure of humans or stimulate their evolution towards the omega point are unanimously and ubiquitously welcomed. In order to geteit 451 374%C2-Fahrer, 2000 WAS 91

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appreciate the dynamics of social change, it needs to be underlined that without a framework of value presuppositions the phenomenon of social change simply cannot be understood. It is true without an iota of doubt that social change is the only mechanism that offers an escape route from the suffocating impact of social stagnation but it is also no less true that man/society/culture do not and cannot live and survive by social change alone. Social stability, continuity and identity are equally important pre-requisites of human progress, survival and happiness. Values that are the products of social change and vary with it are known as ephemeral or instrumental values that provide the base for instrumental rationality. Values that make for or underpin social continuity and identity in the thick of cascading events are known as eternal or intrinsic values that provide the base for the substantive rationality. Cultures that lack the expertise of conjoining these two species of values cannot withstand the vicissitudes of history and are destined to collapse. The secret of the uninterrupted endurance of the Indian civilization lies in the fact that it could accommodate the permanent and the perishable in one integral paradigm, a creative synthesis of the Sruti or Sanatan dharma and the Smriti or Yuga dharama. Let there be no misgivings about the infallibility of this truth that it is the value power that sustains life of a civilization and not its economic or political power. The trajectory of social change is not so easy to determine. Even planned change has unintended and unanticipated social consequences. Society moves by cyclical rhythm as well as by linear tension. The law of Retarding Lead operates inexorably, as it were. There is, therefore, no reason for inveterate pessimism or unwanted scepticism in the developing world. If decentralisation is going to be the indefeasible model of the 21st century, the developing nations would have built-in advantages and they will be in a position to rejoice this paradigm shift. The modernisation model which was paraded as a panacea for all the ills of backwardness only a few decades back, has lost its glamorous aura and is now seen as a dubious proposition, an euphemism for Westernisation. The enlightened minds all over the world are now in search of a viable, sustainable model, something akin to the Gandhian, 92 S ERRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRR RRRRRRRRRRRrrageegeere a gore x311 310 110

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to pull the world out of the present predicament and avert the looming apocalypse. The course of social change is fraught with imponderable value choices. We have to be unambiguously clear as to what democratically legitimated and consensually validated social design and ideological scenario we have in mind when we talk of social change. When faced with false dichotomies and pseudo ideal types, Indian genius has never opted for an "either or" solution; rather it has evolved a synthesis through transcendence. The question of having vs. being, East vs. West, tradition vs. modernity, material vs. spiritual, progress vs. perfection, technology vs. value, science vs. religion, success vs. significance, man vs. nature, et al has never bothered the Indian perspective. At this critical juncture, we have to exercise our options with great circumspection. Instead of succumbing to the transient and tempting marvels of modernity, we should go in for something more fundamental, elevating and enduring. III When we come to science, we again come across a multiple dilemma. Science as a mode of consciousness has no immutable diacritical marks. What is abiding and universal about science is its spirit/temper and not its field, methodology or conclusions. The sine qua non of science is its free spirit of inquiry untrammeled by any ostensible or ulterior motive. It is one of the highest expressions of man's creative nature and sublime adventure. Uninterrupted and undeterred pursuit of truth, freedom from dogmatism and orthodoxy, dynamic and incredulous mindset, non-acceptance without solid proof, experimental verification and falsification are some of the hallmarks of a scientific temper. It is the pervasive cultivation and dissemination of these traits in society and human personality that would accelerate the pace of social change and pave the way for a genuine and authentic development. There is no gainsaying the fact that the bulk of our populace is bogged down in a mystique of antiquated notions. Unless people are liberated from these psychological constraints and inhibitions through the spread of scientific culture they cannot become the engine of social change. Science like other creative endeavours of the human mind - religion, philosophy, art and literature - has come to stay and has to co Terit 3151 3tacara-fahe, 2000 X w 93

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exist and co-evolve with them. Any imperialistic design on its part would prove self-defeating and self-destructive. Science in its classical form has not been an unqualified blessing to the humankind and Nature as well. Its mechano-morphic view of the universe, its analyticreductionist approach to knowledge and its empirico-rationalist perspective on life have played havoc with man and his society. It has traduced man into a chemical phenomenon, a freak of physical nature and his cultural creations a sublimated form of base passions. Science understands the laws of nature and thereby helps technology harness the forces of nature. The two in tandem have inflicted irreversible damage to nature, the very womb that nurtured their creator -- the man. The classical science thus has been a mixed blessing. Its functional elan, however, is now on the wane and is gradually replaced by the regime of quantum science. The latter through its holistic/ecological vision is dispensing with all the anti-theses that the classical science has generated and is establishing some sort of a rapprochement and harmony with ancient traditions. The new science is projecting an integrated and holistic picture of life and existence. All antagonistic demarcations between man, society and nature slowly but steadily are being undermined in principle and they are bound to be effaced in practice also sooner than later. Quantum science represents a quantum jump in the realm of human understanding. It is the spirit of this science that needs to be diffused in all corners of society. However, hear also there is a need for caution: scientific truth whether of the classical or quantum variety, is always of an asymptotic nature; it, therefore, cannot provide a secure foundation for civilization building. It must enrich itself in order to deliver unqualified good to mankind with the insights and wisdom discovered by the spiritual cultures of man. IV Having explicated the imperatives and dilemmas connected with social change and scientific temper we now turn to Higher Education (HE). The importance of HE cannot be over-emphasised. No civilized society much less social progress is conceivable without HE. It is. HE that enables persons and people to shed the deadwood of the past, to escape the gravitational pull of conservative traditions, to cross the boundaries of denominational narrowness and bask in the sunshine of 94 * Tote si 310 110

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universalism and humanism. HE is not only the mirror of society, it is also the maker of society; without it no society can be flexible enough to absorb the innovative breakthroughs that are being made so fast in the various domains of human striving. It is HE that preserves, transmits and generates knowledge, which equips man with power to utilise and shape nature's resources to enhance the quality and dignity of his life on this planet. It is these manifest and latent capabilities of HE that compels the Kothari Commission (1964-66) to sing paeans of praise in these words..... "the destiny of India is now being shaped in her classrooms. This we believe, is no more rhetoric. In a world based on science & technology, it is education that determines the levels of prosperity, welfare and security of the people. On the quality and number of persons coming out of our schools and colleges will depend our success in the great enterprise of National Reconstruction". The commission recommended that education should be related to the life needs and aspirations of the people and thereby make it a powerful instrument of social, economic and cultural transformation necessary for the realisation of the national goals. HE can play this envisioned role only when it has made itself a fit instrument by developing the requisite attributes. However, at present it lacks many of these attributes. Our educational system, as regards its fundamental structures and functions, has been designed by the British in their imperialist mindset. It was fashioned to serve the needs of the government rather than of the people at large. It was intended to demonstrate the superiority of the Western values and institutions visa-vis the Indian and the indigenous. It was a workshop to breed highbrow elite to rule and suppress their own kind. It fissioned the nation and society into two opposed camps and classes: one, India of the privileged and powerful and the other, Bharat of the deprived and depressed. This culture seems to have seeped into the very arteries of HE, which it has not been able so far to completely exorcise. Its pernicious presence and persistence can be witnessed in the flourishing numbers and vibrant functioning of the Western-oriented elite institutions that 'embellish' the national scene from the bottom to the apex. Institutions of HE are obligated more than any other institutions of society to promote the values of democracy, equality, liberty, social justice and secularism as enshrined in the Preamble of our Constitution. tulasI prajJA akTUbara-disambara, 2000 95

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They are also expected to work for the augmentation of the teleological objectives as advocated by the Directive Principles of State Policy. Can they fulfil these Constitutional obligations if they themselves contradict or gloss over these values in their functional normatives? Malcolm Adiseshiah, an eminent social scientist of his time had this to say: Educational system promotes inequality spatially between urban and rural areas, sexually between males and females, generationally between youth and adults, socially between the rich and the poor, fiscally as a conduit for transfer of subsidies from the poor to the rich .... A study shows that private schools and colleges, which are the preserve of the children of rich families are financed to the extent of seventy percent through public subsidies and tax avoidance. Even more serious; the school and university, through the system of values, attitude and aptitudes that they help to develop also help to mould and condition the students to fit into an unequal and unjust society. Thus, the major social function of the educational system in the developing countries seems to be to legitimise unequal and unjust social system... Education cannot by itself bring about equality in an unequal society or justice in an unjust social order'. When our educational institutions themselves are plagued with casteism, communalism, sectarianism and obscurantism, how can they be an effective apparatus to usher in progressive social changes? How can they adopt holistic, systemic, inter-disciplinary and synthetic approaches when the high-profiled educators themselves are cribbed in their narrow grooves of over-specialisation? Let it be etched in their minds that people's problems are inter-related and feedback upon one another and they can't be tackled in isolation and insulation by the socalled experts and specialists. An over-dependence on mere technique unaccompanied by an over-arching vision only accentuates and multiplies problems and it does not solve them. Engineering of social change requires rapport building with the people, a thorough knowledge of their thoughtways and workways, their cultural idioms, some sort of ethno-methodology, a committed plunge in their mundane world. Can the ivory-tower intellectuals and armchair speculators engrossed in fostering their own vested professional interests measure up to these challenges? Indian intellectuals are labelled as having betrayed the masses; they are aligned with the elite and alienated from the people. 96 Metre OTSE ASI 31 110

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Our institutions of higher learning are beholden to those that control the purse strings. They willy-nilly fabricate theories and cognitive cobwebs that suit the class interest of the ruling elite and debilitate the liberating spirit of the poor. They pedal anodyne nostrums and placebos so that they continue to enjoy the favours of their patrons. They tremble when it comes to conscientizing the exploited and the oppressed. They prefer to cling to their credo of political purism. They throw into limbo their critical awareness and creative impulse. Instead of being original in their thought and action, they delight in repeating the past or imitating the West. Unless the sublime spirit of venturesome research and steadfast devotion to truth and an unflinching commitment to universal welfare of the upanishadic times is revived, HE cannot recapture its lost glory. People are moved not by reason alone but by cultural symbols also which our centres of higher learning do not seem to be well-equipped to evolve. The globalisation phenomenon, a new homogenising development, is likely to severely distort the role of HE. Instead of empowering the people, it is empowering the International Capitalism by permitting free entry for multi-national corporations. Capitalist ideology thus is going to have a stranglehold on HE robbing it of its academic freedom, making it its subservient tool and preventing it from acting as a powerful vehicle of social change. V The idea that HE has a role to play in the promotion of social change and scientific temper is based upon a number of suppositions and prevailing norms of the age: (i) that HE functionaries have a social responsibility towards the community, has to be treated as a categorical imperative, an axiomatic obligation. (ii) that institutions of higher learning are part of the wider social system and in order to survive they must have structural, functional and developmental linkages with that system. If they do not develop a two-way communications channel, entropy will set in. (iii) that a university must act as a repository and vehicle of universal culture transcending all barriers of time and space, divisions and denominations. Only then can they be imbued with a spirit tulasI prajJA akTUbara-disambara, 2000 97

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of social service and universal welfare. (iv) that HE institutions should have a full-fledged department of community service, acting as a nodal point for coordinating and orchestrating the expertise and extension activities of all other departments. (v) that each departmental curriculum should have built-in mechanisms to relate its contents to community needs, problems and aspirations. (vi) that each department should develop a culture of research to generate new knowledge so as to keep abreast with the everchanging needs and aspirations of the people. These research findings could be utilised by the voluntary sector and governmental organisations in their nation-building tasks. (vii) that institutions of higher learning must dovetail their policy objectives and action programmes with those of the Five-Year Plans of Government so as to enhance their relevance and effectiveness. (viii) that HE institutions must safeguard their freedom and autonomy at all cost against the forces of invasion emanating from various quarters as without this they won't be able to design their strategy of social change with strings unattached. (ix) that they must work to eradicate superstitious beliefs (e.g., fate, karma, super natural worlds/beings) and atavistic practices that act as impediments to social development. (x) that they must work for the spread of an ecological perspective on life by a fusion of all that is best in ancient wisdom and modern knowledge. may (xi) that practice of social change is not always a smooth sailing. It and does involve conflict situations whose resolution may demand partisan standpoint. In such situations siding with the weak is an unfailing talisman. (xii) that social change may call for altering the status quo and restructuring the existing institutions. This may invite trenchant criticism of the university intellectuals from vested interests. They may be branded as radical activists and peace disturbers. They may also have to incur the wrath of the law keepers but all this they have to put up with exemplary courage and patience. tulasI prajJA aMka 110 98

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The exigencies of the present situation demand an absolute commitment to the cause of social change and justice and not only a peripheral or occasional interest (xiii) that the present generation of youth in the institutions of HE, by and large, have been won over by a consumerist culture. They are indifferent to the plight of the poor and seem to have no worthwhile mission. They must be inspired to get involved as principal actors in the drama of social change and national reconstruction. (xiv) that there is an imperative need to have a continuous dialogical interaction between HE institutions and the people at the grassroots level in order to forge an unshakable symbiotic bond. that since the advent of multinationals, the nation is called upon to exercise an eternal vigilance. Institutions of higher learning in this respect can act as a watchdog so as to prevent any kind of cultural subversion, wastage of our precious natural resources and degradation of our natural environment. (xvi) that our academics in HE through their writings, speeches, TV appearances and various kinds of publications can disseminate scientific information and knowledge having a bearing on the practical life of the people and oriented to a rational, secular ethos. They must take out scientific knowledge from the cloistered environment of the laboratory and library to the field. (xvii) that the scientific spirit must govern all the spheres of people's life 3/4 production (agriculture, animal husbandry, industry) and consumption (nutrition, health, sanitation, housing, etc.). HE institutions can help accomplish this task through the organisation of exhibitions, fairs, streec plays, demonstrations and social gatherings. (xviii) that institutions of higher learning should have active liaison with business and industrial houses, voluntary organisations and multi-national corporations not only to mobilise necessary finances but also undertake welfare/development projects on their behalf. Such projects must ensure a groundswell of popular support through the full range of public cooperation/ participation from policy formulation stage to their implementation and evaluation. greit 511 3776a-fehaR, 2000 D 99

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(xix) that technological applications should be carried out in a manner that they do not disrupt and dislocate the life patterns of people all of a sudden. What is needed is to direct the change in a planned and cautious manner so that people can lend a willing cooperation to such a change. Experiences and examples from several developing countries show that changes, which people do not appreciate or which do not fit in to their cultural milieu are outright rejected. It is, therefore, judicious to observe all the principles of extension scrupulously while advocating adoption of innovations. 1 (xx) last but not the least is the role of HE institutions to strengthen and streamline the functioning of all local or village level institutions and people's organisations (Panchayati Raj). HE is rooted in primary education and unless the latter is overhauled completely and purged of its inertia and lethargy, HE as a flowering apex of the educational system, cannot have a qualitative transformation towards excellence. Primary education too cannot mark any substantive or radical transformation unless all organisations at the grassroots level act as its stakeholders. Therefore, it is the religious duty of HE to work in a concerted manner to improve the functioning of all institutions and organisations at the local level to ensure the necessary feedback. In conclusion, one may say that all exercise to revamp the educational system to enable it to discharge its social responsibilities must begin from bottom up. Education and Social Justice - Reflections on the future of Development of EducationUNESCO, 1985. 100 Head Dept. of Social Work Jain Vishva Bharati Institute Ladnun-341 306 (Raj.) tulasI prajJA aMka 110

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Human slow-wave sleep and the cerebral cortex of the brain Dr. J.P.N. Mishra SUMMARY Recent hypotheses about the role of human slow-wave sleep (hSWS delta EEG activity) are appraised. The possible linkage between hSWS and the functions of the prefrontal cortex (PFC) are explored with respect to normal subjects and to disorders involving PFC deficits. KEYWORDS: depression, human slow wave sleep, prefrontal cortex, schizophrenia, thermoregulation THERMOREGULATION Human SWS (hSWS- sleep stage 3+4 of NREM sleep i.e. delta EEG activity) is not only affected by the length of wakefulness but also by its quality. For example, raising core body temperature by about 1.5-2.0degC for at last 30 min during the day increases hSWS (Horne and Shackeel, 1987). The nearer the proximity of the heating to sleep the less the dose that seems to be required for a given hSWS increase. This may be due to a slow decay in the heating effect over the interim waking period between heating and sleep. Or, there may be a circadian factor (e.g. the heating effect is greater at the acrophase). Interestingly, finding GHI 511 379a-fcHER, 2000 m 101

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of Horne and Shackeel (1987) indicates that the heating effect on hSWS seems not to appear in the first nighttime sleep cycle, but in the second and third ones. Thus, a discontinuity seems to be added to the usual exponential decay of hSWS over the sleep cycles. If subjects are woken up within the normal sleep period, heated and then allowed to return to sleep, then there is a consolidation period of about two hours before the hSWS effect is shown (Bunnell and Horvath, 1985). These indications of a lag or buffer between the cause during wakefulness and the hSWS effect may apply to other findings also. * Body heating also applies to the brain, and this could well be the key to the hSWS increases. As to why this may be so, the possibilities include: (i) the increased brain temperature leads to rises in brain metabolism (Arrhenius's Law) and, for example, accelerates the accumulation of waking (or sleep) factors that promote hSWS; (ii) the remaining small increase in brain temperature (about 0.2degC) at sleep onset after body heating may stimulate hSWS (Berger et al., 1988). There are at least two contrasting schools of thought concerning why a slightly elevated core temperature at sleep onset should increase hSWS. One is embodied in Sewith's (1987) "Thermodownregulation" hypothesis, and the other in Berger's "hSWS is for hypothermia" hypothesis (Berger et al., 1988). The latter incorporates an energy conservation role for hSWS, where it is proposed that hSWS actively increases heat loss to reduce body temperature - the higher this temperature at sleep onset, the more the subsequent hSWS to bring the temperature down. Both hypotheses argue that hSWS is the slave of. thermoregulation; however, experimental support for both of them is equivocal (Jordan et. al.,1990). There is little evidence showing that metabolic rate falls to any remarkable extent during hSWS (especially during stage 4) per se compared with other sleep stages (Ryan et. al., 1989). Using Ryan et al's data, for example, it can be calculated that the energy saved in sleep by entering hSWS for 100 min rather than staying in stage 2 is approximately 30 kJ (equivalent to the energy content of one peanut). The overall reduction in energy expenditure during sleep (regardless of sleep stage) compared with relaxed wakefulness, is less than 450 KJ (equivalent to a slice of bread). This is not enough to warrant claims that human sleep even in its entirety is primarily a hypometabolic or 102 C Jei us11 310 110

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energy saving state (although this may well be so in small mammals) (Horne, 1988). Thus, energy conserved during human sleep must be incidental. Any role HSWS could play in reducing metabolic rate is further confounded by the actions of: (1) prior sleep onset, which itself has a small but significant effect in reducing body temperature (Gillberg and Akerstedt, 1982). (2) the circadian trough in metabolic rate that is present regardless of sleep. The marginal decrease in body temperature during hSWS is probably due not so much to the small fall in the metabolic rate, but to the increased sweat-rate that is to be found during hSWS (Libert et al., 1988). This has been thought to be a sign of active thermolysis and part of the energy conservation mechanisms. However, the temperature fall may only be secondary, as the elevated sweating may well have little to do with thermoregulation, but may simply be the result of a cortical disinhibition of sweating (Kuno, 1956) due to the lowered cortical activity of hSWS itself. Whilst sweating is the main thermolytic mechanism used during wakefulness, it can not be viewed to be an effective method for thermolysis whilst one is asleep in bed, with little airflow around the body. McGinty and Szymusiak (1990) have proposed that during wakefulness the brain is working at a temperature close to dangerous levels, and that another role for hSWS is a protective one, to lower brain temperature. But such an idea lacks strong support, especially as our 37degC is quite a safe working level for a mammalian brain, and is comparatively low (Burger and Fuhrman, 1964). HSWS AND THE PREFRONTAL CORTEX Human SWS can be increased through non-thermal mechanisms, following the near-continuous assimilation of novel, intense but interesting visual information throughout much of the waking day (Horne and Minard,1985). Sleep length and REM sleep are unchanged. The elevated alertness and search behaviour during wakefulness would have heightened waking cerebral metabolic rate (CMR). Whilst this is an effect common to that of body (brain) heating, it is not necessarily indicative of a common underlying cause of the HSWS increases. tulasI prajJA akTUbara-disambara, 2000 103

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A region of the cortex that would probably have been especially activated by such cognitively busy days is the prefrontal cortex (PFC). Its key roles are maintaining and directing attention and non-specific arousal, making plans, initiating novel behavior and the recruiting of other cortical areas required to deal with tasks in hand (Luria 1973; Fuster,1989). Of the senses, vision makes a, particular demand of the PFC, and this is reflected by the presence of the frontal eye fields. The PFC also seems particularly involved in the manifestation of hSWS in general. Not only is hSWS at its most intense in this region (Buchsbaum et al., 1982), but also, this is where the low CMR levels during sleep are at their nadir (Sawaya and Ingvar, 1989). In contrast, the PFC is the cortical region having the greatest waking CMR ('hyperfrontality'Buchsbaum et al., 1989), even during relaxed wakefulness. The waking EEG is of a higher frequency in the PFC than elsewhere over the cortex (Mathew, 1989-EEG frequency is positively correlated with CMR). Thus, it might be argued that the reason why hSWS and what appears to be more intense 'cerebral rest are most evident in the PFC is that this is where waking activity is greatest. Accordingly, the build-up during wakefulness of some form of sleep process, neurotransmitter or peptide may be more intense in this region. Brain heating or other forms of increasing brainwork may simply accelerate this build-up. But the PFC may have a more subtle role to play, as the integrity of this area seems to be important for the generation of hSWS. The PFC has complex connections with most other cortical lobes, the basal ganglia, the raphe and locus ceruleus, and may control its own serotonergic and noradrenergic input (Berman and Weinberger, 1990). Coherence analysis of sleep EEGs points to the PFC being a focus for hSWS (Nielsen et. al., 1991-coherence reflects connectivity between various parts of the cortex). Ageing leads to a diminution in hSWS and coincidentally or otherwise the most marked age changes in brain morphology seems to be in the PFC (Scheibel et. al., 1975; Parkin and Walter, 1991). Obviously, the PFC is not solely generated hSWS, but rather, this region may act to facilitate hSWS generation throughout the cortex. Of course, the PFC may only be a link in a chain, with the stimulus for it to generate hSWS coming from deeper within the brain. One question this raises in relation to Process S, is whether this process has differential decay dynamics form one cortical region to another? 104 mm Rose 999999 gere 310 110

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Interestingly, total sleep loss produces clear (reversible) PFC deficits in relation to neuropsychological performance and behavior. But whether these findings are associated with a loss of hSWS rather than sleep in general, is another matter. It appears that impairment to the PFC attenuates hSWS throughout the cortex, not just preforontally. For example, in type 2 schizophrenia there is little hSWS and no stages 4 (Ganguili et al.,1987). This schizophrenia mainly reflects negative symptoms, for example, inability to focus on relevant issues, distractibility, paucity of speech, stereotyped thinking (Crow, 1989). In fact these negative symptoms themselves reflect a PFC deficit, although, there is more to this disorder than just a PFC anomaly. The disorder is also accompanied by hypoactivity of the PFC (Barnes, 1989; Berman et al., 1986. - "hypofrontal" CMR pattern). There may even be an inverse relationship between hSWS levels and the magnitude of the negative symptoms (Ganguili et al., 1987). Many depressives have low levels of hSWS, especially stage 4; the effect is more prominent in the first sleep cycle, and in middle age. Severe depression is also accompanied by a hypofrontal waking CMR pattern (Bench et al., 1989), which is significantly positively correlated with Hamilton rating scale scores. Unfortunately no study in depressives has yet determined whether there is any correlation between these hypofrontality and hSWS levels. Whether or not the manipulation of hSWS has any central role to play in the treatment of depression, is an unresolved matter. Interestingly initial hsWS levels are indicative of the therapeutic outcome from depression and responsiveness to interpersonal therapy (Kupfer and Reynolds, 1989-"delta sleep ratio" hypothesis). For both type 2 schizophrenia and severe depression there is the problem of cause and hSWS effect, that may differ markedly between the disorders. Is the onset of depression, for example, due to personal/ psychological problems, leading to chronic disinterest in the outside world, less use of the PFC, PFC 'atrophy' neuropsychological deficits, hypofrontality and low hSWS? On the other hand, does the reverse happen in type 2 schizophrenia- a neurological disease process of the PFC that predisposes the patient to the manifestation of schizophrenia? geret Fil 37acar-fahrez, 2000 105

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May be depressed patients with a higher delta sleep ratio are those whose PFC is more in contact with the outside world, and who can better aintain attention to relevant stimuli? For these reasons they would be nore responsive to interpersonal therapy. REFERENCES Barnes, T.R.E. (ed.). Negative symptoms in schizophrenia. Br. J. Psychiat., 1989, 155, Suppl. 7: 1-135. Bench, C.J., Dolan, R.J., Fristion, K.J. and Frackowiak, R.S.J. Positron emission tomography in the study of brain metabolism in psychiatric and neuropsychiatric disorders. Br. J. Psychiat., 1989, 157, Suppl 9: 82-95. Berger, R.J., Palca, J.W. and Phillips, N.H. Correlations between body temperatures, metabolic rate and slow wave sleep in humans. Neurosci. Lett. 1988, 86: 230-234. Berman, K.F. and Weinberger, D.R. The prefrontal cortex in schizophrenia and other neuropsychiatric diseases: in vivo physiological correlates of cognitive deficits. Prog. Brain Res., 1990, 85: 521-537. Berman, K.F., Zec, R.F. and Weinberger, D.R. Physiologic dysfunction of dorsolateral prefrontal cortex in schizophrenia, 2. Role of neuroleptic treatment, attention, and mental effort. Arch. Gen. Psychiat., 1986, 43: 126-135. Buchsbaum, M.S., Gillin, J.C., Wu, J., Hazlett, E., Sicotte, N., Dupont, R.M. and Bunney, WE. Regional cerebral glucose metabolic rate in human sleep assessed by positron emission tomography. Life Sci., 1989, 45: 1349-1356. Buchsbaum, M.S., Mendelson, W.B., Duncan, WC., Coppola, R., Kelsoe, J.C. Topographical cortical mapping of EEG sleep states during daytime naps in normal subjects. Sleep, 1982, 5: 248-255. Bunnell, D.E. and Horvath, S.M. Effects of body heating during sleep interruption. Sleep, 1985, 8: 274-282. Burger, F.J. and Fuhrman, F.A. Evidence of injury by heat in mammalian tissues. Am. J. Physiol., 1964, 206: 1057-1061. Crow, T.J. The type 2 syndrome. Br. J. Psychiat., 1989,155, Suppl. 7:15-20. Fuster, J.M. The Prefrontal Cortex. Raven Press, New York, 1989. Ganguili, R., Reynolds, C.F. and Kupfer, D.J. Electroencephalographic sleep in young, nevermedicated schizophrenics. Arch. Gen. Psychiat, 1987, 44: 36-44. Gillberg, M. and Akerstedt, T. Body temperature and sleep at different times of day. Sleep, 1982, 5: 378-388. Horne, J.A. Why We Sleep: the functions of sleep in humans and other mammals. Oxford University Press, Oxford, 1988. Horne, J.A. and Dimensions to sleepiness. In: T. Monk (Ed.) Sleep, Sleepiness and Performance. Wiley, Chichester, 1991: 169-196. Horne, J.A. Minard, A. Sleep and sleepiness following a behaviourally active day. Ergonomics, 1985, 28: 567-575. 106 tulasI prajJA aMka 110

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Horne, J.A. and Shackell, B.S. Slow wave sleep elevations after body heating proximity to sleep and effects of aspirin. Sleep, 1987, 10: 383-392. Jordan, J., Montgomery, I. and Trendier, J. The effect of afternoon body heating on body temperature and slow wave sleep. Psychophysiology, 1990, 27: 560-566. Kuno, Y. Human perspiration. Thomas, New York, 1956. Kupfer, DJ. and Reynolds, C.F. Slow wave sleep as a protective factor. In: A.J. Stunkard and A. Baum (Eds) Eating, Sleeping and Sex. Lawrence Erlbaum Associates, New Jersey, 1989: 131145. Libert, J.P., Di Nisi, J., Fukuda, H., Muzet, A., Ehrhart, J. and Amoros, C. Effect of continuous heat exposure on sleep stages in humans. Sleep, 1988, 11: 195-209. Luria, A.R. The Working Brain. Penguin, London, 1973. Mathew, R.J. Hyperfrontality of regional blood flow distribution in normals during resting wakefulness: fact or artifact? Biol. Psychiat., 1989, 26: 717-724. McGinty, D. and Szymusiak, R. Keeping cool: a hypothesis about the mechanisms and function of slow wave sleep. Trends Neurosci., 1990, 13: 480-487. Nielsen, T., Godbout, R., Petit, D., Montplaisir, J. and Abel, A. Intrahemispheric EEG coherence: role of frontal lobe connections in EEG slow wave generation. Sleep Res., 1991, 20: 28. Parkin, A.J. and Walter, B.M. Aging, short-term memory and frontal dysfunction. Psychobiology, 1991, 19: 175-179. Ryan, T., Mlynczak, S., Erickson, T., Man, S.F.P. and Man, G. C.W Oxygen consumption during sleep: influence of sleep stage and time of night. Sleep, 1989, 12: 201-210. Sawaya, R. and Ingvar, D.H. Cerebral blood flow and metabolism in sleep. Acta Neurol. Scand., 1989, 80: 481-491. Scheibel, M.E., Lindsay, R.D., Tomiyasu, U. and Scheibel, A.B. Progressive dendritic changes in aging human cortex. Exp. Neurol, 1975, 47: 392-403. Sewith, D.E. Slow wave sleep deficiency insomnia: a problem in thermo-downregulation at sleep onset. Psychophysiology, 1987, 24: 200-215. tulasI prajJA akTUbara-disambara, 2000 107

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108 Concept of Soul in Janism There are two major trends of Philosophy that of Idealism and Realism. Jainism is a realistic philosophy because it contens that both Jiva' and 'Ajiva' are real, non-illusory entities. The Jain principle of reality is based on the interaction, which is responsible for the cycle of birth and rebirth. The basic question is how a wordly soul can became free from the cycle of birth and death. The Nine Tatvas (relities) are the basic principles which help us to answer this question. According to Jain Agamas, the nine realities are; -Sadhvi Vishrut Vibha 1. Jiva (Soul or conscious reality) : 2. Ajiva (non-soul or non-conscious reality) 3. Punya (Merit or auspicious karmic matter in fruition) 4. Paap (Demerit or unauspicious karmic matter in fruition) 5. Asrava (Cause of inflow of karma) 6. Samvara (Stoppage of cause of inflow of karma) 7. Nirjara (Shedding of karma). 8. Bandh (both inauspicious and auspicious karmic bondage) 9. Moksh: (Freedom from karmic bondage or emancipation) tulasI prajJA aMka 110 :

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The renowned scientist Albert Einstein was once asked, "What do you want to become in your next birth? Einstein replied that he made an effort to know the object (matter) in the present life but he wanted to be a monk in the next life so that he could know the subject (knower) To know the knower is a central philosophical query. In Jainism, this 'Knower' is the Jiva or soul-the reality characterised by consciousness. The soul, which is of a non-physical order of existance, is the principle of consciousness. Jain philosophy presents a dual world-view and it postulates Jain existence of Jiva (soul) as well as ajiva (non-soul). Neither the existence of jiva is caused by the ajiva, nor vice-versa. Both existences are eternal and independent of each other. Consciousness is the inalienable characteristic of the Jiva, however, undeveloped it may be, while ajiva is devoid of all consciousness. Consciousness is present even in nigoda (the least developed species of living organism) and through its progressive development it too will culminate in the supreme state of the soul, namely, omniscience. The Soul itself is devoid of all material or physical qualities such as colour, smell, taste or touch, so it is not perceivable by the sense organs which only cognize material objects. Those who do not accept the existence of the soul consider sensory knowledge to be the only source of knowledge. They contend that nothing exists beyond sensory knowledge. But this view is untenable. How can we accept knowledge, which is fragmentary, as an authority? For an example let us consider the microscope. It is a modern invention, which enables us to augment our sense of sight and thereby allow us to see even the smallest of germs. Without the microscope, our senses could not perceive these germs, but would it be right to deny their existence? The more powerful the instrument of observation, the clearer the knowledge which we have of concrete objects, but not of abstract ones. The soul, however, can observe subtle and abstract objects through its extra sensory perceptions. Its knowledge is always perfect and absolute. The existence of soul can be ascertained through inference. Just as invisible air can be felt through tactile perception so too can the soul be realized through extra-sensory knowledge and extra-sensory perception. INTEL X511 37acar-fHR, 2000 109

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According to the modern sciences of Anatomy and Physiology, the human body undergoes decay at every moment. The cells of our body are transferred completely within a span of seven years, but our existence remains intact. The same case is applicable to the soul, which is ever lasting, but the abodes within which it takes existence are multifold. According to Jain Philosophy, the soul's existence is eternal, but the forms or the modes of the soul are ever changing. Thus for example, though a man is born on a particular day and will cease to exist as a man when he dies, his soul has been existing since time immemorial. Thus the form of a man has a beginning and an end, but the existence of a soul has neither beginning nor end. It will ever remain as a soul. The great philosopher Acharya Shri Mahaprajna explains the existence of soul in a simple language, "There is a subtle body in our gross body, known as Tejas Sarira (electric body). There is an even more subtle body called Karmic body and there resides the soul. The soul directs our conduct, thought and behaviour. The rays of consciousness pass through the Tejas Sarira and Karman sarira and manifest in the gross body. Thus, although, we find that the soul is not directly cognized by us because it is formless. On the basis of its property, we can easily infer its existence." According to Jain philosophy, the soul is the progenitor of karmic bondage and also enjoyer of its fruits. It is responsible for the attraction of both good and bad karma and karma is the root cause of transmigration of soul. Jainism holds that the soul has no size, it is sizeless. It pervades the whole body, irrespective of size, When it is in an ant's body or in an elephant's body, for example, it pervades it fully. The number of soul points are the same in both cases. The classification of Jiva Siddha and Sansari : (Liberated soul and wordly soul) Jivas have been classified into two types. 1. Sansari (worldly) 2. Siddha (liberated soul). Samsari jivas transmigrate from one birth to another. Siddha jivas are free from the cycle of birth and rebirth. Both types of Jivas are infinite in number. Below is a chart showing the differences between the Sansari and Siddha jivas : 110 D wwwmond Toetum 31a 110

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Sansari Siddha 1. Undeveloped soul 1. Developed soul 2. Soul covered by the veils of karma 2. Soul free from the veils of hence subjected to its effects karma 3. Soul subjected to karmic bondage 3. Free from karmic bondage. 4. Soul indulging in activities 4. Soul free from activities 5. Subjected to transmigration in the 5. Free from transmigration cycles of birth, death and rebirth of birth, death and rebirth. 6. Possessed of sense organs 6. Devoid of sense organs 7. With form 7. Formless 8. Possessed of subtle body 8. Not possessed of body, bodiless Samsari jivas are further classified into many kinds : 1. Bhavya and Abhavya : Bhavya means capable of getting emancipation and abhavya means incapable of getting emancipation. The question arises here why some persons attain emancipation while others do not. What is the reason behind it? Although consciousness exists in each living being, only some are able to develop their internal powers fully. Those who are incapable of this development are known as abhavys. Every stone has the potential to be transformed into a statue but not all pieces of stone will become statutes. Only reaching at the hands of a skilled sculpture it will achieve this end. Likewise, only living beings which have a congenial atmosphere may attain emancipation, the others cannot. 2. Trasa (Mobile) and Sthavar (Immobile) : Those living beings which are capable of movement are trasa and those living beings which are devoid of this capacity are known as sthavar. The latter are further divided into five kinds viz. (1) Earthbodied (2) Water-bodied (3) Fire-bodied (4) Air-bodied and (5) Plants. The beings possessed of two, three, four and five sense-organs come under the category of the trasa. Worms, ants, black-bees and human beings are example of living beings which are possessed of two, three, four and five sense-organs respectively. GHET AF 39 pete-foya, 2000 C 111

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3. Suksma (Subtle) and Badar (Gross) : Among the five kinds of sthavar jivas, the suksma are spread over the whole of cosmic space, while the badar ones occupy only a part of it. 4. Samanaska (Endowed with mind) and Amanaska (Deprived of mind ): The jivas which pessess the capacity of sustained thought activity are those which are endowed with mind. Others, which are devoid of thought activity, are regarded as deprived of mind. The denizens of hell and heaven, as well as all the vertebrate animals and human beings are samanaska. The Relationship between the soul and the body: The soul and the body are two different substances having their independent existence. The former is formless while the later is possessed of form. The question arises here as to how these two different substances interact with each other. Jain philosophy tries to solve this problem of interaction through its concepts of gross and subtle bodies. At the time of death, the gross body is left behind while the subtle one continues to be connected with the soul. When the soul enters its next birth, it carries the subtle body with it and creates another gross body with the help of subtle body. The relation between the soul and the subtle body is considered to be begnningless. It is connected with the soul as long as the soul is bound with karma. When karma particles are completely seperated from the soul, it achieves its natural state which is formless and thus permanently severs its connection with all bodies, both subtle and gross. Thus, although the relationship between subtle body and soul is beginningless it has an end. Since the soul through its own efforts can free itself from its association with the subtle body. Then the soul becomes perfect and it enjoys its own pure state without being affected by any other external forces. According to Jain Philosophy, the soul possesses infinite knowledge, infinite power and infinite bliss inherent in the very nature of soul. They are distructed by karmas, just as the natural light of sun is distructed by clouds. By removing karmas, the soul can attain the highest stage of perfection, which is emancipation. 112 m o Te Fit 310 110

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The Problem of Crime and Punishment : A Humanistic Approach - Dr. Anil Dhar Problem Crime had been a constant irritant for different types of rulers and the social reformers. It is a major social problem and since ages society is trying to minimise it. Society cannot be benefitted by letting crime have its own way without attempting to eradicate it by psychologically sound methods. Crime is a phenomenon, which is of primary concern to every members of society. Crime co-exists with society. Unless the task of social and economic development of the society and the restructuring of its social order is seriously and intelligently taken up and the evil features of the administrative and political system eliminated, the crimes cannot be rooted out. In fact, it is a common notion that criminals are not born but made. Social philosophers and reformers believe that no man is born criminal. Kahlil Gibran sees human nature as basically good, asserting that man does not turn bad unless circumstances go against him. Good and evil are two names for the same thing and are not separated except by a thin line. Man is victimized by his human weakness, his physical and emotional needs and the bad economic and environmental conditions he has to endure which often push THE 511 37ca-fcuro, 2000 3 113

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him to commit evil deeds'. Circumstances and injustices, which a man is unable to tolerate or cope with, make him as such. That's why reformists are of the opinion that do not hate criminals, hate crimes. It means that by simply punishing or killing criminals, we cannot eradicate crime in society. And, the various legal system have failed to eradicate crime in society since the ages because it has confined itself to crime and criminals only. Man has failed to introduce into its criminal or penal law the truly humanising elements of mercy, compassion and understanding for those who are inclined to commit acts which are anti-social and harmful to the common interest of society as a whole. The objects of punishment are to bring about reformation of the offender, to prevent him from committing crime again. Punishment cannot work through repressive method as it does not off the criminal desires. The tendency of modern punishment should be to use old-re-educative methods, which in result will be more meaningful and more capable in reformation and treatment of criminals. None of the criminal is so hardened that he will not respond to the sympathetic, reformative and non-violent approach. After-all the history is full of the examples of change in heart. But to adopt this type of trend we have to study thoroughly the causes of crime, then only, we will be able to remove those causes which give origin to it. Crime Crime has always been present in the human society. Its universality and inevitability is recognised by all the major sociologists and philosophers. Emile Durkheim says "There is no society that is not confronted with the problem of criminality. Its form changes the act, thus, characterised are not the same everywhere, but, everywhere and always, there have been man who have behaved in such a way as to draw upon themselves penal repression. To classify crime among the phenomenon of normal sociology is not to say merely that it is inevitable, although regrettable phenomenon, due to incorrigible wickedness of men, it is to affirm that it is a factor in public health, an integral part of all health societies:"3 Crime means any act or omission, which under the law for the time being in force in the country concerned, is made punishable. What may be a sin-a wrongful act morally, is not a crime if not so regarded by the law of the state) for the time being in force. And on the other hand, what may be regarded by the law as a crime may not be 114 D . JOHN 4311 311 110

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morally wrong. Hence, a crime may be defined as an act or omission, sinful or non-sinful, which a society or a State has thought fit to punish under its laws for the time being in force. Various definition of crime have been given by various thinkers. Halsbury defines crime as "an unlawful act or default which is an offence against the public, and which renders to perpetrator of the act or default liable to legal punishment." Michael and Alder regard 'Crime' as merely "an instance of behaviour prohibited by criminal law." Sellin regards crime as deviation from, or breach of a conduct norm. This deviation or breach is punished by society by means of its sanctions. P.W. Tappan in his article "Who is criminal" gives the definition of crime, "as defined by law, a crime is an intentional violation of the criminal law, committed without defence or excuse, and penalised by the State." Thus, crime is an act or omission which the law thinks fit to punish. There are many factors and causes behind crime such as biological, socio-psychological and economic. In Gandhian view socio-economic factor is most important factor because according to Gandhi man is inherently good. But, in legal language, the man who violates the provisions of law with the intention of doing so is a criminal and is an anti-social being. He harms individual as well as society. We can say, that the criminal is a mentally morbid or emotionally disturbed person, a maladjusted being, most often a victim of unfavourable circumstances or of lack of cultural and moral education. In some cases, he acts like an untamed animal, and is out to assault even with a dangerous weapon, on the slightest provocation. To sum up, there are two fundamental approaches to explanation of crime; first is individualistic or subjective and second is environmental or objective approach. Individualistic approach lays emphasis on the personality of the criminal. It considers crime as a product or expression of the individual constitution. The environmental approach takes into consideration the physical and social conditions which produce criminogenic influences on certain type of people called criminals. It considers crime as a product or expression of society. Punishment The concept of punishment is an old one. If a person has deliberately done the wrong action as a result of his own free will, he will be considered guilty and is liable to punishment. The justification for inflicting punishment on an individual lies in this, that he has deliberately got 451 37aca-Fantare, 2000 BARES 115

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done that wrong, knowing the nature as well as the consequences thereof. Kant' says that punishment is an end in itself. Punishment of criminals, guilty of the violation of moral law, has been held by him as imperative. Hegel' has justified punishment as necessary to annul the injury to the society produced by crime. Punishment, according to him, is a logical compliment to crime. Rechless' remarks that it is the redress that the commonwealth takes against an offending member, according to Westermarek, "punishment is limited to such suffering as is inflicted upon the offender in definite way, or in the name of, the society of which he is a permanent or temporary member. 12 Thus, punishment has been considered as a means of social control to maintain some degree of social equilibrium and to induce conformity to the established rules of society. The history of punishment for the eradication of crime, starts with the rule of the jungle resulting in 'deterrent theory. The ancient logic was that if a man kills, he in turn should be killed. Historically, punishment was harsh and corporal punishment was predominant. In the classical age, penalties were prescribed by various religious moral codes. The code of Hummurabi, Hebrew codes, Manu Samhita, the Talmud, all laid down principles of responsibility for crimes, private vengeance and the avoidance of such vengeance by provision of holy refuges for the offender.13 In the Mediaeval age private vengeance continued, but evidence was necessary for trials. Reformation involved religious redemption, which could be obtained by paying a debt to society or through spiritual penance through the performance of various difficult rituals. The modern penology recognises the need for changing the anti-social attitudes into social attitudes but as yet punishment as a vengeance or a deterrent has not been given up. However, the greatest achievement is this, that this has been recognised clearly that man's personality is not separated from his social environment and the objects of punishment are to bring about reformation of the offender, to prevent him from committing crime again. Punishment cannot work through repressive method as it does not root off the criminal desires. Theories of Punishment The primary objective of punishment is to protect society from crimes and criminals. The existing justification of punishment, some of them ancient and some of them more recent in origin are (1) retribution, (ii) deterrence, and (ii) reformation. 116 TRI Y511 31 110

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As a theory of punishment retribution is the oldest justification of punishment. This theory of punishment holds that the aim of punishment is to make the offender suffer what his victim has suffered, and so this theory appears to justify the law of "an eye for an eye and a tooth for a tooth." In Hammrabi's code (1875 B.C.) it was provided, "If a man has caused the loss of patrician's eye, his eye one shall cause to be lost. If he has shattered a patrician's limb, one shall shattere his limb. If a man has made the tooth of a man that is his equal fallout, one shali make his tooth fallout.24 Retribution considers punishment a means of restoring the social balance existing before the perpetration of the crime. But, it in itself is not a remedy for the mischief of the offence, but an aggravation of it. Punishment need not be an end itself but should be an instrument for the attainment of social welfare. According to the theory of deterrent punishment, the aim of punishment should be to deter others from committing similar offences in future. Again the punishment to be inflicted on the criminal should be such as to make him an example for others and such examplary punishment shall always check others from doing the same kind of wrong. One of the serious objections levelled against this theory is that it uses the offender as means to the good of others. To punish a man in order to convey a lesson to others is unethical and inhuman. Secondly, this fact has been overlooked that the criminal behaviour is largely emotional and many crimes are committed in a moment of excitement without a thought for the future penalty. Thirdly, the real weakness of the deterrent theory is that if the only purpose of punishment is to deter people from wrong-doing, it does not really matter whether the person punished is innocent or guilty. 15 According to the theory of reformative punishment, the aim of punishment should be to reform the character of the offender. The value of punishment lies in educting the offender so as to bring him to a normal place of his life. Thus, the purpose of punishment should be to change the values of criminals and modify deviant behavioural patterns. The need for reformation was felt long before by Pope Clement XI, who was of the opinion that, it is insufficient to restrain the wicked by punishment, unless you render them virtuous by corrective disci pline."16 The Humanistic Approach The house of correction in England and the early prison system Toten Tacck--faatka, 2000 117

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in America were supposed to teach offenders a lesson and correct their shortcomings. But, later on with the advancement of civilization, reformative view was adopted. Reformatories were established with a programme of work education, recreation, and religious services with the purpose of rehabilitating the offender and preparing him for his entrance back into law abiding society. Criminals are treated as patients. In the Gandhian philosophy criminals are treated as a sick man, as a diseased man. According to Gandhi "Sinner is equal to the saint in the eye of God. A saint who considers himself superior to sinner forfeits his sainthood and becomes worse than sinner who, unlike the proved saint, know not what he is doing".!? Gandhian theory of crime and punishment was based on the unity of non-violence. Voluntary and unconditional surrender of the chambal bandits at the instance of Acharya Vinoba and his followers in 1960 was indeed a social miracle.18 It was small in its dimensions but great in its significance and hidden potentialities. It proved beyond doubt the desirability and efficacy of the non-violent approach in solving even sociological problems of administration, of justice, of maintainance of law and order and of dealing with crime. Following Gandhi and Vinobha, Jay Prakash Narayan in 1972, made an experiment of non-violent approach to the solution of the problem of crime, by persuading successfully the chambal valley dactoits to self-surrender.19 Thus, a spiritual change of heart was also made possible even in hardened criminals by this method. On J.P.'s plea for the adoption of a policy of reconciliation and liberal treatment for surrendering dacoits, an open jail was established at Mungawali in Guna District of Madhya Pradesh. This Jail is unique among the modern jail. According to J.P., "This experiement has much deeper and wider sociological significance than other similar projects undertaken earlier in India in imitation of correctional practices prevailing in most western and other Asian countries."20 The humanistic or non-violent approach consisted on treating the person or persons concerned with real love, sympathy and understanding. Gandhi employed this method many times and on most occasions he succeeded. His experiments in the application of truth and non-violence to problems in the social, economic, political and legal fields are a great legacy to Indian people in particular and the whole of mankind in general. He did view crime in a unique manner, in the context of the toil surroundings. Similarly this concept of punishment was 118 TA 317 318 110

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humanistic one, largely premised on the aim of reform and rehabilitation of the criminals. The Influnce of his humanistic philosophy is very much evident on various legislative acts and judicial decisions. The humanistic theory of dealing with crime and criminals aims at sympathy, love and compassion and it emphasizes on the abolition of avarices, greed and non-possession of wealth and also advocates for non-violent approach to the solution of the problem of crime and criminals. In fact, the totality of the penalogy must be directed towards modifying the offender's behavioural patterns with the different technique and methodology. Meditation can play a role of beacon light towards this direction. Preksha Meditation programme has been conducted inside some jails in Rajasthan State. The objective of programme was to apply the technique for the normalization and minimization of aggressive and daviant behaviour of the inmates of the prison. The hypothesis was that the accummulation of stress in nervous system, increased due to the abnormal flow of the secretion from the glands and due to the prison environment causes fatigue and produce physiological and psychological disorders such as anxiety, tension, depression, irritability, worry, high blood pressure, insomania, headache, confusion and consequently stress mounts in which mistakes and maladaptive behaviour become unavoidable. Since stress is now medically understood as a major contributor to disease, it should also be recognised as a major factor in crime. And for its cure Preksha Meditation technique has been prescribed by many physician and psychiatrists as a preventive measure of crime and delinguency. The elimination of stress and the culturing of orderly thinking is a positive development towards crime prevention. The result of Preksha Meditation are highly encouraging. Participating inmates exhibit increased interest in vocational and educational pursuits, while prison staff experienced a significant decrease in disciplinary problem among inmates. These responses are exactly opposite to criminal patterns of behaviour. There is a great need of change in attitudes and values of individuals and society, if we wish to have an effective crime prevention programme. Education has an important role to play in moulding of character, hence, the elements of values files non-violence, peace, humanright, environmental ethics, conflict-resoluton etc. should be inculcated in our educational curriculum of elementary to higher educa TAE Fil 37aca-fcHK, 2000 C 119

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tion. There are some values and virtues in our culture which may certainly lead us to constructive, cooperative social behaviour. The need is to re-introduce and promote those values in the society, which are primarily responsible for the formation of our social behavioural patterns. The promotion of higher values of human life in our society is the need of the day and it can be considered as an effective measure of crime prevention programme. But first of all, we are to organise a fresh value system in our communities, through which we can educate and make the persons understand the importance of moral life and responsible social behaviour which shall ultimately lessen the antisocial and immoral behaviour. Perhaps the most basic change needed in the interest of crime prevention would be the incorporation in our culture a genuinely humanistic, hoistic and non-violent approach which sees criminals as victim and not an offender of the society. References 120 1. Khalil Gibran Reader, Khalil Gibran, p. 75. 2. Ramjee Singh, Gandhi Vichar, p. 275-276. 3. Cited by Sidique Ahmad in his "Criminology, Problems and Perspective, p. 1. 4. Cited by K.S. Pillai, Principle of Criminilogy, p. 17. 5. Michael and Adler, Crime, Law and Social Science, p. 20., 6. Sellin, Culture, Conflict and Crime, pp 32-33. 7. Gwayann Nettler, Explaining Crime, p. 13 8. Thakur Rajbahadur Singh, Gandhiji ki Suktiyan p. 78. 9. Bryan Magee, The Great Philosophers, p. 171 10. Allen W. Wood, Hegel's Ethical Thought, pp 108-110. 11. Walter C. Reckless, The Crime Problem, p. 487. 12. E. Westermarek, The Origing and Development of the Moral Ideas, vol. I. 13. D. R. Bhandari, Problem of Crime and Punishment and Justice, p. 109 14. Ibid, p. 117. 15. William Lillie, An Introduction to Ethics, p. 281 16. E. Harry Barness and Negley K. Teeters, New Horizons in Criminology, p. 475. 17. Thakur Rajbahadur Singh, Gandhi Ji ki Suktiyas p. 101 18. Prabash Joshi, Anupam Mishra; Sharvan Kumar, Chambal ki Bandooken; Gandhi ke Charan Mein, p. 2-3. 19. Ibid, pp. 102-106. 20. Ibid, pp 125-127. Asst. Professor Dept. Non-Violence Anuvrat & Peace Studies Jain Vishva Bharati Institute, Ladnun-341 303 (Rajasthan) tulasI prajJA aMka 110

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niSphala hai jJAna binA kriyaa| kriyA binA jJAna / dAna binA dhn| kSamA binA tp| vinaya binA vidyaa| With Best Compliments From : Shri Balchandji Bhansali C/o Bhansali Jewellers 86, Canning Street CALCUTTA-700 001 Janu ation International www.jaina barvaorg

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