Tulsi Prajna 2001 07

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524608/1

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tulasI prajJA TULSI PRANA varSa 29 0 aMka 113-114 0 julAI-disambara, 2001 Research Quarterly anusaMdhAna traimAsikI re(c(ceo cootee c0000 ceofelete ooooo tococcc ellele jaina vizvabhAratI saMsthAna, lADanUM Y (mAnya vizvavidyAlaya) pariNAma sArama- JAIN VISHVA BHARATI INSTITUTE, LADNUN dical (DEEMED UNIVERSITY) wale e personal use only

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tulasI prajJA. TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-113-114 JULY-DECEMBER, 2001 NANassa mAramAyAro Patron Ms. Sudhamahi Regunathan Vice-Chancellor Editor in Hindi Section Dr. Mumukshu Shanta Jain English Section Dr. Jagat Ram Bhattacharya Editorial-Board Dr. Mahavir Raj Gelra, Jaipur Prof. Satyaranjan Banerjee, Calcutta Dr. R.P. Poddar, Pune Dr. Gopal Bhardwaj,Jodhpur Prof. Dayanand Bhargava, Ladnun Dr. Bachh Raj Dugar, Ladnun Dr. Hari Shankar Pandey, Ladnun Dr. J.P.N. Mishra, Ladnun Publisher: Jain Vishva Bharati Institute, Ladnun-341 306

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Research Quarterly of Jain Vishva Bharati Institute VOL. 113-114 JULY-DECEMBER, 2001 Editor in Hindi Dr. Mumukshu Shanta Jain Editor in English Dr. Jagat Ram Bhattacharya Editorial Office Tulsi Prajna, Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306 (Rajasthan) Publisher : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306 (Rajasthan) Type Setting: Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306 (Rajasthan) Printed at : Jaipur Printers Pvt. Ltd., Jaipur-302015 (Rajasthan) Sbuscription (Individuals) Annual Rs. 100/-, Three Year 250/-, Life Membership Rs. 1500/- Sub-Institutions/Libraries) Annual Rs. 200/ The views expressed and facts stated in this journal are those of the writers, the Editors may not agree with them.

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viSaya anekAnta siddhAnta aura vyavahAra rASTrIya parisaMvAda meM prastuta zodha-patra 1-3 janavarI, 2001, gaMgAzahara (bIkAnera) apraila anukramaNikA / Contents lekhaka 1. naye varSa para vizva ke nAma saMdeza 2. anekAnta kI sArthaka prastuti 3. anekAntavAda 4. bhAratIya dArzanika cintana meM anekAMta 5. kyA vedAnta ko anekAnta kisI aMza meM svIkArya ho sakatA hai? 6. anekAntavAda - eka vivecana 7. bhagavAna mahAvIra aura anekAntavAda 8. anekAntavAda aura usake prayoga 9. pArivArika zAnti aura anekAnta 10. mahAvIra kA anekAnta: sAmAjika vimarza 11. vaicArika sahiSNutA kA siddhAnta : anekAnta 12. vartamAna samasyAoM ke samAdhAna meM anekAnta kI upayogitA 13. zAnta-sahavAsa meM anekAnta kI bhUmikA 14. anekAnta kA sAmAjika pakSa 15. anekAnta kI prAsaMgikatA 14. mahAvIra kA anekAMta : kucha pakSa, kucha prazna 15. lokArpaNa : Avazyaka niyukti (bhAga - 1) kA AcArya mahAprajJa mumukSu zAntA jaina AcArya mahAprajJa pro. sAgaramala jaina DaoN. dayAnanda bhArgava pro. tuSAra kAnti sarakAra DaoN. azoka kumAra jaina mohanasiMha bhaNDArI DaoN. baccharAja dUgar3a zubhU paTavA DaoN. sudIpa jaina DaoN. hemalatA boliyA sAdhvI ArogyazrI zrImatI raMjanA jaina siddhezvara bhaTTa pro. gopAla bhAradvAja pRSTha 1 5 8 15 32 37 39 48 56 65 71 77 83 88 133 93 96 102

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Anekanta: Theory and Practice Research papers presented in National Symposium Held on 1-3 April, 2001 at Gangashahar (Bikaner) English Section Subject Author Page Sudhamahi Regunathan 103 . 1. Fatless Cream and Decaffeinated Coffee ... .R. Gelra 113 2. Anekanta - A Jaina ContributionM to Scholastic Methodology 3. Anekanta Metaphysico - Prof. Kamal Chand Sogani 119 Spiritual Perspective Arun K. Mukherjee 128 4. Anekantavada and its statement in Sapiabhanginaya 5. Uniqueness of Anekantavada H.R. Dasegowda 135 Dr. Nemi Chand Jain 138 6. The Applied Aspect of Anekanta Philosophy 148 7. Anekantvada : Objections raised Dr. Pradyumna Shah by Prof. N.K. Devaraja and answers given by Acharya Shri Mahaprajna Dr. Anil Dhar 153 153 8. Anekanta: Its Relevance to the Modern Times

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(nava varSa ke upalakSya meM AcAryazrI mahAprajJa kA vizva ke nAma sandeza) [hiMsA samAdhAna nahIM hai nayA varSa aura nayA dina | hama sthUla dRSTi se vicAra karate hai to sthUla gaNanA hotI hai| sthUla dRSTi se varSa ko nayA mAnate haiM, sUkSma dRSTi se dekheM to vAstava meM pratipala nayA hotA hai| eka kSaNa bItatA hai, dUsarA kSaNa AtA hai, vaha apane Apa meM pUrI taraha nayA hotA hai| bItA huA eka miniTa Ane vAle miniTa se bhinna hotA hai| sthUla dRSTi se vicAra karate hai to nayA varSa, nayA dina pratIta hotA hai| nae kI pratIkSA bhI rahatI hai, nae ke prati utsAha bhI hotA hai, nae kA svAgata bhI hotA hai| kintu vaha korA nayA hI nahIM aataa| vaha apane sAtha bahuta sArA atIta kA saMgraha, atIta kA bhAra lekara AtA hai| hameM vivecana aura vizleSaNa karanA hai ki nayA dina atIta se kyA-kyA lekara AyA hai? kitanA to vaha upayogI tathyoM ko, smRtiyoM ko lekara AyA hai aura kitanA anAvazyaka kabAr3akhAne ko lekara AyA hai ? nae varSa-nae dina ke svAgata meM yadi yaha vizleSaNa nahIM kiyA gayA to nae kA kitanA mahattva ho sakegA? nayA varSa-nayA dina, kevala mAnava ke lie hI nahIM, samUce jagat ke lie, prANI mAtra ke lie kalyANakArI ho, yaha kAmanA hai| Aja jo nayA dina A rahA hai, usakI pRSThabhUmi meM kucha ghaTanAeM bhaya paidA karane vAlI hai| AkAza sApha nahIM hai, bAdala sApha nahIM hai| saMhAra aura yuddha ke bAdala cAroM ora maMDarA rahe haiN| cAroM ora AzaMkA hai| kaba kyA ho jAe, kucha kahA nahIM jA sakatA / hamArI bhAvanA hai - yuddha na ho, AtaMka na ho| lekina eka bar3I kaThinAI hai - yuddha aura AtaMka apane Apa nahIM aate| kucha loga inheM AmaMtrita karate hai / kucha hiMsA priya loga hiMsA kI pravRtti ko bar3hAvA dete haiM aura yaha pravRtti yuddha ko AmaMtrita karatI hai| tulasI prajJA julAI - disambara, 2001 - 1

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2001 kA varSa bIta gayA, 2002 kA varSa A gayA hai| prazna hai 2002 kA varSa kaisA hogA? vizva ke vRtta para ghaTita hone vAle ghaTanA cakra ko dekhate hue kahA jA sakatA hai ki vizva abhI bhI hiMsA se ahiMsA kI ora jAne kI bAta nahIM soca rahA / azAMti se zAMti kI ora jAne kI bAta nahIM soca rahA / eka matibhrama paidA kiyA jA rahA hai aura vyakti hiMsA ko hI sArthaka va samAdhAna kA hetu mAna rahA hai| jaba taka yaha avadhAraNA na badalegI, taba taka nayA varSa kalyANakArI hogA- yaha kahanA kaThina hai| samajhadAra vyakti kA yaha karttavya hai ki vaha adhyAtma kI dizA meM gatizIla bneN| vibhISikA cAhe yuddha kI ho, abhAva kI ho yA saMtrAsa kI ho, inase bacane kA rAjamArga hai - adhyAtma kI cetanA kA jAgaraNa | ahiMsA kI cetanA jAge / prANI mAtra ke prati Atma-tulA kA bhAva jaage| sabhI jIvoM ke prati samAnatA kI anubhUti jAge / nayA varSa usa cetanA ke jAgaraNa kA hetu bane to nae varSa kA svAgata kiyA jAnA caahie| hama saMkalpa kareM - nae varSa ko svAgata yogya banAnA hai, na ki tiraskAra yogya / hiMsA, yuddha, lar3AI, azAMti kA pariNAma Ama janatA ko bhoganA par3atA hai| yuddha kA artha hai garIbI bddh'aanaa| yuddha kA artha hai - abhAva bddh'aanaa| yuddha kA artha hai - Arthika sthiti ko asthira banAnA / garIbI, abhAva, Arthika asthiratA kisI ke lie hitakara nahIM, kisI priya nhiiN| dUsarA mahAyuddha yUropa va eziyA kI kucha bhUmi para huA para Arthika dRSTi se pUrA saMsAra usase pIr3ita huaa| pUrA saMsAra usase prabhAvita huaa| hiMsA aura azAMti kisI ke lie kalyANakArI nahIM / ahiMsA aura zAMti se hI kalyANa mArga ko prazasta kiyA jA sakatA hai| yuddha karane, Aveza karane se kabhI kalyANa nahIM ho sktaa| hama maMgala bhAvanA kareM, ahiMsA aura zAMti ke prati rUjhAna bar3he / yuddha jaisI vikaTa sthitiyAM na rahe / adhyAtma kI, ahiMsA kI cetanA kA jAgaraNa ho| lekina padArtha kA moha cetanA meM itanA vyApta hai ki manuSya adhyAtma kI bAta socane ke lie hI taiyAra nhiiN| Aveza, krodha, lobha Adi bhAva cetanA para pardA DAlate haiM, AtmA r3hakI huI raha jAtI hai, AtmA para AvaraNa AyA huA hai, isIlie vyakti sahI dizA meM soca nahIM sktaa| parde meM bahuta kucha chipAyA jAtA hai| pahale mahilAeM parde meM rahatI thI / eka vyakti ne kahA- pardA nahIM uThanA caahie| kyoMki hajAroM kurUpa mahilAoM kI kurUpatA parde meM chipa jAtI hai| yadi pardA uTha gayA to una mahilAoM kA kyA hogA ? kurUpatA ko bhI chipAyA jAtA hai aura cIjoM ko bhI chupAyA jAtA hai| cetanA para bhI eka pardA, eka AvaraNa AyA huA hai| vaha nahIM haTegA taba taka yathArtha kaise sAmane A sakegA ? AvaraNa ke kAraNa vyakti bhrAnti meM jI rahA hai| eka mRgamarIcikA, eka vyAmoha vyakti ke sAmane haiM aura vaha nahIM samajha pA rahA hai ki kahAM jAeM ? mRgamarIcikA se kabhI pyAsa nahIM bujhAI jA sktii| vyakti nahIM samajha pA rahA hai ki vaha kahAM jAkara apanI pyAsa bujhAe ? hama cintana kareM, dhArmika loga aura bhI jyAdA cintana kareM - uttejanA ko kaise upazAMta kara sakeM ? Aveza ko kaise anaveza meM badala sakeM ? moha ko kaise vItarAgatA meM le jAeM ? tulasI prajJA aMka 113-114 2

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Aja kaThinAI yaha hai ki dhArmikoM kI saMkhyA bahata bar3I hai, araboM kI saMkhyA hai| para, maiM to unheM dhArmika nahIM, mAtra anuyAyI khNgaa| bahata bar3I saMkhyA meM dhArmika nahIM, mAtra anuyAyI haiN| phira bhI eka matibhrama paidA kiyA jA rahA hai| jAtivAda kA khela khelA jA rahA hai| jAtivAda ke AdhAra para bhayaMkara hiMsA ho rahI hai| sAmpradAyika unmAda, sAmpradAyika kaTTaratA ke AdhAra para hiMsA kA tAMDava ho rahA hai| hara AdamI apane sampradAya ko acchA samajha rahA hai va usI meM sabako dIkSita karanA cAhatA hai| apanI AsthA kisI sampradAya meM rahe, ThIka hai para usake AdhAra para dUsare ko hIna samajhA jAe, yena-kena-prakAreNa usI meM sabako dIkSita karanA cAhatA hai| apanI AsthA kisI sampradAya meM rahe, ThIka hai, para usake AdhAra para dUsare ko hIna samajhA jAe, yena-kena-prakAreNa usI meM sabako dIkSita karane kA prayAsa kiyA jAe, yaha hiMsA kA kAraNa bana rahA hai| kucha loka yena-kena-prakAreNa, jaise-taise galata tarIkoM se artha kA arjana karate haiM, dhana-kubera bananA cAhate haiN| krUra vyavahAra, zoSaNa ke AdhAra para kiye jAne vAle artha kA arjana hiMsA kA bar3A kAraNa hai| hiMsA kI mAnasikatA vAle isa yuga meM ahiMsA kI anivAryatA va mahattA hai| isIlie ahiMsA-yAtrA cala rahI hai| ahiMsA kA uddezya kevala mata mAro' taka hI sImita nahIM hai| hama khoja kara rahe hai hiMsA ke kAraNoM kaa| hiMsA ke pramukha kAraNoM kI khoja karane para lagAabhAva bahuta bar3A kAraNa hai hiMsA kA / vyakti ko jaba taka khAne ko nahIM milatA, prAthamika AvazyakatAoM kI pUrti nahIM hotI, to vyakti anAyAsa hI hiMsA kI dizA meM prerita ho jAtA hai, hiMsA karatA hai| AtaMkavAda ke pIche isa samasyA ko dekhA jA sakatA hai| jAtivAda va sAmpradAyika kaTTaratA bhI hiMsA ke bahuta bar3e kAraNa haiN| hiMsA kA sabase bar3A kAraNa hai - vyakti kI AdhyAtmika cetanA jAgRta nahIM hai| isIlie vaha apane saMvegoM para niyaMtraNa nahIM kara pA rahA hai| jaba vyakti kA svayaM apane saMvegoM para niyaMtraNa nahIM hotA to koI bhI AdamI, kabhI bhI AvezoM ko uttejanA de sakatA hai| use hiMsA meM jhoMka sakatA hai| ahiMsA cetanA ke jAgaraNa ke lie aisA kucha soceM ki vyakti meM apane Apa para niyaMtraNa kI abhiruci jaage| samaya para vaha apane saMvegoM para niyaMtraNa kara ske| apane Aveza para apanA niyaMtraNa aura Antarika prakAza, samasyA se samAdhAna pAne ke lie ye do upAya Avazyaka hai| inake abhAva meM kyA sthiti ghaTita ho sakatI hai, ise rUpaka kI bhASA meM samajhA jA sakatA hai- kAra sahI DhaMga se nahIM cala rahI thii| caurAhe para pulisa ne kAra ko rokane kA saMketa kiyaa| usane dhyAna dilAyA ki kAra binA lAiTa kie kaise calA rahe ho, rAta kA samaya hai ? DrAivara ne kahA - tuma bhI rAste se haTa jaao| kAra kA breka bhI nahIM hai| kalpanA kareM, jisa kAra meM lAiTa bhI nahIM, breka bhI nahIM, vo kitanI khataranAka ho sakatI hai| nayA varSa, Ane vAlA nayA dina kama khataranAka ho, isake lie apekSA hai bhItara kA Aloka jaage| antazcakSu udghATita ho| apane saMvegoM para apanA niyaMtraNa sthApita ho| jahAM antara kA tulasI prajJA julAI-disambara, 20016 - 3

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Aloka bhI nahIM hotA aura apane para niyaMtraNa bhI nahIM hotA vahAM khatarA bar3ha jAtA hai| aise logoM dvArA Aja hI khatarA bar3ha rahA hai| dharma, ahiMsA, zAMti jaise zabdoM ke sAmane hI Aja bar3A prazna paidA ho gayA hai| mUla prazna hai ki vyakti kaise badale? aisA kauna-sA upAya ho jisase AdamI kI cetanA badala sake / badalAva kI dizA meM sabase bar3hiyA upAya hai prazikSaNa kaa| adhyAtma ke prazikSaNa se, ahiMsA ke prazikSaNa se vyakti ko badalA jA sakatA hai| cetanA kA rUpAMtaraNa kiyA jA sakatA hai| kevala upadeza yA pracAra-prasAra se kabhI parivartana ho nahIM sakatA / kevala siddhAnta kI zikSA se bhI cetanA ko badalA nahIM jA sktaa| parivartana kI bAta prayogAtmaka prazikSaNa se hI saMbhava ho sakatI hai| prayogAtmaka prazikSaNa se abhyAsa kA krama Age bddh'e| abhyAsa se saMskAra aura saMskAra se nae vicAra udbhUta hote haiN| vicAra ko saMskAra meM na badaleM, taba taka lAbha nahIM ho sktaa| vicAra saMskAra meM Ae, saMskAra AcAra meM Ae, yaha apekSA hai| isake lie prazikSaNa Avazyaka hai| jisa vAtAvaraNa meM, jisa paristhiti meM Aja vizva hai, jo ghaTanAeM hamAre sAmane se gujara rahI haiM, ina paristhitiyoM meM Aja hindustAna ko bhI bahuta kucha socanA hai| jo parikalpanAeM kI jA rahI haiM, jo ghaTanAeM ghaTita ho rahI haiM, naye varSa ke saMdarbha meM unakA pratibimba to abhI dekhA jA sakatA hai| adhUre citra se bhI bahuta kucha samajhA jA sakatA hai, anumAna kiyA jA sakatA hai| para aneka taraha kI vivazatAeM bhI haiN| kisI bhI samasyA ko par3ausI yA dUsarA vyakti na sulajhAnA cAhe to samasyA banI kI banI rahatI hai| yaha samajha jagAne kI jarUrata hai ki hiMsA se kabhI samAdhAna nahIM ho sakatA | Akhira hara rASTra ko saMdhi karanI par3atI hai| eka dina hiMsA ko virAma denA hI par3atA hai| Aja samasyA yaha hai ki isa saccAI ko jAnate hue bhI anajAna banA jA rahA hai, hiMsA meM samAdhAna khojA jA rahA hai| samAja meM vyApta anaitikatA bhI hiMsA kA bar3A kAraNa hai| isa para vicAra karanA, dhyAna denA apekSita hai| zikSA meM prArambha se hI ahiMsA, naitikatA Adi kI zikSA dete hue inakI cetanA jagAne kA prayAsa kiyA jAe, to samAdhAna kI dizA meM eka sArthaka kadama ho sakatA hai| ina saba samasyAoM para milajula kara vicAra kiyA jAe, Thosa cintana pUrvaka nirNaya kI dizA meM gati kI jAe to nae varSa ke lie zubha bhaviSyavANI kI jA sakatI hai, anyathA to koI bhaviSyavANI na karanA hI ThIka hai| hama cintana pUrvaka jIvana ko acchA banAne kA prayAsa kreN| saMkalpa kareM- Ane vAlA varSa kalyANakArI ho| 2002 janavarI-mArca kA aMka Apake pAsa vilamba se pahaMcegA, isalie AcArya zrI mahAprajJa kA yaha preraka saMdeza isI aMka meM Apa taka pahuMcA rahe haiN| - tulasI prajJA aMka 113-114

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sampAdakIya anekAnta kI sArthaka prastuti -mumukSu zAntA jaina ikkIsavIM sadI kA yaha pahalA varSa hamAre lie mIla kA patthara bana rahA hai| kyoMki isa varSa bhagavAna mahAvIra ke 26sauveM janmakalyANaka mahotsava ko manAne ke bahAne eka bAra phira bhagavAna mahAvIra ke jIvana-darzana, pravacana-pAtheya evaM saiddhAntika avadhAraNAoM ko smRti patha meM lAkara naI rozanI dI jA rahI hai| yaha utsava mahAvIra ke saMdeza ko par3hane, sunane, jAnane aura samajhane kI eka saphala koziza hai| deza meM aneka AyojanoM, utsavoM, saMgoSThiyoM, semInAroM kI tAjI, tUphAnI khabareM mila rahI haiN| isa varSa ko 'ahiMsA varSa' ghoSita kiyA gayA hai| bhagavAna mahAvIra ke cintana ko saba taka pahuMcAne kA puruSArthI prayatna bhI gatizIla hai| ina sabakA eka hI uddezya haimahAvIra ke dvArA prasthApita siddhAntoM ko jIvana zailI meM ddhaaleN| zAstroM kI gUr3ha gutthiyoM meM simaTe anekAnta ke sUkSma rahasyoM ko jIvana kI bhUmikA para smjheN| jainoM kA netRtva apane caritra kI pahacAna banAe aura dharma ke sArabhUta tattvoM ko sampUrNa mAnavatA ke kalyANArtha samarpita kiyA jA ske| bhagavAna mahAvIra vyakti nahIM, eka vicAra the| unake darzana, cintana, karma aura prayogoM ne jo pariNAma die, Aja hara AdamI ke lie ve buniyAdI patthara baneM haiN| unhoMne vItarAgatA ke zikhara para khar3e hokara jo vicArakrAMti aura AcArakrAMti kA siMhanAda kiyA usase sadiyoM taka AdamI prakAza pAtA rhegaa| jarUrata sirpha satyagrAhI banane kI hai| mahAvIra anekAnta ke prayoktA the| unhoMne satya ko dekhane ke ananta dRSTikoNa batalAe / satya kI vyAkhyA meM kahA gayA- eka hI vastu meM ananta virodhI yugaloM ke dharma hote hai| jaise nitya-anitya, sadRza-visadRza, sAmAnya-vizeSa | manuSya eka hai para nAma, rUpa, buddhi, guNa, deza, kAla, paristhiti ke AdhAra para usameM aneka paryAyoM kA astitva hai| virodhI dharmoM kA astitva svIkAra kara mukhya-gauNa ke AdhAra para jIvana-zailI tulasI prajJA julAI-disambara, 2001 - 5

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vyAkhyAyita kI jAe to saha-astitva kI, samanvaya kI, amana zAMti kI sthiti saMbhava ho sakatI hai| anekAnta se saha-astitva, sApekSatA aura svataMtratA kA vikAsa hotA hai| anekAnta cintazailI hai satya ko sajhane kii| anekAnta eka dizAyaMtra hai sahI dizA meM sahI rAstA pAne kaa| anekAnta eka vizvAsa hai do virodhI guNoM meM paraspara saha-astitva ke hone kaa| anekAnta eka dizA-darzana hai 'hI' nahIM, 'bhI' ke sAtha calane kA jahAM sAre vaicArika, mAnasika dvandva, saMgharSa khatma ho jAte hai| vicAra-bheda, AsthAbheda aura rucibheda ke bIca bhI satya ko talAzA jA sakatA hai, yadi sApekSa cintana ho / saha-astitva kI svIkRti ho / anAgrahI jIvanazailI ho / samyak dRSTikoNa ho / saMbhAvanAoM kI prastuti meM hamArA vizvAsa ho|| vastu meM ananta paryAyeM hotI haiN| isakA matalaba hai ki vikAsa kI ananta saMbhAvanAeM astitva meM chupI haiN| jarUrata hai dRSTi pariSkAra kii| paryAya parivartana kA zAzvata niyama anekAnta kA vyAkhyA sUtra kahA jA sakatA hai| vyakta meM jo kucha hama dekhate haiM, sunate haiM, socate haiM, svIkAra kara jIte haiM vaha satya kA sirpha vaha eka aMza hai, isalie use hI antima satya mAnakara nahIM cala sakate, kyoMki isa svIkRti meM aneka Agraha, virodha, saMzaya, vicAra, bhaya, bheda paidA ho sakate haiN| avyakta kI sattA bhI svIkAra kara cleN| jJAna aura AcAra kI samanviti hara yuga kI mAMga rahI hai, kyoMki korA jJAna dIvAra para TaMgI tasvIra hai jo saundarya detI hai magara prANavattA nhiiN| korA vyavahAra lakSyahIna saphara hai jo calatA hai magara dizAvihIna / siddhAnta ko jAnakara prApta jJAna ko caritra meM DhAlanA jIvana kI sArvabhauma sattA kI khoja meM uThA sahI kadama kahA jA sakatA hai| anekAnta kevala tattvadarzana nahIM hai, sampUrNa jIvana kA darzana hai| ise samajhane ke lie hameM AsthA aura abhyAsa donoM kI jarUrata hai| hama saMkalpita hokara sAdhanA kareM ki hama meM - * sApekSatA kA vikAsa ho * saha-astitva kI svIkRti ho anAgrahI cintana zailI jAge sahiSNutA aura samanvaya kA abhyAsa ho vidhAyaka dRSTikoNa bane * ahiMsaka cetanA kA udaya ho 6 JlatA jarA - tulasI prajJA aMka 113-114

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Aja sirpha mahAvIra ko mAnakara calane kA yuga nahIM, unheM jIne kA yuga hai| mahAvIra kI pUjA nahIM, svayaM mahAvIra banane kI taiyArI meM juTanA hai| Aja kA AdamI pratIkSA meM khar3A hai mahAvIra ko samajhane ke lie| Aja use vicAroM kI bhIr3a nahIM cAhie, use nirNAyaka gati aura sahI dizA caahie| vaha kolhU kI baila kI taraha telaghAnI meM sirpha ghUmatA hI nahIM rahanA cAhatA, use kendra kI khoja hai| paridhiyAM sirpha bhaTakAva hai, maMjila nhiiN| isalie mahAvIra ke pradatta jIvana sUtroM meM jIvana kI sArthakatA ko khojanA hai| Aja sAvadhAnI isa bAta kI rakhanI hai ki manuSya kI AsthAeM kahIM kamajora na par3a jAeM, kyoMki jar3eM nahIM sUkhanI cAhie anyathA vRkSa gira par3atA hai| TUTatI zAkhAoM ko thAmane ke lie sakSama hAtha cAhie | mahAvIra kI ahiMsA, anekAnta, aparigraha jaise saMdeza hameM thAmate haiM girane se| ___ Aja jarUrI hai dRSTiviparyAsa ko miTAne kI, mUla ko pakar3ane kii| isI uddezya se gaMgAzahara meM (1-3 apraila, 2001) 'anekAnta siddhAnta aura vyavahAra viSaya' para mahAn dArzanika AcAryazrI mahAprajJa kI sannidhi meM jaina vizvabhAratI saMsthAna ke tattvAvadhAna meM tridivasIya rASTrIya parisaMvAda Ayojita huA thaa| isa saMgoSThI meM anekAnta ke vividha dArzanika, saiddhAntika, vyAvahArika pakSoM para khulI bahasa haI thii| isa semInAra meM prastuta vidvAnoM ke cayanita AlekhoM ko 'tulasI prajJA' meM prakAzita karane kA cintana liyA gayA tAki prabuddha lekhakoM dvArA vividha dRSTikoNoM se vyAkhyAyita anekAnta ke siddhAnta aura jIvana-zailI ke sUtroM ko pAThakoM taka sahaja bodhagamya karavAyA jA ske| ___ 'tulasI prajJA' kA yaha aMka anekAnta kI bahasAmagrI ke sAtha prakAzita ho rahA hai| yaha eka choTI sI koziza hai anekAnta ko sahI-sahI samajhane kii| siddhAntoM ko par3hakara vyavahAra meM use jIne kA saMkalpa karane kI / kyoMki andheroM se lar3ane ke lie eka nanheM se dIe ke jalate rahanA bhI svayaM meM mUlyavAna hai| yaha prayAsa sArthakatA pA sakatA hai yadi mAnavIya saMskAroM meM, vicAroM meM sAmaMjasya sthApita kreN| yaha sArA prayAsa sirpha isalie hai ki kahIM na kahIM hama apane hone kA sahI artha pA ske| yaha varSa eka svarNima avasara lAyA hai ki hama sAmpradAyika abhinivezoM se mukta hokara, AgrahI pakar3a chor3akara satya kI khoja meM sahayAtrI bne| aura isI sandarbha meM tulasI prajJA kA yaha prayAsa bhagavAna mahAvIra ke caraNoM meM eka vinamra zraddhAJjali hogaa| tulasI prajJA julAI-disambara, 2001 -

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anekAntavAda -AcArya mahAprajJa jaina-darzana ne samyakdarzana ko bahuta mahatva diyA hai| hama dekhate haiM kintu dekhane ke pIche eka vizeSa prakAra kA bodha hotA hai| hama padArtha ko jAnate haiM kintu dravya ko nahIM jaante| hamArA sArA dRSTikoNa padArthavAdI hai| hama manuSya ko jAnate haiM, AtmA ko nahIM jAnate / hama kIr3e-makor3oM ko jAnate haiM, AtmA ko nahIM jaante| hama per3a-paudhoM ko jAnate haiM, AtmA ko nahIM jaante| per3a-paudhe, kIr3e-makor3e, gAya, bhaisa aura AdamI mUla vastu nahIM hai, mUla dravya nahIM hai, mUla dravya sadA parde ke pIche rahatA hai| jo sAmane AtA hai, vaha usakA eka kaNa yA eka paryAya hotA hai| hama paryAya ko dekhate haiM, dravya ko nahIM / per3a-paudhe, kIr3e-makor3e, gAya, bhaisa aura AdamI ye saba paryAya haiN| hama paryAya ko dekhate haiM, paryAya ko jAnate haiN| isIlie hamArA Agraha paryAya meM Abaddha ho jAtA hai| sarala hai paryAya kA darzana paryAya kA darzana bahuta sarala hai| isIlie paryAyavAdI darzana bahuta vaijJAnika darzana lagatA hai| paryAyavAdI darzana jo sAmane hai usakA nirUpaNa karatA hai aura jo sAmane nahIM hai use asvIkAra kara detA hai| yaha bahuta sIdhA mArga hai / jo sAmane hai, use vyAkRta kara diyA gayA aura jo sAmane nahIM hai use avyAkRta kara diyA gyaa| yaha paryAyavAdI darzana hai| manuSya eka paryAya hai| kintu kyA vaha kevala paryAya hI hai? paryAyavAdI ke AdhAra para pahale aura pIche kI bAta nahIM socI jA sktii| manuSya paryAya hai| usase pahale kyA thA aura bAda meM kyA hogA? paryAyavAda ke AdhAra para isakA nirdhAraNa nahIM kiyA jA sktaa| jo vyakti abhI hai, vaha bAda meM kyA hogA aura vaha pahale kyA thA, yaha paryAyavAdI dRSTikoNa se nahIM socA jA sktaa| - - tulasI prajJA aMka 113-114

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do dRSTikoNa eka darzana kA dRSTikoNa hai- jo dRzya hai, vaha saccAI nahIM hai| usa darzana kA svara isa rUpa meM prakaTa huA-'brahma satyaM jagat mithyA' / hama satya haiM aura yaha jagat mithyA hai| jo dikha rahA hai, vaha asAra hai, mithyA hai| dUsare darzana kA dRSTikoNa hai- pratyeka paryAya vartamAna hai, kSaNika hai| samApta hone ke bAda kucha bhI nahIM hotaa| yaha mithyA kA siddhAnta paryAya ke AdhAra para calatA hai| jitane paryAya haiM ve saba mithyA hai| eka dRSTi se vicAra kareM to paryAya mithyA hai, yaha kahanA bhI asaMgata nahIM hai| paryAya ko mithyA kahA jA sakatA hai| jo abhI hai vaha bAda meM nahIM bhI ho sakatA hai| use mithyA, jhUTha, mAyA yA dhokhA mAna leM to koI asvAbhAvika bAta nahIM lgtii| hamAre sAmane do dRSTikoNa haiM--eka dRSTikoNa paryAya ko satya batalA rahA hai aura dUsarA dRSTikoNa paryAya ko mithyA batalA rahA hai| eka ora jagat mithyA aura brahma satya kA ghoSa hai to dUsarI ora jagat satya aura brahma avyAkRta kA ghoSa hai| brahma kA koI patA nahIM hai| AtmA kA koI patA nahIM hai| jo dRzya nahI hai, vaha satya nahIM haiM aura jo dRzya hai, vaha satya hai| dravya dRzya nahIM hai| jJeya tatva do haiM __ dravya aura paryAya- ina do ke AdhAra para sAre vicAroM kA vikAsa huA hai| sAre darzanoM kA vikAsa huA hai| jitane bhI darzana haiM ve yA dravyavAdI haiM yA pryaayvaadii| dravyavAdI darzana dravya kI vyAkhyA kara rahe haiM, satya aura zAzvata kI vyAkhyA kara rahe haiN| nitya aura zAzvata kI vyAkhyA kara rahe haiN| paryAyavAdI darzana nityavAdI darzana hai| tIsarA koI darzana nahIM hai| dravyavAdI darzanoM ne dravya kI vyAkhyA kI aura pratyeka dravya ko kUTastha nitya btaayaa| dravya nitya hai| nitya hI satya hai| jo anitya hai, vaha satya nahIM hai| eka sUtra bana gayAzAzvata satya aura azAzvata mithyaa| paryAyavAdI darzanoM ne paryAya kI vyAkhyA kii| unake lie parivartana satya hai aura jo nahIM badalatA hai, vaha asatya hotA hai| __ jaina AcAryoM ne isa samasyA para vicAra kiyaa| unheM lagA, donoM dRSTiyAM ThIka nahIM haiN| donoM meM kamiyAM haiN| jJeya padArtha do haiM--dravya aura paryAya / inake sivAya jAnane kA koI viSaya hI nahIM hai| sArA jJeya viSaya ina do bhAgoM meM hI vibhakta hotA hai| viSaya do haiM to jAnane kI dRSTiyAM bhI do hI hoNgii| dravya ko jAnane vAlI dRSTi dravyArthika naya hai aura paryAya ko jAnane vAlI dRSTi paryAyArthika naya hai| anekAnta aura samyak darzana prazna hotA hai- samyak darzana kyA hai? dravya ko jAnane vAlI dravya dRSTi meM aTaka jAtI hai to vaha mithyAdarzana hai aura paryAya ko jAnane vAlI dRSTi paryAya meM aTaka jAtI hai to vaha bhI mithyA darzana hai| dravya ko jAnane vAlI dRSTi dravya kA pratipAdana karatI hai, kintu tulasI prajJA julAI-disambara, 20016

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paryAya ko asvIkAra nahIM karatI aura paryAya ko jAnane vAlI dRSTi paryAya kA pratipAdana karatI hai, dravya ko asvIkAra nahIM krtii| donoM dRSTiyAM paraspara sApekSa ho jAtI haiN| isakA nAma hai-- samyak darzana / nirapekSadRSTi mithyA darzana aura sApekSadRSTi samyakdarzana / anekAnta aura samyakdarzana- donoM samAna artha vAle bana jAte haiN| dravyArthika aura paryAyArthika donoM dRSTiyAM alaga-alaga hotI haiM to ekAntavAda hotA hai / dravyArthika aura paryAyArthika donoM dRSTiyoM kA alaga honA mithyA darzana hai aura donoM dRSTiyoM kA saMyukta honA samyakdarzana hai| isakA artha hai anekAnta aura samyakdarzana donoM paryAyavAcI haiM aura ekAnta aura mithyAdarzana -- donoM paryAyavAcI haiM / anekAnta niSkarSa : jaina darzana ne dravya aura paryAya kI vyAkhyA anekAnta ke AdhAra para kii| isalie jainadarzana na dravyavAdI hai aura na paryAyavAdI hai / vaha dravya ko bhI svIkAra karatA hai aura paryAya ko bhI svIkAra karatA hai| isI AdhAra para jaina darzana ke sandarbha meM kahA gayA vaha na nityavAdI hai aura na anityavAdI hai, kintu nityAnityavAdI hai / vaha na sAmAnyavAdI hai aura na vizeSavAdI hai, kintu sAmAnya- vizeSavAdI hai / na ekavAdI hai aura na anekavAdI hai, kintu anekAnekavAdI hai / vaha na astivAdI hai aura na nAstivAdI hai, kintu astinAstivAdI hai / ye sAre niSkarSa anekAntavAda ke AdhAra para phalita hue haiN| zAzvatavAda kI samasyA : mUla dRSTiyAM do haiM-- dravyanaya aura paryAyanaya | jitanA nityatA kA aMza hai, jitanA zAzvata hai, usakA pratipAdana karane vAlI dRSTi yA paryAyArthika naya hai / do hI tatva pratyeka darzana ke sAmane haiM-- nitya aura anitya, zAzvata aura azAzvata / jaina darzana zAzvatavAdI nahIM hai| zAzvatavAdI ko kucha karane kI jarUrata nahIM hotI / sAdhanA kA vidhAna banAne kI jarUrata nahIM hotI / AtmA zAzvata hai, nitya hai, jaisA hai, vaisA rahegA to sAdhanA kI koI AvazyakatA nahIM / vyakti sAdhanA kisalie kare ? yadi AtmA meM parivartana nahIM hotA hai to sAdhanA vyartha hai / yadi parivartana hotA hai to zAzvatatA kA siddhAnta khaNDita ho jAtA hai| donoM ora se virodha prastuta ho jAtA hai| ekAMgI dRSTikoNa meM donoM ora se samasyA AtI hai| tarka jaina AcAryoM kA jainAcAryoM ne eka tarka prastuta kiyA naikAntavAde sukhaduHkhabhoge na puNya-pApe na ca bandhamokSau / ekAntavAda meM sukha aura duHkha kA yoga nahIM ho sktaa| baMdha aura mokSa nahIM ho sktaa| agara AtmA badalatI nahIM hai to yaha nahIM mAnA jA sakatA ki vaha pahale duHkhI thA aura aba sukhI bana gyaa| pahale duHkhI thA aura abhI sukhI bana gayA, isakA artha hai AtmA pahale eka avasthA meM thI aura aba dUsarI avasthA meM A gaI, parivartana ho gyaa| agara / tulasI prajJA aMka 113 114 10 -

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AtmA parivartita nahIM hai to yaha nahIM kahA jA sakatA ki pahale duHkhI thI, bAda meM sukhI bana gii| pahale sukhI aura bAda meM duHkhI -yaha sthiti parivartanazIla padArtha meM hI ghaTita ho sakatI hai| isalie jainadarzana ne AtmA ko na sarvathA zAzvata mAnA aura na sarvathA azAzvata maanaa| AtmA zAzvata bhI hai aura azAzvata bhI hai| AtmA zAzvata hai, isalie usakA astitva nAnA paryAyoM meM parivartita hotA rahatA hai| vaha kabhI sukhI banatA hai aura kabhI duHkhI banatA hai| vaha kabhI manuSya banatA hai aura kabhI pazu banatA hai / yadi AtmA zAzvata hai to puNya aura pApa kI vyavasthA ghaTita nahIM ho sktii| vaha alipta hai, zAzvata hai to mAnanA hogA ki sAre saMsAra kI hatyA karake bhI AtmA usameM lipta nahIM ho sktaa| kyoMki vaha zAzvata hai, jaisA hai, vaisA hI rahatA hai| usameM eka rAI bhara kA bhI pharka nahIM pdd'taa| isa sthiti meM na puNya kI bAta ho sakatI hai aura na pApa kI / vyakti kucha bhI kare, na puNya hogA aura na pApa hogaa| yadi AtmA zAzvata hai to baMdha aura mokSa kI vyavasthA bhI ghaTita nahIM ho sktii| prazna hogA- AtmA zAzvata hai to baMdha kisakA aura mokSa kisakA ? ye sAre parivartana padArtha meM hI ghaTita ho sakate haiN| jaina darzana kI bhASA - jaina darzana ke anusAra jaisI eka AtmA hai, vaisA hI paramANu hai| bahuta bAra kahA jAtA hai- AtmA amara hai / zarIra maratA hai, yaha jaina darzana kI bhASA nahIM hai| AtmA amara hai, yaha bhI sarvathA sahI nahIM hai| eka paramANu amara hai to AtmA bhI amara hai| AtmA amara hai to eka paramANu bhI amara hai / koI pharka nahIM hai| agara paramANu maratA hai, zarIra maratA hai, to AtmA bhI maratA hai| prazna hotA hai--zarIra kyA hai? zarIra mUla dravya nahIM hai / zarIra eka paryAya hai| mUla dravya hai - paramANu / zarIra nahIM rahA, hama kahate haiM-- amuka vyakti mara gayA / vastutaH naSTa kucha bhI nahIM huaa| kevala rUpAntaraNa huA hai| jo paramANu zarIra ke rUpa meM the, ve zarIra ke rUpa meM samApta ho gae aura dUsare rUpa meM badala ge| eka sArvabhauma siddhAnta hai-- jitane dravya isa saMsAra meM haiM, utane hI the aura utane hI rheNge| eka bhI paramANu na adhika hogA aura na nyUna hogA / kucha bhI parivartana nahIM hogaa| parivartana kA siddhAnta aparivartana kA siddhAnta se jur3A huA hai| samasyA yaha hai-- jo kevala dravyArthika satya ko mAnakara calate haiM, ve mUla srota kI vyAkhyA nahIM kara sakate / mUla astitva kI vyAkhyA nahIM kara sakate / 1 samanvaya kI maulika dRSTiyAM bauddha darzana paryAyavAdI darzana hai| jaba usake sAmane AtmA Adi ke prazna Ae to unheM avyAkRta kahakara TAla diyA gyaa| kyoMki ekAntavAda ke dvArA unakI samyak vyAkhyA nahIM ho sktii| jaina-darzana ne ina donoM dRSTiyoM -- dravyArthika dRSTi aura paryAyArthika dRSTi kA samanvaya kiyaa| jaina darzana ne kahA- mUla tatva bhI hai aura paryAya bhI hai| isalie dravya kI vyAkhyA bhI kI aura paryAya kI vyAkhyA bhI kii| usane zAzvata aura azAzvata- donoM kA tulasI prajJA julAI - disambara, 2001 11

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samanvaya sAdhA / Aja ke vicAraka aura vidvAn kahate haiM- jaina-darzana maulika darzana nahIM hai| yaha dUsare darzanoM kA samuccaya hai| dUsare darzanoM ke vicAroM kA eka pulindA hai / yaha dhAraNA kyoM banI? isakA AdhAra banA jaina AcAryoM kI samanvaya dRSTi / jaina AcAryoM ne samanvaya kiyA nayoM ke AdhAra para, yaha unakA samanvayaparaka dRSTikoNa thaa| samanvaya kA dRSTikoNa jina dRSTiyoM se kiyA, ve unakI apanI maulika thii| kintu jaba samanvaya sAdhA to dUsaroM ko lagA- yaha nityavAda sAMkhyadarzana kA hai| sAMkhya AtmA ko kUTastha nitya mAnatA hai| yaha nityavAda vedAnta kA siddhAnta hai| anityavAda bauddhoM kA siddhAnta hai| jainoM ne nityavAda sAMkhya aura vedAnta se le liyA tathA anityavAda, paryAyavAda bauddhoM se le liyA / yaha lene kA prazna nahIM thaa| yaha prazna thA samanvaya kaa| samanvaya : parasamaya jainAcAryoM ne samanvaya kiyaa| AcArya siddhasena aura samantabhadra se lekara AcArya haribhadra aura upAdhyAya yazovijaya taka aura Aja AcArya tulasI taka bhI yaha paramparA cala rahI hai| jaina loga saba dRSTiyoM kA samanvaya sAdhate haiN| ve ekAntadRSTi se kisI tatva kI vyAkhyA nahIM kara sakate / ve pratyeka tatva meM samanvaya khojate haiN| unakA cintana hotA hai yaha bAta kisa apekSA se kahI jA rahI hai| jo kahA jA rahA hai, vaha galata nahIM hai, para yaha parasamaya kyoM kahA jA rahA hai? yaha ekAntadRSTi se aisA mAnA jA rahA hai| yadi parasamaya ko sApekSa kara diyA jAe to yaha svasamaya bana jaaegaa| svasamaya aura parasamaya meM bahata antara nahIM hai| ratna alaga-alaga par3e haiM, unakI eka mAlA banA dI jAe, ratnAvalI bana jAegI, hAra bana jAegA / jaba taka ratna alaga-alaga par3e haiM, ratnAvalI nahIM bana paaegii| unheM piro diyA gayA to ratnAvalI yA hAra bana gyaa| aneka vicAra alaga-alaga bikhare par3e haiM aura apane hI vicAra para ar3e hae haiM to ve parasamaya hai| una sabako milA diyA jAe to svasamaya bana jaaegaa| nityavAda sahI nahIM hai| anityavAda bhI sahI nahIM hai| nitya aura anitya donoM ko milA diyA jAe to donoM samyak bana jAeMge, svasamaya bana jaaeNge| parivartana : aparivartana AcArya siddhasena ne likhA-dravyArthika naya bilkula sahI hai| yadi dravyArthika naya bilkula sahI hai to sAMkhya kA kUTastha nitya bhI bilkula sahI hai| paryAyArthika naya bilkula sahI hai to bauddhoM kA kSaNabhaMguravAda bhI bilkula sahI hai| yadi ekAnta nityavAda nirapekSa hai aura vaha kahatA hai- kevala kUTastha nitya hI sahI hai, parivartana sahI nahIM hai to samyak nahIM hai| yadi ekAnta anityavAda nirapekSa hai aura vaha kahatA hai--kevala parivartana hI samyak hai, aparivartana sahI nahIM hai to vaha bhI samyak nahIM hai| parivartana aura aparivartana--donoM kA samanvaya karo, donoM ko eka sAtha jor3a do to donoM sahI ho jaaeNge| samyakadarzana yA svasamaya bana jaaeNge| 12 tulasI prajJA aMka 113-114

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vairAgya kA AdhAra : parivartanavAda vastu ko dekhane kA yaha dRSTikoNa anekAnta kI maulikatA hai| hama dravya ko kisa dRSTi se dekheM? eka makAna hai| hama use kisa dRSTi se dekheM ? soceM- makAna dravya hai yA paryAya? hamArA dRSTikoNa yaha honA cAhie-- makAna eka paryAya hai| hama jo kapar3A pahane hue haiM vaha eka paryAya hai / jo paryAya hotA hai, vaha parivartanazIla hotA hai / vairAgya kA vikAsa parivartana ke AdhAra para hotA hai| vairAgya ke vikAsa kA bahuta bar3A AdhAra banatA hai paryAyavAdI / abhI eka kapar3A sApha-sutharA aura bar3hiyA laga rahA thA, kintu thor3I dera bAda mailA ho jAegA / kucha dinoM ke bAda vaha phaTa jAegA aura usake bAda vaha samApta ho jaaegaa| vaha kSaNabhaMgura hai / zarIra kI bhI yahI avasthA hai, padArtha kI bhI yahI avasthA hai| eka padArtha abhI bahuta acchA hai, kintu kucha samaya ke bAda vaha badala jAegA, bigar3a jaaegaa| isa parivartanavAda ke AdhAra para vairAgya kA vikAsa huaa| zAzvatavAda ke AdhAra para vairAgya jaisI koI cIja banatI hI nahIM hai jo zAzvata hai, jaisA hai, vaisA hI rahegA- isameM kyA rAga hogA, kyA virAga hogA ? rAga aura virAga - donoM parivartanavAda ke AdhAra banate haiN| paryAya kahAM se AtA hai? hama parivartana ko dekheN| vyakti kA dRSTikoNa pahale parivartanavAdI hogaa| hama pahale dravya taka nahIM pahuMca paaeNge| hamArI dRSTi hai| jise atIndriya jJAna upalabdha ho gayA, vaha pahale sAmAnya taka pahuMca sakatA hai, mUla dravya taka pahuMca sakatA hai| kintu jisakI dRSTi bahuta sImita hai, jJAna bahuta sImita hai, vaha paryAya ko dekhegA, paryAya ke AdhAra para sArA jJAna kregaa| hama jitane padArtha dekhate haiM, dekha rahe haiM, ve sabake saba paryAya haiN| mUla eka bhI nahIM hai / mUla hai paramANu aura paramANu ko jAnane kI hamArI kSamatA nahIM hai| paryAyArthika naya hamAre sAmane spaSTa hai| prazna upasthita kiyA gayA - paryAya kahAM se AtA hai? usakA utsa kyA hai? gaMgA nadI baha rahI hai, yamunA baha rahI hai| nadI kA pravAha hai| pIche se pAnI A rahA hai aura Age calA jA rahA hai| yaha pravAha-utpAda aura vyaya - A rahA hai aura jA rahA hai| dillI ke pAsa yamunA baha rahI hai| prazna ho sakatA hai- kyA yamunA yahI hai ? kyA isakA mUla yahI hai? pAnI kahAM se A rahA hai ? pravAha kahAM se A rahA hai? kahAM jA rahA hai ? isa khoja meM caleM to phira yamunA dillI kI nahIM rhegii| gaMgA aura yamunA kA mUla srota gaMgotrI aura yamunotrI meM khojanA hogaa| jahAM se gaMgA nikalI hai, yamunA nikalI hai vahAM taka pahuMcanA hogA / mUla kI khoja eka manuSya hai| prazna hotA hai- kyA vaha manuSya hI hai ? vaha manuSya se pahale bhI kucha hai, usake bAda bhI kucha hai? isa khoja meM caleM to hama dravya taka phuceNge| jo kapar3A abhI hai, kyA vaha pahale bhI thA, bAda meM bhI hogA? isa khoja meM caleM to hama paramANu taka phuceNge| yaha mUla tulasI prajJA julAI -- disambara, 2001 13

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dravya kI khoja Age kI khoja hai, sUkSmatama tatva kI khoja hai| paryAya kI khoja sthUlatatva kI khoja hai| sAmane dikhane vAle padArtha kI khoja hai| hama kevala paryAya yA parivartana para aTake na raheM, mUla dravya kI khoja meM Age bar3hate cale jAeM, isake sivAya koI gantavya nahIM hai| samAdhAna hai anekAnta yaha anekAnta kA dArzanika pakSa hai| hama anekAnta kI jaina paramparA ke saMdarbha meM samIkSA kreN| jaina paramparA meM Aja aneka sampradAya haiN| unameM aneka matabheda bhI haiN| yadi anekAnta ke AdhAra para matabheda kA mUla khojA jAe, bhinna vicAroM kI samIkSA kI jAe to zAyada bheda ke lie kitanA bacegA, maiM kaha nahIM sktaa| ho sakatA hai kucha bhI na bce| kintu isa dizA meM bahuta kama kAma haA hai| aneka prasaMgoM meM Agraha bar3hAne meM rasa liyA gayA, anekAnta kA prayoga nahIM kiyA gyaa| Aja hamAre sAmane prazna hai-jaina samAja ko virAsata meM jo eka mahAn darzana milA hai, jagat ko dekhane kA samyak aura vyApaka dRSTikoNa milA hai, yadi usakA samyak prayoga kiyA jAe to zAyada anekAntavAda pUre saMsAra ko eka nayA dRSTikoNa aura nayA darzana de sakatA hai| anekAntavAda kA yaha dRSTikoNa aneka mithyA abhinivezoM, AgrahoM ko miTAne aura sAmaMjasyapUrNa samAja kI saMracanA karane meM bahuta sahayogI bana sakatA hai, upayogI ho sakatA hai| 14 -------- tulasI prajJA aMka 113-114

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bhAratIya dArzanika cintana meM anekAMta anekAMtavAda ko mukhyataH jaina darzana kA paryAya mAnA jAtA hai| yaha kathana satya bhI hai, kyoMki anya dArzanikoM ne usakA khaNDana mukhyataH usake isI siddhAnta ke AdhAra para kiyA hai| dUsarI ora yaha bhI satya hai ki anekAMtavAda kA vikAsa aura tArkika AdhAroM para usakI puSTi jaina dArzanikoM ne kI hai| ataH anekAMtavAda ko jaina darzana kA paryAya mAnanA samucita bhI hai| kintu isakA yaha bhI artha nahIM hai ki anya bhAratIya darzanoM meM isakA pUrNataH abhAva hai / anekAMta eka anubhUta satya hai aura anubhUta satya ko svIkAra karanA hI hotA hai| vivAda yA mata- vaibhinya anubhUti ke AdhAra para nahIM, usakI abhivyakti ke AdhAra para hotA hai| abhivyakti ke lie bhASA kA sahArA lenA hotA hai, kintu bhASAyI abhivyakti apUrNa, sImita aura sApekSa hotI hai, ataH usameM matabheda hotA hai aura una matabhedoM kI sApekSika satyatA ko svIkAra karane yA unameM paraspara virodhI kathyoM ke bIca samanvaya lAne ke prayAsa anekAMtavAda kA janma hotA hai / vastutaH anekAMtavAda yA anaikAMtika dRSTikoNa kA vikAsa nimna tIna AdhAroM para hotA hai-- (1) bahu-AyAmI vastutatva ke sambandha meM aikAMtika vicAroM yA kathanoM kA niSedha / (2) bhinna-bhinna apekSAoM ke AdhAra para bahuAyAmI vastutattva ke sambandha meM prastuta virodhI kathanoM kI sApekSika satyatA kI svIkRti / (3) paraspara virodhI pratIta hone vAlI vicAra dhArAoM ko samanvita karane kA prayAsa / - pro. sAgaramala jaina prastuta Alekha meM hamArA prayojana ina avadhAraNAoM ke AdhAra para jainetara bhAratIya cintana meM anaikAMtika dRSTikoNa kahAM-kahAM kisa rUpa meM ullekhita hai, isakA digdarzana karAnA hai / tulasI prajJA julAI - disambara, 2001 15

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vedoM meM prastuta anekAMta dRSTi bhAratIya sAhitya meM veda prAcInatama hai| unameM bhI Rgveda sabase prAcIna mAnA jAtA hai| Rgveda na kevala paramatattva ke sat aura asat pakSoM ko svIkAra karatA hai apitu ina ke madhya samanvaya bhI karatA hai| Rgveda' meM paramatatva ke sat yA asat hone ke sambandha meM na kevala jijJAsA prastuta kI gaI apitu RSi ne yaha bhI kaha diyA ki parama sattA ko hama na sat kaha sakate haiM aura na asat / isa prakAra vastutattva kI bahu-AyAmitA aura usake apekSA bheda se paraspara virodhI pratIta hone vAle pakSoM kI yugapata upasthiti kI svIkRti hameM vedakAla se hI milane lagatI hai| mAtra itanA hI nahIM, Rgveda kA yaha kathana-'ekaM sad viprA bahudhA vadanti'2 paraspara virodhI pratIta hone vAlI mAnyatAoM kI sApekSika satyatA ko svIkAra karate hue, unameM samanvaya karane kA prayAsa hI to hai| isa prakAra hameM anaikAMtika dRSTi ke astitva ke pramANa Rgveda ke kAla se milane lagate haiN| yaha bAta na kevala vaidika RSiyoM dvArA anaikAMtika dArzanika dRSTi kI svIkRti kI sUcaka hai apitu isa siddhAnta kI traikAlika satyatA aura prAcInatA kI bhI sUcaka hai| cAhe vidvAnoM kI dRSTi meM saptabhaMgI kA vikAsa eka paravartI ghaTanA ho, kintu anekAMta to utanA hI purAnA hai, jitanA Rgveda kA yaha aNsh| Rgvaidika RSiyoM ke samakSa sattA yA paramatattva ke bahuAyAmI hone kA pRSTha khulA haA thA aura yahI kAraNa hai ki ve kisI aikAntika dRSTi meM Abaddha honA nahIM cAhate hai| Rgveda isa tathya kA sabase bar3A pramANa hai- nAsadAsInnosadAsIttadAnIM nAsIdrajo na vyomproyt| satya to yaha hai ki usa parama sattA ko jo samasta astitva ke mUla meM sat, asat ubhaya yA anubhaya kisI eka koTI meM Abaddha karake nahIM kahA jA sakatA hai| dUsare zabdoM meM usake sambandha meM jo bhI kathana kiyA jA sakegA vaha bhASA kI sImitatA ke kAraNa sApekSa hI hogA, nirapekSa nhiiN| yahI kAraNa hai ki vaidika RSi usa parama sattA yA vastutattva ko satasat na kahanA cAhatA hai, kintu prakArAntara se ve use sat bhI kahate haiM / yathA-ekaM sad viprA vadanti aura asat bhI kahate haiN| yathA-devAnAM pUrve yuge asataH sadjAyata, isase yahI phalita hotA hai ki vaidika RSi anAgrahI anekAMta dRSTi ke hI sampoSaka rahe haiN| aupaniSadika sAhitya aura anekAMtavAda na kevala vedoM meM, apitu upaniSadoM meM bhI isa anekAMtika dRSTi ke ullekha ke aneka saMketa upalabdha haiN| upaniSadoM meM aneka sthaloM para paramasattA ke bahuAyAmI hone aura usameM paraspara virodhI kahe jAne vAle guNadharmoM kI upasthiti ke saMdarbha milate haiN| jaba hama upaniSadoM meM anaikAMtikadRSTi ke sandarbho kI khoja karate haiM to unameM hameM nimna tIna prakAra ke dRSTikoNa upalabdha hote haiM 16 - _ tulasI prajJA aMka 113-114

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(1) alaga-alaga sandarbhoM meM paraspara virodhI vicAradhArAoM kA prastutIkaraNa / (2) aikAntika vicAradhArAoM kA niSedha | (3) paraspara virodhI vicAradhArAoM ke samanvaya kA prayAsa / sRSTi kA mUlatattva sat hai yA asat ? isa samasyA ke sandarbha meM hameM upaniSadoM meM donoM hI prakAra kI vicAradhArAoM ke saMketa upalabdha hote haiM / taittirIya upaniSad meM kahA gayA hai ki prArambha meM asat hI thA, usI se sat utpanna huA / isI vicAra dhArA kI puSTi chAndogyopaniSad' meM bhI upalabdha hotI hai| usameM bhI kahA gayA hai ki sarvaprathama asat hI thA / usase sat huA aura sat se sRSTi huii| isa prakAra hama dekhate haiM ki ina donoM meM asatvAdI vicAradhArA kA pratipAdana huA, kintu isI ke viparIta usI chAndogyopaniSad meM yaha bhI kahA gayA ki pahale akelA sat hI thA, dUsarA kucha nahIM thA, usI se yaha sRSTi huI hai| bRhadAraNyakopaniSad' meM bhI isI tathya kI puSTi karate hue kahA gayA hai ki jo kucha bhI sattA hai usakA AdhAra lokAtIta sat hI hai| prapaJcAtmaka jagat isI sat se utpanna hotA hai / isI taraha vizva kA mUla tattva jar3a hai yA cetana ? isa prazna ko lekara upaniSadoM meM donoM hI prakAra ke sandarbha upalabdha hote haiN| eka ora bRhadAraNyakopaniSad meM yAjJavalkya, maitreyI se kahate haiM ki cetanA inhIM bhUtoM meM se utpanna hokara unhIM meM lIna ho jAtI hai to dUsarI ora chAndogyopaniSad' meM kahA gayA hai ki pahale akelA sat (cittaM tatva) hI thA, dUsarA koI nahIM thaa| usane socA ki maiM aneka ho jAUM aura isa prakAra sRSTi kI utpatti huii| isI tathya kI puSTi taittirIyopaniSad " se bhI hotI hai / isa prakAra hama dekhate haiM ki upaniSadoM meM paraspara virodhI vicAradhArAyeM prastuta kI gayI haiM / yadi ye sabhI vicAradhArAyeM satya haiM to isase aupaniSadika RSiyoM kI anekAnta dRSTi kA hI paricaya milatA hai| yadyapi ye sabhI saMketa ekAntavAda ko prastuta karate haiM, kintu vibhinna ekAntavAdoM kI svIkRti meM hI anekAntavAda kA janma hotA hai, ataH hama itanA avazya kaha sakate haiM ki aupaniSadika cintana meM vibhinna ekAntavAdoM ko svIkAra karane kI anaikAntika dRSTi avazya thI / punaH upaniSadoM meM hameM aise aneka saMketa milate haiM jahA~ ekAntavAda kA niSedha kiyA gayA hai| bRhadAraNyakopaniSad " meM RSi kahatA hai ki vaha sthUla bhI nahIM hai aura sUkSma bhI nahIM hai| vaha hrasva bhI nahIM hai aura dIrgha bhI nahIM hai / isa prakAra yahA~ hameM spaSTatayA ekAntavAda kA niSedha prApta hotA hai| ekAnta ke niSedha ke sAtha-sAtha sattA meM paraspara virodhI guNadharmoM kI upasthiti ke saMketa bhI hameM upaniSadoM meM mila jAte haiN| taittirIyopaniSad 2 meM kahA gayA hai ki vaha parama sattA mUrta-amUrta, vAcya-avAcya, vijJAna (cetana) - avijJAna (jar3a), sat-asat rUpa hai| isI prakAra kaThopaniSad'3 meM usa parama sattA ko aNu kI apekSA bhI sUkSma va mahat kI apekSA bhI mahAn kahA gayA hai| yahA~ parama sattA meM sUkSmatA aura mahattA donoM hI paraspara virodhI dharma eka sAtha svIkAra karane kA artha anekAnta kI svIkRti ke atirikta kyA ho sakatA hai ? punaH usI upaniSad 14 meM eka ora AtmA ko jJAna kA viSaya batAyA gayA hai vahIM dUsarI ora use jJAna tulasI prajJA julAI - disambara, 2001 17

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kA aviSaya batAyA gayA hai| jaba isakI vyAkhyA kA prazna AyA to AcArya zaMkara ko bhI kahanA par3A ki yahAM apekSA bheda se jo ajJeya hai use hI sUkSma jJAna kA viSaya batAyA gayA hai| yahI upaniSadkAroM kA anekAnta hai| isI prakAra zvetAzvataropaniSad meM bhI usa parama sattA ko kSara evaM akSara, vyakta evaM avyakta aise paraspara virodhI dharmoM se yukta kahA gayA hai| yahA~ bhI sattA yA paramatattva kI bahuAyAmitA yA anaikAntikatA spaSTa hotI hai / mAtra yahI nahIM, yahAM paraspara viruddha dharmoM kI eka sAtha svIkRti isa tathya kA pramANa hai ki upaniSadakAroM kI zailI anekAntAtmaka rahI hai| yahAM hama dekhate haiM ki upaniSadoM kA darzana jaina darzana ke samAna hI sattA meM paraspara virodhI guNadharmoM ko svIkAra karatA pratIta hotA hai| mAtra yahI nahIM, upaniSadoM meM paraspara virodhI matavAdoM ke samanvaya ke sUtra bhI upalabdha hote haiM jo yaha siddha karate haiM ki upaniSadkAroM ne na kevala ekAnta kA niSedha kiyA, apitu sattA meM paraspara virodhI guNadharmoM ko svIkRti bhI pradAna kii| jaba aupaniSadika RSiyoM ko yaha lagA hogA ki paramatattva meM paraspara virodhI guNadharmoM kI eka hI sAtha svIkRti tArkika dRSTi se yuktisaMgata nahIM hogI to unhoMne isa paramatattva ko anirvacanIya yA avaktavya bhI mAna liyA / taittarIya upaniSad meM yaha bhI kahA gayA hai ki vahA~ vANI kI paha~ca nahIM hai aura use mana ke dvArA bhI prApta nahIM kiyA jA sakatA yato vAco nivartante aprApyamanasA sh| isase aisA lagatA hai ki upaniSad kAla meM sattA ke sat, asat, ubhaya aura avaktavya/anirvacanIya, ye cAroM pakSa svIkRta ho cuke the| kintu aupaniSadika RSiyoM kI vizeSatA yaha hai ki unhoMne una virodhoM ke samanvaya kA mArga bhI prazasta kiyaa| isakA sabase uttama pratinidhitva hameM IzAvasyopaniSad meM milatA hai| usameM kahA gayA hai ki- "anejadekaM manaso javIyo nainaddevA ApnuvanpUrvamarSat" arthAt vaha gatirahita hai phira bhI mana se evaM devoM se teja gati karatA hai| "tadejati tannejati taddUre tadvantike arthAt vaha calatA hai aura nahIM bhI calatA hai, vaha dUra bhI hai, vaha pAsa bhI hai|" isa prakAra upaniSadoM meM jahA~ virodhI pratIta hone vAle aMza haiM, vahIM unameM samanvaya ko mukharita karane vAle aMza bhI prApta hote haiN| paramasattA ke ekatva-anekatva, jar3atva-cetanatva Adi vividha AyAmoM meM se kisI eka ko svIkAra kara upaniSad kAla meM aneka dArzanika dRSTiyoM kA udaya haa| jaba ye dRSTiyAM apane-apane mantavyoM ko hI ekamAtra satya mAnate hae, dUsare kA niSedha karane lagI taba satya ke gaveSakoM ko eka aisI dRSTi kA vikAsa karanA par3A jo sabhI kI sApekSika satyatA ko svIkAra karate hue una virodhI vicAroM kA samanvaya kara sake / yaha vikasita dRSTi anekAnta dRSTi hai jo vastu meM pratIti ke stara para dikhAI dene vAle virodha ke antas meM avirodha ko dekhatI hai aura saiddhAntika dvandvoM ke nirAkaraNa kA eka vyAvahArika evaM sArthaka samAdhAna prastuta karatI hai| isa prakAra anekAntavAda virodhoM ke zamana kA eka vyAvahArika darzana hai| vaha unheM samanvaya ke sUtra meM pirone kA saphala prayAsa karatA hai| 18 ------------ tulasI prajJA aMka 113-114

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IzAvAsya meM paga-paga para anekAnta jIvana-dRSTi ke saMketa prApta hote haiN| vaha apane prathama zloka meM hI 'tyena tyaktena bhujjIthA mA gRdhaH kasya sviddhanam" kahakara tyAga evaM bhoga-ina do virodhI tathyoM kA samanvaya karatA hai evaM ekAnta tyAga aura ekAnta bhoga donoM ko samyak jIvanadRSTi ke lie asvIkAra karatA hai| jIvana na to ekAnta tyAga para calatA hai aura na ekAnta bhoga para, balki jIvanayAtrA tyAga aura bhogarUpI donoM cakroM ke sahAre calatI hai| isa prakAra IzAvAsya sarvaprathama anekAnta kI vyAvahArika jIvana dRSTi ko prastuta karatA hai| isI prakAra karma aura akarma sambandhI aikAntika vicAradhAoM meM samanvaya karate hue IzAvAsya (2) kahatA hai ki "kurvanneveha karmANi jijIviSecchatAMsamAH" arthAt manuSya niSkAmabhAva se karma karate hue sau varSa jiiye| nihitArtha yaha hai ki jo karma sAmAnyatayA sakAma yA saprayojana hote haiM ve bandhanakAraka hote haiM, kintu yadi karma niSkAmabhAva se binA kisI spRhA ke hoM to unase manuSya lipta nahIM hotA arthAt ve bandhanakAraka nahIM hote| niSkAma karma kI yaha jIvanadRSTi vyAvahArika jIvana-dRSTi hai| bheda-abheda kA vyAvahArika dRSTi se samanvaya karate hue usI meM Age kahA gayA hai ki - yastu srvaannibhuutaanyaatmnyevaanupshyti| sarvabhUteSucAtmAnaM tato na vijugupste|| arthAt jo sabhI prANiyoM meM apanI AtmA ko aura apanI AtmA meM sabhI prANiyoM ko dekhatA hai vaha kisI se bhI ghRNA nahIM krtaa| yahAM jIvAtmAoM meM bheda evaM abheda donoM ko eka sAtha svIkAra kiyA gayA hai| yahA~ bhI RSi kI anekAnta dRSTi hI parilakSita hotI hai jo samanvaya ke AdhAra para pArasparika ghRNA ko samApta karane kI bAta kahatI hai| eka anya sthala para vidyA (adhyAtma) aura avidyA (vijJAna)" meM tathA sambhUti (kAryabrahma) evaM asambhUti (kAraNabrahma)18 athavA vaiyaktikatA aura sAmAjikatA meM bhI samanvaya karane kA prayAsa kiyA gayA hai| RSi kahatA hai ki jo avidyA kI upAsanA karatA hai vaha andhakAra meM praveza karatA hai aura jo vidyA kI upAsanA karatA hai vaha usase bhI gahana andhakAra meM praveza karatA hai aura vaha, jo donoM ko jAnatA hai yA donoM kA samanvaya karatA hai vaha avidyA se mRtyu para vijaya prApta kara vidyA se amRta tattva ko prApta karatA hai| yahA~ vidyA aura avidyA arthAt adhyAtma aura vijJAna kI paraspara samanvita sAdhanA anekAnta dRSTi ke vyAvahArika pakSa ko prastuta karatI hai| isa vivecana se yaha spaSTa hai ki sattA kI bahuAyAmitA aura samanvayavAdI vyAvahArika jIvana dRSTi kA astitva buddha aura mahAvIra se pUrva upaniSadoM meM bhI thA, jise anekAnta darzana kA AdhAra mAnA jA sakatA hai| sAMkhyadarzana aura anekAMtavAda bhAratIya SaTdarzanoM meM sAMkhya eka prAcIna darzana hai| isakI kucha avadhAraNAeM hameM upaniSadoM meM bhI upalabdha hotI haiN| yaha bhI jaina darzana ke jIva evaM ajIva kI taraha puruSa evaM tulasI prajJA julAI-disambara, 20016 - 19

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prakRti aise do mUla tattva mAnatA hai| usameM puruSa ko kUTastha nitya aura prakRti ko pariNAmI nitya mAnA gayA hai| isa prakAra usake dvaitavAda meM eka tattva parivartanazIla aura dUsarA aprivrtnshiil| isa prakAra sattA ke do pakSa paraspara virodhI guNa dharmoM se yukta hai| phira bhI unameM eka saha sambandha hai| punaH yaha kUTastha nityatA bhI usa mukta puruSa ke sambandha meM hai, jo prakRti se apanI pRthaktA anubhUta kara cukA hai, sAmAnya saMsArI jIva/puruSa meM to prakRti ke saMyoga se apekSA bheda se nityatva aura pariNAmItva donoM hI mAnya kiye jA sakate haiN| punaH prakRti to jaina darzana ke sat ke samAna pariNAmI-nitya mAnI gaI hai arthAt usameM parirvanazIla evaM aparivartanazIla donoM virodhI guNadharma apekSA bheda se rahe hue haiN| punaH triguNa-sattva, rajas aura tamas paraspara virodhI haiM, phira bhI prakRti meM ve tInoM eka sAtha rahe hae sAMkhya darzana kA sattvaguNa sthiti kA, rajoguNa utpAda yA kriyAzIlatA kA, tamoguNa vinAza yA niSkriyatA kA pratIka hai| ataH merI dRSTi meM sAMkhya kA triguNAtmakatA kA siddhAnta aura jaina darzana kA utpAda, vyaya aura dhrauvyAtmakatA kA siddhAnta eka dUsare se adhika dUra nahIM hai / sattA kI bahuAyAmitA aura paraspara virodhI guNadharmoM kI yugapad avasthiti yahI to anekAMta hai| dravya kI nityatA aura paryAya kI anityatA jaina darzana ke samAna sAMkhyoM ko bhI mAnya hai| punaH prakRti aura vikRti donoM paraspara virodhI hai kintu sAMkhya darzana meM buddhi (mahat), ahaMkAra aura pAMca tanmAtrAeM prakRti aura vikRti donoM hI mAne gaye haiN| punaH nivRtti aura pravRtti donoM paraspara virodhI haiM, kintu sAMkhya darzana meM prakRti meM pravRtti aura nivRtti donoM guNa pAye jAte haiN| sAMsArika puruSoM kI apekSA se vaha pravRtyAtmaka aura mukta puruSa kI apekSA se nivRtyAtmaka dekhI jAtI hai| isI prakAra puruSa meM apekSA bheda se bhoktRtva aura abhoktRtva donoM guNa dekhe jAte haiN| yadyapi mukta puruSa kUTastha nitya hai phira bhI saMsAra dazA meM usameM kartRtva guNa dekhA jAtA hai, cAhe vaha prakRti ke nimitta kyoM na ho / saMsAra dazA meM puruSa meM jJAna-ajJAna, kartRtvaakartRtva, bhoktRtva-abhoktRtva ke virodhI guNa rahate haiN| sAMkhya darzana kI isa mAnyatA kA samarthana mahAbhArata meM likhA gayA hai-21 __yo vidvAn sahasaMvAsaM vivAsaM caiva pshyti| tathaivaikatva nAnAtve sa duHkhAt parimucyate // arthAta jo vidvAna jaDa-cetana ke bhedobheda ko tathA ekatva aura nAnAtva ko dekhatA hai vaha duHkha se chUTa jAtA hai| jar3a (zarIra) aura cetana (AtmA) kA yaha bhedAbheda tathA ekatva meM anekatva aura anekatva meM ekatva kI yaha dRSTi anekAMtavAda kI svIkRti ke atirikta aura kyA ho sakatI hai| vastutaH sAMkhya darzana meM puruSa aura prakRti meM AtyAntika bheda mAne binA mukti/kaivalya kI avadhAraNA siddha nahIM hogI kintu dUsarI ora una donoM meM AtyAntika bheda mAneMge to saMsAra kI vyAkhyA sambhava nahIM hogii| saMsAra kI vyAkhyA ke lie unameM AMzika yA sApekSika abheda aura mukti kI vyAkhyA ke lie unameM sApekSika bheda mAnanA bhI Avazyaka hai| punaH prakRti aura puruSa ko svataMtra tattva mAnakara bhI kisI na kisI rUpa meM usameM una donoM 20 - tulasI prajJA aMka 113-114

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kI pArasparika prabhAvakatA to mAnI gaI hai| prakRti meM jo vikAra utpanna hotA hai vaha puruSa kA sAnnidhya pAkara hI hotA hai| isI prakAra cAhe hama buddhi (mahat) aura ahaMkAra ko prakRti kA vikAra mAne kintu unake caitanya rUpa meM pratibhASita hone ke lie unameM puruSa kA pratibimbita honA to Avazyaka hai| cAhe sAMkhya darzana bandhana aura mukti ko prakRti ke Azrita mAne phira bhI jar3a prakRti ke tAdAtmya buddhi kA kartA to kisI na kisI rUpa meM puruSa ko svIkAra karanA hogA, kyoMki jar3a prakRti ke bandhana aura mukti kI avadhAraNA tArkika dRSTi se sabala siddha nahIM hotI hai| vastutaH dvaitavAdI darzanoM, kI cAhe ve sAMkhya ho yA jaina kaThinAI yaha hai ki una do tatvoM kI pArasparika kriyA-pratikriyA yA AMzika tAdAtmya mAne binA saMsAra aura bandhana kI vyAkhyA sambhava nahIM hotI hai aura donoM ko eka dUsare se nirapekSa yA svataMtra mAne binA mukti kI avadhAraNA siddha nahIM hotI hai| ataH kisI na kisI stara para unameM abheda aura kisI na kisI stara para unameM bheda mAnanA Avazyaka hai| yahI bhedAbheda kI dRSTi hI anekAMta kI AdhAra-bhUmi hai, jise kisI na kisI rUpa meM sabhI darzanoM ko svIkAra karanA hI hotA hai| sAMkhya darzana cAhe buddhi, ahaMkAra Adi ko prakRti kA vikAra mAne kintu saMsArI puruSa ko usase asampRkta nahIM kahA jA sakatA hai| yogasUtra bhASya meM kahA gayA hai sa puruSobuddheH prati saMvedI sabuddhernasvarUpo nAtyantavirUpa iti| na tAvatsvarUpaH kasmAt jJAtA-jJAtaviSayatvAt astu tarhi virUpa iti nAtyantaM virUpaH kasmAt zuddho'pyasau pratyayAnupazyo yataH pratyayaM bauddhmnupshyti| ataH prakRti aura puruSa do svatantra tatva hokara bhI unameM pArasparika kriyA-pratikriyA ghaTita hotI hai| una do tatvoM ke bIca bhedA-bheda yaha baMdhana aura mukti kI vyAkhyAoM kA AdhAra hai| yoga darzana aura anekAMtavAda jaina darzana meM dravya aura guNa yA paryAya, dUsare zabdoM meM dharma aura dharmI meM ekAMta abheda ko svIkAra nahIM karake unameM bhedAbheda svIkAra karatA hai aura yahI usake anekAMtavAda kA AdhAra hai| yahI dRSTikoNa hameM yogasUtra bhASya meM bhI milatA hai--23 na dharmItryadhvA dharmAstu tryadhvAna te lakSitA-alakSitAzca tAntAmavasthAM prApnuvanto 'nyatvena prati nirdizyante avasthAntarato na dravyAntarataH / yathaika rekhA zata-sthAne zataM dazasthAne dazaikaM caikasthAne | yathAcaikatvepi strI mAtAcocyate duhitA ca svasA ceti / isI tathya ko usameM isa prakAra bhI prakaTa kiyA gayA hai--''yathA suvarNa bhAjanasya bhitvAnyathA kriyamANasya bhAvAnyathAtvaM bhavati na suvrnnaanythaatvm|' ina donoM sandarbho se yaha spaSTa hai ki jisa prakAra eka hI strI apekSAbheda se mAtA, putrI athavA sAsa kahalAtI hai usI prakAra eka hI dravya avasthAntara ko prApta hokara bhI vahI rahatA hai| eka svarNa pAtra ko tor3akara jaba koI anya vastu banAI jAtI hai to usakI avasthA tulasI prajJA julAI--disambara, 2001 - 21

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badalatI hai kintu svarNa vahI rahatA hai arthAt nahIM badalatA hai, kintu avasthA badalatI hai| yahI sattA kA nityAnityatva yA bhedAbheda hai jo jaina darzana meM anekAMtavAda kA AdhAra hai| isa bhedAbheda ko AcArya vAcaspati mizra isI sthala kI TIkA meM spaSTa rUpa se svIkAra karate hue likhate haiM-- anubhava eva hI dharmiNo dharmAdinAM bhedAbhedo vyvsthaapynti| mAtra itanA hI nahIM, vAcaspati mizra to spaSTa rUpa se ekAntavAda kA nirasana karake anekAMtavAda kI sthApanA karate haiN| ve likhate haiM naukAntike'bhede dharmAdInAM dharmiNo, dharmorUpavad dharmAditvaM nApyaikAntike bhede gavAzcavaddharmAditvaM sa cAnubhavo'nekAntikatvamasthApayannapi dharmAdiSapajanApAya dharmakeSvapi dharmiNamekamanugamayan dharmAzca parasrato vyavartayan pratyAtmanubhUtayata iti / ekAnta kA niSedha aura anekAMta kI puSTi kA yogadarzana meM isase bar3A koI aura pramANa nahIM ho sakatA hai| yoga darzana bhI jaina darzana ke samAna hI sattA ko sAmAnya vizeSAtmaka mAnatA hai yogasUtra meM kahA gayA hai ____ sAmAnya vizeSAtmano'rthasya / isI bAta ko kiJcit zabdabheda ke sAtha vibhUtipAda meM bhI kahA gayA hai- sAmAnya vizeSa samudAyo'tra dravyam | mAtra itanA hI nahIM, yogadarzana meM dravya kI nityatA anityatA ko usI rUpa meM svIkAra kiyA gayA hai jisa rupa meM anekAMta darzana meN| mahAbhASya ke pazapazAhnika meM pratipAdita hai ki dravyanityamAkRtiranityA, suvarNa kayAcidAkRtyAyuktaM piNDo bhavati piNDAkRtimupamRdya rUcakAH kriyante, rUcakAkRtimupamRdya kaTakAH kriyante...AkRtiranyAcAnyAbhavati dravyaM punastadeva AkRtyupamRdena drvymevaavshissyte| isa prakAra hama dekhate haiM ki sAMkhya aura yogadarzana kI pRSThabhUmi meM kahIM na kahIM anekAMta dRSTi anusyUta hai| vaizeSika darzana aura anekAMta vaizeSika darzana meM jaina darzana ke samAna hI prArambha meM tIna padArtha kI kalpanA kI gaI, ve hai dravya, guNa aura karma, jinheM hama jaina darzana ke dravya, guNa aura paryAya kaha sakate haiM / yadyapi vaizeSika darzana bhedavAdIdRSTi se inheM eka dUsare se svatantra mAnatA hai, phira bhI use inameM Azraya-AzrayIbhAva to svIkAra karanA hI par3atA hai| jJAtavya hai ki jahAM Azraya-AzrayI bhAva hotA hai, vahAM unameM kathaMcita yA sApekSika sambandha to mAnanA hI par3atA hai| unheM eka dUsare se pUrNataH nirapekSa yA svataMtra nahIM kahA jA sakatA hai| cAhe vaizeSika darzana unheM eka dUsare se svataMtra kahe, phira ve asambaddha nahIM hai| anubhUti ke stara para dravya se pRthak guNa aura dravya aura guNa se pRthaka karma nahIM hote haiN| yahI unakA bhedAbheda hai, anekAMta hai| punaH vaizeSika darzana meM sAmAnya aura vizeSa nAmaka do svataMtra padArtha mAne gaye haiN| unameM bhI sAmAnya ke do bheda kiye- sAmAnya aura apara sAmAnya / para sAmAnya ko hI sattA 22 - - tulasI prajJA aMka 113-114

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bhI kahA gayA hai, vaha zuddha astitva hai, sAmAnya hai kintu jo apara sAmAnya hai vaha sAmAnyavizeSa rUpa hai| dravya, guNa aura karma apara sAmAnya haiM aura apara sAmAnya hone se sAmAnyavizeSa ubhaya rUpa haiN| vaizeSika sUtra meM kahA bhI gayA hai dravyatvaM guNatvaM karmatvaM ca sAmAnyAni vizeSAzca dravya, guNa aura karma ko yugapada sAmAnya vizeSa ubhaya rUpa mAnanA yahI to anekAMta hai| dravya kisa prakAra sAmAnya vizeSAtmaka hai, ise spaSTa karate hue" kahA gayA hai sAmAnyaM vizeSa iti buddhayapekSam / sAmAnya aura vizeSa yaha jJAna buddhi yA vicAra kI apekSA se hai| ise spaSTa karate hue bhASyakAra prazastapAda kahate haiM dravyatvaM pRthvItvApekSayA sAmAnyaM sattApekSayA ca vizeSa iti / dravyatva pRthvI nAmaka dravya kI apekSA se sAmAnya hai aura sattA kI apekSA se vizeSa hai| dUsare zabdoM meM eka hI vastu apekSAbheda se sAmAnya aura vizeSa donoM hI kahI jA sakatI hai| apekSAbheda se vastu meM virodhI pratIta hone vAle pakSoM ko svIkAra karanA yahI to anekAMta hai| upaskAra kartA ne to spaSTataH kahA hai, sAmAnyaM vizeSasaMjJAmapi labhate arthAt vastu kevala sAmAnya athavA kevala vizeSa rUpa na hokara sAmAnya-vizeSa rUpa hai aura isI tathya meM anekAMta kI prasthApanA hai| punaH vastu sat-asat rUpa hai, isa tathya ko bhI kaNAda maharSi ne anyonyAbhAva ke prasaMga meM svIkAra kiyA hai| ve likhate hai saccAsat / yccaanydsdtstdst|28 vyAkhyA meM upaskAra kartA ne jaina darzana ke samAna hI kahA hai yatra sadeva ghaTAdi asaditivyavahriyate tatra tAdAtmyAbhAvaH pratIyate / bhavati hi asanazvo gavAtmanA asan gaurazvarAtmanA, asan paTo ghaTAtmanA ityaadi| tAtparya yaha hai ki vastu svasvarUpa kI apekSA se asti rUpa hai aura para svarUpa kI apekSA nAstirUpa hai| vastu meM sva kI sattA kI svIkRti aura para kI sattA kA abhAva mAnanA yahI to anekAMta hai jo vaizeSikoM ko bhI mAnya hai| astitva nAstitva pUrvaka aura nAstitva astitva pUrvaka hai| nyAyadarzana aura anekAMta nyAyadarzana meM nyAyasUtroM ke bhASyakAra vAtsyAyana ne anekAMtavAda kA Azraya liyA hai| ve likhate haiM etacca viruddhayorekadharmisthayorbodhavyaM, yatra tu dharmI sAmAnyagato viruddhaudhauM hetutaH sambhavataH tatra samuccayaH hetuto'rthasya tathAbhAvopapatteH ityAdi- arthAt jaba eka hI dharmI meM viruddha aneka dharma vidyamAna ho to vicAra pUrvaka hI nirNaya liyA jAtA hai, kintu jahAM dharmI sAmAnya meM (aneka) dharmoM kI sattA prAmANika rUpa se siddha ho, vahAM para to use samuccaya rUpa tulasI prajJA julAI-disambara, 2001 - 23

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arthAt aneka dharmoM se yukta hI mAnanA cAhie, kyoMki vahAM para to vastu usa hI rUpa meM siddha hai| tAtparya yaha hai ki yadi do dharmoM meM AtyAntika virodha nahIM hai aura ve sAmAnya rUpa se eka hI vastu meM apekSAbheda se pAye jAte haiM to unheM svIkAra karane meM nyAya darzana ko Apatti nahIM hai| isI prakAra jAti aura vyakti meM kathaMcit abheda aura kathaMcit bheda mAnakara jAti ko bhI sAmAnya vizeSAtmaka mAnA gayA hai| bhASyakAra vAtsyAyana likhate haiM-- yacca keSAMcidabhedaM kutazcid bhedaM karoti tatsAmAnya vizeSo jAtiriti / yaha satya hai ki jAti sAmAnya rUpa bhI hai, kintu jaba vaha padArthoM meM kathaMcit abheda aura kathaMcit bheda karatI hai to vaha jAti sAmAnya-vizeSAtmaka hotI hai| yahAM jAti ko, jo sAmAnya kI vAcaka hai, sAmAnya vizeSAtmaka mAnakara anekAMtavAda kI puSTi kI gaI hai| kyoMki anekAMtavAda vyaSTi meM samaSTi aura samaSTi meM vyaSTi kA antarbhAva mAnatA hai| vyakti ke binA jAti kI aura jAti ke binA vyakti kI koI sattA nahIM hai| unameM kathaMcit bheda aura kathaMcita abheda hai| sAmAnya meM vizeSa aura vizeSa meM sAmAnya apekSA bheda se nihita rahate haiM, yahI to anekAMta hai| sattA sat-asat rUpa hai| yaha bAta bhI nyAya darzana meM kArya kAraNa kI vyAkhyA ke prasaMga meM prakArAntara se svIkRta hai / pUrvapakSa ke rUpa meM yaha kahA gayA hai ki utpatti ke pUrva kArya ko na to sat kahA jA sakatA hai, na asat hI kahA jA sakatA hai aura na ubhaya rUpa hI kahA jA sakatA hai, kyoMki donoM meM vaidharmya hai (nAsanna sannasadasat sadasatorvaidharmyAt / ) isakA uttara TIkA meM vistAra se diyA gayA hai / kintu hama vistAra meM na jAkara saMkSepa meM unake uttara pakSa ko prastuta kreNge| unakA kahanA hai ki kArya utpatti pUrva kAraNa rUpa se sat hai? kyoMki kAraNa ke asat hone se koI utpatti hI nahIM hogii| punaH kArya rUpa se vaha asat bhI hai, kyoMki yadi sat hotA to phira utpatti kA kyA artha hotA, ataH utpatti pUrva kArya kAraNa rUpa se sat aura kArya rUpa se asat hotA hai isa prakAra kArya utpatti, pUrva sat-asat ubhaya rUpa hai, yaha bAta buddhi siddha hai / (vistRta vivecanA ke lie dekheM nyAyasUtra (4/1/4850) kI vaidikamuni hariprasAda svAmI kI TIkA ) mImAMsA darzana aura anekAMtavAda jisa prakAra anekAMtavAda ke sampoSaka jaina-dharma meM vastu ko utpAda-vyaya- dhrauvyAtmaka mAnA hai, usI prakAra mImAMsA darzana meM bhI sattA ko trayAtmaka mAnA hai| usake anusAra utpatti aura vinAza to dharmoM ke hai, dharmI to nitya hai / una utpatti aura vinAza ke bhI pUrva hai arthAt nitya hai| vastutaH jo bAta jainadarzana meM dravya kI nittyatA aura paryAya kI anityatA kI apekSA se kahI gaI hai, vahI bAta dharmI aura dharma kI apekSA se mImAMsA darzana meM kahI gaI hai| yahAM paryAya ke sthAna para dharma zabda kA prayoga huA hai| svayaM kumArila bhaTTa" likhate haiM-- | tulasI prajJA aMka 113-114 24

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1. varddhamAnaka bhaMge ca rUcaka kriyate yad / tadA pUrvArthina zokaH priitishcaabhyuttraarthinH|| 2. hemarthinastu mAdhyasthaM tasmAdvastu bhayAtmakam / notpAda sthiti bhaMgAnAmabhAve syAnmatitrayam / 3. na nAzena binA zoko notpAdena binA sukham / sthityA binA na mAdhyAsthyaM tena sAmAnya nitytaa| isa prakAra hama dekhate haiM ki utpAda-vyaya-dhrauvya rUpa tripadI kI jo sthApanA jaina darzana meM hai| vahI bAta zabdAntara se utpatti-vinAza aura sthiti ke rUpa meM mImAMsA darzana ne kahI hai| kumArila bhaTTa ke dvArA padArtha ko utpatti, vinAza aura sthitiyukta mAnanA, avayavI aura avayava meM bhedAbheda mAnanA, sAmAnya aura vizeSa ko sApekSa mAnanA Adi tathya isI bAta ko puSTa karate haiM ki unake dArzanika cintana kI pRSThabhUmi meM kahIM na kahIM anekAMta ke tattva upasthita rahe haiN| zlokavArtika vanavAda me to ve svayaM anekAMta kI pramANikatA siddha karate haiM vastvanekavAdAcca na saMdigdhA pramANatA / jJAnaM saMdihyate yatra tatra na syAt prmaanntaa|| ihAnaikAMtikaM vastvityevaM jJAnaM sunizcitam / isI aMza kI TIkA meM pArthasAra mizra ne bhI spaSTataH anekAMtavAda zabda kA prayoga kiyA hai| yathA- ye caikAntikaM bhedamabhedaM vA'vayavinaH samAzrayante tairevaaymnekaaNtvaad| mAtra itanA hI nahIM, usameM vastu ko sva-svarUpa kI apekSA sat, para svarUpa kI apekSA asat aura ubhaya rUpa se sadAsat rUpa mAnA gayA hai| yathA sarvaM hi vastu svarUpataH sadrUpaM pararUpatazcAsadrUpaM yathA ghaTo ghaTa rUpeNa sat, paTarUpeNa 'san... 134 __ yahAM kucha hI sandarbha prastuta kiye haiN| yadi bhAratIya darzanoM ke mUla granthoM aura unakI TIkAoM kA samyak parizIlana kiyA jAye to aise aneka tathya parilakSita hoMge jo una darzanoM kI pRSThabhUmi meM rahI haI anekAMta dRSTi ko spaSTa karate haiN| anekAMta eka anubhUtyAtmaka satya hai| use nakArA nahIM jA sakatA hai| antara mAtra usake prastutIkaraNa kI zailI kA hotA hai| vedAnta darzana aura anekAMtavAda bhAratIya darzano meM vedAnta darzana vastutaH eka darzana nahIM, apitu darzana samUha vAcaka hai| brahmasUtra ko kendra meM rakhakara jina darzanoM kA vikAsa huA ve sabhI isa varga meM samAhita kiye jAte haiN| isake advaita, viziSTAdvaita, zuddhAdvaita, dvaita Adi aneka sampradAya haiN| naikasminna saMbhavAt (brahma sUtra 2/2/33) kI vyAkhyA karate hue ina sabhI dArzanikoM ne jaina darzana ke anekAMtavAda kI samIkSA kI hai| maiM yahAM unakI samIkSA kitanI ucita hai yA anucita hai, isa tulasI prajJA julAI-disambara, 2001 - 25

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carcA meM nahIM jAnA cAhatA hU~, kyoMki unameM se pratyeka ne kamoveza rUpa meM zaMkara kA hI anusaraNa kiyA hai| yahA~ merA prayojana mAtra yaha dikhAnA hai ki ve apane mantavyoM kI puSTi meM kisa prakAra anekAMtavAda kA sahArA lete haiN| AcArya zaMkara sRSTikartA Izvara ke prasaMga meM svayaM hI pravRtti - apravRtti rUpa do paraspara virodhI guNoM ko svIkArate hai / ve likhate haiM punaH mAyA ko na brahma se pRthak kahA jA sakatA hai aura na apRthak, kyoMki pRthak mAnane para advaita khaNDita hotA hai aura apRthak mAnane para brahma mAyA ke kAraNa vikArI siddha hotA hai / punaH mAyA ko na sat kaha sakate haiM aura na asat / yadi mAyA asat hai to sRSTi kaise hogI aura yadi mAyA sat hai to phira mukti kaise hogI? vastutaH mAyA na sat aura na asat, brahma se bhinna hai aura na abhinna / yahAM anekAMtavAda jisa bAta ko vidhimukha se kaha rahA hai zaMkara use hI niSedhamukha se kaha rahe haiN| advaitavAda kI kaThinAI yahI hai| vaha mAyA kI svIkRti ke binA jagata kI vyAkhyA nahIM kara sakatA hai aura mAyA ko sarvathA asat yA sarvathA sat athavA brahma se sarvathA bhinna yA sarvathA abhinna aisA kucha bhI nahIM kahA jA sakatA hai| vaha paramArtha ke stara para asat aura vyavahAra ke stara para sat hai / yahIM to unake darzana kI pRSThabhUmi meM anekAMta kA darzana hotA hai| zaMkara inhIM kaThinAiyoM se bacane hetu mAyA ko jaba anivarcanIya kahate haiM, to ve kisI na kisI rUpa meM anekAMtavAda ko hI svIkAra karate pratIta hote haiM / Izvarasya tu sarvajJatvAt, sarva zaktimatvAt mahAmAyatvAcca pravRtyapravRtI na virudhyate / AcArya zaMkara ke atirikta bhI brahmasUtra para TIkA likhane vAle aneka AcAryoM ne apanI vyAkhyAoM meM anekAMta dRSTi ko svIkAra kiyA hai| mahAmati bhAskarAcArya likhate haiM-- yadapyuktaM bhedAbhedayorvirodha iti, tadabhidhIyate anirUpita pramANa prameya tatvasyedaM codyam / ato bhinnAbhinnarUpaM brahmetisthitam saMgraha zloka kAryarUpeNa nAnAtvamabhedaH kAraNAtmanA / mAtmanA yathA'bheda kuNDalAdyAtmanAbhidA // (pR. 16-17) yadyapi yaha kahA jAtA hai ki bheda - abheda meM virodha hai kintu yaha bAta vahI vyakti kaha sakatA hai jo pramANaprameya tattva se sarvathA anabhijJa hai| 26 isa kathana ke pazcAt aneka tarkoM se bhedAbheda kA samarthana karate hue anta meM kaha dete haiM ki ataH brahma bhinnAbhinna rUpa se sthita hai, yaha siddha ho gyaa| kAraNa rUpa meM vaha abheda rUpa hai aura kArya rUpa meM vaha nAnA rUpa hai, jaise svarNa kAraNa rUpa meM eka hai, kintu kuNDala Adi kAryarUpa meM aneka | / tulasI prajJA aMka 113 114

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yaha kathana bhAskarAcArya ko prakArAntara se anekAMtavAda kA sampoSaka hI siddha karatA hai| anyatra bhI 'bhedAbheda rUpaM brahmeti samadhigata'37 kahakara unhoMne anekAMta dRSTi kA hI poSaNa kiyA hai| bhAskarAcArya ke samAna yati pravara vijJAna bhikSu ne brahmasUtra para vijJAnAmRta bhASya likhA hai, usameM ve apane bhedAbhedavAda kA na kevala poSaNa karate haiM, apitu apane mata kI puSTi meM karmapurANa, nArada purANa, skanda purANa Adi se sandarbha bhI prastuta karate haiN| yathA ta ete bhagavadrUpaM vizvaM sdaasdaatkm| caitanyApekSayA proktaM vyamAdi sakalaM jgt|| asatyaM satyarUpaM tu kumbhakuNDAdyapekSayA // ye sabhI sandarbha anekAMta ke sampoSaka haiM yaha to svataH siddha hai| isI prakAra nimbArkAcArya ne bhI apanI brahmasUtra kI vedAnta pArijAta saurabha nAmaka TIkA meM tattusamanvayAt (1/1/4) kI TIkA karate hue likhA hai- sarvabhinnA bhinno bhagavAn vAsudevo vizvAtmaiva jijJAsA viSaya iti| zuddhAdvaita mata ke saMsthApaka AcArya vallabha bhI brahmasUtra ke zrI meM likhate haiMsarvavAdAnavasaraM nAnAvAdAnurodhi c| anantamUrti tad brahma kUTasthaM calameva c|| viruddha sarvadharmANAM AzrayaM yuktyagocaraM / arthAt vaha anantamUrti brahma kUTastha bhI hai aura cala (parivartanazIla) bhI hai, usameM sabhI vAdoM ke lie avasara (sthAna) hai, vaha aneka vAdoM kA anurodhI hai, sabhI virodhI dharmoM kA Azraya hai aura yukti se agocara hai| yahA~ rAmAnujAcArya jo bAta brahma ke sambandha meM kaha rahe haiM, prakArAntara se anekAntavAdI jaina darzana tattva ke svarUpa ke sambandha meM kahatA hai| isa prakAra hama dekhate haiM ki na kevala vedAnta meM apitu brAhmaNa paramparA meM mAnya chahoM darzanoM ke dArzanika cintana meM anekAMtavAdI dRSTi anusyUta hai| zramaNa paramparA kA dArzanika cintana aura anekAMta bhAratIya dArzanika cintana meM zramaNa paramparA ke darzana na kevala prAcIna hai, apitu vaicArika udAratA arthAt anekAMta ke sampoSaka bhI rahe haiN| vastutaH bhAratIya zramaNa paramparA kA astitva aupaniSadika kAla se bhI prAcIna hai, upaniSadoM meM zramaNadhArA aura vaidika dhArA kA samanvaya dekhA jA sakatA hai| upaniSad-kAla meM dArzanika cintana kI vividha dhArAeM astitva meM A gaI thI, ataH usa yuga ke cintakoM ke sAmane mukhya prazna yaha thA ki inake ekAMgI dRSTikoNa kA nirAkaraNa inameM samanvaya kisa prakAra sthApita kiyA jAye / isa sambandha meM hamAre samakSa tIna vicAraka Ate haiM- saMjaya velaTTI putta, gautamabuddha aura varddhamAna mhaaviir| tulasI prajJA julAI-disambara, 20016 - 27

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saMjaya velaTThIputta aura anekAMta saMjaya velaTTIputta buddha ke samakAlIna chaha tIrthaMkaroM meM eka the| unheM anekAMtavAda sampoSaka isa artha meM mAnA jA sakatA hai ki ve ekAMtavAdoM kA nirasana karate the| unake mantavya kA nirdeza bauddhagranthoM meM isa rUpa meM pAyA jAtA hai (1) hai? nahIM kahA jA sktaa| (2) nahIM hai? nahIM kahA jA sktaa| (3) hai bhI aura nahIM bhI? nahIM kahA jA sktaa| (4) na hai aura na nahIM hai? nahIM kahA jA sktaa| isa sandarbha se yaha phalita hai ki kisI bhI ekAntavAdI dRSTi ke samarthaka nahIM the| ekAntavAda kA nirasana anekAMtavAda kA prathama AdhAra bindu hai aura isa artha meM unheM anekAMtavAda ke prathama caraNa kA sampoSaka mAnA jA sakatA hai| yahI kAraNa rahA hogA ki rAhula sAMkRtyAyana jaise vicArakoM ne yaha anumAna diyA ki saMjaya velaTTIputta ke darzana ke AdhAra para jainoM ne syAdvAda (anekAMtavAda) kA vikAsa kiyaa| kintu usakA yaha prastutIkaraNa vastutaH upaniSadoM ke sat, asat, ubhaya (sat-asat) aura anubhaya kA hI niSedha rUpa se prastutIkaraNa hai| isameM ekAnta kA nirasana to hai, kintu anekAMta sthApanA nahIM hai| saMjaya velaTTIputta kI yaha caturbhagI kisI rUpa meM buddha ke ekAMtavAda ke nirasana kI pUrvapIThikA hai| prArambhika bauddha darzana aura anekAMtavAda bhagavAn buddha kA mukhya lakSya apane yuga ke aikAntika dRSTikoNoM kA nirasana karanA thA, ataH unhoMne vibhAjyavAda ko apnaayaa| vibhajyavAda prakArAntara se anekAMtavAda kA hI pUrva rUpa hai| buddha aura mahAvIra donoM hI vibhajyavAdI the| sUtrakRtAMga meM bhagavAna mahAvIra ne apane bhikSuoM ko spaSTa nirdeza diyA thA ki ve vibhajyavAda kI bhASA kA prayoga kare (vibhajjavAyaM viyaNarejjA) arthAt kisI bhI prazna kA nirapekSa uttara nahIM de| buddha svayaM apane ko vibhajyavAdI kahate the| vibhajyavAda kA tAtparya hai prazna kA vizleSaNa pUrvaka sApekSa uttara denaa| aMgutara nikAya meM kisI prazna kA uttara dene kI cAra zailiyAM varNita haiM(1) ekAMzavAda arthAt sApekSika uttara denA (2) vibhajyavAda arthAt prazna kA vizleSaNa karake sApekSika uttara denA (3) pariprazna pUrvaka uttara denA aura (4) mauna raha jAnA (sthApanIya) arthAt jaba uttara dene meM ekAnta meM par3anA par3e vahA~ mauna raha jAnA / hama dekhate haiM ki ekAnta se bacane ke lie buddha ne yA to mauna kA sahArA liyA yA phira vibhajyAda ko apanAyA / unakA mukhya lakSya yahI rahA ki parama tatva yA sattA ke sambandha meM zAzvatavAda, ucchedavAda jaisI paraspara virodhI vicAradhArAoM meM se kisI ko svIkAra nahIM krnaa| tripiTaka meM aise aneka sandarbha haiM, jahA~ bhagavAna buddha ne ekAntavAda kA nirasana kiyA hai| jaba unase pUchA gayA, kyA AtmA aura zarIra abhinna hai? ve kahate haiM, maiM aisA nahIM khtaa| phira jaba yaha pUchA gayA, kyA AtmA aura zarIra bhinna hai? unhoMne kahA, maiM aisA bhI nahIM kahatA huuN| jaba usane yaha pUchA 28 - - tulasI prajJA aMka 113-114

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gayA ki gRhastha ArAdhaka hotA hai yA pravrajita? to unhoMne anekAMta zailI meM kahA ki yadi gRhastha aura tyAgI mithyAvAdI haiM to ArAdhaka nahIM ho sakate / yadi donoM samyak AcaraNa karane vAle haiM to ve ArAdhaka ho sakate hai| isI prakAra jaba mahAvIra se jayaMtI ne pUchA, bhagavan sonA acchA yA jAganA? to unhoMne kahA, kucha kA sonA acchA hai, kucha kA jaagnaa| pApI kA sonA acchA hai aura dharmAtmA kA jAganA / isa prakAra hama dekhate hai ki prArambhika bauddha dharma meM ekAntavAda kA nirasana aura vibhajyavAda ke rUpa meM anekAMtadRSTi kA samarthana dekhA jAtA hai| yadi buddha aura mahAvIra ke dRSTikoNa meM koI antara dekhA jAtA hai to vaha yahI ki buddha ne ekAntavAda ke nirasana para adhika bala diyaa| unhoMne yA to mauna rahakara yA phira vibhajyavAda kI zailI ko apanA kara ekAntavAda se bacane kA prayAsa kiyaa| buddha kI zailI prAyaH nirasana yA niSedhaparaka rahI, pariNAmataH unake darzana kA vikAsa zUnyavAda meM haA, jabaki mahAvIra kI zailI vidhAnaparaka rahI, ataH unake darzana kA vikAsa anekAMta yA syAdvAda meM huaa| syAdvAda aura zUnyavAda bauddha dArzanika cetanA kA vikAsa zUnyavAda ke rUpa meM dekhA jAtA hai, kintu hameM smaraNa rakhanA hogA ki zUnyavAda aura syAdvAda kA vikAsa vibhajyavAda se hI huA hai| bhagavAna buddha ne zAzvatavAda aura ucchedavAda donoM ko asvIkAra kara apane mArga ko madhyama pratipadA kahA aura mahAvIra ne zAzvatavAda aura ucchedavAda donoM kI sApekSika satyatA ko svIkAra kara apane mArga ko anaikAntika batAyA / bauddha paramparA meM vikasita madhyama pratipadA yA zUnyavAda aura jaina paramparA meM vikasita anekAMtavAda yA syAdvAda donoM kA lakSya ekAntika dArzanika avadhAraNAoM kI asvIkRti hI thaa| donoM meM pharka itanA hI hai| jahAM zUnyavAda eka niSedha pradhAnazailI ko apanAtA hai, vahAM syAdvAda eka vidhAnaparaka zailI ko apanAtA hai| zUnyavAda ke pramukha grantha mAdhyamika kArikA ke prArambha meM hI nAgArjuna likhate haiM anirodhamanutpAdamanucchedamazAzvatam / anekaarthmnaanaarthmnaagmmnirgmm|| yaH pratItya samutpAdaM prapaMcopazamaM shivm| dezayAmAsa saMbuddhastaM vande dvipadAM vrm|| __ prastuta kArikA kA tAtparya yahI hai ki vaha paramasattA na to vinAza ko prApta hotI hai aura na usakA utpAda hotA hai, vaha ucchinna bhI nahIM hotI aura vaha zAzvata bhI nahIM hotii| vaha eka bhI nahIM hai aura aneka bhI nahIM hai| usakA Agama bhI nahIM hai aura usakA nirgama bhI nahIM hai| isI bAta ko prakArAntara se isa prakAra bhI kahA gayA hai3 na sad nAsad na sadasat na cAnubhayAtmakam / catuSkoTi vinirmuktaM tattvaM mAdhyamikA vidu // tulasI prajJA julAI-disambara, 20016 - 29

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arthAt parama tattva na sat hai, na asat hai, na sat-asat hai aura na sat-asat donoM nahIM hai| yahI bAta prakArAntara se vidhimukha zailI meM jainAcAryoM ne bhI kahI hai-- yadevatattadevAtat yadevaikaM tadevAnekaM yadevasat tadevAsat, yadevanityaM tadevAnityam / arthAt jo tat rUpa hai, vahI atat rUpa bhI hai, jo eka hai, vahI aneka bhI hai, jo sata hai, vahI asat bhI hai, jo nitya hai, vahI anitya bhI hai| uparokta pratipAdanoM meM niSedhamukha zailI aura vidhimukha zailI kA antara avazya hai, kintu tAtparya meM itanA antara nahIM hai, jitanA samajhA jAtA hai| ekAntavAda kA nirasana donoM kA uddezya hai / zUnyavAda aura syAdvAda meM maulika bheda niSedhAtmaka aura vidhAnAtmaka zailI kA hai / ekAnta meM rahA huA doSa zUnyavAdI aura syAdvAdI donoM hI dekhate haiM / kintu jahAM zUnyavAdI usa ekAnta ke doSa ke bhaya se use asvIkAra kara detA hai, vahAM anekAMtavAdI usake Age syAt zabda rakhakara usa dUSita ekAnta ko nirdoSa banAne kA prayatna karatA hai / zUnyavAda tattva ko catuSTakoTi vinirmukta zUnya kahatA hai to syAdvAda use anantadharmAtmaka kahatA hai, kintu smaraNa rakhanA hogA ki zUnya aura ananta kA gaNita eka hI jaisA hai| zUnyavAda jise paramArtha satya aura lokasaMvRtti satya kahatA hai use jaina darzana nizcaya aura vyavahAra kahatA hai| tAtparya yaha hai ki anekAMtavAda aura zUnyavAda kI pRSThabhUmi meM bahuta kucha samarUpatA hai| upasaMhAra prastuta vivecana se yaha spaSTa hai ki samagra bhAratIya dArzanika cintana kI pRSThabhUmi meM anaikAMtika dRSTi rahI huI hai / cAhe unhoMne anekAMta ke siddhAnta ko usake samyak pariprekSya meM grahaNa na kara usakI khulakara samAlocanA kI ho / vastutaH anekAMta eka siddhAnta nahIM, eka paddhati hai aura phira cAhe koI bhI darzana ho, bahuAyAmI paramatattva kI abhivyakti ke lie use isa paddhati ko svIkAra karanA hI hotA hai| cAhe hama sattA ko nirapekSa mAna leM aura yaha bhI mAna leM ki usakI nirapekSa anubhUti bhI sambhava hai kintu nirapekSa abhivyakti sambhava nahIM hai| cAhe nirapekSa anubhUti kI abhivyakti kA jaba bhI bhASA ke mAdhyama se koI prayatna kiyA jAtA hai, vaha sImita aura sApekSa bana kara raha jAtI hai| ananta dharmAtmaka paramatattva kI abhivyakti kA jo bhI prayatna hogA vaha to sImita aura sApekSa hI hogaa| eka sAmAnya vastu kA citra bhI jaba binA kisI koNa ke sambhava nahIM hai to phira usa ananta aura anirvacanIya ke nirvacana kA dArzanika prayatna anekAMta kI paddhati ko apanAye binA kaise sambhava hai| yahI kAraNa hai ki cAhe koI bhI darzana ho, usakI prasthApanA ke prayatna meM anekAMta kI bhUmikA avazya nihita hai aura yahI kAraNa hai ki bhAratIya dArzanika cintana kI pRSThabhUmi meM anekAMta kA darzana rahA hai| sabhI bhAratIya kisI na kisI rUpa meM anekAMta ko svIkRti dete haiM, isa tathya kA tulasI prajJA aMka 113-114 30

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nirdeza AcArya yazovijaya ne AdhyAtmopaniSad meM kiyA hai| hama prastuta Alekha kA upasaMhAra unhIM ke zabdoM meM kareMge citramekamanekaM ca rUpaM prAmANika vadan / yogovizeSako vApi nAnekAMtaM pratikSipet // vijJAnasyamaikAkAraM nAnAkAra karamvitam / icchaMstathAgataH prAjJo nAnekAMtaM pratikSipet // jAtivAkyAtmakaM vastu vadannanubhavocitam / bhATTo vA murArirvA nAnekAMtaM pratikSipeta // abaddhaM paramArthena baddhaM ca vyavahArataH / bruvANo brahmavedAntI nAnekAntaM pratikSipet // bruvANa bhinna-bhinnArthan nayabheda vyapekSayA / pratikSipeyurno vedAH syAdvAdaM sArvatAntrikaM // sandarbha grantha : 1. 2. 3. 4. 5. 6. nAsadIyasUkta 10/121 Rgveda 1/164/46 nAsadIya sUkta 10/121/1 taittirIyopaniSad 2.7 chAndogyopaniSad 3/19/1 vahI, 6:2:1, 3 bRhadAraNyakopaniSad 1: 4:1-4 vahI, 2:4:12) 7. 8. 9. 10. taittirIyopaniSad 2:6 11. bRhadAraNyakopaniSad 3:8:8 12. taittirIyopaniSad 2:6 13. kaThopaniSad 1: 20 14. upaniSad 3:12 15. zvetAzvataropaniSad 1.7 16. IzAvAsya 6 chAndogyopaniSad 6:2:1,3 17. vahI 10 18. vahI 12 19. vahI 9 20. vahI 11 21. Azvamedhika, anugItA 35vAM adhyayana 17vAM zloka tulasI prajJA julAI-disambara, 2001 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. yogasUtra, sAdhanApAda sUtra 20 yogasUtra vibhUtipAda 13 kA bhASya yogasUtra - samAdhipAda kA sUtra 7 vibhUtipAda, sUtra 44 vaizeSika sUtra 1/2/5 vaizeSika sUtra 9/2/3 vaizeSika sUtra 9/9/4-5 nyAyasUtra 1/1/41 ke bhASya nyAya sUtra 2/2/66 kI TIkA nyAyasUtra 4/1/48/50 mImAMsA zloka vArtika (21-23) vahI, zloka 75-80 34. abhAva prakaraNa TIkA 35. brahmasUtra zAMkara bhASya 2/2/4 36. brahmasUtra ke tattu samanvayAt 1 / 1/4 sUtra kI TIkA 37. vahI 2/1/22 TIkA pR 164 38. vijJAnAmRta bhASya, pR. 111 39. vahI pRSTha 63 40. brahmasUtra kA bhASya pR. 115 41. 42. 43. sUtrakRtAMga 1/1/4/22 majjhima nikAya 19 mAdhyamika kArikA 213 35 osavAlaserI zAjApura (ma.pra.) - 465001 31

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kyA vedAnta ko anekAnta kisI aMza meM svIkArya ho sakatA hai? -DaoN. dayAnanda bhArgava jina dArzanikoM ne anekAnta kA khaNDana kiyA unameM bauddha aura vedAntI mukhya haiN| prastuta lekha meM hama yaha vicAra kareMge ki yadyapi AcArya zaMkara se lekara DaoN. rAdhAkRSNana taka vedAnta ke AcAryoM ne anekAntavAda kA khaNDana kiyA hai tathApi kyA vedAnta darzana kI dRSTi meM anekAntavAda sarvathA asvIkArya hai athavA kinhIM aMzoM meM vedAnta ko bhI anekAnta svIkArya hai athavA svIkArya ho sakatA hai? hama yaha bhI vicAra kareMge ki yadi vedAnta ko bhI kinhIM aMzoM meM anekAnta siddhAntataH svIkArya ho sakatA hai to vyAvahArika stara para isa sthiti kA kyA lAbha uThAnA sambhava hai? 1. vedAntadarzana zrota darzana hone ke nAte zruti ko parama pramANa mAnatA hai| vicAraNIya bindu yaha hai ki zruti anekAnta ke prati khaNDanAtmaka dRSTi rakhatI hai athavA maNDanAtmaka dRSTi athavA zruti kA anekAnta ke prati mAdhyasthabhAva hai| hama apanI khoja ke AdhAra para isa niSkarSa para pahuMce haiM ki zruti kA anekAnta ke prati maNDanAtmaka dRSTikoNa hai| jaina darzana ke prAmANika vyAkhyAtA AcArya mahAprajJa ne anekAnta ke cAra niyama mAne haiN| nimna tAlikA meM hama ina cAra niyamoM kI AcArya mahAprajJa dvArA dI gaI vyAkhyA deMge aura usake sAtha hI inhIM cAra niyamoM kI zruti meM dI gaI vyAkhyA bhI deNge| isa tAlikA se yaha spaSTa ho jAegA ki kisa prakAra zruti anekAnta ke prati maNDanAtmaka dRSTikoNa rakhatI hai : 32 - - - tulasI prajJA aMka 113-114 -

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prathama niyama : sAmAnya aura vizeSa kA avinAbhAva | AcArya mahAprajJa kRta vyAkhyA / zruti meM pradatta vyAkhyA 'anekAnta kA pahalA niyama | 'mRtyu meM amRta tathA amRta meM mRtyu nihita haihai- sAmAnya aura vizeSa kA | antaraM mRtyoramRtaM mRtyAvamRtamAhitam / mRtyu nAza kA avinAbhAva- isakA phalita hai ki vAcaka hone ke nAte paryAya ko sUcita karatI hai tathA dravya rahita paryAya aura paryAya rahita | amRta dhruvatA kA vAcaka hone ke nAte dravya ko sUcita dravya satya nahIM hai| karatA hai| zruti kA kahanA hai ki ina donoM kA avinAbhAva sambandha hai|' dvitIya niyama : nitya aura anitya kA avinAbhAva | AcArya mahAprajJa kRta vyAkhyA zruti meM pradatta vyAkhyA __ 'anekAnta kA dUsarA niyama | nAma aura rUpa satya hai-nAmarUpe satyam / ye hai- nitya aura anitya kA | nAmarUpa abhva haiM arthAt utpanna hote haiM aura vilIna ho avinAbhAva-jaina tArkikoM ne isakI jAte haiM-tadvAbhyAmeva pratyavaidrapeNacaiva nAmnAca...dvehaite samIkSA kii| unhoMne pratipAdita brahmaNo mahatI abhve abhva kA zabdArthahai jo ho bhI aura kiyA-indriyajagat asatya nahIM hai| | nabhI ho- bhUtvApinabhavati / yaha paryAyahai kintu 'nAmarUpe satya vaha hai jisameM arthakriyAkAritva satyam' kI zruti ke anusAra yaha mithyA nahIM hai apitu hotA hai| satya hai| abhva kA pratipakSI Abhu hai, jisakA zabdArtha hai jo saba meM otaprota rahe-AsamantAt bhavati / saba paryAyoM meM otaprota rahanevAlA dhruva dravya aMza aabhuhai| tRtIya niyama : astitva aura nAstitva kA avinAbhAva AcArya mahAprajJa-kRta vyAkhyA zruti meM pradatta vyAkhyA 'anekAnta kA tIsarA niyama hai- manISiyoM ne sat kA sambandha asat astitva aura nAstitva kA avinAbhAva / meM khojA-sato bandhumasati niravindan hRdi anekAnta ne isakI khoja kI aura usane pAyA pratISya kavayo manISA' sat aura asat donoM ki astitva aura nAstitva-donoM eka sAtha hote kA parama tatva meM sahaastitva hai-asacca haiN| pratiSedha zUnyavidhi aura vidhizUnya pratiSedha sacca parame vyoman / kabhI nahIM hotA / vidhi bhI dravya kA dharma hai aura pratiSedha bhI dravya kA dharma hai| astitva vidhi hai| aura nAstitva pratiSedha hai| tulasI prajJA julAI-disambara, 20016 33

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caturtha niyama : vAcya aura avAcya kA avinAbhAva AcArya mahAprajJa-kRta vyAkhyA zruti meM pradatta vyAkhyA 'anekAnta kA cauthA niyama hai-vAcya aura parimita nirvacanIya hai, aparimita avAcya kA avinAbhAva | vAcya avAcya kA anirvacanIya hai| prajApati parimita bhI hai| avinAbhAvI hai aura avAcya vAcya kA avinAbhAvI | aura aparimita bhI, isalie vaha nirvacanIya hai| dravya ananta-dharmAtmaka hai / eka kSaNa meM yugapat | bhI hai aura anirvacanIya bhii| ubhayaM vA ananta dharmAtmaka hai| eka kSaNa meM yugapat ananta / etatprajApati-niruktaJcAniruktaJca dharmoM kA pratipAdana nahIM kiyA jA sakatA, Ayu | primitnycaapritshc| nirukta aura bhASA kI sImA hone ke kAraNa, kabhI bhI nahIM | parimitamaniruktamaparimitam / 10 kiyA jA sakatA / isa samagratA kI apekSA se dravya avAcya hai| eka kSaNa meM eka dharma kA pratipAdana kiyA jA sakatA hai| aneka kSaNoM meM aneka dharmoM kA bhI pratipAdana kiyA jA sakatA hai| isa AMzika apekSA se dravya vAcya hai| 3. aisI sthiti meM sahaja hI yaha prazna upasthita hotA hai ki yadi zruti isa prakAra anekAntavAda kA samarthana karatI hai to AcArya zaMkara jaise manISI anekAntavAda kA khaNDana kyoM karate haiM? uttara yaha hai ki uparyukta tAlikA meM jo zruti uddhRta kI gaI hai ve mantrabhAga aura brAhmaNabhAga hI haiN| AcArya zaMkara ke anusAra zruti ke ina donoM bhAgoM kA sambandha karmakANDa se hai| jJAnakANDa ke kSetra meM yaha advaita ko mAnyatA detA hai-bhAvAdvaitaM sadA kuryAt kriyAdvaitaM na karhicit / jJAna kA sambandha pAramArthika sattA se hai| vedAnta ke anusAra pAramArthika sattA dezakAlAdyanavacchinna hai| ataH vahAM sApekSatA aura usa para AdhRta anekAntavAda lAgU nahIM hotaa| ataH zruti ke jJAna kANDa meM anekAntavAda svIkArya nahIM ho sktaa| 5. vedAnta meM prasthAnatrayI mAnya hai| prasthAnatrayI meM se brahmasUtra ke 'naikasminna sambhavAt'11 sUtra para bhASya karate samaya zaMkarAcArya kahate haiM ki eka hI samaya meM eka dharmI meM sat aura asat jaise viruddha dharmoM kA samAveza sambhava nahIM hai| ataH anekAntavAda ko svIkAra nahIM kiyA jA sktaa| 6. isa sUtra para bhASya karate samaya AcArya zaMkara ne kucha anya ApattiyAM bhI kI haiN| ___una ApattiyoM kA tathA kucha anya ApattiyoM kA samAdhAna AcArya hemacandra 34 - - tulasI prajJA aMka 113-114

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prabhRti anya AcAryoM ne kiyA hai| hama isa viSaya kI carcA anyatra kara cuke haiM / yahAM to itanA hI kahanA paryApta hai ki hama isa sambandha meM DaoN. satakar3e mukharjI kI isa rAya se sahamata haiM ki yadi hamArA vizvAsa anubhava sApekSa tarka meM hai to hama anekAnta kA samarthana kreNge| 7. yahAM isa bAta kI ora saMketa karanA aprAsaMgika nahIM hogA ki AcArya zaMkara sat aura asat jaise dharmoM kI viruddhatA batAne ke lie zIta aura uSNa kA udAharaNa dete samaya yugapatsadasatvAdiviruddhadharmasamAvezaH saMbhavati zItoSNavat / sat aura asat virodhI haiM jabaki zIta aura uSNa viparIta haiN| viparIta sadA hI sApekSa hote haiM-- zIta zItatara kI apekSA uSNa hotA hai aura uSNa uSNatara kI apekSA zIta hotA hai / kintu sat aura asat viparIta nahIM hai, apitu viruddha haiM / ataH unameM sApekSatA pradarzita karanA itanA sarala nhiiN| jaina AcAryoM ne kevala viparIta dharmoM kA hI nahIM apitu viruddha dharmoM kA bhI sahaastitva sambhava batAyA hai| AcAryazaMkara kA dhyAna isa sUkSma bheda kI ora nahIM gayA / kintu isa kAraNa se unakI mUla mAnyatA meM koI antara nahIM aataa| 8. Upara hama batA cuke haiM ki karmakAMDa aura vyavahAra pakSa meM vaidika paramparA meM anekAntavAda utanA hI svIkArya hai, jitanA jaina paramparA meM / isI kAraNa karmakAMDa ko AdhAra banAkara calane vAle pUrvamImAMsA ke kumArilabhaTTa jaise AcArya vastu kI utpAdavyayadhrauvyAtmakatA ko muktakaNTha se svIkAra karate rahe haiM- tasmAdvastu trayAtmakam'2 AcArya zaMkara bhI paramArtha kI dRSTi se dvaita athavA karma kA khaMDana karate rahe, kintu vyavahAra ke stara para ve bhI dvaita aura sApekSatA ko svIkAra karate haiN| isa sambandha meM DaoN. satakar3e mukharjI kI TippaNI atyanta mahatvapUrNa hai yadyapi merI vyaktigata dArzanika AsthA kA jhukAva zAMkara vedAnta kI ora hai, jo ki ApAtataH dekhane para dRSTi aura niSkarSa kI apekSA se sarvathA viparIta pratIta ho sakatA hai, kintu yaha nahIM bhUlanA cAhie ki tarka aura jJAna-mImAMsA kI dRSTi se vedAnta spaSTataH vastuvAdI hai / vedAnta vyAvahArika sattA ko tarka kI dRSTi se jisa prakAra tarka-viruddha aura virodhoM kA samUha mAnatA hai, jaina bhI usase sahamata hai kintu usakA maulika matabheda yaha hai ki vaha tarka ke prati eka vizeSa dRSTi rakhatA hai| jaina tarka kI dRSTi se vedAnta kI upalabdhiyoM ko svIkAra karatA hai, kintu usake niSkarSa vahI nahIM / usakA kahanA hai ki virodha sat kA vAstavika svarUpa hai| 13 9. uparyukta vivecana ke AdhAra para hama katipaya niSkarSa nikAla sakate haiM(ka) vedAnta pAramArthika sattA ke saMdarbha meM anekAnta ko svIkAra nahIM kara sakatA / tulasI prajJA julAI - disambara, 2001 35

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(kha) vyAvahArika sattA ke saMdarbha meM anekAnta ko svIkAra karane meM vedAnta ko bhI koI Apatti nahIM hai| (ga) hamAre samasta kriyAkalApa vyAvahArika sattA para Tike haiN| ataH vedAnta kI dRSTi se bhI vyavahAra meM hameM anekAnta kA hI anusaraNa karanA pdd'egaa| (gha) isakA yaha artha huA ki siddhAntataH bhale hI vedAnta jaina se sahamata na ho, kintu vyavahAra meM usakA jaina se koI matabheda nhiiN| vyavahAra anekAnta aura vedAnta kA milana bindu hai| (Ga) prastuta nibandha meM hamane apane ko vedAnta taka sImita rakhA hai| isI prakAra yadi hama bauddha darzana jaise anya darzanoM kA bhI anuzIlana kareM to yaha niSkarSa nikalegA ki dArzanika vicAra-vimarza aura siddhAnta meM anekAnta ke sambandha meM matabheda ho sakatA hai, kintu vyavahAra meM dainandinI samasyAoM kA samAdhAna anekAnta dvArA hI sambhava hai| ataH hameM bheda meM abheda DhUMr3hanA hogA--vyavahAra meM abheda hai, vaicArika stara para bheda ho sakatA hai| yaha svIkAra karane meM hI hamArA kalyANa hai| isI mArga se saMgharSa kA zamana ho sakatA hai- nAnyaH panthA vidyate'yanAya | itihAsa sAkSI hai ki vaicArika stara para bhI ekatA sthApita karane ke prayatna saphala nahIM hue haiN| aise prayatnoM ne dharmAndhatA, adhinAyakavAda aura AtaMkavAda ko hI janma diyA hai| saMdarbha: 1 No ooo jaina nyAya kA vikAsa, pR. 37 zatapatha brAhmaNa 10.5.2.4 jaina nyAya kA vikAsa, pR. 38 zatapatha brAhmaNa 14.4.4.3 zatapatha brAhmaNa 11.2.3 jaina nyAya kA vikAsa, pR. 41 Rgveda 10.129.4 Rgveda 10.5.7 9. jaina nyAya kA vikAsa, pR. 43 10. zatapatha brAhmaNa 6.5.3.7 11. brahmasUtra 2.2.33 12. mImAMsAzlokavArtika, vanavAda 22-24 13. DaoN. satakar3e mukharjI, dI jaina philosaoNphI oNpha naoNna-ebsolyUTijma, bhUmikA-pR.10 prophesara evam adhyakSa jaina vidyA evaM tulanAtmaka dharma tathA darzana jaina vizvabhAratI saMsthAna lADanUM - 341 306 (rAja.) 36 - - tulasI prajJA aMka 113-114

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anekAntavAda - eka vivecana -pro. tuSAra kAnti sarakAra anekAnta evaM avaktavya yaha do zabda Aja jaina darzana kI carcA ke saMdarbha meM bahuta mahattvapUrNa hai| anekAnta zabda kA artha cAra prakAroM se ho sakatA hai1. vaha matavAda jo ekAMta nahIM hai| 2. vaha matavAda jo kisI bhI vikalpa ko varjita nahIM karatA yAnI sarvAtmaka hai| 3. hara vastu kA svarUpa aisA hai ki vaha saba eka dUsare se jur3e hone ke nAte samajha meM A sakate haiN| 4. vastu kA svarUpa ananta dharmAtmaka hone ke nAte inameM paraspara virodhI jaise asti va nAsti aura lAla va alAla yugapat raha sakate hai| kucha vaijJAnikoM ne anekAntavAda ko isI taraha se samajhane kI koziza kI hai| anekAnta kA paryAya zabda saMkIrNavAda, AkulavAda, saMhAravAda va vastuzavalavAda jo ki anekAnta jayapatAkA meM ullekhita hai unake AdhAra para kahanA cAhatA hUM ki anekAnta ke jitane paryAya zabda jayapatAkA meM ullekhita rahe, unake hara zabda apane DhaMga se anekAnta kA abhiprAya prakaTa karate haiN| ataH ve paraspara paripUraka haiN| jaise ki ina saba paryAya-zabdoM kA samAveza kiyA gayA hai to anekAnta kI bahumukhI pratibhA pratisphuTita ho jAtI hai| anekAnta zabda kI bhAMti avaktavya zabda ke bhI kaI prakAra ho sakate haiN| unameM se maiMne do artha kA ullekha kiyA hai| isalie ki avaktavya kA eka artha svAbhAvika rUpa se anekAnta yA vastuoM kA anaMta dharmAtmakatA se jur3A huA hai lekina saptabhaMgI naya ke saMdarbha meM avaktavya zabda kA jo vyavahAra hai, vaha Upara meM tulasI prajJA julAI-disambara, 20016 | 37

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kahe gaye anekAnta se jur3e artha se bhinna hai, yaha dhyAna rakhanA caahie| merA mUla vaktavya yaha hai ki anekAntavAda eka aisA matavAda hai jo ki hameM jIvana meM sahanazIlatA, dUsare ke matavAda ko sammAna denA aura hara matavAda ke pIche eka saccAI chupI haI rahatI hai, yaha mAnane ke lie hameM mAnasika rUpa se taiyAra karatA hai| lekina jIvana meM kaThinAI kA sAmanA karate hae anekAntavAda ko aMdha-bhakti ke sAtha mAna lene meM koI phAyadA nahIM hogaa| anekAntavAda hameM aura kaI sambhAvanAoM ke bAre meM sacetana aura zraddhAzIla banAtA to hai lekina unameM se kaunase vikalpa ko cunA jAe, vaha vyakti vizeSa ke Upara nirbhara karatA hai| ___ jaisA ki maiMne kahA, ahiMsA sabase kama zakti ke prayoga kI vaha nIti hai jisase samAja aura pariveza kI sthitAvasthA, sAmya aura pArasparika tAlamela yAnI susAmaMjasya kI jimmedArI milatI hai| lekina sabase kama zakti ke prayoga kI kasauTI kyA hai ? yaha hara vyakti ko apane apane kSetra meM khuda hI nirdhAraNa karanI pdd'egii| isI ko maiMne adhikRta pasaMda Authentic Choice kahA hai| anekAntavAda hameM Authentic hone meM madada to jarUra kara sakatA hai lekina saMkaTa kI sthiti meM hamArI Authentic Choice kyA hogI, yaha nahIM batalA sakatA hai| mere khyAla meM anekAntavAda ke prati zraddhA prakaTa karane kA sabase acchA upAya eka hI hai ki hama anekAnta kA sahArA lete hue satyatA ke sAtha apanA-apanA Authentic Choice ThIka rkheN| __ anekAntavAda sahanazIlatA aura dUsaroM se mile-jule sadbhAva se rahane kI mAnasikatA ko eka AdhArazilA hone ke nAte nyUnatama hastakSepa Minimum interference ke artha meM ahiMsA kA eka vAtAvaraNa taiyAra bhI karatA hai| jisase ekatarapha Adaptive Flexibility (apanI-apanI bAtoM para khar3A rahane kI bajAya dUsaroM kI bAtoM kA sammAna karate hue jIne kI mAnasikatA) paidA ho jAtI hai aura dUsarI tarapha isI ke kAraNa Marginalization of Recalcitrant Views jo ki Aja kala gaNataMtra kI eka bahuta bar3I kamajorI hai, varjita ho jAtI hai aura sAtha-sAtha AdamI se AdamI ke jur3e rahane kI jo zakti hai The Strength of man to man bonding aura bhI gaharAI kI tarapha le jA sakatI hai| darzana vibhAga jAdavapura vizvavidyAlaya kolakatA-700012 rASTrIya parisaMvAda meM diye gaye bhASaNa kA saar-sNkssep| 38 - tulasI prajJA aMka 113-114

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bhagavAna mahAvIra aura anekAntavAda -DaoN. azoka kumAra jaina saMsAra ke mahApuruSoM meM tIrthaMkara mahAvIra kA apratima sthAna hai| ve dharma pravartaka hI nahIM, apitu, mahAna lokanAyaka, dharmanAyaka, krAntikArI sudhAraka, sacce pathapradarzaka aura vizvabandhutva ke pratIka the| unake kaivalyAloka se mAnava hRdayoM kA ajJAnarUpI aMdhakAra chinna ho gayA aura nAzonmukha mAnavatA ko trANa prApta huaa| mahAvIra kI sAdhanA vItarAgatA kI sAdhanA thii| unhoMne vikRtiyoM se mukta hokara zuddha caitanya-svarUpa paramAtma-tatva ko prApta kiyA aura vizva ko samAjavAda, sAmyavAda, ahiMsA, satya, asteya, brahmacarya aura aparigraha kA prazasta mArga dikhAkara amaratva kA sandeza diyaa| AcArya samantabhadra ne bhagavAna mahAvIra ke tIrtha ko sarvodaya tIrtha kI saMjJA se abhihita karate hue likhA hai sarvAntavattadguNamukhyakalpaM sarvAntazUnyaM ca mitho'napekSam | sarvApadAmantakaraM nirantaM sarvodayaM tIrthamidaM tvaiv|' he tIrthaMkara mahAvIra ! ApakA tIrtha sarvAntavAna hai aura gauNa tathA mukhya kI kalpanA ko sAtha meM liye hue hai| jo zAsana-vAkya dharmoM meM pArasparika apekSA kA pratipAdana nahIM karatA, vaha sarva dharmoM se zUnya hai| ataH ApakA hI yaha zAsana tIrtha sarva duHkhoM kA anta karane vAlA hai, yahI niranta hai aura saba prANiyoM ke abhyudaya kA kAraNa tathA AtmA ke pUrNa abhyudaya kA sAdhaka aisA sarvodaya tIrtha hai| sarvodaya kA AdhAra samatA hai| bhagavAn mahAvIra ke darzana kI pramukha vizeSatAyeM haiM AcAra meM ahiMsA, vicAra meM anekAnta, vANI meM syAdvAda aura samAja meM aprigrh| tulasI prajJA julAI-disambara, 20016 ___ 39

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bhagavAn mahAvIra aura buddha ke samaya bhArata meM vaicArika saMgharSa aura dArzanika vivAda apane carama sImA para thaa| jainAgamoM meM 363 bhedoM kA varNana hai jaisA ki sUtrakRtAMga niyukti meM likhA hai asiisayaM kiriyANaM akkiriyANaM ca hoi culasItI / annANiya sattaTaTI veNaiyANaM ca battIsA / tesi matANumateNaM pannavaNA vaNNiyA iha'jjhayaNe / sabbhAvaNicchayatthaM samosANamAhu teNaM ti // dIghanikAya ke brahmajAlasutta meM 62 matoM kA varNana hai / vaicArika Agraha aura matAndhatA ke isa yuga meM eka aise dRSTikoNa kI AvazyakatA thI, jo logoM ko Agraha evaM matAndhatA ke Upara uThane ke lie dizA-nirdeza de ske| bhagavAna buddha ne isake lie vivAda - parAGamukhatA ko apanAyA / suttanipAtaM meM ve kahate haiM ki maiM vivAda ke do phala batAtA huuN| eka to vaha apUrNa va ekAMgI hotA hai aura dUsare kalaha evaM azAnti kA kAraNa hotA hai, ataH nirvANa ko nirvivAda bhUmi samajhane vAlA sAdhaka vivAda meM na pdd'e| buddha apane yuga meM pracalita sabhI paraspara virodhI dArzanika dRSTikoNoM ko sadoSa batAyA aura apane ko kisI bhI dArzanika mAnyatA ke sAtha nahIM baaNdhaa| ve kahate haiM ki paNDita kisI dRSTi yA vAda meM nahIM par3atA / ' buddha kI dRSTi meM dArzanika vAda-1 -vivAda nirvANa mArga sAdhaka ke kArya nahIM hai| anAsakta puruSa ke pAsa vivAda rUpI yuddha ke lie koI kAraNa hI zeSa nahIM raha jaataa| isI prakAra bhagavAna mahAvIra ne bhI Agraha ko sAdhanA kA samyak patha nahIM smjhaa| unhoMne kahA hai' sayaM sayaM pasaMsaMtA, garahaMtA paraM vayaM / je u tattha viussaMti, saMsAraM te viussiyA || apane-apane mata kI prazaMsA aura dUsare matoM kI nindA karate hue jo garva se uchalate haiM ve saMsAra (janma-maraNa kI paramparA) ko bar3hAte haiM / isa prakAra bhagavAna mahAvIra aura bhagavAna buddha donoM hI usa yuga kI AgrahavRtti aura matAndhatA se jana-mAnasa ko mukta karanA cAhate the, phira bhI buddha aura mahAvIra kI dRSTi meM thor3A antara thaa| jahAM buddha ina vivAdoM se bacane kI salAha de rahe the vahIM mahAvIra inake samanvaya kI eka aisI vidhAyaka dRSTi prastuta kara rahe haiM jisakA nAma hai anekAntavAda / AcArya amRtacandra ne puruSArthasiddhayupAya graMtha meM likhA hai' 40 paramAgamasya bIjaM niSiddhajAtyandha sindhura vidhAnam / sakalanaya vilasitAnAM virodha mathanaM namAmyanekAntam // jAtyandha puruSoM ke hasti-vidhAna kA niSedha karane vAle, samasta nayoM se prakAzita vastu svabhAvoM ke virodhoM ko dUra karane vAle utkRSTa jaina siddhAnta meM jIvanabhUta yA bIjabhUta eka pakSa rahita anekAnta ko maiM namaskAra karatA huuN| 1 tulasI prajJA aMka 113-114

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anekAnta kA svarUpa : 'anekAnta' yaha zabda 'aneka' aura 'anta' ina do padoM ke mela se banA hai| 'aneka' kA artha hai - eka se bhinna aura 'anta' kA artha hai - dharma / yadyapi 'aneka' zabda dvArA do se lekara ananta dharmoM kA grahaNa kiyA jA sakatA hai, kintu yahAM do dharma hI vivakSita haiN| prakRta meM anekAnta kA aisA artha iSTa nahIM hai ki aneka dharmoM, guNoM aura paryAyoM se viziSTa hone ke kAraNa artha anekAnta svarUpa hai| artha ko anekAnta svarUpa kahanA to ThIka hai, kintu kevala aneka dharma sahita hone ke kAraNa usako anekAnta svarUpa svIkAra nahIM kiyA gayA hai, kyoMki aisA svIkAra karane para prakRta meM anekAnta kA iSTa artha phalita nahIM hotA / prAyaH sabhI darzana vastu ko anekAnta svarUpa svIkAra karate hI haiN| aisA koI bhI darzana nahIM hai jo ghaTAdi arthoM ko rUpa, rasAdi guNa viziSTa svIkAra na karatA ho tathA AtmA ko jJAnAdi guNa viziSTa na mAnatA ho| jaina darzana kI dRSTi se bhI pratyeka vastu meM vibhinna apekSAoM se ananta dharma rahate haiM, ataH eka vastu meM aneka dharmoM ke rahane kA nAma anekAnta nahIM hai, kintu pratyeka dharma apane pratipakSI dharma ke sAtha vastu meM rahatA hai, aisA pratipAdana karanA hI anekAnta kA prayojana hai arthAt sat asat kA avinAbhAvI hai aura eka aneka kA avinAbhAvI hai, yaha siddha karanA hI anekAnta kA mukhya lakSya hai|' ____ AcArya amRtacanda ne likhA hai, yadeva tat tadeva atat, yadevaikaM tadevA nekam, yadeva sat, tadevAsat yadeva nityaM tadevAnityam, ityekavastuvastutvaniSpAdaka paraspara viruddha zaktidvaya prakAzanamanekAntaH arthAt jo vastu tatsvarUpa hai vahI atatsvarUpa bhI hai| jo vastu eka hai vahI aneka bhI hai, jo vastu sat hai vahI asat bhI hai tathA jo vastu nitya hai vahI anitya bhI hai| isa prakAra eka hI vastu meM vastutva ke niSpAdaka paraspara virodhI dharmayugaloM kA prakAzana karanA hI anekAnta hai| akalaMkadeva ne bhI likhA hai, 'sadasannityAnityAdi sarvathaikAnta pratikSepa lakSaNo'nekAntaH' arthAt vastu sarvathA sat hI hai athavA asat hI hai, nitya hI hai athavA anitya hI hai, isa prakAra sarvathA ekAnta ke nirAkaraNa kA nAma anekAnta ukta kathana se yaha phalita hotA hai ki paraspara meM virodhI pratIta hone vAle do dharmoM ke aneka yugala vastu meM pAye jAte haiN| isalie nitya-anitya, eka-aneka, sat-asat ityAdi paraspara meM virodhI pratIta hone vAle aneka dharmoM ke samudAya rUpa vastu ko anekAnta kahane meM koI virodha nahIM hai| ___ vastu kevala aneka dharmoM kA piNDa nahIM hai, kintu paraspara meM virodhI pratIta hone vAle aneka dharmoM kA bhI piNDa hai| pratyeka vastu virodhI dharmoM kA avirodhI sthala hai| vastu kA vastutva virodhI dharmoM ke astitva meM hI hai| yadi vastu meM virodhI dharma na rahe to usakA vastutva hI samApta ho jaaye| ataH vastu meM aneka dharmoM ke rahane kA nAma anekAnta nahIM hai, kintu tulasI prajJA julAI-disambara, 2001 - - 41

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aneka virodhI dharma-yugaloM ke rahane kA nAma anekAnta hai| koI vastu sat hai, nitya hai aura eka hai, itanA hone se vaha anekAntAtmaka nahIM mAnI jA sakatI kintu vaha sat aura asat donoM hone se anekAntAtmaka hai| vastu meM virodhI dharmoM ke eka sAtha rahane meM koI virodha nahIM hai, kyoMki usameM pratyeka dharma bhinna-bhinna apekSAoM se rahatA hai| jaina tArkikoM ne pakSa aura pratipakSa ke siddhAnta kA pratipAdana kiyaa| anekAntavAda ke AdhAra para cAra virodhI yugaloM kA nirdeza kiyA jAtA hai1. zAzvata aura parivartana 2. sat aura asat 3. sAmAnya aura vizeSa 4. vAcya aura avAcya ina cAra virodhI yugaloM kA nirdeza kevala eka saMketa hai| dravya meM isa prakAra ke ananta virodhI yugala hote haiN| unhIM ke AdhAra para anekAnta kA siddhAnta pratiSThita huaa| dravya aura paryAya ina donoM ke AdhAra para samasta vicAroM kA vikAsa haA hai| jitane bhI darzana haiM ve yA to dravyavAdI haiM yA pryaayvaadii| dravyavAdI darzana dravya ko kUTastha nitya batAte haiN| paryAyavAdI darzana vastu ko anitya batAte haiN| jainadarzana ne dravya aura paryAya kI vyAkhyA anekAnta ke AdhAra para kI, isalie jainadarzana na dravyavAdI hai aura na pryaayvaadii| vaha dravya aura paryAya donoM ko svIkAra karatA hai| paMcAstikAya' meM likhA hai - pajjayavijudaM davvaM davvavijuttA ya pajjayA nntthi| doNhaM aNaNNabhUdaM bhAvaM samaNo pruuviNti| arthAt paryAya se rahita dravya aura dravya se rahita paryAya nahIM hai| donoM ananyabhUta haiN| aisA zramaNa prarUpita karate haiN| anekAnta ke rUpa anekAnta ke do rUpa haiM-naya aura pramANa | dravya ke eka paryAya ko jAnane vAlI dRSTi naya hai aura ananta virodhI yugalAtmaka samagra dravya ko jAnane vAlI dRSTi pramANa hai| mUla vastu ko samajhane aura samajhAne kI anekAnta paddhati nayoM kI nirapekSatA para nirbhara hai| nirapekSa dRSTi se vastu tatva kA kathana nahIM kiyA jA sakatA, kyoMki nAma rUpAtmaka jagat meM dRzyamAna sabhI vastuyeM yaugika athavA saMyogI (azuddha) hai kintu mUla vastu isase bhinna hai, ataeva azuddha aura zuddha ina do dazAoM kA varNana karane ke lie do nayoM ko svIkAra karanA par3atA hai| yadyapi jitane vacana prakAra haiM utane hI naya haiM aura jitane nayavAda haiM utane hI mata haiM, kintu ananta naya hone para bhI unako sAta nayoM meM vibhakta kiyA gayA hai jinake nAma haiM- naigama, saMgraha, vyavahAra, RjusUtra, zabda, samabhirUr3ha aura evambhUta naya | ina sAta nayoM kA samAveza 42 - - tulasI prajJA aMka 113-114

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donoM meM dravyArthika aura paryAyArthika meM kiyA jAtA hai| mUla meM vastu meM ananta dharma hone para bhI ve sabhI dharma sAmAnya aura vizeSa meM samAhita haiN| ahiMsA vikAsa meM anekAntadRSTi kA yoga ahiMsA kA vicAra aneka bhUmikAoM para vikasita huA hai| kAyika, vAcika aura mAnasika ahiMsA ke bAre meM aneka dharmoM meM vibhinna dhArAyeM milatI haiN| sthUla rUpa meM sUkSmatA ke bIja bhI na milate ho, vaisI bAta nahIM kintu bauddhika ahiMsA ke kSetra meM bhagavAn mahAvIra se jo anekAnta - dRSTi milI, vahI khAsa kAraNa hai ki jainadharma ke sAtha ahiMsA kA avicchinna sambandha ho gayA / bhagavAn mahAvIra ne dekhA ki hiMsA kI jar3a vicAroM kI vipratipatti hai / vaicArika asamanvaya se mAnasika uttejanA bar3hatI hai aura vaha phira vAcika evaM kAyika hiMsA ke rUpa meM abhivyakta hotI hai / zarIra jar3a hai, vANI bhI jar3a hai| jar3a meM hiMsA-ahiMsA ke bhAva nahIM hote / inakI udbhava bhUmi mAnasika cetanA hai|' 12 samanvaya kA zreSTha sAdhana yathArtha meM anekAnta pUrNadarzI hai aura ekAnta apUrNadarzI / sabase burI bAta to yaha hai ki 'ekAnta' mithyA abhiniveza ke kAraNa vastu ke eka aMza ko hI pUrNa vastu mAna baiThatA hai aura kahatA hai ki vastu itanI hI hai, aisI hI hai, ityAdi / isI se nAnA prakAra ke jhagar3e utpanna hote haiM / eka mata kA dUsare mata se virodha ho jAtA hai lekina anekAnta isa virodha kA parihAra karake unakA samanvaya karatA hai| AcArya amRtacandra ne likhA naikAntasaGgatadRzA svayameva vastu, tatvavyavasthitamiti pravilokayantaH / syAdvAda zuddhi madhikAmadhigamya saMto, jJAnI bhavanti jinanItimalaMghayantaH // arthAt sajjana puruSa anekAntayukta apanI dRSTi se vastu kI yathArtha vyavasthA ko svayaM hI dekhate hue tathA syAdvAdarUpa anekAnta kI vizuddhatA ko adhikAdhika prApta karake jina nIti ko svIkAra kara jJAnI banate haiN| rAmadhArIsiMha, 'dinakara' ne likhA 14 - sahiSNutA, udAratA, sAmAjika saMskRti, anekAntavAda, syAdvAda aura ahiMsA ye eka hI satya ke alaga-alaga nAma haiN| asala meM yaha bhArata kI sabase bar3I vilakSaNatA kA nAma hai| jisake adhIna yaha deza eka huA hai aura jise apanA kara sArA saMsAra eka ho sakatA hai| anekAntavAdI vaha hai jo dUsare ke matoM ko bhI Adara se dekhanA aura samajhanA cAhatA hai| apane para bhI sandeha karane kI niSpakSatA rakhatA hai| anekAntavAdI vaha hai jo samajhautoM ko apamAna kI vastu nahIM maantaa| azoka aura harSavarddhana anekAntavAdI the jinhoMne eka dharma meM dIkSita hote hue bhI sabhI dharmoM kI sevA kii| akabara anekAntavAdI thA, kyoMki satya ke sAre aMza use kisI eka dharma meM dikhAI nahIM diye evaM tulasI prajJA julAI-disambara, 2001 43

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sampUrNa satya kI khoja meM vaha AjIvana sabhI dharmoM ko TaTolatA rhaa| paramahaMsa rAmakRSNa anekAntavAdI the, kyoMki hindU hote hae bhI unhoMne islAma aura IsAI mata kI sAdhanA kI thI aura gAMdhI kA to sArA jIvana hI anekAntavAda kA unmukta adhyAya thaa| vAstava meM bhArata kI sAmAjika saMskRti kA sArA dAromadAra ahiMsA para hai, syAdvAda aura anekAntavAda kI komala bhAvanA para hai| yadi ahiMsA nIce dabI rahI aura asahiSNutA evaM durAgraha kA visphoTa huA, to ve sAre tAne - bAne TUTa jAyeMge jinheM isa deza meM Ane vAlI bIsiyoM jAtiyoM ne hajAroM varSoM taka milakara bunA hai| svastha vyaktitva nirmANa meM anekAnta kA yoga anekAnta dRSTi ke hote hI jIvana vyavahAra kA nakzA hI badala jAtA hai| usakA koI bhI AcaraNa yA vyavahAra aisA nahIM hotA, jisase ki dUsare kI svataMtratA para AMca phuNce| tAtparya yaha hai ki vaha aise mahAsatva kI ora calane lagatA hai jahAM mana, vacana aura karma kI eka sUtratA hokara svastha vyaktitva kA nirmANa hone lagatA hai| aise svastha svodayI vyaktiyoM se hI vastutaH sarvodayI nava samAja kA nirmANa ho sakatA hai aura tabhI vizva zAnti kI sthAyI bhUmikA bana sakatI hai| bhagavAna mahAvIra ne vastu sthiti para bhalI prakAra se vicAra kara satya saMzodhana kA saMkalpa siddha kiyaa| unhoMne anekAntadRSTi kI cAbI se vaiyaktika aura sAmaSTika jIvana kI vyAvahArika aura pAramArthika samasyAoM ke tAle khola diye aura samAdhAna prApta kiAya / taba unhoMne jIvanopayogI vicAra aura AcAra kA nirmANa karate samaya usa anekAntadRSTi kI nimnalikhita mukhya zartoM ko prakAzita kiyA aura usake anusaraNa kA apane jIvana dvArA unhIM zartoM kA upadeza diyaa| ye zarte isa prakAra hai 1. rAga aura dveSajanya saMskAroM ke vazIbhUta na honA arthAt tejasvI mAdhyastha bhAva rkhnaa| 2. jaba taka mAdhyastha bhAva kA pUrNa vikAsa na ho, taba taka usa lakSya kI ora dhyAna rakhakara kevala satya kI jijJAsA rkhnaa| 3. kisI bhI virodhI pakSa se na ghabarAnA aura apane pakSa kI taraha usa pakSa para bhI AdarapUrvaka vicAra karanA tathA apane pakSa para bhI virodhI pakSa kI taraha tIvra samAlocaka dRSTi rkhnaa| apane tathA dUsare ke anubhavoM meM se jo-jo aMza ThIka pAyeM, cAhe ve virodhI pratIta kyoM na hoM - una sabakA viveka prajJA se samanvaya karane kI udAratA kA abhyAsa karanA aura anubhava bar3hane para pUrva ke samanvaya meM jahAM galatI mAlUma ho vahAM mithyAbhimAna chor3akara sudhAra karanA aura isI krama se Age bddh'naa|15 44 - tulasI prajJA aMka 113-114

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paM.mahendrakumAra nyAyAcArya ne likhA hai- kAyika ahiMsA ke lie jisa taraha vyaktigata samyagAcAra Avazyaka hai, usI taraha vAcanika aura khAsakara mAnasa-ahiMsA ke lie anekAnta dRSTi vizeSa rUpa se upAsanIya hai| jaba taka do vibhinna vicAroM kA anekAnta dRSTi se vastu sthiti ke AdhAra para samIkaraNa na hogA taba taka hRdaya meM unakA antardvandva calatA hI rahegA aura una vicAroM ke prayojakoM ke prati rAga-dveSa kA bhAva jAgrata hue binA na rhegaa| isa mAnasa-ahiMsA ke binA kevala bAhya ahiMsA yAcitakamaNDala rUpa hI hai| yaha to aura bhI kaThina hai ki kisI vastu ke viSaya meM do manuSya do viruddha dhAraNAyeM rakhate hoM aura unakA apane-apane DhaMga se samarthana hI nahIM, usakI siddhi ke lie vAda-vivAda bhI karate hoM, phira bhI ve eka dUsare ke prati samatAbhAva mAnasa-ahiMsA rakha sakeM / bhagavAn mahAvIra ne isI mAnasI zuddhi ke lie, anirvacanIya akhaNDa anantadharmA vastu ke eka-eka aMza ko grahaNa karake bhI pUrNatA kA abhimAna karane ke kAraNa viruddha rUpa se bhAsamAna aneka dRSTiyoM kA samanvaya karane vAlI, vicAroM kA samajhautA karAne vAlI. paNyarUpA anekAntadaSTi ko sAmane rakhA / jisase ekavAdI itaravAdiyoM kI dRSTi kA tatva samajha kara usakA ucita aMza taka Adara kare, unake vicAroM ke prati sahiSNutA kA paricaya de aura rAga-dveSa vihIna ho zAnta citta se vastu ke pUrNa svarUpa taka pahuMcane kI dizA meM prayatna kre| samAja racanA yA saMgha nirmANa meM to isa tatva kI khAsa AvazyakatA thii| sarvadharma samabhAva meM anekAnta kA yoga anekAntavAdI dUsare dharmoM ke prati ghRNA kA bhAva nahIM rakhatA hai| vaha saba dharmoM meM bhinna-bhinna apekSAoM se AMzika satya dekhatA hai| maiksamUlara ne kahA hai , merA mata hai ki saMsAra ke mahAn dharmoM meM se pratyeka meM eka daivIya tatva vidyamAna hai| maiM samajhatA hUM ki unako zaitAna kI kArastAnI batAnA, jabaki ve saba Izvara ke banAye hue haiM, Izvara kI nindA karanA haiM, aura merA mata hai ki aisI koI jagaha nahIM hai, jahAM paramAtmA meM vizvAsa usa daivIya sphuraNA ke binA ho gayA ho, jo manuSya meM kArya kara rahI daivIya AtmA kA prabhAva hai| yadi maiM isase bhinna vizvAsa karUM, yadi maiM apanI gambhIratama sahajavRtti ke viruddha apane Apako yaha mAnane ke lie vivaza karUM ki kevala IsAiyoM kI prArthanAyeM hI aisI haiM jinheM ki paramAtmA samajha sakatA hai, to maiM apane Apako IsAI nahIM kaha sakatA / saba dharma kevala hakalAne (asphuTa bhASaNa) jaise haiN| hamArA apanA dharma bhI utanA hI aisA hai jitanA ki brAhmaNoM kA dharma / una sabakA artha samajhanA hogA aura mujhe isameM sandeha nahIM hai ki unameM cAhe jo bhI truTiyAM kyoM na ho, usakA artha samajhA hI jaayegaa|" samrATa azoka ne apane zilAlekha meM nimnalikhita paMktiyAM likhavAI, rAjA priyadarzI saba sampradAyoM aura gRhasthoM kA Adara karate haiN| ve upahAroM dvArA tathA vividha prakAra kI kRpAoM dvArA unakA sammAna karate haiM, kyoMki jo vyakti kevala apane sampradAya se pUrNa anurAga ke kAraNa anya sampradAyoM kI nindA karate hue apane sampradAya kA Adara karatA hai, tulasI prajJA julAI-disambara, 2001 45 .

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jisase usake apane sampradAya kA gaurava bar3he, vaha vastutaH aise AcaraNa dvArA svayaM apane sampradAya para kuThArAghAta kara rahA hai| jaina dArzanikoM ne dArzanika ekAntavAdoM kA samanvaya karane kA prayatna kiyA tAki sabakI kathaJcit satyatA kA bhI bhAna ho ske| isa dRSTikoNa se unhoMne bhAvaikAnta, abhAvaikAnta, advaitaikAnta, nityaikAnta, anityaikAnta, bhedaikAnta, abhedaikAnta, hetuvAda, ahetuvAda, apekSAvAda, anapekSAvAda, daivavAda, puruSArthavAda, kAlavAda, svAbhAvavAda, AtmavAda, puruSArthavAda Adi vibhinna vAdoM kA anekAnta dRSTi se samanvaya kiyA hai| anekAnta kI ghoSaNA hai- jitane vacana ke patha utane nayavAda satya ko pakar3ane ke dRSTikoNa | pratyeka vicAra eka naya hai aura vaha hai sApekSa / hamArI satyAMza ko pakar3ane kI pravRtti nahIM hai| satyAMza ko pUrNa satya mAnakara calane kI pravRtti baddhamUla ho gayI hai, isalie hama eka vicAra ko satya mAnate haiM aura dUsare ko asatya / sAmpradAyika jhagar3oM kA yahI mUla AdhAra hai| sAmpradAyika sadbhAvanA kA svarNa sUtra hai anekAnta / apane vicAra ke satyAMza ko svIkAra karo para bhinna vicAra yA dUsare ke vicAra ke satyAMza kA khaNDana mata karo / bheda aura abheda donoM sApekSa haiN| una donoM ko sApekSa dRSTi se dekho| AcArya mahAprajJa ne likhA hai- anekAntavAda kA dRSTikoNa yaha hai- manovRtti aura vyavasthA donoM kA yugapad parivartana honA caahie| yaha yugapatavAda anekAntavAda kA prANa tatva hai| isameM do vikalpoM kI eka sAtha svIkRti hai| isa yugapatavAda ke AdhAra para naI samAja racanA kA prayatna kiyA jAe, to naI dizA kA udghATana ho sakatA hai| zrama, svAvalambana, svadezI arthavyavasthA, rAjyavyavasthA, kRSi, udyoga Adi bhautika saMsAdhanoM meM parivartana lAne kI kalpanA ye saba naI samAja vyavasthA meM prANa saMcAra nahIM kara sktiiN| zrama aura svAvalambana kI cetanA ko vikasita karake hI usameM prANa saMcAra kiyA jA sakatA hai| cetanA ko vikasita karane kI dizA meM prayatna bahata kama ho rahA hai, isalie prayatna kA jo pariNAma AnA cAhie, vaha nahIM A rahA hai| cetanAzUnya pravRtti mahAvIra kI bhASA meM dravya kriyA hai|" moha dUra karane ke lie sabase pahale dRSTi vikAra ko dUra karane kI AvazyakatA hai| sarvathA ekAnta kA tyAga kara anekAnta ko svIkAra karake hI vastu kA kathana kiyA jA sakatA hai| pratyeka vastu anekAntAtmaka hai| usameM aneka dharma-guNa svabhAva aura aMza vidyamAna haiN| jo vyakti kisI bhI vastu ko eka ora se dekhatA hai usakI dRSTi eka dharma yA guNa para hI par3atI hai| ataH vaha usakA samyak draSTA nahIM kahA jA sktaa| anekAnta se phalita hotA hai santulana / vaha korA tatvavAda kA pratipAdaka nahIM hai, yaha jIvana kA darzana hai| adhyAtma kA pUrA vyavahAra, adhyAtma kA pratyeka unmeSa anekAnta ke 46 / tulasI prajJA aMka 113-114

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sAtha calatA hai| loka-vyavahAra meM bhI paga-paga para usakI upAdeyatA hai, isIlie AcArya siddhasena ne likhA hai - jeNa viNA logassa vi vavahAro savvahA Na nnivvddi| tassa bhuvaNekkaguruNo Namo aNegaMtavAyassa || isa viSamatAvAdI yuga meM vaicArika sahiSNutA ke vikAsa se hI prazasta vAtAvaraNa kI nirmiti ho sakatI hai| Aja AvazyakatA hai bhagavAna mahAvIra ke anekAnta darzana ko samajhane kI tathA usake anusAra calane kii| sandarbha 1. yuktyanuzAsana 61 2. sUtrakRtAMga niyukti-112, 113 3. sutta nipAta 51/2 4. vahI 51/3 5. sUyagaDo 1/1-50 6. puruSArthasiddhayupAya zloka-2 7. pro. udayacanda jaina-AptamImAMsA-tatvadIpikA, prastAvanA pR. 89 8. samayasAra (AtmakhyAti) 10/247 9. aSTazatI, aSTa sahasrI pR. 286 10. AcArya mahAprajJa : jainadarzana aura anekAnta 11. AcArya kundakunda-gAthA-12 12. AcArya mahAprajJa : jaina darzana manana aura mImAMsA pR. 355 13. adhyAtma amRta kalaza 265 14. zramaNa saMskRti siddhAnta aura sAdhanA meM zrI rAmadhArI siMha dinakara lekha pR. 61 15. pa. sukhalAla saMghavI - anekAntavAda kI maryAdA lekha pR. 152 16. paM. mahendra kumAra nyAyAcArya akalaGka grantha traya-prastAvanA pR. 88-89 17. lAipha eNDa leTarsa phreDrika maiksamUlara khaNDa - 2 pR. 464 18. iMskripzansana oNpha azoka : viseNTa smitha : azoka (1909) pR. 171 19. AcArya mahAprajJa : bheda meM chipA abheda pR. 1 20. AcArya mahAprajJa : kaisI ho ikkIsavIM zatAbdI pR. 16 variSTha prAdhyApaka, jainavidyA evaM tulanAtmaka dharma-darzana vibhAga jaina vizvabhAratI saMsthAna, lADanUM (rAja.) tulasI prajJA julAI-disambara, 20016 - 47

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anekAntavAda aura usake prayoga -mohanasiMha bhaNDArI jaina-darzana kI sabase mahattvapUrNa dena hai-anekAntavAda, jisako syAdvAda ke nAma se bhI jAnA jAtA hai| anekAntavAda jaina darzana kI nIMva hai, rIr3ha kI haDDI hai, usakA vyAkhyA sUtra hai| eka lekhaka ne ahiMsA aura anekAntavAda ko jaina mImAMsA rUpI ratha ke do cakra batAye haiM para maiM kaha sakatA hU~ kivaicArika aura bauddhika ahiMsA kA hI dUsarA nAma anekAnta hai| yaha cakra nahIM, pUrNa ratha hai| yaha eka aisA siddhAnta hai jisake dvArA aneka vaiyaktika, pArivArika, sAmAjika, dhArmika, Arthika aura antararASTrIya samasyAoM aura saMgharSoM kA samAdhAna ho sakatA hai| DaoN. rAmadhArIsiMha dinakara ne apanI pustaka 'saMskRti ke cAra adhyAya' meM likhA hai ki 'anekAMta kA anusandhAna ahiMsA sAdhanA kA carama utkarSa hai aura saMsAra ise jitanA hI zIghra apanAyegA, vizva meM zAnti utanI hI zIghra sthApita hogii|' AcArya siddhasena ne 'sammati tarka prakaraNa' meM anekAntavAda ko eka aise samudra kI bhAMti nirUpita kiyA hai jisameM sabhI vAda yAnI sabhI mAnyatAyeM vilIna ho jAtI haiN| anekAMta kA darzana tattvoM kI bhASA meM samajhAyA gayA hai| isameM se adhikAMza jo tattvoM kI gUr3ha bhASA ko nahIM samajhate, unake lie anekAnta eka bhUla-bhUlaiyA sA lagatA hai aura syAdvAda sandeha kA eka pittaaraa| zAyada yahI kAraNa hai ki hama anekAMta kI udAratA, vyApakatA aura upayogitA ko na pUrA samajha pAye haiM aura na vizva ko samajhA pAye haiN| yadyapi darzana-zAstra kI saMskRta aura prAkRta bhASA meM jina takanIkI zabdoM kA prayoga huA hai unake gUr3ha artha ko sarala hindI se yA aMgrejI meM batAnA kaThina hai, parantu Adhunika yuga meM agara hameM anekAnta kA sAra samajhanA va samajhAnA hai to usake lie nikaTatama aMgrejI yA hindI zabdoM kA prayoga karanA hogaa| tulasI prajJA aMka 113-114 48

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anekAntavAda tIna zabdAMzoM se banA hai- aneka, anta aura vAda / aneka yAnI many fold anta yAnIvastu, dharma yAnI nature of reality vAda yAnI mAnyatA Belief. isa prakAra hama kaha sakate haiM ki anekAntavAda kA zAbdika artha hai-Belief in manifoldness of Reality. jaina manISiyoM kA mata hai ki pratyeka vastu ananta guNoM, paryAyoM aura dharmoM kA piNDa hai| jisa dRSTikoNa se dekha rahe ho, vastu utanI hI nahIM hai| pAMca aMdhoM ne hAthI ke alaga-alaga avayavoM ko dekhakara hAthI kA vaisA hI varNana kiyA, yaha udAharaNa sarvavidita hai| anekAntavAda kA eka aMgrejI anuvAda hai-- Theory of Non-Absolutism yAnI koI absolute Truth nahIM hai| jitane bhI dArzanika hue haiM unhoMne manuSya kI isa jijJAsA kA uttara nikAlane kA prayatna kiyA hai| satya kyA hai? sRSTi kA AdhAra kyA hai? maiM kauna hU~? kyA nitya hai aura kyA anitya? kyA zAzvata hai aura kyA nazvara? ina praznoM kA uttara dArzanikoM ne apane-apane sImita jJAna, anubhava aura tarka ke anusAra diyA hai| kahA jAtA hai ki mahAvIra ke samaya meM jaina AgamoM ke anusAra 363 mata the aura bauddha AgamoM ke anusAra 63 mata the| vAda-vivAda kA bolabAlA thaa| vAdalIlA thii| maukhika praznoM aura uttaroM kI bharamAra thii| para mukhya rUpa se vicAroM kI do dhArAyeM thI--prathama, jo mAnyatAoM ke AdhAra para kevala eka tattva ko hI satya mAnatI hai aura vividhatAoM ko mithyA yA mAyA| Doctrine of exclusive Monism isI kA eka rUpa hai ---vedAnta kA advaita brahmavAda / dUsarI dhArA, vizeSatAoM para, asamAnatAoM para, bhedoM para bala dekara hara vastu ko alaga mAnatI hai| Doctrine ofexclusive pluralism isI kA eka rUpa hai dvaitavAda | Universe is a conglomoration of several distinct existent. buddha ne donoM vicAra paddhatiyoM ko ThukarAyA aura dArzanika vAda-vivAda meM na par3akara madhyama mArga apanAne kI salAha dii| buddha darzana meM hara vastu kSaNa-bhaMgura hai, zUnya hai| isa niSedhAtmaka mata se vidvAnoM kI jijJAsA zAnta nahIM hii| mahAvIra ne sakArAtmaka rukha apanAkara nityAnitya kI vyAkhyA kI-- vahI anekAnta dRSTi hai| pUrNa satya ko koI sAdhAraNa manuSya nahIM jAna sakatA, kyoMki hamArA buddhi-jJAna aura indriya-jJAna sImita hai| kintu isakA artha yaha nahIM ki vaha sImita jJAna asatya hai| hara jJAna AMzika satya hai| ina AMzika satyoM ko sAtha-sAtha rahanA hai, cAhe ve virodhI hI kyoM na lage / tattva kI bhASA meM samajhAte hae mahAvIra ne hara vastu ko trayAtmaka batAyA-hara vastu meM 'utpAda, vyaya aura dhrauvya' tInoM eka sAtha haiN| Existence, cessation and Persistence are three fundamental characteristics of all that is real. World of plurality is not a world of illusion. There is a unity with multiplicity in perfect harmony. kucha dArzanika sRSTi kI vyAkhyA IzvarIya racanA ke AdhAra para karate haiN| jaina darzana usakI vyAkhyA jIva aura pudgala ke svAbhAvika pariNamana ke AdhAra para karatA hai| jo kucha bhI ghaTita hotA hai vaha jIva aura pudgala (Soul and matter) kI pArasparika pratikriyAoM se tulasI prajJA julAI-disambara, 20016 - 49

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ghaTita hotA hai| jaina darzana ke anusAra dravya meM ananta zakti hai| vaha dravya cAhe jIva ho, cAhe pudgala / vaha zakti pariNamana ke dvArA prakaTa hotI hai jaise koyale se bijalI banI, pAnI ke teja pravAha se bijalI bnii| ___zvAsa kauna letA hai- AtmA letI hai yA pudgala letA hai ? AtmA bhI zvAsa nahIM letI, pudgala bhI zvAsa nahIM letA / zvAsa letA hai donoM kA yoga | sRSTi meM AtmA aura zarIra ko alaga alaga nahIM kiyA jA sktaa| donoM satya haiM, pariNamana satya hai, parivartana satya hai| vastu ke ananta rUpa haiM aura hara rUpa satya hai| vastu tatva kI ananta dharmAtkatA hI anekAnta kA aucitya hai| kintu eka samaya, eka dharma mukhya hogA, zeSa sAre gauNa ho jAte haiN| para jo gauNa haiM, jo vartamAna meM dikhAI nahIM dete haiM ve mithyA nahIM hai| samasyA taba paidA hotI hai jaba jisane dekhA usI para Agraha ho gayA ki vahI satya hai| ratna alaga alaga par3e haiM-unako eka mAlA meM pirokara ratnAvalI banAne se Agraha samApta ho jaayeNge| aneka vicAra alagathalaga par3e haiM, bikhare hue haiM- una sabako milA do vaha samyak darzana bana jAyegA / nityavAda pUrNa sahI nahIM, anityavAda pUrNa sahI nahIM, donoM ko milA do to donoM samyak bana jaayeNge| parivartana aura aparivartana donoM ko eka sAtha jor3a do| vastu ko dekhane kA yaha dRSTikoNa anekAnta kI maulikatA hai| AMzika satyoM ke samanvaya kA nAma hI anekAntavAda hai| isake sUtroM ko yA axioms ko hama aMgrejI bhASA meM behatara samajha sakeMge 1. Con-conimitance between the Universal and particular. 2. Con-commitance between the permanent and the Impermanent 3. Con-comitance of existence and non-existence. 4. Con-commitance of the speakable and the unspeakable 5. Con-comitance of Being and Non-Being 6. Con-comitance of identity and difference of substance understood and not necessary and modes 7. Con-comitance of one and many. 'anekAnta' ko sApekSavAda bhI kahate haiM Theory of Relativity arthAt koI bhI guNa yA kathana sApekSa hai| It is relatively true virodhI guNa bhI relatively true hai| jahAM pakSa hai vahAM pratipakSa bhI hogaa| donoM kA sammAna kro| anekAntavAda ke anusAra hamAre jIvana kA pUrA vyavahAra aura samAja kA pUrA vyavahAra virodhI tattvoM kI IToM se banA hai| yaha vizva bhedobheda, nityAnitya, astitva-nAstitva aura vAcyAvAcya ke niyamoM se zRMkhalita hai| koI bhI dravya sarvathA bhinna nahIM, sarvathA abhinna bhI nahIM, sarvathA nitya nahIM, sarvathA anitya nahIM, sarvathA asti nahIM, sarvathA nAsti nahIM / anekAntadRSTi ke anusAra cetana bhI satya hai, acetana bhI satya hai| na to cetana acetana se banA hai jaisA ki Materialists kahate haiM aura na acetana 50 - tulasI prajJA aMka 113-114

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cetana se banA hai jaisA ki Rationalists kahate haiN| donoM anAdi haiM, ananta haiM, donoM svatantra para sApekSa hai / Avazyaka hai donoM kA samanvaya, donoM kA saamNjsy| anekAnta vicAradhArA kI abhivyakti huI syAdvAda kI saptabhaMgI meN| kathana ke pahale syAt zabda kA prayoga jisase ki yaha galatI na ho ki vaha kathana hI pUrNa satya hai| Logic kI bhASA meM sAta taraha ke kathana ho sakate haiM--'syAt hai, syAt nahIM hai, syAt avaktavya hai, syAt hai bhI aura nahIM bhI, syAt hai aura avaktavya bhI, syAt nahIM hai aura avaktavya bhI, tathA syAt hai, nahIM hai aura avaktavya bhii|' eka udAharaNa se ise samajha sakate haiM--jaise, hama eka ghar3e ko dekhakara kahate haiM 'yaha ghar3A hai|' syAdvAdI kahate hai ki isake pahale 'syAt' zabda lagAo aura kaho 'syAt yaha ghar3A hai| kyoMki yaha ghar3A miTTI bhI hai| yaha ghar3A pahale eka kaTorA thaa| yaha ghar3A bAda meM cUra-cUra hokara kacarA bhI bana sakatA hai| yaha ghar3A, kalama nahIM hai| isa prakAra aneka AMzika satya kathana kahe jA sakate haiM sApekSa dRSTi se| ___Logic kI isa saptabhaMgI yA dArzanika mImAMsA meM jyAdA na jAkara Aja ke paripekSya meM isa siddhAnta kI upayogitA ke bAre meM usake phalita vyAvahArika siddhAntoM ke bAre meM jAnanA adhika prAsaMgika hogaa| anekAnta ke aneka mahatvapUrNa prayoga haiM--saha-astitva Co-existence, samanvaya Co-ordination, santulana equilibrium, samatA objectivity yA taTasthatA puruSArtha effort. anekAnta kI mAnyatA hai ki virodhI yugala sAtha rahate haiN| saMgharSa prakRti kA niyama nahIM hai| vaha Aropita hai| prakAza aura aMdhakAra kA sahaastitva hai| dina aura rAta kA sahaastitva hai| sardI aura garmI kA sahaastitva hai| mUla aura phUla kA sahaastitva hai| sahaastitva svayaMbhU niyama hai| virodhI honA svAbhAvika hai, prAkRtika hai| virodhI rUpoM kA, virodhI vicAroM kA sAtha rahanA satya ke vibhinna aMzoM kA sAtha rahanA hai| pakSa aura pratipakSa svAbhAvika hai| anekAnta kA sUtra hai- saha-pratipakSI / kevala yugala hI prApta nahIM hai| virodhI yugala hone cAhie / jJAna hai to ajJAna hai| sukha hai to duHkha hai| jIvana hai to mRtyu hai| zubha hai to azubha hai| lAbha hai to nukasAna hai| hara vastu ke tIna tattva haiM- sRSTi, pralaya aura astitva / eka hI vastu meM tInoM tattva sAtha-sAtha calate haiN| cetana aura acetana meM na sarvathA virodha hai aura na sarvathA avirodha hai / yadi ve sarvathA virodhI hote to AtmA alaga hotI aura zarIra alaga hotaa| para donoM jur3e hue haiN| anekAnta ne santulana kI spaSTa vyAkhyA kI hai| tarAjU kA palar3A eka ora na jhuke / donoM palar3e barAbara hai- eka palar3A hai niyata kA, dUsarA aniyata kA / pitA kahatA hai niyantraNa honA caahie| putra kahatA hai niyantraNa nahIM honA caahie| donoM ekAMgI haiN| donoM meM santulana Avazyaka hai| isI prakAra anekAntadRSTi vAlA samatA rakhatA hai| nirNaya karate samaya taTastha rahatA hai| pratyeka nirNaya ke cAra ghaTaka haiM-dravya, kSetra, kAla, aura bhAva / ina cAroM ke AdhAra para nirNaya badalatA rahatA hai| hara nirNaya bhI bdlegaa| sApekSa nirNaya sahI nirNaya hai| tulasI prajJA julAI-disambara, 20016 - 51

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anekAnta puruSArtha aura parAkrama kA sUtra detA hai| vaha ananta sambhAvanAoM ko svIkAra karatA hai| sambhAvanAoM kA saMsAra bahuta bar3A hai| nepoliyana bonApArTa kahatA thA- "mere zabda koSa meM asambhava jaisA zabda nahIM hai / " yahI anekAnta kI tattvadRSTi hai| avasthA ke parivartana ke sAtha-sAtha sArI asambhava bAteM sambhava ho sakatI haiN| vijJAna kI khoja isa dRSTi ko nirantara ujAgara kara rahI hai| khoja kI gati ananta hai yaha AzAvAdI dRSTikoNa hai| anekAnta kahatA hai, prazaMsA iSTa hai to nindA ke lie taiyAra raho / sukha ko cAho to duHkha ke lie taiyAra raho / cAho to donoM ko cAho anyathA donoM ko mata cAho / yaha hai samatA / dvandva kI duniyA meM eka mata se kAma nahIM calatA / ananta sambhAvanAoM ke sAtha anekAnta pratyeka sAdhana kI sImA kA bodha karAtA hai| sabhI niyama sApekSa hote haiN| kisI bhI niyama kA eka chatra zAsana nahIM hotA / dharma aura dhyAna bhI saba samasyAoM kA samAdhAna nahIM kara sakate / Aja AvazyakatA hai anekAnta ke sUtroM ko dhArmika kSetra meM, rAjanaitika kSetra meM, pArivArika kSetra meM, sAmAjika kSetra meM aura antararASTrIya sambandhoM ke kSetra meM prayoga karane kI / dhArmika kSetra meM itihAsa batAtA hai ki dhArmika asahiSNutA ne vizva meM jaghanya duSkRtya karAye / zAnti pradAtA dharma azAnti kA kAraNa bnaa| vizva ke pratyeka dharmAcArya ne apane yuga kI tAtkAlika paristhitiyoM se prabhAvita hokara apane siddhAntoM aura sAdhanA ke niyamoM kA pratipAdana kiyaa| yaha svAbhAvika thA / bhUla yaha huI ki hamane isa kAla vizeSa aura paristhiti vizeSa dharma vyAkhyA ko kaTTaratA se sadA sadA ke lie pUrNa satya mAna liyaa| manuSya kI apane dharmAcArya ke prati mamatA aura usake mana meM vyApta Agraha aura ahaMkAra ne use sAmpradAyika banA diyaa| Aja hama ina sampradAyoM ko samApta nahIM kara sakate / anekAnta vicAra dRSTi inakI ekatA kA prayAsa bhI nahIM krtii| usakA sUtra ho sakatA hai-- sarva dharma samabhAva / saba sampradAyoM kA Adara karo aura unheM naitikatA kI vyApaka pUrNatA meM uMr3elane kA prayAsa karo maitrI ke sAtha | Secularism kA pATha anekAnta kA pATha hai-- dharma nirapekSa hokara nahIM, sampradAya sApekSa hokr| Aja hameM anekAnta dRSTi se Secularism ko samajhanA hogaa| rAjya kisI eka dhArmika sampradAya ko prazraya nahIM degA yA avahelanA nahIM karegA kintu unake samanvaya dvArA dharma kI, satya kI sthApanA avazya karegA / sabhI dhArmika mAnyatAoM ke mUlabhUta siddhAntoM meM ekatA kI lahara dikhAI de sakatI hai, anekAnta dRSTi se / svAmI vivekAnanda ne kahA thA - "...the religions of the world are not contradictory or antagonistic. They are but various phases of one eternal religion. That one eternon religion is applied the opinions of minds and various races. There never was my religion or yours, my national religion or your 52 tulasI prajJA aMka 113 114

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national religion; there never existed many religions, there is only the one. One Infinite religion existed all through eternity and will ever exist, and this religion is expressing itself in various countries in various ways. "(Complete works, 4:180) " yahI anekAnta kA sAra hai / 'bahAi' vizvAsa ke mizana ke bahAullA ke par3a-pautra zaugI iphanDI ne vyakta kiyA-- The mission of the Founder of their faith, they conceive it to be, is to proclaim that religions truth is not absolute but relative, that divine revelation is continuous and progressive, that the founders of all past religions, though different in non-essential aspects of their teachings, abide in the same Tabernacle, soar in the same haven, are seated upon the same throne, utter the same speech and proclaim the same faith. yahI anekAnta kI mUla dhArA hai| gItA kA sAra batAte huye svAmI kRSNAnanda likhate haiM--"The gospel which Krishna bequeaths to humanity is not a cult, religion or secret creed of any particular faith or community. It is indeed a science and art of life.... The greatness of the Gita is in the integrity of its approach, the universality of its teaching and the all-comprehensiveness of its theme.." yaha anekAnta kA pATha hai / gautama buddha ne apane anuyAyiyoM ko kabhI yaha nahIM kahA ki jo ve kahate haiM, vahI satya hai / buddha kahate the - "Do not believe anything on mere heavsay. Do not believe traditions because they are old, and have been handed down through many generations. Do not believe simply because the written testimony of some ancient sage is shown to be there. Do not believe anything on the mere authority of thy teachers or priests. Whatsoever according to thine own experience, and after through investigation, agrees with thy reason, and is conducive to thine own weal and welfare as well as to those of other living beings, that accept as true and shape thy life in accordance therewith." anekAnta kI vaijJAnika dRSTi hai| ------ rAjanaitika aura Arthika kSetra meM bhI ekAMgI mantavyoM ne hameM daboca rakhA hai| pUMjIvAda, sAmyavAda, samAjavAda, aneka rAjanaitika vicAradhArAyeM pracalita haiN| inameM se pratyeka eka dUsare ko samApta karane meM prayatnazIla hai / pratyeka rASTra apanI-apanI vaicArika prabhutA ko vizva me thopane kA prayAsa kara rahA hai / anekAnta do sUtroM se - vaicArika sahiSNutA aura samanvaya ke dvArA sRjanAtmaka rAjanIti kA vikAsa ho sakatA hai / saMsadIya prajAtantra (Parliamentary Democracy) vastutaH rAjanaitika anekAntavAda hai / bahumata aura alpamata yadi sApekSa dRSTi se apane vicAra prastuta kareM to saMsadIya prajAtaMtra praNAlI saphala ho sakatI hai / W.T.O. galata nahIM hai Globalisation galata nahIM hai, para ve pUrNa satya bhI nahIM hai / tulasI prajJA julAI - disambara, 2001 53

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isI prakAra pArivArika jIvana meM anekAntadRSTi kuTumba kI zAnti kAyama kara sakatI hai| vRddhoM aura yuvakoM meM vicAra bheda svAbhAvika hai| strI aura puruSa ke socane meM bhI antara ho sakatA hai| isa svAbhAvikatA ko samajha liyA jAya to manamuTAva nahIM hogaa| pArivArika zAnti banI rhegii| antararASTrIya kSetra meM U.N.O. Charter anekAnta kA Charter hai| kAza! hama ise niHsvArtha hokara Agraha aura haTha ko chor3akara rASTra ke vAstavika sambandhoM meM kriyAnvita kara Rych I War is caued in the minds of men. Peace is also caused in the minds of men. Man ke isa Mind ko agara hama anekAntavAdI banA deM to vizva zAnti ko koI khatarA nahIM rhegaa| kazmIra samasyA ko hI leM, bhArata pAkistAna ko pUrNataH doSa detA hai aura pAkistAna bhArata ko| isase samasyA kabhI nahIM suljhegii| donoM ke tarkoM meM satyAMza hai| ina satyAMzoM ke AdhAra para anekAntadRSTi se kAla-sthiti ko dekhakara atIta, vartamAna, bhaviSya ko dekhakara samajhautA ho sakatA hai para yaha tabhI sambhava hai jabaki hama apane vicAroM ko ahiMsaka bnaaye| vicAroM kI ahiMsA yAnI pratipakSa kA aadr| vaicArika ahiMsA ke binA AcAra kI hiMsA samApta nahIM ho sakatI hai| rAga-dveSa kama nahIM ho sakatA hai, ahaMkAra kama nahIM ho sakatA hai, svArtha kama nahIM ho sakatA hai| sAmAjika kSetra meM yadi anekAnta kA siddhAnta apanAyA jAye to garIbI samApta ho sakatI hai| mAnavIya adhikAroM kI rakSA ho sakatI hai| nyAya kI sthApanA ho sakatI hai| anta meM maiM yaha duHkha ke sAtha kahanA cAhUMgA ki jaina darzana ke isa siddhAnta ko jainI svayaM bhUla cuke haiN| jaina-dharma meM aneka sampradAya bane / inake aitihAsika kAraNa ho sakate haiN| samayAnusAra kucha matabheda hue AcAra-vicAra meM durbalatAoM ko lekara | para dhIre-dhIre ve samayAnusAra miTa bhI rahe haiN| maiM yaha nahIM kahatA ki sampradAyoM ko samApta kiyA jA sakatA hai| kintu samanvaya sambhava hai, mitratA sambhava hai, milakara kAma karanA sambhava hai| baharUpatA meM bhI ekarUpatA pradarzita karanI hai| kyA hama jaina saMgha (Jain Federation) kI sthApanA kara sakate haiM, jaise bhArata aneka rAjyoM kA Federation hai| yadi koI isakA mAdhyama bane to yaha anekAnta kA prayoga hogaa| kama se kama mAnavIya sevA ke yA pAramArthika sevA ke jitane kAryakrama haiM unameM vibhinna jaina sampradAya milakara upasthita hoM, milakara yogadAna deN| cAhe vaha cikitsA kA kSetra ho, zikSA kA kSetra ho, vikalAMgoM aura anAthoM kI sevA kA kSetra ho, prAkRtika vipadAoM meM sahAyatA dene kA prazna ho / inameM bhI adhika jahAM sAmAjika maryAdAoM kA prazna ho, jahAM naitikatA aura prAmANikatA ke niyamoM kA prazna ho vahAM sabhI sampradAya eka sUtra meM baMdhe---yaha merA vinamra anurodha hai| AcArya mahAprajJa apanI pustaka 'jaina darzana aura anekAnta' meM anekAnta ko saba samasyAoM kA samAdhAna batAte hue likhate haiM--jaina paramparA ke Aja aneka sampradAya haiM, unameM 54 - - tulasI prajJA aMka 113-114

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aneka matabheda bhI haiM / yadi anekAnta ke AdhAra para matabheda kA mUla khojA jAe, bhinna vicAroM kI samIkSA kI jAe to zAyada bheda ke lie kitanA bacegA, maiM kaha nahIM sktaa| ho sakatA haikucha bhI na bce| kintu isa dazA meM bahuta kama kAma huA hai| aneka prasaMgoM meM Agraha bar3hAne meM jyAdA rasa liyA gayA, anekAnta kA prayoga nahIM kiyA gyaa| Aja hamAre sAmane prazna hai--jaina samAja ko virAsata meM jo eka mahAn darzana milA hai, jagat ko dekhane kA eka samyaka aura vyApaka dRSTikoNa milA hai, yadi usakA samyak prayoga kiyA jAe to zAyada anekAntavAda pUre saMsAra ko eka nayA dRSTikoNa aura eka nayA darzana de sakatA hai| anekAntavAda kA yaha dRSTikoNa aneka mithyA abhinivezoM, AgrahoM ko miTAne aura eka sAmaMjasyapUrNa samAja kI saMracanA karane meM bahuta sahayogI bana sakatA hai, upayogI ho sakatA hai| AcArya zrI mahAprajJa ne anekAnta ko antarbhAva dekhane kA tIsarA netra mAnA hai, jise kholane se sabhI vivAdoM ko sulajhAyA jA sakatA hai aura saMgharSa kI cinagAriyoM ko zAnta kiyA jA sakatA hai| e-7, zyAma nagara, soDAlA jayapura (rAjasthAna) tulasI prajJA julAI-disambara, 2001 1 55

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56 pArivArika zAnti aura anekAnta mAnava samUha meM parivAra sarvAdhika mahattvapUrNa evaM prAthamika samUha hai| ahiMsA, zAMti, prema aura sahiSNutA ke dharAtala para hI parivAra kI racanA sudRr3ha ho sakatI hai| zArIrika zakti para AdhArita aniyaMtrita sattA se prArambha hokara nyAya tathA pArasparika sahayoga para AdhArita samatA meM hI pArivArika jIvana kA vikAsa huA hai| praudyogika krAnti, vaijJAnika upalabdhiyoM evaM yaMtroM ke AviSkAra ne * upayogitAvAdI pravRtti ko bar3hA diyA hai| phalataH vyakti parivAra rUpI usa ikAI se muMha mor3a rahA hai jisane vyakti meM samatAvAdI saMskRti evaM sukha-dukha bAMTane kI pravRtti ko vikasita kiyA thaa| koI bhI vyakti yA rASTra cAhe kitanA bhI vikAsa kyoM na kara le, mUla vyavasthA jo mAnavatA va mAnavIya mApadaNDa kI AdhArazilA hai, yadi usa para hI kuThArAghAta hone lage to vikAsa ko anartha meM badalane kI saMbhAvanAeM prabala ho jAtI haiN| isalie vyakti aura samAja ke lie kendra bindu kA kArya karane vAle parivAra ko bacAne meM vizva ko prayatnazIla honA par3a rahA hai| -DaoN. baccharAja dUgar3a vyakti ke lie maulika AvazyakatAoM kI pUrti hI paryApta nahIM hai, usake sarvAMgINa vikAsa ke lie bhAvanAtmaka surakSA, mamatva kI ThaMDI chAyA, sneha aura prema kA srota tathA vizvAsa evaM saMskAra nirmANa kI AvazyakatA bhI hotI hai, jisakI pUrti parivAra hI kara sakatA hai| vyakti binA parivAra jI to sakatA hai para usa jIvana kI kalpanA kitanI bhayAvaha hogI jisameM bhAvanAoM ke AdAna-pradAna ke lie koI hamadarda nahIM, samaya ke jhaMjhAvAtoM ko jhelane meM sahAyatA karane vAlA evaM samasyA ke samAdhAna sUtra sujhAne vAlA koI na ho / yahI kAraNa hai ki vizva ke samAjazAstrI evaM manovaijJAnika parivAra kI prAsaMgikatA ko punaH svIkAra karane lage haiN| | tulasI prajJA aMka 113 114

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parivAra kA honA bahuta mUlyavAna nahIM hai, mUlya hai pArivArika sauhArda evaM zAMti kA / zAMti ke abhAva meM jIvana Tika to sakatA hai, kintu vaha samarasatA aura jIvaTa nahIM raha pAtA jo vyakti ko AhlAda kI anubhUti detA hai / pArivArika zAMti parivAra kI vaha sthiti hai jahAM parivAra ke sadasyoM ke bIca sauhArdapUrNa vyavahAra ke sAtha paraspara sahayoga evaM vikAsa ke lie Atmika tatparatA kA bhAva nihita ho / pArivArika zAMti parivAra ke vighaTana ko hI nahIM rokatI, parivAra ke punargaThana kA kArya bhI karatI hai| parivAra prema pAne, prema karane, surakSA evaM yauna saMbaMdhoM ke sAtha-sAtha mAnasika evaM bhAvanAtmaka saMbaMdhoM kI pravRtti para TikA hai| jaba taka mAnava kI ye pravRttiyAM raheMgI, pArivArika saMgaThana vighaTana ke aneka tattvoM ke bAvajUda banA rahegA / pArivArika azAMti paramparAgata parivAra sthira prakAra ke the, unameM sAmAjika gatizIlatA kama thI tathA striyoM kA parivAra hI eka mAtra Azraya sthala thaa| Adhunika parivAroM meM parivAra kA apane sadasyoM para niyaMtraNa kama huA hai, unameM ekatA aura vizvAsa kA abhAva pratyakSa dekhA jA sakatA hai| kAmakAjI mahilAoM kI samasyA ne na kevala baccoM ke vikAsa ko avaruddha kiyA hai, apitu pati-patnI ke jhagar3e bhI bar3he haiN| vaivAhika baMdhana zithila hue haiM evaM laiMgika saMbaMdhoM meM vizvasanIyatA ke prAcIna Adarza para kuprabhAva par3A hai| pariNAmataH Adhunika parivAroM meM na kevala asthiratA bar3hI hai, unakA naitika patana bhI huA hai| pArivArika sthAyitva evaM zAMti samAna vyaktigata saMbaMdhoM para nirbhara hai| ye saMbaMdha pArivArika to hote hI haiM, pratyeka sadasya dUsaroM ke sAtha sahayoga karatA huA apanI bhUmikA kA nirvAha bhI karatA hai| jaba kabhI ina samUhagata saMbaMdhoM meM darAra AtI hai to pArivArika azAMti pratyakSa ho jAtI hai / azAMti kA sAmAjika evaM manovaijJAnika saMdarbha parivAra meM zArIrika daNDa eka sAmAnya ghaTanA hai| zArIrika daNDa eka bacce ko yaha batalAtA hai ki use kauna-sA kArya karanA cAhie aura kauna-sA kArya nahIM / isa sabaka ke atirikta kucha anya sabaka bhI usake vyaktitva ke abhinna aMga bana kara dUsaroM ke prati usake dRSTikoNa ko prabhAvita karate haiN| jaise use pyAra karane vAle loga hI use pITate bhI haiM / daNDa dUsare parivAra ke sadasyoM ko pITanA bhI naitika rUpa se sahI ThaharA detA hai aura antataH yahI sabaka eka vyakti ke vyaktitva evaM dRSTikoNa kA abhinna aMga bana kara pArivArika saMbaMdhoM vizeSakara bacce aura abhibhAvaka evaM pati-patnI ke saMbaMdhoM meM zArIrika daNDa ko ucita ThaharA detA hai| parivAra meM hiMsA kA nirIkSaNa bhI adhikAMza vyaktiyoM ke lie hiMsA ke prazikSaNa kA sazakta strota hotA hai| pratAr3anA ke zikAra vyakti aise durvyavahAra athavA hiMsA ko eka mUlya samajhane lagate haiN| hamAre sAMskRtika mAnaka bhI parivAra ke sadasyoM ko pratyakSa-apratyakSa rUpa se aise zArIrika daNDa evaM durvyavahAra kI anumati dete haiN| mAra-pITa athavA paraspara ke durvyavahAra se bacanA cAhie - aise anubhavoM ke bAvajUda prAyaH yahI sabaka dhyAna meM rakhA jAtA hai ki tulasI prajJA julAI - disambara, 2001 57

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parivAra meM durvyavahAra evaM zArIrika mAra-pITa sAmAnya jIvana kA aMga hai| sAMskRtika mAnakoM kA samAja hI hanana karatA hai| ina mAnakoM meM utAra-car3hAva samAja ke svarUpa ke kAraNa hI hai| vastutaH pArivArika azAMti ke kAraNa hameM sAmAjika saMracanA meM hI khojane caahie| pArivArika azAMti ke manovaijJAnika saMdarbha ke antargata pArivArika saMbaMdhoM meM manovaijJAnika AkrAmakatA tathA isase zArIrika daNDa kA sAhacarya pramukha hai| pArivArika saMbaMdhoM meM manovaijJAnika AkrAmakatA ke mApana meM kaI kaThinAiyAM haiN| udAharaNataH eka hI vyavahAra alaga-alaga saMdarbho meM tathA dhvani, mudrA evaM bhAva ke atyalpa parivartana se prasannatA tathA AkrAmakatA kI abhivyakti kara sakatA hai| samAna tathA saMtulita saMbaMdhoM meM AkrAmakatA durvyavahAra nahIM samajhI jAtI hai, jabaki asamAna saMbaMdhoM udAharaNataH baccoM aura abhibhAvaka ke bIca AkrAmakatA durvyavahAra samajhI jAtI hai| akelepana, apamAna, dhamakI Adi ke dvArA eka vyakti ke mana meM bhaya kI bhAvanA paidA kara usake Atma-sammAna ko coTa pahuMcAne kI pravRtti manovaijJAnika AkrAmakatA kA sAmAnya udAharaNa hai| manovaijJAnika AkrAmakatA kA kucha sImA taka zArIrika daNDa se bhI saMbaMdha hai| sarvekSaNa yaha darzAtA hai ki manovaijJAnika AkrAmakatA kA vaivAhika jIvana ke saMgharSa, naze kI lata tathA ghara ke bAhara vAcika AkrAmakatA evaM zArIrika AkrAmakatA ke prayoga kI svIkRti ke sAtha ghaniSTa saMbaMdha hai| durvyavahAra kA avalokana evaM pArivArika azAMti aise bahuta se vyakti jo apanI patnI ke sAtha athavA bacce ke sAtha durvyavahAra karate haiM athavA unheM zArIrika pratAr3anA dete haiM; unake aise vyavahAra kA samAjIkaraNa bAlyakAla meM mAtA-pitA ke bIca aise vyavahAra ke avalokana se hotA hai| adhyayana kA yaha niSkarSa hai ki pitA dvArA mAtA ke sAtha durvyavahAra aura pati dvArA patnI ke sAtha durvyavahAra ke bIca sIdhA saMbaMdha hai| aise vyakti jinakA madyapAna kA pUrva itihAsa hai, ve una logoM kI apekSA pArivArika azAMti ke adhika jimmedAra hote haiM jinakA madyapAna kA pUrva itihAsa nahIM hai| madyasevI vyakti hiMsA kA bAra-bAra sahArA lete pAye gaye hai| baccoM evaM mahilAoM ke samAna hI vRddhoM ke sAtha durvyavahAra bhI pArivArika azAMti kA eka samakAlIna ghaTaka hai| isa zatAbdI meM ausata Ayu meM vRddhi ke kAraNa vRddhoM kI saMkhyA evaM vRddhoM kI Ayu meM lagAtAra vRddhi darja kI jA rahI hai| vRddha sadasya kI anya sadasyoM para nirbharatA, vRddhoM kA pUrva vyavahAra, parivAra kI Arthika taMgI Adi kucha aise kAraNa haiM jo pArivArika azAMti paidA kara dete haiN| pArivArika azAMti ke pariNAma pArivArika azAMti ke pariNAma niSedhAtmaka aura vyApaka hote haiN| niSedhAtmaka abhivRttiyoM ke nirmANa se manokAyika pratikriyAyeM gaMbhIra svAsthya samasyAeM paidA karatI haiN| 58 - - tulasI prajJA aMka 113-114

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avasAda aura Atma-hatyA ke mAmaloM meM vRddhi tathA madya evaM anya nazIle padArthoM ke sevana meM betahAzA vRddhi ho rahI hai| sAmAjika pRthakkaraNa ke kAraNa baccoM ke prati durvyavahAra evaM pratirodhI hiMsA meM bhI vRddhi aMkita kI jA rahI hai| pIr3ita vyakti nirantara Atma-sammAna kI kamI ke sAtha avasAdagrasta hokara saMjJA-zUnya ho jAte haiN| azAMti se upaje tanAva, avasAda Adi mAnasika svAsthya ke sAtha zArIrika svAsthya para bhI gambhIra prabhAva DAlate haiN| jina parivAroM meM striyoM ke prati durvyavahAra athavA unheM pratAr3ita karane kA vyavahAra adhika hai, vahAM ve mahilaeM gaMbhIra manovaijJAnika vyathA kI zikAyata bhI karatI haiN| aisI mahilAeM yA to saMvedanahIna ho jAtI haiM yA phira pratikriyA svarUpa puruSapradhAna samAja para vijaya pAne kI koziza karatI haiN| pArivArika azAMti, gharelU hiMsA evaM anya sAmAjika samasyAoM ke nirAkaraNa hetu hamAre prayatna samasyA ke sAmAjika svarUpa kI jAMca kara pIr3ita ke sAmAjika stara aura usake zakti saMvarddhana ke lie to hone hI cAhie, sAtha hI sadasyoM ke mela-milApa evaM paraspara sahiSNu banAne kI dRSTi se anekAnta AdhArita prayoga bhI Avazyaka hai| pArivArika azAMti ke siddhAnta pArivArika azAMti ke siddhAntoM ko mukhyataH tIna zreNiyoM meM vibhAjita kiyA gayA hai1. vyakti kendrita siddhAnta 2. parivAra kendrita siddhAnta 3. samAja zAstrIya siddhaant| vyakti kendrita siddhAnta yaha spaSTa karatA hai ki kaise pratAr3aka aura pIr3ita kI vyaktitva vizeSatA pArivArika azAMti ko bar3hAvA detI haiN| yadyapi vyaktitva kI aisI manovaijJAnika vizeSatAoM ko sarvasammata rUpa se udghATita nahIM kiyA jA sakA hai| mUlataH pArivArika azAMti kI jar3eM jaivika bhinnatAoM, vyaktitva vizeSatAoM evaM atIta kAla ke anubhavoM meM chipI hotI haiN| udAharaNataH kucha vyakti bacapana ke anubhavoM ke AdhAra para hiMsA ke prati dIrghakAlika AkarSaNa paidA kara lete haiM, jabaki kucha vyakti Atma-niyaMtraNa evaM Atma-vizvAsa kI kamI kI bhAvanA se grasta hone ke kAraNa tathA kucha vyakti zaktihIna hone ke kAraNa durvyavahAra evaM hiMsA kA sahArA lete haiN| adhyayana ke anusAra avasAda, khaMDita mAnasikatA Adi asAmAnya vyavahAra hiMsA evaM durvyavahAra kI kSamatA ko bar3hA dete haiN| kucha adhyayana TesTosTerona evaM kizoroM kI hiMsaka kriyAoM ke bIca ghaniSTha saMbaMdha darzAte haiM / mere niSkarSAnusAra pIr3ita vyakti kI vyaktitva vizeSatAeM jaise- bhaya, saMbaMdhoM ko tor3anA, hiMsaka pratikriyA Adi bhI pArivArika azAMti ke lie jimmevAra hotI haiN| parivAra kendrita siddhAnta ke anusAra jaisA ki adhyayana kA niSkarSa bhI hai; yogyatA evaM ruci ko dhyAna meM rakhe binA Ayu evaM liMga ke AdhAra para jimmedAriyoM ko bAMTa denA tulasI prajJA julAI-disambara, 2001 - 59

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parivAra meM azAMti kA pramukha kAraNa hotA hai| jina parivAroM meM mitravat saMbaMdhoM kI kamI hai athavA jo samAja se kaTe hue haiM ve pArivArika azAMti ke adhika zikAra hote haiN| samAjazAstrIya siddhAnta ke anusAra choTe-choTe samUhoM meM hiMsA kI upa saMskRti ho jAtI hai, jo vartamAna mUlyoM evaM mApadaNDoM ko bhinna saMdarbho meM pratisthApita kara kalaha evaM hiMsA phailAtI haiM, jinakA zikAra parivAra bhI ho jAtA hai| yahAM rokathAma ke una prayatnoM kI apekSA hai jisase hiMsA bhAvI pIr3hI meM saMkrAnta na ho| sAmAnya vyavasthA siddhAnta ke anusAra pArivArika vyavasthA azAMti ke lie jimmedAra hotI hai| saMsAdhana siddhAnta ke anusAra jina vyaktiyoM ke pAsa sAmAjika vaiyaktika saMsAdhana kama hote haiM, aise vyakti prabhutva sthApita karane kI dRSTi se parivAra ke anya sadasyoM ke sAtha yA to durvyavahAra karate haiM athavA zArIrika pratAr3anA dvArA una para prabhutva sthApita karane kI koziza karate haiN| pAristhitikI siddhAnta ke anusAra pArivArika azAMti baccoM evaM abhibhAvaka, parivAra evaM par3ausa ke bIca bemela saMbaMdhoM se utpanna hotI hai arthAt aise saMbaMdhoM meM yA to tanAva kI sthiti ho athavA lakSya prApti meM koI rukAvaTa ho to pArivArika azAMti paidA ho jAtI hai| sAmAjika niyaMtraNa siddhAnta ke anusAra par3osiyoM ke sAtha bemela saMbaMdha parivAra ke pariveza para kuprabhAva DAlate haiN| puruSapradhAna pArivArika r3hAMcA pArivArika azAMti kA aitihAsika kAraNa hai hii| pArivArika zAMti evaM anekAnta azAMti kA mUla Agraha hai tathA Agraha kI sthiti meM apane vicAroM ke prati moha evaM dUsaroM ke vicAroM ke prati tiraskAra kA bhAva rahatA hai| Agraha asahiSNutA ko evaM asahiSNutA saMgharSa, hiMsA evaM azAMti ko janma detI hai| anekAMta jagata kI sthUla aura sUkSma donoM avasthAoM ko jAnane kI dArzanika vidhi hai jisake dvArA anAgraha kA vikAsa kiyA jA sakatA hai, vivAdoM ko sulajhAyA jA sakatA hai tathA saMgharSa ko samApta kara pArivArika zAMti prApta kI jA sakatI hai| paraspara virodhI ruci, Adata, saMskAra Adi ke phalasvarUpa Aja pratyeka parivAra vivAda, saMgharSa, hiMsA evaM azAMti se pIr3ita haiN| jaba hama paraspara virodhI lagane vAle tathyoM ko anekAnta kI dRSTi se dekhate haiM to samAdhAna milane kI saMbhAvanA prabala ho jAtI hai / pArivArika zAMti hetu anekAnta sahiSNutA, sAmaMjasya, sahaastitva, sApekSatA evaM samanvaya - ye pAMca sUtra detA hai, jinake AdhAra para zAMtipUrNa pArivArika sahavAsa saMbhava ho sakatA hai| anekAMta saha-astitva kI vyAkhyA vyAvahArikatA ke dharAtala para karatA hai| padArtha kI prakRti hI aisI hai ki usameM paraspara virodhI tattvoM kA samAveza hotA hai| anekAnta ko samajha lene para pArivArika jIvana meM vyakti bhinna ruci, AdateM evaM saMskAra Adi ko bhinna dRSTi se samajhane ke yogya ho jAtA hai| vaha dUsaroM ke vicAroM ko Adara dene lagatA hai tathA isa taraha parivAra meM zAMta sahavAsa kI bhAvanA kA vikAsa hotA hai| 60 - tulasI prajJA aMka 113-114

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bIsa parivAroM ke sadasyoM para kiye gaye adhyayana ke anusAra assI pratizata parivAra pArivArika samasyAoM kA nidAna ahiMsAtmaka tarIkoM se karane ke pakSadhara the| bIsa pratizata parivAroM kA yaha mAnanA thA ki AvazyakatAnusAra nyAyAlaya kI zaraNa athavA anya hiMsAtmaka kAryavAhI kA upayoga bhI kiyA jA sakatA hai| pArivArika samasyAoM ke nidAna hetu unake pramukha ahiMsAtmaka tarIke vicAra-vimarza, madhyasthatA, pArivArika goSThI, sauhArda, sAmaMjasya evaM sahiSNutA kA vikAsa Adi the| jabaki pArivArika zAMti banI rahe isake lie ve kAryoM kA ucita vibhAjana, sabhI sadasyoM kI bhAvanA kA Adara, paraspara sahayoga evaM sAmaMjasya kI pravRtti; pArivArika goSTI tathA dhyAna, yoga evaM anuprekSA kA abhyAsa Adi Avazyaka mAnate the| adhyayana ke anusAra prayoga samUha ke sadasyoM kI dRSTi meM vicAra-vimarza pArivArika zAMti kA prathama upAya hai jabaki mAra-pITa evaM tAnAzAhI aMtima / adhyayana ke lie prayukta bIsa parivAroM ke sadasyoM meM se pandraha sadasya anekAnta evaM sApekSatA, saha-astitva Adi siddhAntoM se paricita the tathA ve pArivArika zAMti ke lie samAna jIvana stara athavA samAna vicAra dhArA ko Avazyaka nahIM mAnate jabaki jo pAMca sadasya anekAnta se paricita nahIM the, unameM se cAra kA yaha mAnanA thA ki pArivArika zAMti ke lie samAna vicAradhArA honA Avazyaka hai| yadyapi inameM se do parivAra samAna jIvana stara meM vizvAsa nahIM karate the jabaki anya tIna kA mAnanA thA ki pArivArika zAMti ke lie jIvana stara kA samAna honA bhI Avazyaka hai| ___adhyayana kA yaha niSkarSa bhI hai ki pArivArika zAMti ke lie ye sabhI parivAra anekAMta ko prAyaH prAsaMgika mAnate haiN| unakA yaha mAnanA thA ki anekAnta eka vyAvahArika siddhAnta hai jisakA prayoga ve pArivArika zAMti ke lie jAne anajAne karate hI haiN| jo anekAnta se aparicita the unhoMne isa para apanI koI rAya vyakta nahIM kii| lekina jaba unheM anekAnta evaM usake upayoga se paricita karAyA gayA to unakA yaha mAnanA thA ki pArivArika zAMti ke lie kucha sImA taka anekAMta kA upayoga kiyA jA sakatA hai| lekina jahAM Arthika samasyAoM ke kAraNa azAMti hai usake lie anekAnta kAragara upAya nahIM ho sktaa| pArivArika azAMti kA upacAra : anekAMta AdhArita prayoga pArivArika jIvana ke virodhI praznoM kA samAdhAna anekAnta dvArA saMbhava hai| anekAMta anAgrahI dRSTi hai jo sampUrNa satya kA jJAna de sakatI hai| ekAnta dRSTi satya kI bAdhaka evaM azAMti kA mUla hai| dUsaroM ke satya ko jhuThalAkara sampUrNa satya ko nahIM prApta kiyA jA sakatA, kyoMki satya vivAda meM nahIM, samanvaya meM prakaTa hotA hai| kevala svayaM ke dRSTikoNa ke prati hI Agraha rakhakara na to pArivArika kalaha kA zamana ho sakatA hai aura na maitrI kA vikAsa hii| svayaM ke bhAvanAtmaka saMvegoM para niyaMtraNa rakhakara dUsare ke vicAroM ke prati tulasI prajJA julAI-disambara, 20016 - 61

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sahiSNutA evaM unako samajhane kI koziza hI pArivArika zAMti ko phalita kara sakatI hai| ugra svabhAva vAle sadasya ke sAtha vyavahAra cikitsA prabhAvI hotI hai / isa cikitsA meM vidheyAtmaka vyavahAra kA zikSaNa diyA jAtA hai tathA usa sadasya ko yaha sikhAyA jAtA hai| ki kaise vidheyaka vyavahAra ke lie puraskRta kiyA jAya evaM kaise ahiMsAtmaka anuzAsana kI Adata DAlI jaaye| anekAnta AdhArita prayogoM meM vidheyAtmaka dRSTikoNa ke vikAsa hetu anuprekSAoM ke abhyAsa kA sahArA liyA gyaa| yadyapi alpakAlika prayogoM se ugra vyavahAra para pUrNa niyaMtraNa to nahIM ho sakA kintu ugra vyavahAra ke sthAna para zAMti pUrNa vikalpoM ko vikasita karane meM sahayoga avazya milaa| eka bAra jaba ugra svabhAva vAlA vyakti yaha anubhava kara letA hai ki usake vyavahAra ne kisI ko kaSTa pahuMcAyA hai to agale stara para usameM AtmanirIkSaNa evaM saMbaMdha nirmANa kI tatparatA rahatI hai| isa stara para yaha sadasya dUsaroM kI anubhUtiyoM ko anubhava karatA hai tathA apane ugra vyavahAra ke lie uttaradAyI kAraNoM ko udghATita karatA hai| isa sadasya kI anubhUti dUsaroM ke prati saMvedanA evaM sahAnubhUti kA AdhAra taiyAra karatI hai / samUha sahabhAgitA ke antargata jaba samUha meM kisI samasyA para eka dUsare ke vicAra sunate haiM tathA samAna samasyA para eka dUsare ke vicAroM evaM dUsare vyaktiyoM ke kyA niSkarSa haiM; inake AdAna-pradAna se udghATita vicAra evaM anubhavoM kA upacArAtmaka prabhAva dekhane ko milatA hai / aise eka upacArAtmaka satra, jisameM 15 dinoM meM 12 ghaNTe kA samaya diyA gayA evaM vyaktigata parAmarza bhI samAviSTa rahA, ke niSkarSa ye darzAte haiM ki sahabhAgI vyakti meM cintA, avasAda evaM dveSa kI bhAvanA meM kamI tathA truTiyoM ke Atma-svIkaraNa se Atma-sammAna kI anubhUti huI / yadyapi isa kAryakrama kA anuvRtti kAryakrama nahIM kiyA jA sakA jisase yaha patA laga sakatA ki ina vyaktiyoM para usa satra kA prabhAva dIrghAvadhi taka banA rahA yA nhiiN| yaha prayoga pArivArika samasyAoM ke nidAna hetu sahAsikA kA anekAnta AdhArita prayoga thA jo pArivArika zAMti kI dRSTi se kAragara kahA jA sakatA hai| pArivArika zAMti hetu anekAMta ke mukhya prayoga ahiMsA prazikSaNa evaM anuprekSAoM para AdhArita hai. -- (i) antarjagat meM prazikSaNa kA mahattvapUrNa tattva saMvega saMtulana hai| krodha, bhaya, ghRNA, dveSa Adi saMvega pArivArika azAMti ke rUpa meM apanI pratikriyA prakaTa karate haiN| saMvega saMtulana ke lie anuprekSAoM kA abhyAsa atyanta kAragara hai| 62 (ii) mAnavIya saMbaMdhoM kA pariSkAra, prANI jagat ke sAtha saMbaMdhoM kA vistAra evaM padArtha jagat ke sAtha saMbaMdhoM kI sImA - ye tIna sUtra bAhya jagata ke prazikSaNa ke lie haiN| pArivAvArika zAMti hetu prayukta prazikSaNa ke cAra AyAma haiM - hRdaya parivartana, vicAra parivartana, jIvana-zailI parivartana evaM vyavasthA parivartana / hRdaya parivartana mUlataH vyavahAra / tulasI prajJA aMka 113-114

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cikitsA hai jo sujhAva, bhAva-parivartana, anusaraNa Adi manovaijJAnika siddhAntoM para AdhArita hai| vicAra parivartana mithyA dRSTikoNa, mithyA dhAraNA evaM nirapekSa cintana ko parivartita karane kA prayoga hai| isake antargata hama eka vyakti ko vyavahAra ke lie vikalpoM ke cayana meM sahayoga kara athavA vibhinna vikalpa prastuta kara use satya ke bahavidha svarUpa se paricaya karA sakate haiN| jIvana-zailI parivartana ke prayogoM dvArA icchA-saMyama, zrama-niSThA, svAlambana evaM vyavasthA parivartana ke prazikSaNa ke antargata pArivArika saMracanA, sadasyoM ke bIca saMcAra, sAdhana zuddhi, saMsAdhanoM kA samAna vitaraNa, mAnava saMbaMdhoM meM sudhAra Adi ke prazikSaNa dvArA pArivArika zAMti ko upalabdha huA jA sakatA hai| hRdaya parivartana, vicAra parivartana evaM jIvana-zailI parivartana hetu mukhya prayoga anuprekSA hai| mana kI mUrchA ko tor3ane vAle viSayoM kA anucintana jaba bAra-bAra kiyA jAtA hai, to usase mana prabhAvita hotA hai| vyakti jisa parivartana ke lie bhAvanA karatA hai usI rUpa meM usake saMskAra nirmita ho jAte haiN| sujhAva ke dvArA vyakti kI cetanA meM badalAva prArambha hotA hai jisase AdateM badalI jA sakatI haiM arthAt eka hI vicAra athavA bhAvanA kI bAra-bAra AvRtti taraMgeM paidA karatI hai; jo purAne saMskAroM ko ukhAr3a kara naye saMskAra kA sRjana kara detI haiN| adhyayana ke anusAra saha-astitva, sahiSNutA, samanvaya, sApekSatA Adi anuprekSAoM kA abhyAsa karane para 62 pratizata vyaktiyoM kA yaha niSkarSa thA ki unheM isase pArivArika zAMti meM sahayoga milegaa| unakA yaha bhI mAnanA thA ki ye anuprekSAeM pArivArika zAMti ke lie dIrghakAlika abhyAsa ke uparAMta atyaMta kAragara ho sakatI haiN| yadyapi hamane dIrghakAlika prayogoM kA Ayojana nahIM kiyA lekina alpakAlIna prayogoM ke tAtkAlika pariNAma utsAha vardhaka rhe| anekAnta AdhArita uparyukta prayogoM ke atirikta pArivArika zAMti hetu kucha aura prayoga haiN| pArivArika cikitsA ke prayoga ke antargata pratAr3aka aura pIr3ita donoM kI eka sAtha cikitsA kI jAtI hai| cikitsA kA yaha siddhAnta upekSita parivAroM ke lie vizeSa rUpa se upayogI hai| isa vidhi kA mukhya ghaTaka pIr3hI-dara-pIr3hI saMkrAnta hue vicAroM ko samajhanA hai| sadasyoM ko pArivArika itihAsa jAnakara yaha samajhanA cAhie ki vartamAna azAMti ke ghaTakoM kA udgama kisa pIr3hI se saMkrAnta huA hai| samudAya AdhArita upacAra meM eka parivAra ko usake ghara para hI mUlabhUta AvazyakatAoM kI pUrti ke prayatna ke sAtha hI sadasyoM kI sAra-saMbhAla tathA kAnUnI sahayoga upalabdha karavAne kA prayAsa kiyA jAtA hai jisase bhaviSya meM pArivArika azAMti ko kama kiyA jA ske| upacAra kI eka anya paddhati, vyApaka sevA yojanA ke anusAra vyakti meM ugra vyavahAra kI pravRtti kisI eka ghaTaka ke kAraNa nahIM hotI hai, isake lie aneka ghaTaka eka sAtha jimmedAra hote haiN| isalie kisI eka ghaTaka ko lekara vyApaka sevA yojanA pradAna karanA kisI sadasya ke tulasI prajJA julAI-disambara, 20016 - 63

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ugra vyavahAra ko niyaMtrita kara sakatA hai| isa kAryakrama kA uddezya parivAra kI azAMti ke cakra ko tor3akara pArivArika kAryakalApoM meM uccastarIya sahayoga prApta karanA hai| __pArivArika cikitsA, samudAya AdhArita cikitsA evaM vyApaka sevA yojanA ke atirikta prema banAma niyaMtraNa kA siddhAnta bhI ati mahattvapUrNa hai| prema evaM sneha ke dvArA upacAra ke antargata prazikSaka sahAnubhUti evaM prema-pUrvaka madhyasthatA, samasyA vizleSaNa tathA upacArAtmaka parivartana ke sAtha adaMDAtmaka nIti apanAtA hai| pariNAmataH tanAva dUra hokara abhivRtti parivartana ho jAtA hai| yaha prayoga mukhyataH pIr3ita vyaktiyoM ke upacAra hetu prayukta hotA hai| niyaMtraNa kA prayoga pratAr3aka para kiyA jAtA hai| giraphtArI, daNDa tathA baccoM evaM patnI ko pratAr3ita karane vAle ke rUpa meM sArvajanika hone kA bhaya aise vyakti ke durvyavahAra para niyaMtraNa kara sakatA hai| pArivArika azAMti ke lie jimmevAra durvyavahAroM kI rokathAma ke lie kAnUnI niyaMtraNa tabhI vAMchanIya hai jaba usameM hiMsA kA samAveza ho anyathA prema sahAnubhUti pUrvaka vyavahAra hI pIr3ita evaM pratAr3aka donoM meM vAMchita pariNAma lA sakatA hai| uparyukta upacAra kAryakramoM ke atirikta tanAva, krodha evaM kalaha-prabaMdhana, kauzala nirmANa, zaikSika kAryakrama Adi ke sAtha-sAtha pArivArika zAMti ke lie samAja dvArA hiMsA utprerita tanAva ko kama karanA, kuTumbajanoM ko samudAyika neTavarka se jor3anA, parivAra meM hiMsA ke cakra ko tor3anA, nazAvRtti para rokathAma evaM laiMgika AdhAra para viSamatAoM ko kama kara pArivArika saMcAra sthApita karanA mahattvapUrNa hai, jinakA kamobeza samAveza anekAMta ke prayogoM meM ho jAtA hai| ataeva anekAnta pArivArika zAMti kI dRSTi se upayogI hI nahIM, aparihArya bhI hai| vibhAgAdhyakSa, ahiMsA evaM zAMti vibhAga jaina vizvabhAratI saMsthAna lADanUM-341 306 (rAjasthAna) 64 - - tulasI prajJA aMka 113-114

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mahAvIra kA anekAnta : sAmAjika vimarza -zubhU paTavA anekAMta aura syAdvAda jaise dArzanika siddhAMtoM ke praNetA zramaNa bhagavAna mahAvIra ne koI chabbIsa sau varSa pUrva caitra zuklA trayodazI (30 mArca, IsvI pUrva 599) kI madhyarAtri ko janma liyaa| jahAM yaha bAlaka janmA usa janapada kA nAma videha aura nagara kA nAma kSatriyakuNDa (tatkAlIna vajji gaNarAjya, jisakI rAjadhAnI vaizAlI thI) thaa| pitA the mahArAja siddhArtha aura mAM kA nAma trizalA thaa| janma ke bAraha dina bAda bAlaka kA nAmakaraNa huaa| nAma rakhA gayA varddhamAna / rAjakumAra varddhamAna jaba yuvA ho gae to kaliMga nareza jitazatru kI putrI yazodA ke sAtha vivAha-prastAva mahArAja siddhArtha ke pAsa AyA / rAnI trizalA aura siddhArtha ne yaha prastAva rAjakumAra varddhamAna ke sammukha rakhA / zvetAmbara paramparA ke anusAra mAtA-pitA ke sneha ke sAmane varddhamAna jhuka ge| unhoMne vivAha kara liyA / digambara paramparA ke anusAra varddhamAna ne vivAha kA prastAva ThukarA diyaa| ve jIvana-bhara brahmacArI raheM / ' mAtA-pitA ke prati rAjakumAra varddhamAna kA pragAr3ha sneha thaa| isIlie varddhamAna ne saMkalpa kara liyA ki apane mAtA-pitA ke jIvanakAla meM ve muni nahIM bneNge| isI nizcaya ke calate varddhamAna ne 28-30 varSa kI vaya ke bAda hI muni-dIkSA grahaNa kI | mAtA-pitA kI mRtyu ke do varSa bAda hI varddhamAna ke gRha-tyAga (abhiniSkramaNa) kA ullekha hai, para do varSa taka ghara meM rahate hue bhI ve kaThora sAdhanA meM rata rhe| do varSa kI isa avadhi meM ahiMsA, satya aura brahmacarya ke sUtroM ko bahuta bArIkI ke sAtha unhoMne pakar3A / ahiMsA kI sAdhanA meM jIva-mAtra ke prati maitrI bhAva, satya-sAdhanA ke mAdhyama se anAsakti kA vikAsa aura brahmacarya kI sAdhanA se unhoMne asvAda kA abhyAsa kiyaa| tulasI prajJA julAI-disambara, 2001 - 65

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apane abhiniSkramaNa ke sAtha mahAvIra ne dIkSita hone kA saMkalpa lete hae kahA''merI svataMtratA meM bAdhA DAlane vAlI jo bhI paristhitiyAM utpanna hoMgI, unakA maiM sAmanA karUMgA, unake sAmane kabhI nahIM jhukUgA / mujhe apane zarIra kA visarjana mAnya hai, para parataMtratA kA varaNa mAnya nahIM hogaa|'' hama dhyAna deM- jina bhagavAna mahAvIra kI chabbIsa sauMvIM janma-jayaMtI samUcA rASTra varSa-bhara manAne vAlA hai, una mahAvIra ne apanI svataMtratA ke lie abhiniSkramaNa kiyA thaa| rASTroM kI svataMtratA ke prati saceSTatA ke isa kAla meM mahAvIra kI taraha vaiyaktika svataMtratA ke prati utanI saceSTatA Aja najara nahIM A rhii| mahAvIra kI sAdhanA kI phalazruti unakA anekAMta aura syAdvAda kA darzana hai| ahiMsA, aparigraha aura satya ke sUtroM se ve vaiyaktika svaMtratA kI gAraNTI dete pratIta hote haiN| isI taraha brahmacarya aura asteya ke sUtra samAja meM vyApta arAjakatA ko niyaMtrita kara dene ke sahaja astra siddha ho sakate haiN| mahAvIra ke inhIM pAMca sUtroM aura unake anekAMta darzana para vartamAna pariprekSya meM vizada carcA kI AvazyakatA hai| anekAMta yA syAdvAda kisI anya siddhAnta ke khaMDana-maMDana meM vizvAsa nahIM krtaa| anekAMta kA Azaya hI anya vicAroM ko samajhane kA vinamra prayAsa hai. anekAMta nahIM mAnatA ki anya siddhAntoM kA khaMDana kie binA apane siddhAMta kI pratiSThA nahIM kI jA sktii| anekAMta ke mAnya vyAkhyAkAra AcAryazrI mahAprajJajI kahate haiM- aisA mAna liyA gayA hai ki apane se bhinna siddhAMtoM aura nItiyoM kA khaNDana kie binA svIkRta siddhAMtoM kI pratiSThA nahIM kI jA sktii| anekAMta kA dRSTikoNa isake viparIta hai| usake anusAra svIkRta siddhAMtoM aura nItiyoM kI saccAI tabhI prakaTa hotI hai jaba ve apane sakriya aura dUsaroM ke prati taTastha hote haiM / ve eka jagaha kahate haiM kisI vastu ko eka dRSTikoNa se mata dekho| apanI pUrva dhAraNA ke dRSTikoNa se mata dekho| vastu meM jo hai, use hI dekho aura jitane vastu dharma haiM, utane hI dRSTikoNa se dekho| bhAratIya mAnasa meM Aja bhI anekatA meM ekatA aura vividhatA meM samarasatA kA paridRzya dRSTigata hotA hai, isase anekAMta kI uparokta vyAkhyA kI puSTi hotI hai| taba bhI yaha kahanA munAsiba nahIM hogA ki anekAMta-dRSTi bhAratIya jana-mAnasa meM Aja vyApaka stara para apanI gaharI paiTha banAe hae hai / Aja samAja jina mAnya siddhAMtoMvicAroM se saMcAlita hai, unameM anekAMta ke lie kitanA sthAna hai? apanI suvidhA yA zraddhA ke lie isa siddhAMta kA rAga-alApa yadi kahIM hotA hai to vaha sarvadA mAnya nahIM kahA jA sakatA, anyathA sacAI yahI hai ki anekAMta yA syAdvAda Aja dharma-kSetra meM hI carcA kA viSaya hai| dArzanika-siddhAMta aura Adarza kitane hI behatara rahe hoM, vyavasthA-saMcAlana meM unakI koI ahama bhUmikA nahIM rhii| isameM to rAjanItika vicAradhArAoM kA hI yoga mahattvapUrNa rahA hai| anekAMta darzana aura usase niHsRta samatAvAda va samabhAva kA bhI koI prabhAva kisI rAjanItika vicAradhArA para vaisA hI parilakSita nahIM hotA, bhale samAjavAda va sAmyavAda jaisI rAjanItika vicAradhArA ke ye AdhArabindu hI kyoM na rahe hoN| 66 - - tulasI prajJA aMka 113-114

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vartamAna meM to sthiti aura bhI bigar3I haI hai| Aja to rAjya vyavasthA kisI rAjanItika vicAradhArA se saMcAlita hI nahIM hai| Aja to daloM kA zAsana hai jo kisI sunizcita-suciMtita vicAradhArA se saMcAlita nahIM ho rahe, ye dala Aja vyakti AdhArita hote jA rahe haiN| yahI kAraNa hai ki zAsana-saMcAlana meM Ae dina TakarAva, khIMca-tAna aura nirarthaka vitaMDAvAda sunane-dekhane ko milatA hai| aise hAlAta meM anekAMta darzana adhika prAsaMgika pratIta hotA hai| __ anekAMta kA Azaya hI dUsaroM ke vicAroM ko samajhane kA prayatna aura samabhAva hai| . anekAMta kA mAnanA hai ki vyaktivAda yA ekAMgI dRSTikoNa manuSya ko svArthI banAtA hai| anekAMta kA sUtra hai - eka aura aneka kA samanvaya / isa para vyApaka dRSTikoNa rakhate hue AcAryazrI mahAprajJajI kahate haiM - isa vizva meM vahI astitva hai jisakA pratipakSa hai| ve kahate haiM-- astitva sapratipakSa hai| koI astitva aisA nahIM jisakA pratipakSa na ho / pratipakSa kA siddhAnta sArvabhauma niyama hai| unakI yaha vyAkhyA isake anachue phalaka kholatI hai| ve batAte haiM-- anekAMta ko kevala siddhAMta aura dArzanika vicAra mAnakara, usako AdhAra mAnakara udAra, vyApaka aura satyAMza ko khojane vAlI dRSTi kA vikAsa kreN| ___kyA yaha saMbhava hai? isa para vicAra karane se pahale yaha vicAra karanA jarUrI hai ki kyA isakI jarUrata hai? Aja vicAradhArAoM para AdhArita zAsana yA samAja-vyavasthA nahIM cala rhii| Aja bAjAravAda hI vyavasthA kA saMcAlaka hai| jaba vyavasthA athavA sattA bAjAra se saMcAlita hone lagatI hai to munAphA hI siddhAMta ho jAtA hai aura samAja taba upabhoktA bana jAtA hai| upabhoga meM aMtahIna lAlasAoM kI sarvatomukhI jakar3a prabala hone lagatI hai| taba naitikatA tirohita hone lagatI hai| adhyAtma taba AbhUSaNa kI taraha zobhA yA pratIka-bhara ho jAtA hai| taba naitikatA yA adhyAtma jIvana zailI nahIM rahate / jaba sthitiyAM ye hoM to aise darzana yA siddhAMta kI AvazkatA aura bhI prabala ho uThatI hai jo anAgrahI ho, satyAnveSI ho, pratipakSa ko zatru nahIM balki pUraka mAnatA ho, jo bhinna nItiyoM yA siddhAMtoM kA khaNDana kie binA satyAMza ko khojane kI dRSTi kA vikAsa karane meM sahAyaka ho| anekAMta darzana meM ye sabhI saMbhAvanAeM parilakSita hotI haiN| anekAMta kI tAttvika aura dArzanika mImAMsA jitanI jarUrI hai, kisI bhI vicAra ke lie yaha jAnanA bhI utanA hI Avazyaka hai ki ve vicAra sAmAnya jana-jIvana ke lie kitane prAsaMgika aura vyAvahArika siddha hote haiN| isa dRSTi se vicAra karate hue hameM yaha dekhanA hogA ki hama kisa pariveza meM jI rahe haiN| Aja vaizvika stara para jo paridRzya prakaTataH najara A rahA hai, vahI prabhAva bhAratIya jana-mAnasa para bhI spaSTataH pratIta ho rahA hai| vizva-grAma yA globala vileja kI avadhAraNA ke nihitArtha mAnavIya guNoM ke vikAsa meM bhale na prakaTa ho pAeM, para inakI avanati se mukta raha pAnA avazya kaThina hai| Arthika viSamatA, sAmAjikasAMskRtika kSaraNa jisa gati se bar3ha rahe haiM, use dekhate hue yaha kahanA aba atiraMjanA nahIM ki tulasI prajJA julAI-disambara, 20016 - 67

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Adhunika vikAsa ke daura para koI aisA aMkuza nahIM rahA hai jo paTarI se utara rahI mAnavIyatA ko phira se paTarI para lA khar3A kare / saMcAra krAMti se asamAnatA aura viSamatA kI khAI pATane meM to koI bhUmikA adA nahIM kI, para yaha to kiyA hI hai ki duniyA ke kisI bhI hisse meM upaja rahI vikRti se hama tvarita rUpa se do-cAra ho sakate haiN| tAtparya yaha hai ki yaha bhautika vikAsa kA daura hai aura isa daura meM mAnavocita guNoM- karuNA, prema, sauhArda, parasparatA, saha-jIvana, samatA-samAnatA ke lie koI jamIna zeSa nahIM bacI hai| inake baraksa hRdayahInatA, zoSaNa, saMgraha, sva-kendritatA, khudagarjI, ApA-dhApI, ekAdhikAritA jaisI pravRttiyAM bar3hI haiN| inhIM ke calate vizvavyApI AtaMkavAda aura ugravAda kA ajagara bhI pasaratA jA rahA hai| yaha viSama sthiti sabako bhayAtura aura ciMtita karane vAlI hai, phira bhI isase ubarane ke upAya karate hue vizva-karNadhAra viSamatA ke kAraNoM meM gahare nahIM utarate / misAla ke taura para duniyAvI stara para berojagArI-bekArI aura bhukhamarI-nivAraNa ke upAya karate hue sAdhanoM ke vistAra kI mAyAvI yojanAeM jaba kAgajoM para utaratI haiM to unameM dakSatA avazya dikhAI detI hai, para hakIkatana ve kitanI vyAvahArika hotI haiMyaha unakI saphalatA-asaphalatA ke pariNAmoM se jAna sakate haiN| taba asaphalatA ke kAraNoM ke aise akATya tarkoM kA vilApa kiyA jAtA hai ki jaise AyojanAoM ke banane meM to koI khAmI nahIM, kotAhI unake kriyAnvayana meM hI rahI ho| aise niSkarSa bhI tathAkathita Adhunika vicArazIloM, mAyAvI AMkar3oM ke bhramajAla phailane vAloM ke hI hote haiM anyathA khAmiyAM to AyojanAoM ke zurU meM hI rahatI haiM aura una para savAliyA nizAna bhI uThate hI haiN| daraasala ye savAliyA nizAna nItikAroM ke madhya vaicArika saMgharSa yA mata-bhinnatA athavA AyojanAkAroM ke apane AgrahoM aura paristhitiyoM kI jamInI sacAI (kAraNa kucha bhI raheM) se mukarane ke natIje hI hote haiN| jaisA ki kahA gayA ki hameM apane pariveza para dRSTipAta karanA jarUrI hai, to yaha eka moTI chavi hai hamAre vartamAna pariveza kI / isase mukta hone kI chaTapaTAhaTa isI se jAhira hai ki hara vyakti- amIra-garIba, sazakta-nizakta, samartha-asamartha- sabhI jana saMtrasta haiM, marmAhata haiN| ataH yaha samIcIna aura sAmayika hai ki hama kisI aisI dRSTi kI talAza kareM jo isa saMtrAsa aura marmAMtakatA para marahama paTTI kA kAma kara ske| hamAre sAmane anekAMta dRSTi hai| isake dhArmika-AdhyAtmika pahaluoM para carcAeM haI haiN| dArzanika stara para zAstrIya aura pAMDityapUrNa vimarza bhI hue haiM aura hote raheMge, para apanI pariveza-janya sthitiyoM aura abhiprAyoM kI kasauTI para ise lA khar3A karane kI Aja nihAyata jarUrata hai| kahA jAnA cAhie ki yaha hAlAta kI hI anivAryatA hai ki anekAMta para isa rUpa meM vicAra ho aura hama jAna sakeM ki yaha darzana hameM apane sAmAjika sarokAroM ke prati saceta rakhane kI bhI koI kSamatA rakhatA hai aura kyA Aja kI viSama sthitiyoM se nijAta pAne kI koI dizA bhI hameM anekAMta se mila sakatI hai? koI bhI darzana yA vicAra isa dRSTi se yadi samAja se saMpRkta nahIM rahatA hai to eka samaya meM vaha kAla kA grAsa bana jAtA hai| bhagavAna mahAvIra ne 2500-2600 68 - - tulasI prajJA aMka 113-114

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varSa pUrva jisa siddhAMta ko pratipAdita kiyA - yaha anekAMta agara Aja vizva-stara para . vimarza kA nimitta banA huA hai to hama yaha mata to tatkAla hI sthApita kara sakate haiM ki anekAMta kAla kI aMdhI ghATiyoM meM guma ho jAne vAlA siddhAMta nahIM mAnA jA sktaa| alabattA yaha avazya mAnA jAegA ki bhagavAna mahAvIra dvArA pratipAdita yaha siddhAMta jaina dharma kI hada meM kaida karake hI dekhA jAtA rahA hai| isa siddhAMta ke sAtha yaha anyAya bhI kyA kevala isIlie nahIM haA ki bhagavAna mahAvIra jaina-dharma ke adhiSThAtAoM meM se rahe aura caubIsa-veM tIrthaMkara ke rUpa meM pratiSThApita hokara bhI kAlAMtara meM kevala jainiyoM ke khlaae| hama anekAMta ke eka bindu kI vivecanA para aaeN| isakI zAstrIya va pAMDityapUrNa mImAMsA se bacate hae aura dhArmika-AdhyAtmika pRSThabhUmi ko dhyAna meM rakhate hue isake sAmAnya pahaluoM para soceM to hama pAte haiM - anekAMta anAgraha kA siddhAMta hai aura hara vicAra, darzana yA siddhAMta para binA kisI pUrvAgraha ke sammAnapUrvaka vimarza kI svataMtratA detA hai| anekAMta kahatA hai, jo bAta jisa dRSTikoNa se kahI gaI hai, usI dRSTikoNa se use samajhane kA prayatna kiyA jAe, virodhI bAta bhI kisI na kisI rUpa meM sahI ho sakatI hai- yaha dRSTikoNa anekAMta kA hai / aisA hone se hI haThadharmitA aura pakSapAta kI saMbhAvanA samApta hotI hai| udAra aura samanvayavAdI dRSTikoNa se koI bhI vivAda hala ho sakatA hai| Aja AgrahoM-durAgrahoM meM raca-paca jA rahe samAja ke lie anekAMta kI yaha dRSTi samanvaya, sahiSNutA aura parasparatA kA pATha par3hAtI pratIta ho rahI hai| hamArA yaha pariveza - Arthika, sAmAjika, sAMskRtika aura rAjanItika AgrahoM se bharA huA hai, jisane hameM khAMcoM-khAMcoM meM vibhAjita kara diyA hai| na kevala vibhAjita hI kiyA hai, kahIM se A rahI zreyas bAta bhI isI vajaha se anasunI aura avicArita raha jAtI hai| dekhA jAe to anekAMta kA hasra bhI isI saMkIrNatA kA pariNAma hai, kyoMki anekAMta eka dharma-vizeSa aura eka dharma-vizeSa ke adhiSThAtA kI phalazruti hai| durbhAgya se dharma ke sAtha bhI to usake durAgrahapana, kaThamullApana aura kaTTarapana ke bhaya (bahuta aMzoM taka saca) jur3e haiN| bhale koI dharma aisA na ho, bhale koI siddhAMta yA darzana aise na hoMjaise ki jaina dharma aura anekAMta ke siddhAnta ke bAre meM dRr3hatApUrvaka kahA jA sakatA hai ki ye kaThamullApana aura kaTTarapana se sarvathA mukta haiN| isa dRSTi se jaina-dharma dharma ke vartamAna rUr3ha artha se mukta hai| yaha eka aisA mata hai, eka aisI vicAradhArA hai, jo kaTTarapana se sadA dUra rahate hue satyAnveSaNa kI khulI dRSTi se saMpanna hai| vaicArika AgrahoM kI jaMjIreM tor3ane meM anekAMtavAda kA siddhAMta sarvAdhika kAragara sAbita ho sakatA hai| anekAMtavAda vaicArika stara para khaNDana-maNDana se mukta rahate hue hara vicAradhArA ko samAdara dRSTi se dekhane kI svataMtratA detA hai| isa rUpa meM yaha kahA jA sakatA hai ki anekAMta ko mAnane vAloM kA na saMpradAya ke prati Agraha ho sakatA hai aura na jAti, samAja yA bhASA-bheSa ke prati / isa rUpa meM jaina matAvalaMbI jAtivAda se mukta hai| Aja bhI isa mata ke logoM meM jAtIya kaTTaratA nagaNya hai| jAtIya stara para hone vAle vivAdoM kI ghaTanAeM batAtI haiM ki jaina-jana unase sarvadA pRthak rahe haiN| tulasI prajJA julAI-disambara, 20016 - 69

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jaina-dharma aura anekAMta ko inase mukta batAte hue hameM inake AdhAra tattva aura pramANoM kI par3atAla bhI kara lenI caahie| jaina dharma kA dharAtala bhArata-bhUmi hai, baizaka bhArata se bAhara bhI yaha phailA hai aura pahalavAna hotA jA rahA hai| jahAM kahIM hama jainoM yA anekAMtavAdiyoM ko dekheM, pAeMge ki tulanAtmaka rUpa se ve adhika sahiSNu haiM, kama anAgrahI haiN| durAgraha to unake nikaTa bhI nahIM hai| zoSaNa, viSamatA, ghRNA, vaimanasya, akaruNA bhI jainoM meM kama pAI jaaegii| ina vikRtiyoM ko lekara jahAM kahIM bhI amAnavIya kucha ghaTA hai to usameM jainoM kI, anekAMtavAdiyoM kI bhAgIdArI nagaNya hI milegI / hama yaha bhI kahanA cAheMge ki jaina aura anekAMta hI kyoM, kaI anya bhI haiM jo inase mukta mAne jA sakate haiN| vastutaH AgrahI hone se hI kalaha, adhIratA, kaluSatA aura IrSyAvaimanasya kA praveza hotA hai / yahIM hiMsA aura asatya kI saMbhAvanA paidA hotI hai aura aMtataH samanvaya, udAratA aura parasparatA kA zreSTha mArga vikhaMDita hotA hai| tabhI yathArtha se hokara ayathArtha kI ora Amukha hone kI zrRMkhalA bala pakar3atI hai aura tAdAtmyatA naSTa hone lagatI hai / bhAratIya saMdarbha meM yadi hama anekAMta para dRSTipAta kareM to kahanA hogA ki anekAMta hI yahAM kI bhAva-bhUmi hai, anekAMta hI yahAM kI rasa salilA aura Aloka- razmiyAM haiM, kyoMki vizva meM bhArata hI eka aisA deza hai jahAM vividha varga, vividha dharma, bhASA, veSa, jAti samudAya, rahana-sahana aura khAna-pAna saba-kucha vividha haiN| itanI virAT vividhatA anekAMta ke bala para TikI huI hai * yaha nirvivAda svIkArokti honI cAhie / phira bhI anekAMta ke sAmAjika abhiprAyoM para gaveSaNA kI nitAMta AvazyakatA hai aura zAstrajJoM kA yaha dAyitva hai ki isake sAmAjika abhiprAyoM kA khulAsA kreN| - bhagavAna mahAvIra ke isa chabbIsa sauMveM janma zatAbdI varSa para deza bhara meM na jAne kitane aura kaise-kaise Ayojana hoMge, lekina deza kI manISA ke lie yaha bhI vimarzanIya honA cAhie ki anekAMta ke eka-eka phalaka ko jana-sAmAnya ke lie bodhagamya banAne kI dizA meM kucha abhikrama kie jaaeN| saMdarbha : 1. zramaNa mahAvIra, le. AcAryazrI mahAprajJa 2. zramaNa mahAvIra, le. AcArya zrI mahAprajJa / 3. AyAra cUlA, 15/34- zramaNa mahAvIra, le. AcAryazrI mahAprajJa / 1080 70 patrakAra bhInAsara - 334403 bIkAnera (rAjasthAna) 1 tulasI prajJA aMka 113 114

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vaicArika sahiSNutA kA siddhAnta : anekAnta -DaoN. sudIpa jaina ___ manuSya ke mastiSka meM vicAroM kI utpatti samanaskatA ke kAraNa hotI hI rahatI hai| kintu dizAhIna evaM lokahita se rahita vicAroM ko vastutaH bauddhikavyApAra kA cihna nahIM mAnA gayA hai| khAlI dimAga zaitAna kA ghara jaisI lokoktiyA~ aise cintanoM ko caritArtha karatI haiN| parantu jo cintana suvyavasthita, tArkika evaM dizAbodhaka hote hae bhI pUrvAgraha athavA ahaMmanyatA ke kAraNa para-vicAra-sahiSNu ho jAte haiM, unheM aikAntika cintana kahA jAtA hai| isI kAraNa dArzanika jagat meM do prakAra ke vaicArika vargIkaraNa milate haiM- . 1. ekAntavAdI dArzanika vicAradhArA 2. anekAntavAdI dArzanika vicaardhaaraa| bhAratIya Arya-saMskRti kI do mUla dhArAyeM haiM-1. zramaNa-paramparA aura 2. vaidika yA braahmnn-prmpraa| inameM zramaNa-paramparA anekAntavAdI cintana kI pakSadhara rahI hai aura vaidika-paramparA ekAntavAdI vicAroM kI poSaka rahI hai, kyoMki vedoM ko ekAntavAdI darzana ke rUpa meM mAnA gayA hai-ekAntadarzanA vedAH' - ___ isI vaicArika antara ke kAraNa ina donoM dhArAoM meM vyApaka matabheda bhI rahe, aura isI kAraNa zramaNa-brAhmaNam yeSAM ca virodhaH zAzvatikaH ityavakAzaHjaise vAkya bhI pracalana meM A gye| __vastutaH pratyeka padArtha kA svarUpa anekAntAtmaka hI hai| yaha anekAntAtmakatA svayaM vastu ko hI iSTa hai, usameM hI nihita hai; to usa para AkSepa yA Apatti khar3I karane kA kisI bhI vyakti ko kyA AdhAra hai? AcArya samantabhadra isI bAta ko ina zabdoM meM abhivyakta karate haiM--''yadIdaM svayaM samarthebhyo rocate tatra ke vayam / ' tathA kisI bhI pasanda yA nApasanda ke AdhAra para vastu kA svabhAva to badalane se tulasI prajJA julAI-disambara, 20016 71

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rahA, ataH hameM apanI dRSTi badalanI hogI tathA vastu kI anantadharmAtmakatA yA anekAntAtmakatA ko vAMchita svIkRti denI hogii| taba hamAre pAsa 'syAvAda kI kathanazailI apanAne ke atirikta anya koI upAya nahIM bcegaa|' yahA~ taka ki jina darzanoM evaM dArzanikoM ne 'syAdvAda' kI kathana-paddhati evaM anekAntAtmaka' vastusvarUpa kI svIkRti nahIM bhI kI hai| unheM bhI prakArAntara se ina donoM ko mAnanA par3A hai| katipaya nidarzana draSTavya haiM "nAsato vidyate bhAvo, nAbhAvo vidyate stH| ubhayorapi dRSTo'ntastvanayostattvadarzibhiH // 3 bhASya- ''evamAtmanAtmanoH sadasatoH ubhayorapi dRSTa upalabdho'ntaH nirNayaH sat sadevAsadeveti tvanayo yathoktayoH tattvadarzibhiH / '' artha- isa prakAra 'sat' AtmA aura 'asat' anAtmA- ina donoM kA hI yaha nirNaya tattvadarziyoM dvArA dekhA gayA hai arthAt pratyakSa kiyA jA cukA hai ki 'sat' sat hI hai aura 'asat' asat hI hai| lagabhagaisI tathya ko paramapUjya AcArya kundakunda ina zabdoM meM abhivyakta karate haiM:"bhAvassa Natthi NAso, Natthi abhAvassa ceva uppaado| evaM sado viNAso, asado jIvassa Natthi utpaado|" artha- 'sat' rUpa padArtha kA nAza nahIM ho sakatA hai tathA 'asat' kA utpAda nahIM ho sakatA hai| padArtha apane guNa-paryAyoM va utpAda-vyaya-dhrauvya rUpa rahate haiN| eka anya nidarzana dekheM- 'naikasminnasambhavAta''4 zAMkarabhASya- 'na caiSAM padArthAnAmavaktavyatvaM sambhavati / avktvyaashcennocyern| ucyante cAvaktavyAzceti vipratiSiddham / ' artha- ye padArtha sarvathA avaktavya haiM - aisA bhI nahIM kahA jA sakatA hai, kyoMki yadi ve sarvathA avaktavya hoM, to uccarita nahIM ho sakate / yadi uccAraNa meM bhI Ate haiM aura avaktavya bhI haiM- aisA to vipratisiddha (tulyabala virodha) hai| ____ upaniSadkAra isa viSaya meM likhate haiM- 'vyaktAvyaktam,' arthAt vastu vyakta' aura 'avyakta' - donoM rUpa haiN| jaise ki meMhadI meM harA raMga vyakta hai tathA lAla raMga avyakta hai| isIlie zaMkarAcArya ne likhA hai ki -- ''mhaadbhutaa'nirvcniiyruupaa|'' artha- tattva mahAn, adbhuta aura anirvacanIya hai| vastutattva ke isa viziSTarUpa ko vastusvabhAva ke anusAra hI samajhA jA sakatA hai, 'tarka' ke vyAyAma dvArA nhiiN| AcArya samaMtabhadra likhate haiM-''svabhAvo'tarkagocaraH / / jahA~ vedAntadarzana sampUrNa jagat ko advaitabrahmamaya kahatA hai; vahIM sAMkhya, vaizeSika 72 - - tulasI prajJA aMka 113-114

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Adi anya vaidika-darzana-jagat ko bhedAbheda evaM ekAnekarUpa pratipAdita karate haiM / yadi brahma 8 advaita hai, to jIva kI sattA hai yA nahIM ? * isakA uttara dete hue gItAkAra likhate haiM'"mamaivAMzo jIvaloke jIvabhUtaH sanAtanaH' arthAt isa jIvaloka meM samasta jIvarAzi mujha brahma yA Izvara kA hI sanAtana aMza hai| isI bAta ko saMta tulasIdAsa (rAmacaritamAnasa, bAlakANDa) likhate haiM- 'Izvara - aMza jIva avinAzI, cetana amala sahaja sukhraashii|" yaha aMza - azI kA svataMtra sanAtana astitva ' dvaitavAda' kA poSaka hai / 'veda' bhI isa tathya kA samarthana karate haiM-- 'ekaM sat viprA bahudhA vadanti'' arthAt usa eka sat ko hI vidvajjana aneka prakAra se kahate haiN| - jainoM kI 'syAdvAda' zailI ke dvArA vastu ke anekAntAtmaka kI svIkRti kI puSTi zaMkarAcArya ne bhI kI hai-- 10 'apare vedabAhyA digambarA ekasminneva padArthe bhAvAbhAvau manyate " arthAt anya jo vedabAhya digambara loga haiM, ve eka hI padArtha meM bhAva (asti) aura abhAva (nAsti) dharmoM ko yugapat mAnate haiN| aisA nahIM hai ki anekAMta kI avadhAraNA jainetaroM meM nitAMta asvIkRta rahI hai| vaidika vAGmaya ne bhI anekAMta ke tattva milate haiM, bhale hI unhoMne anekAMta ke siddhAnta ko svIkAra na kiyA ho asati sat pratiSThitaM, sati bhUtaM pratiSThitam" arthAt 'asat' meM hI 'sat' pratiSThita hai, 'sat' meM bhI 'asat' pratiSThita hai| 'anekAntavAda' yaha eka siddhAnta hI nahIM apitu eka viziSTa cintazailI kA bhI paricAyaka hai, jo para- vicAra - sahiSNutA kA maMtra pradAna karatA hai| ekAntavAdI cintana ko prakArAntara se 'vaicArika hiMsA' bhI vidvAnoM ne mAnA hai / 'anekAntavAda' ke isa pakSa para prakhyAta manISI DaoN. maMgaladeva zAstrI ke vicAra mananIya haiM-- 'anekAMtavAda' kA maulika abhiprAya yahI ho sakatA hai ki tattva ke viSaya meM Agraha na hote hue bhI usake viSaya meM tattadavasthA bheda ke kAraNa dRSTibheda saMbhava hai| isa siddhAnta kI maulikatA meM kisako sandeha ho sakatA hai? kyA hama 'zrutayo vibhinnAH smRtayo vibhinnA naiko muniryasya mataM na bhinnam / ' (mahAbhArata) 'yasyAmataM tasya mataM yasya na veda saH / 12 avijJAtaM vijAnatAM vijJAtamavijAnatAm // ' 2 ityAdi vacanoM ko mUla meM anekAntavAda kA hI pratipAdaka nahIM kaha sakate ? darzana zabda hI svataH dRSTibheda ke artha ko prakaTa karatA hai| isa abhiprAya se jainAcAryoM ne anekAntavAda ke dvArA dArzanika AdhAra para vibhinna darzanoM meM virodha bhAvanA ko haTAkara paraspara sthApita karane kA eka satprayatna kiyA hai| tulasI prajJA julAI-disambara, 2001 73

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aneka avasthAoM se baddha, vibhinna dRSTikoNoM se padArthoM ko dekhane kA abhyAsI, manuSya kisI padArtha ke akhaNDa sakala - svarUpa ko kaise jAna sakatA hai? una akhaNDa mUla svarUpa ko hama sacce artha meM 'guhAhitaM gahvareSThaM purANam" kaha sakate haiN| "pAdo'sya vizvA bhUtAni tripAdasyAmRtaM divi" (yajurveda, puruSasUkta) isa vaidikazruti kA bhI vAstavika tAtparya yahI hai / isameM sandeha nahIM ki jainadarzana meM pratipAdita anekAntavAda ke isa maulika abhiprAya ko samajhane se dArzanika jagat meM paraspara virodha tathA kalaha kI bhAvanAoM ke nAza se paraspara saumanasya aura zAnti kA sAmrAjya sthApita ho sakatA hai| jainadharma kI bhAratIya saMskRti ko bar3I bhArI dena ahiMsAvAda hai jo ki vAstava meM dArzanika-bhitti para sthApita anekAntavAda kA hI naitikazAstra kI dRSTi se anuvAda kahA jA sakatA hai| dhArmika dRSTi se yadi ahiMsAvAda ko hI jainadharma meM sarvaprathama sthAna denA Avazyaka ho, to hama anekAntavAda ko hI usakA dArzanika dRSTi se anuvAda kaha sakate haiN| 'ahiMsA' zabda kA artha bhI mAnavIya sabhyatA ke utkarSAnutkarSa kI dRSTi se bhinna-bhinna kiyA jA sakatA hai| eka sAdhAraNa manuSya ke sthUla vicAroM kI dRSTi se hiMsA kisI kI jAna lene meM hI ho sakatI hai| kisI ke bhAvoM ko AghAta pahu~cAne ko vaha hiMsA nahIM kahegA, parantu eka sabhya manuSya to viruddha vicAroM kI asahiSNutA ko bhI hiMsA hI khegaa| unakA siddhAnta to yahI hotA hai ki - " abhyAvahati kalyANaM vividhaM vAk subhASitA / saiva durbhASitA rAjan anarthAyopapadyate // vAksAyakA vadanAnniSpatanti yairAhataH zocati rAtryahAni / parasya nAmarmasu te patanti tAn paNDito nAvasRjet parebhyaH // " 13 sabhya jagat kA Adarza vicAra svAtantrya hai| isa Adarza kI rakSA ahiMsAvAda ( hiMsAasahiSNutA) ke dvArA hI ho sakatI hai| vicAroM kI saMkIrNatA yA asahiSNutA IrSyA-dveSa kI jananI hai / isa asahiSNutA ko hama kisI andhakAra se kama nahIM smjhte| Aja hamAre deza meM jo azAnti hai, usakA eka mukhya kAraNa yahI vicAroM kI saMkIrNatA hai / prAcIna saMskRta - sAhitya meM pAyA jAne vAlA 'AnRzaMsya' zabda bhI isI ahiMsAvAda kA dyotaka hai| isa prakAra ke ahiMsAvAda kI AvazyakatA sAre saMsAra ko hai| jainadharma ke dvArA isameM bahuta kucha sahAyatA mila sakatI hai| uparyukta dRSTi se jaina darzana bhAratIya darzanoM meM apanA viziSTa sthAna rakhatA hai / 'anekAMtavAda' zabda kA prayoga vaidika paramparA 14 meM bhI huA hai| jainadarzana meM to anekAMta ko prANatattva hI mAnA gayA hai AcArya siddhasena ne anekAMta ko isa loka kA advitIya guru saMvabhataH isI cintana ke kAraNa pratipAdita kiyA hai ki isake binA vastusvarUpa kA jJAna evaM pratipAdana donoM hI saMbhava nahIM hai / 74 / tulasI prajJA aMka 113 114

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jeNa viNA logassa vi vavahAro savvahA Na nnivvhi| tassa bhuvaNekkaguruNo Namo annegNtvaayss|| artha- jisake binA loka kA bhI vyavahAra sarvathA nahIM sahA jA sakatA hai, aise usa vizva ke eka advitIya guru anekAMtavAda ke liye namaskAra hai| jainAcAryoM ne anekAMta ko pAramezvarImanekAntavAdavidyAmupagamya 'pAramezvarI vidyA' 16 evaM virodha kA nAzaka virodhamathanaM namAmyanekAntam" kahA hai| AcArya siddhasena to ise 'mithyAdarzana ke samUha kA vighAtaka' bhI kahate haiN| bhaI micchAdasaNa-samUhamahayassa amysaarss| jiNavayaNassa bhagavao saMvigga suhaahigmmss|| artha- ekAMta mithyAdarzanoM ke samUha kA mathaka amRtasArarUpa tathA tattvajJa AcArya munijanoM dvArA sukhapUrvaka jAne gaye aise mahattvazAlI tIrthaMkara sanmati bhagavAn ke vacana se sumumukSu jagat kA kalyANa ho| isa anekAMtavAda kA vAcika paricAyaka 'syAt' zabda mAnA jAtA hai 'tasyAnekAntavAdasya liMgaM syAcchabda ucyte| taduktArthe'vinAbhAve, lokayAtrA na siddhayati / / ' arthAt usa anekAMtavAda kA liMga (pradhAnacihna) 'syAt' zabda hai, jisake kahe binA loka-vyavahAra bhI nahIM cala sakatA hai arthAt siddha nahIM ho sakatA hai| ___ saMkIrNa vicAradhArA se loka meM kAma kabhI nahIM calA hai / cintana kI udAratA (vizAlatA yA vyApakatA) isameM pratipala apekSita hai anyathA 'zAMtipUrNa saha-astitva' jaisI Adhunika sundara vicAraNAyeM kabhI bhI mUrtarUpa nahIM le skeNgiiN| kisI bhI saMgaThana yA samavAya meM anekavidha vyakti cAhie anyathA usakA kArya sucArUrUpa se nahIM cala sakegA / yahA~ taka ki usake virodhI bhI caahiye| yadi ve nahIM hoM, to sAvadhAnavRtti evaM vicArazuddhi nizcita rUpa se bAdhita hogii| virodha karane vAloM ko nItividoM ne 'upakAraka' kahA hai; kyoMki yadi ve na hoM, to anuyAyI ahaMkAra kI vRddhi kara vicAroM ko kaluSita banA dete haiN| jaise rAkha se maMje bartana camaka uThate haiM; usI prakAra virodhI vicAradhArA bhI vaicArika sahiSNutA evaM pariSkAra ke lie anivArya hai| kahA bhI hai "niMdaka niyare rAkhiye AMgana kuTI chvaay| je sAbU-pAnI binA, nirmala kareM subhaay||" isIliye vivekIjana 'vinoda' samajhate haiM aura usase ve apane cintana evaM prarUpaNa meM nirantara vikAsa, parizodhana evaM anusaMdhAna karate rahate haiN| ataH anekAntAtmaka cintana manuSya ke vicAroM ko vyApaka evaM sahiSNu banAtA hai| tulasI prajJA julAI-disambara, 20016 - 75

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'anekAMta' vastu kA svarUpa hai--yaha svIkRti manuSya ko 'anekAntavAda' ke anveSaNa ke ahaMkAra se bhI dUra rakhatI hai tathA pArasparika sauhArda ko to bar3hAtI hI hai| anta meM AcArya amRtacandra ke ina vacanoM ko uddhRta karanA cAhatA hU~ 'ubhayanaya-virodhadhvaMsini syAtpadAMke, jinavacasi ramante ye svayaM vaantmohaaH| 20 arthAt donoM nayoM ke virodha ko dUra karane vAle ina jinendra vacanoM meM jo ramate haiM, ve moharahita ho jAte haiN| saMdarbha: 1. mahAbhArata, mokSadharma, zAMtiparva, 2/306/46 2. pAtaMjala mahAbhASya, 1/4/911 3. gItA, 2/96, yogavAziSTha, 3/7/38 4. A. bAdarAyaNa, 'brahmasUtra', 2/2/23 5. zvetAzvaropaniSad, 1/8 6. vivekacUr3AmaNi, 111 7. AptamImAMsA, 100 8. gItA, 15/7 9. Rgveda 16 10. brahmasUtra, vijJAnAmRtabhASya, 2/2/33 11. atharvaveda, 17/1/19 12. kenopaniSad 2/3 13. viduranIti, 2/77. 80 14. viSNupurANa, 18/10-11 15. AcArya siddhasena, sanmatisUtra, 3/69 16. pravacanasAra, pRSTha 2 17. puruSArthasiddhayupAya, 1/2 kahA hai| 18. AcArya siddhasena, sanmatisUtra, 3/60 19. AcArya jaTAsiMhanaMdi, varAMgacarita, 26/83 20. samayasArakalaza, 1/4 vibhAgAdhyakSa prAkRtabhASA vibhAga zrI lAlabahAdura zAstrI rASTrIya saMskRta vidyApITha (mAnita vizvavidyAlaya), naI dillI-110016 76 - - tulasI prajJA aMka 113-114

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vartamAna samasyAoM ke samAdhAna meM anekAnta kI upayogitA paramAgamasya bIjaM niSiddhaM jAtyandhasindhuraviMdhAnam / sakalanaya vilasitAnAM virodha-mathanaM namAmyanekAntam // AcArya amRtacandra ne likhA hai ki janmAndha puruSoM ke hasta vidhAna kA niSedhaka samasta nayoM se vilasita vastu svabhAva ke virodha kA zAmaka, uttama jaina zAsana kA bIja anekAnta siddhAnta ko maiM namaskAra karatA huuN| -DaoN. hemalatA boliyA vizva kA pratyeka prANI Aja samasyAoM se AkrAnta hai / bhale hI vijJAna ke nita-naye AviSkAroM ne usake jIvana ko samunnata aura samRddha kiyA hai| yaha saba vikAsa ekAMgI aura ekapakSIya hai| jahA~ bhautika samRddhi ne usake jIvana ko suvidhAbhogI aura vilAsI banAyA to vahIM dUsarI ora vaha AdhyAtmikatA se dUra hotA calA gayA aura pariNAmasvarUpa mAnasika tanAva aura jIvana meM asantulana Adi samasyAoM se ghiratA calA gayA / vijJAna apanI zodha se jaise-jaise samasyAoM ke samAdhAna khojane kA prayAsa karatA rahA vaise-vaise samasyAe~ surasA ke mukha kI taraha bar3hatI gyii| jIvana kA koI bhI kSetra isase achUtA nahIM rahA hai, cAhe vaha pArivArika kSetra ho, dharma aura darzana kA kSetra ho, rAjanIti aura paryAvaraNa kA kSetra ho athavA Arthika kSetra ho / sarvatra vyakti apane mata ko manavAne kA Agraha karatA hai aura isI kAraNa vidrUpatA kA sarvatra sAmrAjya dikhAI detA hai| parivAra saMyukta se ekAkI aura ekAkI se ekala banatA jA rahA hai / pArasparika jhagar3oM se saMtrasta bAlaka asAmAjika tatvoM ke hAtha meM par3akara nazA khorI aura vyasanoM se grasta ho rahe haiN| dUsarI ora dharma darzana ke kSetra meM apanI mAMga manavAne ke liye anya mata ko - 77 tulasI prajJA julAI - disambara, 2001

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samApta karane va dabAne ke liye sabhI taraha ke ucita-anucita rAste apanAye jAte haiN| artha kI lolupatA ne naitikatA aura sahRdayatA kI sImAyeM lAMgha dI aura kAmukatA ne vyakti svAtaMtrya kA galA ghoMTa diyaa| apanI suvidhA aura vilAsitA ke liye prakRti ko dUSita kara, usakA santulana bigAr3a kara use mAnava jAti ke ayogya siddha kara diyaa| rAjanaitika kSetra meM eka varga, jAti, prAnta aura bhASA ko eka-dUsare se lar3avAkara kursI sthAyI karane kI pravRtti bar3ha gii| isa pravRtti ne sAmAjika sAmaMjasya ko vaimanasya meM badala diyA / samasta buddhi kauzala ke hote hue bhI Aja mAnavatA saMtrasta hai| vikAsa kSamatAoM ke rahate bhI saMsAra kA varcasva ho rahA hai| yaha kahanA bhI atizayokti nahIM hogA ki Aja vijJAna mAnavIya mUlyoM ke abhAva meM ziva kA bhasmAsurI varadAna siddha ho rahA hai| phalataH sabhyatA aura saMskRti kA astitva khatare meM hai| vartamAna ke prabala lobha se mAno bhaviSya naSTa ho rahA hai| vyakti kA vyaktitva asantulana, bikharAva aura vikAra se grasta ho rahA hai| mAnava-jIvana ke prati niSThA aura pratiSThA kSINa ho rahI hai| adhika kyA kaheM? samasyAeM annata haiN| sabhI kA nAmollekha karanA saMbhava nahIM hai| kevala dRSTAnta rUpa meM kucha samasyAoM kA yahA~ nAmollekha mAtra kiyA hai| samAdhAna meM jo prayatna kie jA rahe haiM ve bhI apUrNa haiM / vijJAna bhI usameM asaphala rahA hai| aise meM hamArA dhyAna dArzanikoM kI ora jAtA hai parantu jaina darzana ko chor3akara sabhI dArzanika mata prAyaH aikAntika hai| apane-apane mata ko satya siddha karane ke Agraha ke kAraNa ve samasyA ke samAdhAna ke sthAna para saMgharSa ko utpanna karate haiM / taba jaina darzana ke anekAnta siddhAnta kI ora hamArA dhyAna anAyAsa hI calA jAtA hai jo ina samasyAoM ke samAdhAna kA rAjamArga prastuta karane meM sakSama hai| AcArya tulasI ke zabdoM meM "samasyA ho aura samAdhAna na ho, isa bAta meM merI AsthA nahIM hai| samasyA kisI bhI kSetra kI ho usakA samAdhAna avazya hai, use khojane vAlA caahiye|''jiivn kI hara samasyA ko utsAha aura santulana se sulajhAnA siikho| samasyA kA samAdhAna karane ke liye AkAza se koI devatA nahIM AegA, pRthvI para hI kisI ko bhagavAna bananA hogaa| bhagavAna mahAvIra ne vicAroM ke samanvaya evaM sAmaJjasya ke liye anekAnta kI vyApaka cintana dhArA dI jisakA vacana prakAra syAdvAda kahA jAtA hai| asti-nAsti evaM avaktavya ke AdhAra para unhoMne satya ko parakhane evaM vyAkhyA karane ke liye sAta bhaMgoM kI kalpanA kI, jo saptabhaMgI naya kahA jAtA hai| isa dhArA ne usa kAla meM sAmpradAyika saMkIrNatA ke sthAna para udAra vicAra, sarvagrAhI dRSTikoNa aura samanvaya kI pratiSThA kii| Aja kI paristhiti bhI usa kAla se kucha kama nahIM hai| ataH usakA mahatva aura adhika bar3ha jAtA hai| anekAnta ke jJAna mAtra se samasyAoM kA samAdhAna nahIM ho sakatA hai| samAdhAna to usake vyAvahArika prayoga para hI nirbhara hai| isaliye vyakti ko cAhiye ki vaha anekAnta ke svarUpa ko acchI taraha samajhakara use apane jIvana kA aMga banAye / 78 / - tulasI prajJA aMka 113-114

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anekAnta kA artha hai-'anekaH antaH dharmAH yasya saH anekAntaH' arthAt jo vastu meM vidyamAna ananta dharmoM ko yugapad svIkAra kare, vaha anekAnta hai| aneka kA artha hai eka se adhika aura anta kA artha sahita yA dharma hai| malliSeNasUri ne syAdvAdamaMjarI' meM isakI paribhASA karate hue kahA hai anantadharmAtmakameva tattvamato'nyathA satvamasUpapAdama arthAta- tattva aneka dharmAtmaka hotA hai, padArthoM meM aneka dharma mAne binA kisI vastu kI siddhi nahIM hotI hai| parantu ulajhana yahAM hotI hai ki padArtha ananta rahe aura unheM jAnane ke lie dRSTiyAM bhI ananta haiN| para abhivyakti kA sAdhana to eka bhASA hI hai| vaha bhI itanI lacIlI aura durbala ki usake dvArA hama eka kSaNa meM vastu ke eka dharma kA hI pratipAdana kara sakate haiN| isakA artha hotA hai- eka vastu kA pratipAdana karane ke lie ananta zabda cAhie aura vaise ananta-ananta padArthoM ke lie ananta-ananta zabda caahiye| usake lie hamArA jIvana bhI ananta cAhie para yaha kadApi saMbhava nhiiN| ataH hama isa niSkarSa para pahuMcate hai ki bhASA ke sahAre hama na to vastu kA sampUrNa parijJAna hI kara sakate haiM aura na hI abhivyakti / lekina tIrthakaroM ne bhASA ke bhaNDAra ko eka ratna pradAna kiyA, jisake prabhAmaNDala meM samUcA bhASA-bhaNDAra jagamagA utthaa| vaha zabda ratna hai- 'syAt' / yaha zabda itanA sakSama hai ki jisa vastu ke sAtha ise jor3a diyA jAe vaha vastu samagra abhivyakta hone lagatI hai| yaha eka aisA darpaNa hai jisameM vastu ke sabhI rUpa eka sAtha pratibimbita ho sakate hai| jainAcAryoM ne anekAnta para gahana cintana-manana kara use paribhASita kiyA hai jo usake sArvakAlika mahattva kA paricAyaka hai| AcArya tulasI ne bhikSunyAyakarNikA meM anekAnta kI sarala evaM sugama paribhASA karate hue kahA hai "arpaNAnarpaNAbhyAmanekAntAtmakArthapratipAdanapaddhatiH syAdvAda'' arthAt arpaNA (mukhya dharma kI apekSA) aura anarpaNA (gauNa dharma kI upekSA) ke dvArA anekAntAtmaka (ananta dharmAtmaka) vastu ke pratipAdana kI paddhati ko syAdvAda kahA jAtA hai| virodhI aura avirodhI aneka dharmoM ke svIkAra ko anekAnta kahA jAtA hai| eka samaya meM eka hI dharma arpaNA ora zeSa dharmoM kI anarpaNA ke dvArA anekAntAtmaka vastu kA pratipAdana karane vAlA vacana 'syAt' zabda se yukta hone ke kAraNa syAdvAda kahalAtA hai| syAdvAda eka vastu meM aneka virodhI dharmoM kA pratipAdaka nahIM hai kintu apekSA bheda se virodha kA parihAraka hai| AvazyakatA isa bAta kI hai ki vyakti anekAnta ko samajhakara hRdayaMgama kareM va usakA jIvana meM vyAvahArika prayoga kareM to jIvana kI samasyAoM ke samAdhAna svataH niHsRta tulasI prajJA julAI-disambara, 2001 79

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hote cale jaaeNge| samasyA kA mUla kAraNa vyakti kA AgrahI honA hai| yadi vyakti Agraha ko chor3akara udAratA se sAmane vAle kI bAta ko sune, samajhe to samasyA hI nahIM rhegii| jitanI bhI samasyAeM dekhane ko milatI haiM una sabake mUla meM Agraha hI hai| vartamAna AcArya mahAprajJa ke zabdoM meM ''AgrahI manuSya AMkha para Agraha kA upanetra car3hAkara satya ko dekhatA hai aura anAgrahI manuSya ananta cakSu hokara satya ko dekhatA hai|'' yadi vyakti meM yaha anekAnta dRSTi A jAe to usake jIvana meM samasyA ko koI sthAna nahIM rahatA tathA pArivArika dRSTi se ahama kA vigalana aura prema ke udaya se saba vastueM sIdhI najara Ane lagatI hai| parivAra meM pratyeka sadasya apane hitoM aura bhAvanAoM ko gauNa kara dUsare ke hitoM aura bhAvanAoM ko prAthamikatA deM to svayaM kA hita vighaTita nahIM hotA hai apitu vaha adhika sadhatA hai aura pArivArika jIvana sukhamaya hotA hai| yahI dRSTikoNa dUsare ke ghara se Ane vAlI aura apane ghara kI bahu ke prati usake dRSTikoNa ko mahatva dekara usakI kaThinAI ko samajhakara sAmaJjasya biThAne kI pravRtti bana jAye to hamArA artha ke prati moha ghaTegA, usake prati aura usake pitRpakSa ke prati sahaja sneha Adara vikasita hogA to phira hama itane nRzaMsa aura krUra nahIM ho paayeNge| jaisA ki samAcAra patroM meM dikhAI dene vAlI vidrUpatA ke liye koI sthAna bhI nahIM hogaa| baha bhI yadi apanI sukha suvidhAoM ko gauNa mAnakara parivAra ke bar3e bUr3he vyaktiyoM ko sammAna dete hae vyavahAra kareM to ghara meM sukhamaya vAtAvaraNa banegA tathA gRhakalaha kA vAtAvaraNa nahIM hogA to zAMti rhegii| ___ isI taraha vyakti apanI vAsanAoM ko adhika mahatva dene ke sthAna para sAmane vAle vyakti kI icchA-anicchA ko mahattva deM to usakI icchA damita ho jAyegI aura balAtkAra ke bhISaNa dRzya dikhAI deNge| dUsare ke dRSTikoNa ko satkAra dete huye yadi sAmane vAle kI majabUrI ko mahattva dekara apanI icchA ko gauNa kare to strI puruSa kI samAnatA kA dRSTikoNa bhI vikasita hogaa| vAsanA aura krodha para niyantraNa hone se bar3hate rogoM aura paraspara bar3hate hiMsaka vAtAvaraNa para roka lgegii| rAjanItika dRSTi se apane dala yA apanI vicAradhArA ko mahatva dete hae bhI virodhI rAjanaitika vicAradhArA meM bhI satya ho sakatA hai| yadi yaha vizvAsa utpanna ho jAtA hai to phira virodhiyoM ko virodha se kATane kI pravRtti samApta hogii| hama apanI bAta to dRr3hatA pUrvaka rakheMge hI kintu dUsare kI vicAradhArA ko ghRNA kI dRSTi se nahIM dekheMge to pArasparika rAjanItika pratidvandvitA meM ghRNA kI bhAvanA kama hogii| vyakti yaha bhI soca sakatA hai ki amuka dala ne apanI vicAradhArAnusAra zAsana kara liyA, dUsarA dala yadi AtA hai, saMbhava hai usakI vicAradhArA meM bhI koI acchI bAta ho to mana kI dUrI kama hogI aura rAjanaitika aparAdhoM meM kamI aayegii| - tulasI prajJA aMka 113-114 80

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dhArmika dRSTi se bhI apanI jIvanI dRSTi ko bhI mahatva diyA jAyegA to phira kAphiroM ko katleAma karane athavA jina prathAoM ko hamArA dharmagrantha nahIM mAnatA use rAkeTabama yA mudagara ke havAle hI honA cAhiye, yaha dRSTi bhI kama hogI aura 'parasparopagraha' dvArA pratyeka dharma kI acchAI ko apanAne para sAmpradAyika saMgharSa ke liye koI sthAna nahIM hogaa| __ Arthika dRSTikoNa se bhI eka varga dUsare varga kI bhAvanA kA sammAna karanA sIkha letA aura hita kI thor3I upekSA sahakara bhI dUsare ke hita ke sAdhana ko pramukhatA detA to phira jarmanI ke kisI kone meM yaha ghoSaNA nahIM hotI ki saMsAra meM eka varga ke liye koI sthAna nahIM hogaa| vaha yadi jiyegA to golI calane kI AvAja taka yA kisI phA~sI ke phaMde para jhUlane taka hI jIvita raha pAyegA, aisI raktaraMjita sthitiyA~ nahIM bana paayegii| majadUra pUMjIpati kI AvazyakatA ko samajhegA tathA pUMjIpati majadUra kI AvazyakatA aura suvidhA kA dhyAna rakhegA to phira vahA~ vaha sthiti banegI jisake liye yaha kahanA par3e ki isI varga kI tAnAzAhI hamArA kalyANa kregii| svayaM kI AvazyakatA ke cintana ke sAtha hI apane kArya ke lie Aye hue vyakti ke duHkha aura darda ke prati sammAnajanaka dRSTi yadi vikasita hogI, usake prati sahAnubhUti hogI to vyakti usakA kArya samaya para karegA aura bhraSTAcAra ke bar3e-bar3e kANDoM kI dhvaniyAM sunAI nahIM degii| yadi vaha artha aura kAma kI apekSA dharma aura mokSa ko bhI sammAna kI dRSTi se dekhate hue kahegA ki ''jIvana kI Dora sauMpa rAmajI ke hAtha meM tU akelA nahIM pyAre rAma tere sAtha meM'' kI bhAvanA se calane para vyakti meM dharma aura mokSa kI bhAvanA ubharegI aura vitta ke liye bar3e-bar3e ghoTAle nahIM hoNge| __ prakRti se saMgharSa ke sthAna para sAmaJjasya kI paddhati vikasita hogI to vRkSoM, pazuoM, parvatoM, nadiyoM ke prati Adara kA bhAva vikasita hogA to hama andhA-dhundha vRkSoM kI kaTAI nahIM kreNge| apane se nIce Ane vAlI AbAdI ko pAnI kI AvazyakatA hai, yaha soceMge to bar3ebar3e bAMdha-bAMdhakara nadI ke nicale hisse vAloM ko jala se vaMcita nahIM kareMge aura na hI hama hamArA kArya pUrA hote hI gaMdagI jahA~ kI tahA~ chor3akara jA pAyeMge, jisase paryAvaraNa pradUSaNa rukegaa| tabhI hama jIvita raha pAyeMgI ki yaha bhUmi merI mAtA hai, maiM isakA putra huuN| phira bhalA maiM apavitra aura krUratA pUrvaka prahAra kaise kruuNgaa| isake mahatva ke viSaya meM adhyAtma upaniSad meM kahA gayA hai bhinnApekSayA yathaikatra pitRputrAdi klpnaa| nityAnityAdyanekAntastathaiva na virotsyte|| isa prakAra anta meM yaha kahA jA sakatA hai ki anekAnta dRSTi se vicAra karane para vyakti ke mana meM udAratA AtI hai aura dUsare ke dRSTikoNa ko samajhane kI pravRtti vikasita tulasI prajJA julAI-disambara, 20016 81

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hotI hai| isa pravRtti ke kAraNa durAgraha kama hotA hai| durAgraha ke kAraNa apanI bAta ko satya siddha karane ke liye huI vidrUpatA se mukti milatI hai| upAdhyAya yazovijaya ke zabdoM meM 'anekAntavAdI kisI dharma darzana se dveSa nahIM krtaa| vaha sampUrNa darzanoM ko isa prakAra se vAtsalya-dRSTi se dekhate haiM jaise koI pitA-putra ko|' yasya sarvatra samatA nayeSu tanayeSviva / tasyAnekAntavAdasya kva nyUnAdhi shemusii| saMdarbha grantha : 1. sAdhanA ke zalAkA puruSa gurUdeva tulasI, pR. 211 2. vahI, pR. 300 3. syAdvAdamaMjarI zloka-22 4. mahAvIra vyaktitva aura vicAra, pR. 40-41 5. (ka) anekAntAtmakArthakathanaM syAdvAdaH / laghIyatraya TIkA, 62 (kha) ekasmin vastuni sApekSarItyA viruddha nAnAdharmA svIkAro hi syAdvAdaH / syAdvAdo naikAntavAdaH | - syAdvAdamaMjarI, TIkA-5 6. draSTavya, 4/7 7. zramaNa mahAvIra, pR. 180 8. adhyAtmasAra, zloka-6 saMskRta vibhAga sukhAr3iyA vizvavidyAlaya udayapura (rAjasthAna) 82 - tulasI prajJA aMka 113-114

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zAnta-sahavAsa meM anekAnta kI bhUmikA -sAdhvI ArogyazrI ziSya ne apane guru se jijJAsA karate hue kahA, bhaMte! kyA maiM samudAya meM rahakara zAMta-sahavAsa ko prApta kara sakatA hUM? kyoMki pratyeka vyakti ko zAMti abhiSTa hai, sukha priya hai| koI bhI azAMti kA jIvana jInA nahIM cAhatA | guru ne samAdhAna ke svaroM meM ziSya se kahA- vatsa ! tuma samudAya meM rahakara bhI zAMta sahavAsa ko prApta kara sakate ho| kintu azAMta sahavAsa ke kucha hetu haiM, unakA nirAkaraNa karake hI zAMta-sahavAsa ko prApta kara sakate ho| sAmAjika evaM pArivArika jIvana meM zAMti khaNDita hone ke aneka hetu haiM, kintu kucha tattva pramukha haiM / jaise* nirapekSa vyavahAra * sahiSNutA kA abhAva * AgrahI manovRti * paradoSa darzana, ina samasyAo ke nirAkaraNa kA mArga hai- anekaant| anekAnta jaina darzana kA prANa-tattva hai| isa siddhAnta ke prabala pravaktA haiM bhagavAna mahAvIra | bhagavAna mahAvIra kA yaha siddhAnta pUrNa vaijJAnika evaM sArvabhaumika hai| eka sAtha rahane vAle aneka virodhI dharmoM ke samanvaya kA mArga hai- anekAnta / anekAnta aisA tattva hai jo vivAdAspada prasaMga meM bhI sAmaMjasya sthApita karane vAlI manovRtti ko panapane kA avasara detA hai| prazna upasthita hotA hai, kyA anekAnta jIvana kA darzana bana sakatA hai? kyA anekAnta ke dvArA sama-sAmayika samasyAoM kA samAdhAna khojA jA sakatA hai? anekAnta vaha dhurI hai jahAM jIvana ke vyAvahArika pakSa se jur3I samasyAoM kA evaM rASTrIya aura antarrASTrIya samasyAoM kA samAdhAna anekAnta ke Aloka meM prApta kiyA jA sakatA hai| anekAnta sAdhanA kA mahAn sUtra hai| jIvana kA samagra darzana hai| sApekSavyavahAra, sahayoga, sahiSNutA, vinamratA, sevAbhAvanA, pramoda bhAvanA Adi tattva zAMta sahavAsa ke ghaTaka tattva hai / jisa parivAra, samAja yA saMsthA meM ye tulasI prajJA julAI-disambara, 2001 - 83

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tattva vikAsazIla hoM usameM zAMta-sahavAsa kI upalabdhi saMbhava hai| jIvana kA sabase bar3A sukha zAMti pUrvaka rahane meM hai| eka sAtha rahakara tIe chakke kI taraha rahanA jIvana kI sabase bar3I viDambanA hai| jahAM parivAra ke saba loga eka dUsare ke sukha-duHkha meM hArdika bhAva se apanI bhAgIdArI rakhate haiM vaha parivAra sukha-zAMti aura vikAsa kI akalpita UMcAiyoM ko chU sakatA hai| jahAM aisA nahIM hotA vahAM vikAsa kI sambhAvanAoM ke daravAje banda ho jAte haiN| zAMta sahavAsa para carcA karane se pUrva azAMta sahavAsa ke kAraNa bhI vimarzanIya haiMnirapekSa vyavahAra : umAsvAti kA mahatvapUrNa sUtra hai- "parasparopagraha jIvAnAm'' sabhI prANI paraspara eka dUsare kA upakAra karate haiN|' yaha sUtra anekAnta-darzana kA saMvAhaka tathA zAMta sahavAsa kA mahatvapUrNa sUtra hai| vyakti kA jIvana sApekSatA va sahayoga ke AdhAra para calatA hai| usakA vikAsa samanvaya, sauhArda va sApekSa dRSTikoNa para nirbhara karatA hai| sAmAjika prANI kA jIvana saMbaMdhayukta hotA hai| saMbaMdhoM kI bhUmikA meM eka mahattvapUrNa tattva hai - sApekSa cintana / bahuta se logoM kA cintana nirapekSa hotA hai| unake anusAra unheM kisI ke sahayoga kI AvazyakatA nahIM aura na hI ve dUsaroM kA sahayoga karane ke lie tatpara rahate haiN| unakI svArtha cetanA kevala sva taka hI simaTI rahatI hai| unakA siddhAnta rahatA hai- maiM piyA, merA baila piyA, aba cAhe kuA r3haha pdd'e| yaha cintana kisI bhI parivAra, saMsthA yA saMgaThana meM zAnta sahavAsa kA kAraNa nahIM banatA / pUjya gurudevazrI tulasI ne apanI kRti 'paMcasUtram' meM sApekSatA kA ullekha karate hue likhA hai - 'sApekSatvavikAsena shyogo'bhivrdhte| . sahayogasya bhAvo'sti tatra prItiHparA bhvet||' parasparatA ke vikAsa se sahayoga kA vikAsa hotA hai| jahAM sahayoga hotA hai vahAM pArasparika prema sahaja udita hotA hai| pati patni ke sAtha nirapekSa vyavahAra karatA hai to pArivArika jIvana asvastha bana jAtA hai| par3ausI par3ausI ke sAtha kaTu vyavahAra karatA hai to kaTutA bar3hatI hai, zatrutA panapane lagatI hai, nyAyAlaya ke dvAra khaTakhaTAne kI sthiti taka bana jAtI hai| __ Aja vyakti sva ko jitanA mahattva detA hai para ko utanA hI nakArane lagatA hai| sva ko mahattva denA burA nahIM hai, yadi isase kisI dUsare kA hita khaMDita na ho| jaba dUsaroM kA hita khaMDita hone lagatA hai to azAMti kA vAtAvaraNa utpanna ho jAtA hai, samasyAeM paidA hone lagatI haiM aura saMgharSa ke jvAlAmukhI phUTane lagate haiN| eka parivAra meM aneka sadasya hote haiN| sabhI vyakti alaga-alaga vicAroM vAle, alaga-alaga rUci-mAnyatA-siddhAnta vAle hote haiN| kintu phira bhI saba eka dUsare ke pUraka haiN| eka dUsare ke binA kisI kA kAma nahIM calatA, sabakA paraspara sahayoga va sAmaMjasya sApekSa hotA hai| jisa prakAra hamAre zarIra meM aneka prakAra kI graMthiyAM hotI haiN| sabake alaga-alaga kArya, alaga-alaga bhAva, alaga-alaga 84 - tulasI prajJA aMka 113-114

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hArmonsa hote haiM / phira bhI saba eka dUsare ke pUraka haiM, paraspara sahayoga haiM, sAmaMjasya haiN| jaba taka sAmaMjasya pUrvaka graMthitaMtra kAma karatA hai taba taka zArIrika sthiti ThIka rahatI hai| sahayoga va sAmaMjasya ke abhAva meM sArA taMtra gar3abar3A jAtA hai, asaMtulita ho jAtA hai| saMtulana kA AdhAra hai anekAMtika dRSTikoNa / ThIka yahI sthiti hamAre jIvana kI hai| yadi vyakti sAmUhika jIvana meM eka dUsare kI AvazyakatAoM ko najaraaMdAja karane lagatA hai to aisI sthiti meM paraspara TakarAva utpanna hone lagatA hai, alagAva kI dIvAreM khiMca jAtI haiM, dhIre-dhIre vaimanasya, ghRNA aura pratizodha kI bhAvanAeM panapane lagatI haiM, sarasa jIvana meM virasatA kA viSa ghulane lagatA hai| isake viparIta yadi parivAra ke sabhI sadasya eka dUsare ke duHkha sukha ko samajheM, eka dUsare kI apekSAoM ko dhyAna meM rakheM tathA eka dUsare ke lie sahayogI baneM to pArivArika madhubana jAtA hai, zAMta sahavAsa kI suvAsa cAroM ora bikharane lagatI hai / nirapekSa vyavahAra jahAM bikharAva paidA karatA hai vahIM anekAMta kA sApekSa vyavahAra bikharI maNiyoM ko sundara mAlA kA AkAra pradAna karatA hai| zAMta sahavAsa ke lie jarUrI hai samAja meM sAmUhika cetanA kA vikAsa aura isake lie sabakA sahayoga, sauhArda, sahabhAgitA, saMvedanazIlatA aura eka dUsare ko samajhane kI guNAtmakatA kA honA bhI apekSita hai| sApekSa vyavahAra zAMta, sarasa aura sukhI jIvana kA mUlamaMtra hai| sahiSNutA kA abhAva : vyakti ke jIvana kA hara pahalU cAhe sAmAjikatA se jur3A ho yA AdhyAtmikatA se, sahiSNutA kA sparza pAkara hI camakatA hai| sahiSNutA se hI jIvana ko nayA prakAza milatA hai| isa saMsAra meM jo bhI vyakti mahAn bane haiM unhoMne apane jIvana meM bahuta kucha sahA hai / sahana karanA jisake jIvana kA lakSya nahIM vaha kabhI mahAn nahIM bana paayegaa| jo sahanA nahIM jAnatA vaha saMgharSa ko janma detA hai| parivAra kA zAMta sahavAsa sahiSNutA ke kAraNa hI surakSita raha sakatA hai| zAMta-sahavAsa ke lie eka dUsare ke vicAroM, vyavahAroM aura taura-tarIkoM ko sahanA bahuta jarUrI hai / sahanA kevala choToM ke lie hI jarUrI nahIM, bar3e logoM ke lie to vaha karttavya kI kasauTI hai| isa prasaMga meM gurudeva zrItulasI ne 'paMcasUtram' meM likhA hai-- - "kaniSThaM karhicijjyeSThaH kadAcit taM kaniSThakaH / saheta sudhiyA zAnta - sahavAsasya hetave // " zAMta sahavAsa ke lie kabhI choTA bar3e ko aura bar3A choTe ko samyak prakAra se sahana kreN|' anekAMta ke darzana se hI eka dUsare ko sahana karanA saMbhava hai, kyoMki sahanA dInatA nahIM, vyakti kI udAratA hai| sahana karane kA matalaba hai zakti kA vikAsa, zaurya aura parAkrama kA vikAsa / ' vyakti cAhe akelA rahatA ho yA samUha meM, sahanA jIvana kI aparihAryatA hai / jo sahanA jAnatA hai, vaha apane jIvana ke utAra-car3hAva meM sama raha sakatA hai| anukUla-pratikUla paristhitiyAM usake saMtulana ko tor3a nahIM sktii| asaMtulana kA khatarA avasthA ke hara tulasI prajJA julAI - disambara, 2001 85

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par3Ava para maMDarAtA rahatA hai| samatA aura sahiSNutA se viSama pagaDaMDiyoM ko pAra kiyA jA sakatA hai| anyAya aura atyAcAra ko sahanA pApa hai to bar3e bujurgoM ke Adeza nirdezoM ko sahana na karanA abhizApa hai| ina donoM ke bIca kA eka nayA rAstA hai-- anekAMta jo samanvaya ke AdhAra para sahana karane kI bhAvanA kA vikAsa karatA hai| asahiSNutA ke yuga meM sahiSNutA kA darzana yadi jIvana meM utare to nizcita rUpa se vyakti apane jIvana meM zAMtasahavAsa kA anubhava karegA tathA usake vyavahAra meM zAMti kA pratibimba jhlkegaa| AgrahI manovRtti : sAmudAyika jIvana meM sAmaMjasya kA bahuta bar3A vighna hai-- AgrahI manovRtti / samUha meM aneka prakAra ke vyakti hote haiM kucha vinamra, samarpita va anAgrahI, to kucha uddaNDa, svecchAcArI va AgrahI / AgrahI manovRtti kA mUla kAraNa hai- vyakti kI ahaM bhAvanA / ahaMpradhAna dRSTikoNa ke kAraNa vyakti kevala apanI hI pakar3a rakhatA hai| dUsaroM ke cintana, tarka yA vicAra ko sanane yA samajhane ke lie vaha taiyAra nhiiN| mAnava mana meM chipI isa ahaM kI cinagArI ne aneka S

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4. paradoSa darzana : yUnAna ke mahAn dArzanika sukarAta se pUchA gayA - duniyAM meM sabase sarala kAma kyA hai? uttara milA binA mAMge dUsaroM ko salAha denA aura dUsaroM ko sudhArane kA prayatna krnaa| agalA prazna thA sabase kaThina kAma kyA hai? sukarAta ne kahA -- sabase kaThina hai svayaM ko dekhanA aura bdlnaa| __sacamuca ! dUradarzana ke yuga meM sva darzana bahuta kaThina hai | paradoSa darzana vyakti kI mAnasika durbalatA hai, jo ki azAMtasahavAsa kA bahuta bar3A kAraNa hai| Aja vyakti kA dhyAna dUsaroM kI galatiyoM para hI adhika kendrita rahatA hai| svayaM ke ghara meM kyA ho rahA hai, isakI use cintA nahIM, kintu par3ausI ke ghara kI cintA use hara pala lagI rahatI hai| nirantara paradoSa darzana meM ulajhA huA vyakti kisI kA bhI vizvAsa nahIM krtaa| vaha hara vyakti kI pratyeka pravRtti ko saMdeha kI AMkhoM se dekhatA hai| yahIM se prArambha hotA hai eka aMtahIna silasilA doSAropaNa kA tathA zikAyata kI vRtti kA / ina sabakA ekamAtra kAraNa hai vyakti kA nakArAtmaka dRSTikoNa | use kisI bhI vyakti meM yA usake kArya meM acchAI najara AtI hI nhiiN| aisI sthiti meM bAra-bAra TokA-TokI karane kI Adata sAmUhika jIvana meM azAMtasahavAsa kA kAraNa banatI hai| jabaki anekAMta ke anusAra hara vastu kA pakSa hotA hai to pratipakSa bhI hotA hai| yat sat tat sat-pratipakSam / do virodhI yugala eka sAtha raha sakate haiM, eka sAtha milakara kArya kara sakate haiM, jaise Aga aura pAnI, prakAza aura aMdhakAra, uSNatA aura ThaMDaka, acchAI aura buraaii| jahAM burAI hai vahAM acchAI bhI avazya hogI / apekSA hai ki hama samyag dRSTikoNa ko apanAkara apane najariye ko badaleM / sApekSatA ke AdhAra para hama durguNoM ke sAtha-sAtha sadguNoM para bhI najara DAleM to avazya hI jIvana meM zAMtasahavAsa kI saurabha mhkegii| anekAMta eka virATa darzana hai jisakA upayoga kevala tAttvika yA saiddhAntika dRSTi se hI nahIM, apitu vyAvahArika jIvana meM zAMtasahavAsa kI dRSTi se bhI isakI sarvatra upAdeyatA hai| samasyAoM kI bhIr3a meM samAdhAna tabhI khojA jA sakatA hai jaba hama anekAMta ke darzana ko apane jIvana vyavahAra meM utaareN| sandarbha : 1. tattvArtha sUtra 5/21 2.paMcasUtram 5/16 3. jaina dharma jIvana aura jagata pR. - 106 4. paMcasUtram 5/49 5. vicAroM ko badalanA sIkheM pR. 154-155 6. satya kA paMchI vicAroM kA piMjarA pR. 175 7. AmaMtraNa Arogya ko pR. 37. 8. jota jale bina bAtI pR. 47 samparka sUtra : jaina vizvabhAratI saMsthAna, lADanUM tulasI prajJA julAI-disambara, 2001 - 87

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anekAnta kA sAmAjika pakSa - zrImatI raMjanA jaina vartamAna-yuga vyAvahArika upayogitA kA yuga hai| jo vastu yA siddhAnta vyAvahArika upayogitA kI kasauTI para kharA nahIM utaratA hai, vaha lokamAnya nahIM hotA hai, ataH Aja yaha atyanta Avazyaka ho jAtA hai ki pratyeka dhArmika siddhAnta kI vyAvahArika upayogitA kA gaveSaNApUrvaka nirNaya karake sakSama paddhati se usakA pratipAdana kiyA jAye tAki vartamAna paristhitiyoM meM usakI lokamAnyatA banI rhe| . vastutaH yaha samIkSA mAtra lokamAnyatA ke liye hI apekSita nahIM hai, apitu yaha isaliye bhI jarUrI hai ki usa siddhAnta kI evaM usa siddhAnta ke prarUpakoM kI sArthakatA pramANita ho sake anyathA ve siddhAnta korI galpa yA vaicArika khurApAta hI siddha hoMge tathA unake pratipAdakoM kI prAmANikatA bhI saMdigdha ho jaayegii| inhIM dRSTiyoM ko samakSa rakhate haye maiMne isa Alekha meM anekAntavAda' siddhAnta ke sAmAjika pakSa para vicAra prastuta karane kA nirNaya liyA hai| prathamataH anekAMta kA sAmAnya-svarUpa yahA~ vicAraNIya hai| AgamagraMthoM meM anekAMta kA lakSaNa nimnAnusAra kahA gayA hai.---'ko aNeyaMtoNAma?- jaccaMtarataM arthAt anekAMta kisako kahate haiM?--isakA uttara hai ki jAtyaMtarabhAva ko anekAMta kahate haiN| abhiprAya yaha hai ki aneka dharmoM yA svAdoM ke ekarasAtmaka mizraNa se jo jAtyantarapanA yA svAda utpanna hotA hai, vahI 'anekAMta' zabda kA vAcya hai| isI bAta ko aura spaSTa karate haye samayasAra ke TIkAkAra 'AcArya amRtacaMdra sUri' likhate haiM ki- eka vastuni vastutva-niSpAdaka-paraspara viruddha zaktidvaya prakAzanamanekAntaH arthAt eka vastu meM vastutva kI upajAne vAlI paraspara viruddha do zaktiyoM kA prakAzita honA anekAnta hai| isI bAta ko nyAya kI zailI meM paribhASita karate hue (AcArya bhaTTa) akalaMkadeva likhate haiM 88 - aMka 113-114

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"ekatra pratipakSAnekadharmasvarUpanirUpaNo yuktyAgamAbhyAmaviruddhaH smygnekaantH|"3 arthAt yukti va Agama se aviruddha eka hI sthAna para pratipakSI aneka dharmoM ke svarUpa kA nirUpaNa karanA samyag anekAnta hai| jisa prakAra atisaMkSepa meM anekAMta ke mUlasvarUpa kA vicAra kiyA gayA, usI prakAra yaha bhI apekSita hai ki 'samAja' zabda kA abhiprAya bhI jAnA jAye / prAcInakAla meM 'samAja' zabda kA artha vizeSa-Ayojana hotA thA, jinameM bahuta se loga ekatra hokara paraspara Amodapramoda karate the| 'bAlmIki rAmAyaNa' meM aise samAjoM ko rASTra kI samRddhi kA sUcaka mAnA gayA hai__ 'utsavAzca samAjAzca vardhante rASTravardhanAH' saMbhavataH isaliye samrAT khAravela ne apane hAthIgumphA abhilekha meM yaha likhavAyAutsava-samAja kArApanAhi arthAt prajA ke sukha aura samRddhi ke liye maiMne aneka prakAra ke utsavoM evaM samAjoM kA Ayojana krvaayaa| priyadarzI samrATa azoka ne apane 'giranAra abhilekha' meM bhI isa saMbaMdha meM ullekha kiyA hai aura batAyA hai ki ye samAja do taraha ke hote the-- eka to mAtra aise jinameM dikhAve aura ADambara kI pradhAnatA thI, aura dUsare ve jo rASTra kI vRddhi ke nimitta the| isIliye usane rASTra kI samRddhikAraka samAjoM ke Ayojana kI preraNA dI thI tathA ADambarapUrNa samAjoM ke prati logoM ko hatotsAhita kiyA thaa| kintu vartamAna saMdarbho meM 'samAja' kA artha anekavidha manuSyoM kA vaha saMgaThanAtmaka svarUpa hai, jo pArasparika hita-sukha evaM rASTra kI samRddhi ke liye jur3ate haiM aura ziSTatA evaM sahayoga ke apane niyamoM ke aMtargata naI upalabdhiyoM ke liye mila-julakara kArya karate haiN| 'samAja' zabda kI zAbdika vyutpatti bhI isa pakSa kA samarthana karatI hai; kyoMki zAbdika rUpa se 'sam' evaM 'AG' upasargapUrvaka 'jan' dhAtu se samAja zabda kI niSpatti mAnI gayI hai, jisakA artha hotA hai ki jo acchI taraha se, saba ora se utpatti yA samRddhi kare vaha samAja hai| isase spaSTa jJApita ho jAtA hai ki 'bahajanahitAya' evaM 'bahajanasukhAya' kI maMgalabhAvanA ke sAtha pArasparika sauhArda evaM sAmUhika unnati ke liye banA manuSyoM kA saMgaThana hI samAja hai| vaise isa saMgaThanAtmaka svarUpa meM manuSyoM ke alAvA pazu-pakSI aura per3a-paudhe bhI samAhita ho jAte haiN| kyoMki ye bhI 'parasparopagraho jIvAnAm kI ukti ko caritArtha karate haiN| aba yahA~ prazna AtA hai ki anekAMta evaM samAja kA kyA mela ho sakatA hai? to jaise anekAMta paraspara-virodhI aneka dharmoM kA avirodhIbhAva se eka sahAvasthAna hai, usI prakAra samAja bhI dhanI-nirdhana, suzikSita-alpazikSita (azikSita), kisAna-vyApArI, lekhakasainika Adi vividha prakRtiyoM vAle logoM kA pArasparika avarodha evaM sahayoga kI bhAvanA se nirmita vaha rUpa hai, jisameM itane prakAra ke loga sahAvasthAnarUpa se rahate haiM tathA jo bhI isa bhAvanA kA ullaMghana karatA hai, use asAmAjika tattva mAnA jAtA hai| tulasI prajJA julAI-disambara, 20016 - 89

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isa sAmAjika sauhArda meM saMzaya, chala, sarvajanasammata nahIM honA evaM anupayogI honAye samAja-vighAtaka-tattva mAne gaye haiN| kintu anekAMta meM inameM se koI bhI doSa nahIM pAyA jAtA hai, ise maiM zAstroM ke pramANoM ke AdhAra para yahA~ kramazaH spaSTa kruuNgii| __ anekAMta chalarUpa nahIM hai, kyoMki 'chala' kA lakSaNa AcArya akalaMkadeva ne isa prakAra batAyA hai "vacanAvighAto'rthavikalpopattyA chalam, yathA navakambalo'yaM devdttH|" jahA~ vaktA ke abhiprAya se bhinna artha kI kalpanA karake vacana-vighAta kiyA jAtA hai, vahA~ chala hotA hai; jaise 'navakambalo'yaM devadattaH' yahAM 'nava' zabda ke do artha hote haiN| eka nau saMkhyA aura dUsarA 'nayA' yA 'nUtana' / yahA~ naye vivakSA se kahe gaye navazabda kA saMkhyArUpa artha kahanA--yaha chala hai| jabaki anekAMta meM aisA nahIM hai; kyoMki mukhya gauNa-vivakSA se saMbhava aneka dharmoM kA nirNayAtmakarUpa se pratipAdana karane vAle anekAMta meM vacana kA vighAta nahIM kiyA gayA hai; apitu vastutattva kA yathAvat nirUpaNa kiyA gayA hai| isI prakAra anekAMta ke saMzaya rUpa hone kA bhI bahata acchI taraha nirAkaraNa AcArya akalaMka ne kiyA hai| ve likhate haiM ki - "saMzayaheturanekAntavAdaH / katham? ekatrAdhAre virodhino'ne kasyAsambhavAt / ... tacca na kasmAt / vizeSa lakSaNopalabdheH iha sAmAnyapratyakSAdvizeSasmRtaizca saMzayaH / ... na ca tadvadanekAntavAde vizeSAnulabdhiH, yataH svarUpAdezavazIkRtA vizeSA uktA vaktavyA: pratyakSamupalabhyante / tato vizeSopalabdhernasaMzayahetuH / virodhAbhAvAt saMzayAbhAvaH / uktAdarpaNAbhedAddhi ekatrAvirodhenAvirodho dharmANAM pitAputrAdi-saMbaMdhavat / sapakSAsapakSApekSopalakSitasattvAsatvAdibhedopa citaikadharmabaddhA / ' anekAMta saMzaya kA hetu hai, kyoMki eka AdhAra meM aneka virodhI dharmoM kA rahanA asaMbhava hai| isakA uttara hai- nahIM, kyoMki yahA~ vizeSa lakSaNa kI upalabdhi hotI hai| sAmAnya dharma kA pratyakSa hone se vizeSa dharmoM kA pratyakSa na hone para, kintu ubhaya-vizeSoM kA smaraNa hone para saMzaya hotA hai| jaise dhuMdhalI rAtri meM sthANu aura puruSagata UMcAI Adi sAmAnya dharma kI pratyakSatA hone para sthANugata pakSI-nivAsa va koTara tathA puruSagata sira khujAnA, kapar3A hilanA Adi vizeSa dharmoM ke na dikhane para, kintu una vizeSaNoM kA smaraNa rahane para jJAna do koTi meM dolita ho jAtA hai ki 'yaha sthANu hai yA puruss|' ise saMzaya kahate haiN| kintu isa bhA~ti anekAMtavAda meM vizeSoM kI upalabdhi nahIM hai, kyoMki svarUpAdi kI apekSA karake kahe gaye aura kahe jAne yogya sabhI vizeSoM kI pratyakSa upalabdhi hotI hai| isaliye anekAMta saMzaya kA hetu nahIM hai| ina dharmoM meM paraspara virodha nahIM hai, isaliye bhI saMzaya kA abhAva hai| pitA-putrAdi-saMbaMdhavat mukhya gauNa vivakSA se avirodha siddha hai tathA jisa prakAra vAdI yA prativAdI ke dvArA prayukta pratyeka hetu svapakSa kI apekSA sAdhaka aura parapakSa kI 900 - tulasI prajJA aMka 113-114

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apekSA dUSaka hotA hai, usI prakAra eka hI vastu meM vividha apekSAoM se sattva-asattvAdi vividha dharma raha sakate haiM; isaliye bhI virodha nahIM hai| isI prakAra anekAMtavAda kI kisI na kisI rUpa meM sarvamata sammattA unhoMne bhalIbhAMti pramANita kara ve likhate hai pratyeka vastu aneka dharmAtmaka hai, isameM kisI vAdI ko vivAda bhI nahIM hai| yathA sAMkhya loga sattva, rajaH aura tama - ina bhinna svabhAva vAle dharmoM kA AdhAra eka 'pradhAna' (prakRti) mAnate haiN| unake mata meM prasAda, lAghava, zoSaNa, apavaraNa, sAdana Adi bhinna-bhinna guNoM kA 'pradhAna' se athavA paraspara meM virodha nahIM hai| vaha pradhAna' nAmaka vastu una guNoM se pRthak hI kucha ho so bhI nahIM hai, kintu ve hI guNa sAmyAvasthA ko prApta karake 'pradhAna' saMjJA ko prApta hote haiN| aura yadi aise hoM, to pradhAna bhUbhA (vyApaka) siddha hotA hai| yadi yahA~ para kahA ki unakA samudAya pradhAna eka hai, to svayaM hI guNarUpa avayavoM ke samudAya meM avirodha siddha ho jAtA hai| vaizeSika Adi sAmAnya svIkAra karate haiN| eka hI pRthvI svavyaktiyoM meM anugata hone se sAmAnyAtmaka hokara bhI jalAdi se vyAvRtti karAne ke kAraNa vizeSa kahA jAtA hai| unake yahA~ 'sAmAnya hI vizeSa hai' isa prakAra pRthivItva Adi ko sAmAnya-vizeSa mAnA gayA hai| ataH unake yahA~ bhI eka AtmA ke ubhayAtmakapana virodha ko prApta nahIM hotaa| bauddhajana karkaza Adi vibhinna lakSaNavAle paramANuoM ke samudAya ko ekarUpa svalakSaNa mAnate haiN| inake mata meM bhI vibhinna paramANuoM meM rUpa kI dRSTi se koI virodha nahIM hai| vijJAnAdvaitavAdI yogAcAra bauddha eka hI vijJAna ko grAhyAkAra, grAhyakAkAra aura saMvedanAkAra- isa prakAra trayAkAra svIkAra karate hI haiN| sabhI pUrvAvasthA ko kAraNa aura uttarAvasthA ko kArya mAnate haiM / ataH eka hI padArtha meM apanI pUrva aura uttara-paryAyoM kI dRSTi se kAraNa-kArya-vyavahAra nirvirodharUpa se hotA hai| usI taraha sabhI jIvAdi padArtha vibhinna apekSAoM se aneka dharmoM ke AdhAra siddha hote haiN| ___anekAMta ke upadeza kA prayojana batAte haye AcArya amRtacaMdra sUri likhate haiM"anekAMta ke jJAna ke binA Atmavastu kI prasiddhi (jJAna) nahIM ho sakatI hai|'' AcArya samantabhadra isI tathya kI puSTi karate hue likhate haiM ki-''anekAMta-dRSTi hI saccI dRSTi hai tathA ekAMta mAnyatAyeM asat siddha hotI haiM, isaliye anekAMta-dRSTi se rahita sabhI mAnyatAoM ko mithyA kahA gayA hai|" 12 / vastutaH virodha meM bhI avirodha kI sthApanA anekAMtavAda kI kRpAdRSTi ke binA saMbhava nahIM hai| sabhI vidvAnoM ne anekAMtamaya-cintana aura prarUpaNa ko virodha-nAzaka hone se anekAMta kI prabalatA kA samarthana kiyA hai| 4 uparyukta vivecana se spaSTa hai ki anekAMta jahAM pratyeka vastutva meM paraspara viruddha aneka dharmoM ko avirodhIbhAva se yugapat rahane kI bAta kahatA hai, vahIM anekAMta kA siddhAnta vyakti ke tulasI prajJA julAI-disambara, 20016 - 91

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cintana ko bhI 'virodha na samajhakara usakI apekSA evaM vivakSA ko samajhakara ' sahanazIlatA kA pATha bhI par3hAtA hai / aura yahI sahanazIlatA vyakti ke vyaktitva meM aise saMskAra utpanna karatI hai, jisase usakI sAmAjika vyavasthA ke aMga ke rUpa meM upAdeyatA bar3ha jAtI hai / jaise eka nagara meM bar3haI, lohAra, carmakAra, vyApArI, majadUra, prazAsaka Adi aneka bhinna prakRti ke logoM kA sahAvasthAna huye binA aura inakI eka-dUsare ke prati apane-apane kArya evaM svarUpa ko surakSita rakhate huye avirodhI dRSTi huye binA samAja kA r3hAMcA nirmita hI nahIM ho sakatA hai, ataH 'samAja' ke vartamAna svarUpa meM anekAnta - dRSTi kI aparihAryatA siddha hotI hai| Aja kI lokatAMtrika vyavasthA meM to anekAMtavAda kI sarvAdhika mukhara svIkRti milatI hai; kyoMki isameM paraspara virodhI dala eka hI jagaha baiThakara eka hI saMvidhAna kI zapatha lekara eka rASTra kI bhAvanA se apanI-apanI vicAradhArA kI svataMtra abhivyakti karate haiN| vastutaH unameM se rASTrIyatA kA virodha koI nahIM karatA, ataH unheM paraspara virodha hote huye bhI eka rASTra kA sAMsada kahA jAtA hai| isa prakAra anekAMtavAda kI dRSTi se vyakti, samAja, rASTra ina sabhI ke saMracanA kA mUla AdhAra hai tathA saMyukta rASTra kA siddhAnta bhI paraspara viruddha yA bhinna prakRtiyoM ke hote huye bhI saha-astitva kI bhAvanA kI svIkRti para AdhArita hai| isa prakAra anekAMtavAda kA vaizvIkaraNa hameM parilakSita hotA hai| saMdarbha graMtha 1. dhavalA, 15/25/1 2. samayapAhuDa, AtmakhyAti TIkA, pariziSTa / 3. rAjavArtika, adhyAya 1, sUtra 6-7 kI vArttika 35 | 4. bAlmIki rAmAyaNa / 5. hAthIgumphA abhilekha / 6. giranAra kA abhilekha / 7. tattvArthasUtra / 8. rAjavArtika, adhyAya 1, sUtra 6 se 8, pRSTha saMkhyA 36 | 9. vahI, adhyAya 1, sUtra 6, vArtika 9 se 12 | 10. vahI, adhyAya 1, sUtra 6, vArtika 14; tathA gItA, 13 / 14-16, evaM IzopaniSad, 81 11. rAjavArtika, adhyAya 1, sUtra 6 se 8, pRSTha saMkhyA 36 | 12. draSTavya, samayasAra pariziSTa / 13. svayaMbhUstotra, kArikA 98 | 14. paMcAstikAya - tattvapradIpikA, gAthA 211 15. paMcAdhyAyI pUrvArddha, gAthA 227 / 92 bI-32, chattarapura eksaTeMzana nandA phArma ke pIche naI dillI- 110030 tulasI prajJA aMka 113-114

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anekAntavAda kI prAsaMgikatA -siddhezvara bhaTTa bhAratIya saMskRti ke vividha raMgoM aura bahaAyAmI paTala meM zramaNa paramparA kA anUThA yogadAna rahA hai| zramaNa paramparA ke tIna pramukha AdhAra stambha rahe haiN| pahalA hai 'sama' jisakA tAtparya hai sarvajIva samabhAva / dUsarA hai 'zama' jo Atma kalyANa hetu tyAga-tapasyA evaM indriya-saMyama para vizeSa mahatva detA hai| tIsarA stambha hai 'zrama' jo apane utkarSa ke lie paramukhApekSI na hokara svAvalambana evaM sva puruSArtha kA upadeza detA hai| ye tInoM vicAra evaM AcAra ke siddhAnta Aja bhI utane hI sArthaka evaM upayogI haiM jitane ve usa samaya the jaba bhagavAna mahAvIra evaM unake pUrvavartI taivIsa tIrthaMkaroM ne inakA praNayana kiyA thaa| zramaNa paramparA kA mUla AdhAra anekAMtavAdI dRSTi hai| isake anusAra samasta carAcara vizva evaM usake padArtha anaMta dharmAtmaka haiN| pratyeka vastu meM deza-kAlasthiti ke bheda se anekavidha dravya, guNa aura paryAya utpanna hote haiM aura samApta hote haiN| koI vyakti jisa rUpa meM kisI vastu ko dekhatA hai, usakA svarUpa utanA yA vaisA hI nahIM hai| manuSya kI dRSTi sImita hai parantu vastu kA svarUpa asIma hai| usameM ananta dharma evaM ananta pradeza hote haiN| jaina darzana ke anusAra kisI vastu ke bAre meM bhAMti-bhAMti ke vicAra ho sakate haiM aura ve paraspara virodhI bhI ho sakate haiN| parantu unameM bhI sAmaMjasya hai, avirodha hai aura jo use bhalI-bhAMti dekha sakatA hai vahI vAstava meM tatvadarzI hai| parasparavirodhI vicAra 'syAd asti' aura 'syAd nAsti' arthAt 'hai bhI' aura 'nahIM bhI hai' ke rUpa ke vyakta kie jA sakate haiM aura unameM avirodha bhI dekhA jA sakatA hai| yaha tathya Aja ke paramANavika vaijJAnika bhI svIkAra karate haiN| ataH yaha vicAra Agama sammata hone ke sAtha-sAtha vijJAna sammata bhI hai| virodha ke svIkAra aura virodha ke parihAra kA yaha anUThA siddhAnta tulasI prajJA julAI-disambara, 2001 93

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jaina paramparA kI vizva saMskRti ko eka amUlya dena hai| anekAnta ke anusAra pratyeka vastu dravya rUpa se nitya hone para bhI paryAya rUpa se asaMkhya parivartana prApta karatI hai| usameM utpAda, vyaya aura dhrauvya tInoM eka sAtha hote haiN| utpAda aura vyaya kA eka sAtha honA Atma-virodhI nahIM, kyoMki anaMta dharmAtmaka hone se eka pakSa yA aMta meM utpAda aura dUsare pakSa yA aMta meM vyaya ho sakatA hai| ataH koI bhI padArtha na to pUrNataH sthAI hai aura na pUrNataH kssnnik| anekAMtavAda kA AdhAra lekara jainadarzana kI sabase bar3I vizeSatA samanvayAtmaka dRSTi hai| isameM upaniSadoM kA nityavAda aura bauddhoM kA kSaNikavAda, cArvAka kA jar3avAda aura vedAMta ke adhyAtmavAda kA sundara samanvaya milA hai| isameM ekatatvavAda, dvitatvavAda aura bahatatvavAda ke virodhI vAdoM kA sAmaMjasyapUrNa samAdhAna evaM samIkaraNa mila jAtA hai| virodhI vAdoM ke svarUpa kI surakSA kara, unake pArasparika virodha kA parihAra kara unheM saha astitva kI eka bhUmikA meM lAkara khar3A kara denA anekAMtavAdI dRSTi kI sabase bar3I upalabdhi hai| __ anekAntatA vastutaH kisI padArtha kI anaMtadharmAtmakatA kA bhAna hai| isa siddhAnta ko samajhAte hue jaina AcArya chaha aMdhe aura eka hAthI vAlI kahAvata ko prastuta karate haiN| ajJAnagrasta mAnava aMdha vyakti kI taraha alpajJatA ke kAraNa vastu kI samagratA ko nahIM dekha sakate haiM aura usakI saMpUrNatA kA jJAna nahIM prApta kara sakate haiN| ataH ve kevala apanI dRSTi ko hI eka mAtra aura saMpUrNa satya mAna baiThate haiN| isI se durAgraha haTha tathA dharmAndhatA utpanna hotI hai| yahI paraspara vigraha kA kAraNa bana jAtA hai aura zAtipUrNa saha-astitva meM bAdhaka bana baiThatA hai| vizva kI samasyAoM kA mUla kAraNa yaha ajJAnajanita ekAMtavAdI dRSTi hai| mukta aura sarvajJa puruSa hI padArtha kI sarvAMgINatA kA jJAna prApta kara sakatA hai| buddhajIva kA jJAna evaM usakI abhivyakti ekAMgI hotI hai, ataH use 'syAd' zabda kA prayoga kara yaha spaSTa karanA cAhie ki kisa vizeSa dRSTi aura saMdarbha se usa kathana kA prayoga kara rahA hai| isI ko syAdvAda kahate haiM jo anekAMtavAda kA eka rUpa hai| syAdvAdI jaba vastu ke astitva ko vyakta karatA hai to kevala 'asti' na kahakara 'syAdasti' kahatA hai| isase vastu meM anya pakSoM se vidyamAna 'nAstitva' kA niSedha na hokara bhI eka pakSa vizeSa se astitva kA vidhAna ho jAtA hai| pratyeka vastu nija rUpa se sattA hai to para rUpa se asattA bhI hai| usameM svabhAva hai to anyonyAbhAva bhI hai| 'ghaTa ghaTa hai' yaha utanA hI satya hai jitanA ghaTa paTa nahIM hai / syAdvAda isI sApekSatA ko vyakta karane kA eka vidhAna hai| anekAMtavAda ke vaicArika siddhAnta kI pariNati AcAra ke kSetra meM ahiMsA evaM aparigraha ke siddhAntoM meM hotI hai| ahiMsA kA siddhAnta jaina mata kI vizva saMskRti ko eka viziSTa dena hai| yadyapi yaha siddhAnta vizva ke aneka dharmoM meM pratipAdita kiyA gayA hai lekina jitanI mahattA se isakI prastuti evaM jitanI dRr3hatA se isakA pAlana jaina mata meM haA hai utanA anyatra nahIM / ahiMsA paramo dharmaH jaina mata kA mUlamaMtra hai| isameM vargabheda ko miTAkara sAmyadRSTi mAnava 94 - - tulasI prajJA aMka 113-114

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kI sImA ko lA~gha kara jIva mAtra hI nahIM varana ajIva tattva taka pahaMcatI hai aura parigraha ke rUpa meM ubhara kara prakRti ke sAtha sAmaMjasya tathA yathocita rUpa meM prakRti kA upabhoga karane ko prerita karatI hai| jaina mata kA 'jIo aura jIne do' kA siddhAnta mAtra jIva hiMsA ke nivAraNa taka hI nahIM rukatA hai varana aparigraha ke rUpa meM prakRti kI hiMsA ko bhI niSiddha mAnatA hai| jaina zAstroM kA upadeza hai ki jisa taraha mujhe duHkha priya nahIM hai usI prakAra saMsAra ke anya prANiyoM ko bhI daHkha acchA nahIM lagatA, aisA samajhakara jo vyakti na hiMsA karatA hai, na karavAtA hai aura na kisI prakAra kI hiMsA kA anumodana karatA hai tathA samasta vizva ko Atmavata mAnatA hai, vahI saccA zramaNa hai| ataH jaina mata kA Adeza hai ki sabhI jIvoM ko apane samAna samajhakara kisI bhI prANI, bhUta, jIva tathA sattva ko mata mAro, adhInastha mata karo, pIr3A mata phNcaao| na kisI ko saMtApa do aura na kisI ko udvigna kro| ye udAtta vicAra anekAMtavAdI dRSTi se hI phalita ho sakate haiN| jaina vicArakoM kA yaha dRr3ha vizvAsa hai ki AtmA svabhAva se hI ahiMsaka hai| ataH samyaka dRSTi, samyak jJAna evaM samyak cAritrA dvArA vizva ko ahiMsAmaya banAyA jA sakatA hai / samyak dRSTi se tAtparya hai, 'jina' pradarzita upadezoM meM zraddhA binA jJAna kA mUlya nahIM hai aura na binA zraddhA jJAna kI prApti ho sakatI hai| sad vicAra kI dRr3hatA yA sthiratAhI zraddhA hai| zraddhA meM viveka hai, aMdhavizvAsa nhiiN| samyak dRSTi se hI anekAMtavAdI samyak jJAna prApta karatA hai| jJAna kA paripAka cAritrA hai| jisa jJAna kA caritra nirmANa meM upayoga nahIM, vaha samyak jJAna nahIM kahA jA sakatA hai| jJAna ke siddhAntoM ko yadi jIvana meM nahIM utArA jAe, vyavahAra meM unakA AcaraNa nahIM kiyA jAe to ve vyartha haiN| yahI anekAMtavAda kA amogha maMtra hai| jaina mata kA vizva ko yaha anekAMtavAdI saMdeza hai ki jo vicAra AcAra kA mArga 'jina' tIrthaMkaroM ne pradarzita kiyA hai vahI ve apane-apane deza, kAla, paristhiti evaM svabhAva ke anurUpa apnaaveN| isI se 'vasudhaiva kuTumbakam' evaM 'vizva baMdhutva' kI bhAvanA caritArtha ho sakatI hai| isI se saMpUrNa vizva ahiMsAmaya banakara paraspara maitrI evaM karuNA, prema evaM kSamA kA suramya sthala bana sakatA hai| paraspara vigraha ajJAnavaza ho sakatA hai para isake lie jaina mata meM payurSaNa kA vidhAna hai jisameM bhUla evaM doSa ke lie kSamAyAcanA karane kA aura usase nivRtti mArga batAyA gayA hai| kSamAyAcanA karate hae svIkArokti karanI hotI hai ki maiM saba jIvoM se kSamA yAcanA karatA huuN| saba jIva mujhe kSamA kreN| samasta jIvoM ke prati maiM maitrIbhAva rakhatA huuN| kisI ke prati merA vaira nahIM hai| jaina mata kA vicAra-AcAra kA yaha bhavya siddhAnta kisI eka deza yA jAti ke lie hI nahIM, samasta vizva ke lie upayogI hai| ema/pI-23 maurya inkaleva prItamapurA, dillI-110 054 tulasI prajJA julAI-disambara, 20016 - 95

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mahAvIra kA anekAMta : kucha pakSa, kucha prazna -pro. gopAla bhAradvAja, jodhapura parama AhvAna... bhagavana! uttamottama naratIrthaMkara! mahAvIra kA darzana... vijJAna isI meM anekAMta eka arthavAna avadAna maulika yogdaan| "ahiMsA, tapa, tyAga tatpara sAdhaka, zodhaka tIrthaMkara" mahAvIra para sArataH kabhI maiMne yoM socA thA, kahA thA vyaktitva ke vilakSaNa vizeSakoM ko yoM gunA-gahAthA mahAvIra se jaba-taba banane vAlI bhAva-saMgati mujhe kitanA kucha kahatI, kitanA apratima, anirvacanIya sukha detii| hara aise puruSottama kI mahimA / kyA basa apanI-sI eka hI nahIM hotI? tulanA kisI se bhI ho sakatI ho para vaisI hI abhivyakti punaH kaba ho pAtI? soceM... kaisA... mahAvIra kA tana... mana... Atmana? cintana.... darzana... anuzAsana? kaisI banatI chavimAno yaha bhI kyA nahIM eka prakhara ravi? kaisA alaukika laukika jIvana? kaisA svayaM kA navasRjana? nava-nava prayoga, pratipAdana, pravartana? jaina paramparA ke parama siddha svayaM saMzuddha... prabuddha veda-vedAMta kI paramparA yadi thI apauruSeya IzvarA jaina ne ise yoM na svIkArA kara diyA parivartana isameM krAMtikarA saMbhava ki manuSya hI svadharma- svakarma se devatulya ho jAe pauruSeya pratibhA hI IzvarIya nAma pAe / yadi the veda-vedAnta kathana ekavacana -dvivacana- bahuvacana ekameva brahma-kendrita, AtmA-kendrita "eko brahma, dvitiyo nAsti'' yA kibrahma bhI, jagata bhI 96 - - tulasI prajJA aMka 113-114

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brahma bhI, mAyA bhI puruSa - prakRtirUpI "pUrNa midaMH pUrNa midaM" yahI yA yoM bhI 1 "eko satya vipra bahudhA vadaMti " tathA, upaniSadIya kathana"yahAM sabhI se pahale vaha thA eka mAtra brahma... Atmana anya nahIM thA kucha, kiMcita nahIM anyathA ceSTArata isI parama ne socA... kyoM na lokoM kA maiM karUM sRjana " (ho jAUM maiM bahuvacana) "sabase pahale mAtra brahma thA eka-eka kara yahI eka se sarva huA aneka huA" "eka vahI aneka bana vaha vidyamAna hai sabameM hI " / pracalita the matavAda kaI aura inhIM meM kitane hI tere-mere ghere meM the baMTe, paraspara pratirodhI ekAMgI dAve, yA ki AzvAsana mithyA bhI, astitva kaisA ? kaise the prazna sanAtana? jinakI carcA para AdhAritadarzana... vijJAna ? mahAvIra ko mAnya nahIM thA "yaha" thA "vaha" koI ekavacana vyartha vAda-vivAda aura khaMDana-maMDana AkSepa anya para tathA svayaM kA abhivaMdana para jo thA ekavacana, dvivacana bahuvacana mahAvIra ne krAMtadRSTi se kiyA inhIM kA saMzodhana samanvaya va navyasRjana anekAMta nAma dekara eka navadarzana, eka navavijJAna tulasI prajJA julAI - disambara, 2001 kyA hai yaha anekAMta ? mahAvIra ke sammukha bhI thA praznajagata kA mUla eka hai yA aneka ? vedAMta dRSTi advaita kI brahmakendrita, Atmakendrita, cetanAkendrita sAMkhya kI dRSTi dvaitavAdI jagata ke mUla do prakRti va puruSo prakRti acetana - puruSa cetana para mahAvIra ne kahAastitva to eka hI usameM acetana-cetana kA bheda nahIM mahAvIra kI dRSTi eka nayI advaitamayI para guNa va kriyA ke jo lakSaNa, vibhedana inhIM para jo AdhArita mahAvIra kA dvaita pratipAdana yo vizva kA mUla eka bhI, aneka bhI ekatA bhI maulika, anekatA bhI maulika anaMta paramANu, anaMta AtmAeM vastutaH astitva jo anaMta anaMta vahI to anekAMta / anekAMta kI paribhASA jo kevala eka dRSTirUpa na ho aisI aneka dharmAtmaka vastu kI svIkRti sApekSa rUpa se eka padArtha ke aneka dharmoM meM se amuka dharma ko kahane vAlI vacana-paddhati anekAMta kA artha hai pratyeka padArtha, pratyeka AtmA anaMta anaMta guNoM se saMyukta hai anaMta zakti se sampanna hai anekAMta vastu ko anaMta dRSTikoNa se dekhanA hai vastu ko aneka dharmAtmaka banAnA hai| vastu ke anaMta paryAya haiM, anaMtakoNa haiM, pArzva hai, pakSa haiM aisI anaMtatA anekAMta hai, parama satya hai| sApekSa dRSTikoNa se jinheM dekhA jAtA hai sApekSatA kA pratIka zabda 'syAt' hai 97

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"......... syAt hai", "...... syAta nahIM hai" AkAra-prakAra kI bhinnatA bhI isIlie anekAMta syAdvAda bhI hai kisa khaNDa ko dekhA jAe khaMDa-khaMDa akhaMDatA pAe mUla tatva jitanethe, utane hI haiM, aura utane hI hoMge vastu yoM khaMDa-khaMDa akhaMDa hai unameM jo hai vaha kabhI naSTa nahIM hotA yoM vastubodha bhI anekAMta hai| aura jo nahIM hai vaha kabhI utpanna nahIM hotA inameM atyaMtAbhAva hai anekAMta kA Azaya inheM hama paryAyoM ke mAdhyama se jAna sakate haiN| dRSTikoNa ko vyApaka karanA hai pratipakSI dRSTikoNa ko bhI parakhanA hai, svIkAranA hai astitva yugalarUpa bhI hai vicAra ko pUrNatA denA hai sat-asat, nitya-anitya, asti-nAsti, Adi durAgraha, kadAgraha se mukta ho dvandva kA honA jAgakita niyama hai "hI" vAdI nahIM, ''bhI'' vAdI honA hai| para yugaloM kA sahaastitva bhI tatva hai viparIta ke bIca ekatva hai aMtima satya kA dAvA ekatva meM dvaita hai, anekatva hai yA eka mAtra satya kA dAvA yahI to anekAMta hai| kauna kare! anekAMta bhalA aisA dussAhasI kise hone de! anekAMta kI vyAkhyA meM jo 'aNDa' vahI 'brahmANDa' udAharaNa bar3e rocaka haijo bUMda, vahI sAgara mai eka hUM yA donoM? jo dIpaka, vahI divAkara cetana dRSTi se maiM eka hUM Aja jo acchA, vahI kala burA aura jJAna va darzana dRSTi se donoM, kala kA burA, ho jAe Aja sudharA maiM zAzvata hUM yA gatizIla? jo jIvanadAyaka, vahI vidhvaMsaka kAlAtIta cetanA meM maiM zAzvata hUM yA ki vidhvaMsaka hI ho jAe jIvanadAyaka aura trikAla cetanA meM gtishiil| gRhastha jIvana zreSTha yA sAdhu jIvana? saMyama ke binA kyA sAdhu kA jIvana! kyA sAdhanA araNya meM hI ho sakatI hai? gRhastha bhI zreSTha yadi ho saMyama, anuzAsana / sAdhanA gAMva meM bhI ho sakatI hai aura araNya meM bhI aura donoM meM hI nahIM ho sakatI, vastu ke paryAya bheda haiM AtmA va zarIra kA bheda jAnane vAlA dUdha kabhI dahI bhI hai sAdhanA kahIM bhI kara legA dahI kA bilaunA kiyA jAtA hai aura aisA bheda na jAnane vAlA kAryarata donoM hAtha kahIM bhI nahIM kara sakegA pratyeka hAthaAge-pIche, pIche-Age AtA-jAtA hai sonA acchA hai yA jAganA? isI krama meM navanIta nikala AtA hai adhArmika kA sonA acchA hai va dhArmika kA paddhati aisI hI satya-saMdhAna kI jAganA yA vastu ko paryAyoM, khaMDoM meM jAnane kI __ AlasI honA acchA hai yA kriyAzIla honA? Ama mIThA bhI, pIlA bhI, mRdu bhI, sugaMdhita bhI asaMyamI kA AlasI honA acchA hai 98 - - tulasI prajJA aMka 113-114

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va saMyamI kA kriyAzIla honA? kyA jo zAzvata hai usakI sAmayikatA kA prazna durbala honA acchA hai yA saMbala honA? uThanA cAhie? arAjaka kA durbala honA acchA hai vastutaH to zAzvata vahI hai jo sAmayika bhI hai va anuzAsita kA sabala honA sAmayika hae binA zAzvata zAzvata nahIM hai anekAMta zAzvata hai, anekAMta sAmayika hai mahAvIra ne kahA bhI hai anekAMta siddhAMta hai, anekAMta vyavahAra hai avirodha meM virodha dekhane vAlA ekacakSa hai mAnavatA ko milA eka mahatta upahAra hai aura virodha meM avirodha dekhane vAlA anaMtacakSu ___ kaise ho yaha pracalita? eka nakAra hai, dUsarA sakAra jIvana kI samagratA meM samAhita? eka sRSTirodhI hai, dUsarA sRSTizIla bhAva isameM kyA-kyA nihita? mahAvIra aise hI to sAkAra sRSTizIla anaMtacakSu haiM jIo aura jIne do anekAMta ke prastotA haiM, prayogakartA haiN| vividhatA kA Adara karo samatA, sahiSNutA, saMtulana jisane eka ko jAnA usane saba jAnA zAMtimaya, sukhamaya, samarasa, sahajIvana "je egaM jANaI te savvaM jANaI'' ahaMrahita, AtaMkarahita parasparAvalaMbana mahAvIra ne eka se sarva ko jAnA vinayayukta, vivekayukta darzana eka meM sarva ko pahacAnA sulakSita, saMbodhita, vijJAna eka kI sarvamayatA ko anekAMta mAnA vastu kI akhaMDa sattA kA Akalana advaita-dvaita meM na ulajha khaMDa ke mAdhyama se akhaMDa kA nirvacana raca diyA anekAMta kA saMvAdI, sApekSI satyasaMdhAna eka nayA tAnA-bAnA / saMdarbha subodhaka samAkalana AkAra-kArya kA ho aMkana jo eka vaha aneka sakAra-suyukta susaMyojana tathA aneka bhI to eka aMza-aMza se pUrNa bodhana aisA anekAMta hI hai jar3a bhI satya, satya cetana rAjasika-sAtvika jJAna hotA viparitoM se yogana vicAra-pradhAna yaha sahakAra, sahaastitva ho sarvabhAvena aura yahI karma-pradhAna / samanvaya ke sUtroM kA saMsthApana satata ho AtmAlocana, saMskAraNa, saMzodhana zAzvata jo, vaha sAmayika bhI ataMryAtrA, AtmotthAna AdhArabhUta bhI, adhunAtana bhI samyaka dRSTi, saMyata caryA, saMyamamaya jIvana anekAMta eka darzana vikalpoM kA pracalana anekAMta eka vijJAna saMbhava upayukta cayana zAzvata rUpa sadaiva vartamAna anukUlana, anuzAsana anekAMta eka zAzvata satya hai vaividhya ghaTe kyoM, bar3he kyoM 'ekasApana' anekAMta kI sAmayika arthavattA hai vividhatA meM ekatA kA ho stavana anekAMta kI sAmayika prayojanIyatA hai vidheya kyA, niSedha kyA tulasI prajJA julAI-disambara, 20016

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soceM taba raha pAeMge kaise yahAM sabhI jIvita? anekAMta meM hI to isakA hai uttara nihit| vyakti va samAja ke bIca saMbaMdha gaharA jyoM bUMda kA sAgara se, bUMda se sAgarA piNDa kA brahmaNDa se bhI aisA hI parasparA kahA bhI jAtA kikaMkar3a bhI hila jAe to hila jAtI pUrI dharA astitva kA siddhAnta itanA kharA-kharA acchA karo, acchA hogA; burA karo, hogA burA tadnurUpa anupAlana nakAra kA parimArjana, sakAra kA samarthana vratamaya ho jIvana, vratamaya jana AMdolana sRSTizIla bhAva se ho Rta kA nirvAhana prakRta-susaMskRta jIvana kA anuzIlana vyakti va samAja kA ho susaMgata vyavasthApana hiMsA, yuddha, anAcAra se vilagana bane na manuSya AzAvihIna jIvana bane sabhI kA sahajIvI saMgAna kyoM lage ye nAre"eka rASTra, eka saMskRti, eka jana''? kyoM kinhIM ko bAMdhe, hAMke kisI kA kaThamullApana? sunizcita ho aMtima vyakti kA jIvana-yApana anekAMta yoMsabakI saMsthiti kA sammAna eka mahatta mAnavIya abhiyAna anekAMta ke saMdarbha meM gAMdhI kA kathanamaiM advaitavAdI para dvaitavAda kA bhI karatA samarthana aura parivartanazIla saMsAra, ataH dvaita asatya para isakA bhI eka rUpa, ataH satyAsatya maiM anekaaNtvaadii-syaadvaadii| bhASyakAra kI dRSTi meM merI soca truTipUrNa para anubhava meM merI aisI hI sAkSI sAta aMdhe aura hAthI kisa-kisane kyA bAta kahI? kyA apanI-apanI dRSTi meM sahI sahI? aura galata bhI? mahAvIra kI vyAkhyA kyA aisI bhI nahIM? taba kyA prazna aisA bhI ho sakatA haijaba anekAMta hI satya hai to deva va asura ke bIca vibheda kaisA? triguNoM meM tamasa kA parihAra bhI kyoM kara ho? jo jaisA calatA hai, calane do sabhI ko kyoM cAhA jAe koI aisA' ----- 'vaisA' ho, na ho jo nahIM mAnya usakA ho sake kaise aMta? cAhegA yA nahIM aisA karanA anekAMta? maiM kahatA - ''maiM satya hU~ para tU bhI jhUTha nahIM hai" kyA anekAMta kA yahI tarka hai? maiM kahatA - ''yahI satya' para tU kahatA--'yaha satya nahIM hai|' kyA anekAMta meM saMbhava yaha bhI hai? jIyA jAe taba anekAMta kaise vyavahAra meM? anekAMta kahatAastitva pUrNataH hai paraspara sahabaMdhita eka ko dekho taba dUsare ko chor3o mata apanI-apanI sthiti meM sabhI haiM yahAM saMgata artha kyA ki asahamata hoM, yA ki hoM sahamata kriyA hogI to hogI pratikriyA yahAM nizcita khalIla jibrAna dvArA likhI eka kathA Astika-nAstika ke bIca vivAda huA saptAha bhara calA, anirNita rahA para AThaveM dina prAtaH yaha kyA thA ghaTA apane saba zastroM ko jalA Astika usameM jala marA aura nAstika marA pAyA gayA-- 100 ------------------------- - tulasI prajJA aMka 113-114

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maMdira meM, mUrti ke caraNoM meM zIza dharA "karo pApa-khAo dhApa anekAMta kI isakI hogI vyAkhyA kyA? karo dharama - phUTe karama" kahate haiM ki bhArata meM (yA ki nahIM vizva bhara meM) anekAMta meM, yaha bhI saMbhava ki ''jo bhI satya, isakA ulaTA bhIpAtra ko AdhA bharA yA AdhA khAlI kahA jAe vaisA hI satya bana jAtA hai| sUrya kI nindAeM jaba yoM bhI hotI hoM- anekAMta kaise taba isase bacA pAtA hai? abhAgA, kabhI chuTTI nahIM pAtA anekAMta ke nAma para kyA amAnavIya kRtyabecArA, roja janmatA - roja maratA nahIM jo ho jAnA cAhegA pracalita? nirjIva hote hue bhI itanI Aga ugalatA kisI bar3e aparAdha kA daMDa bhugatatA... aparAdha bhI kyA nahIM ho jAnA cAhegA yathAvata adhikRta? taba anekAMta meM kaise ho anekAMta kA saba isa taraha prayoga aisI dRSTi, aisI manovRtti kA kyA ho? ho na sake isakA avAMchita durupayoga? vicAra meM jo anekAMta ataH anekAMta kyAvyavahAra meM kyA vahIM nahIM ahiMsA, aNuvrata? nIti nirata nahIM? para kasauTI para hogA nahIM anekAMta? udAra carita nahIM? kyA yaha saMbhava ki mAnya ho hara mata? susaMskRta prakRti nahIM? kaise ho vibheda ki kyA sahI, kyA galata? sarvamayI kRti nahIM? kauna kare nirNaya ki kyA ucita-anucita? mAnavIya AsthA nahIM? vizvaka vyavasthA nahIM? sabhI matoM kA ho isameM yadi samAhAra yadi anekAMta nahIM zuddha zodhana, saMsAdhana kyoM kara bana sake itanA udAra vyavahAra? to phira kaise yahahogA taba kaise vyavasthA kA saMcAlana? darzana-saMjJAna amAnya bhI mAnya to kaise phira anuzAsana? / prajJAna-vijJAna darzana to AsurI bhI bana hI jAtA hai jIvana kA prAvadhAna jyoM loka kathana binA isake kaise cala pAe jIvana? tRtIya-3, vizvavidyAlaya mArga, jodhapura-342 011 (rAjasthAna) tulasI prajJA julAI-disambara, 2001 101

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lokArpaNa : Avazyaka niryukti (bhAga-1) kA 'Avazyaka' jaina sAdhanA paddhati kA prAyogika AdhyAtmika anuSThAna hai| isake dvArA sAdhaka apane doSoM kA paryAlocana kara parimArjana karane kA prayatna karatA hai| zrAvaka evaM sAdhu ke lie yaha avazya karaNIya hai ataH isakA nAma Avazyaka pdd'aa| Avazyaka sUtra para sarvaprathama vyAkhyA niryukti hai, jo AcArya bhadrabAhu dvArA prAkRta bhASA meM padyabaddha racita hai| Avazyaka niryukti ke vaiziSTya ko isa bAta se jAnA jA sakatA hai ki isa para paravartI AcAryoM ne sarvAdhika vyAkhyA graMtha likhe haiM / jaina vizvabhAratI saMsthAna dvArA prakAzita Avazyaka niryukti kA prathama bhAga samaNI kusumaprajJAjI dvArA sampAdita huA hai| isa graMtha kA sampAdana atyanta jaTila kArya thA, kyoMki eka hI gAthA ko kisI vyAkhyAkAra ne niryukti gAthA ke rUpa meM aMgIkAra kiyA hai, to kisI ne bhASyagAthA ke rUpa meN| kisI vyAkhyAkAra ne prakSipta yA anyakartRkI mAnA hai to anya vyAkhyAkAra ne gAthA kA saMketa hI nahIM kiyA / samaNI kusumaprajJAjI ne gAthAoM ke pUrvApara kI samIkSA karake samAlocanAtmaka TippaNiyAM likhI haiN| TIkAoM ke sAtha prakAzita niryuktiyoM meM sAmAyika niryukti kI lagabhaga 1055 gAthAeM milatI haiM, lekina samaNI kusumaprajJA ne tarkasammata aneka gAthAoM ko prakSipta siddha karake 680 gAthAoM ko mUla gAthA ke rUpa meM svIkAra kiyA hai| hasta pratiyoM se pATha - sampAdana atyanta durUha kArya hai| unhoMne isa yuga meM zramapUrNa sampAdana kA kArya niSpanna kiyA hai| isa graMtha para unheM pI. eca DI. kI upAdhi milI hai| anuvAda dene se isa graMtha kA mUlya aura adhika bar3ha gayA hai-- graMtha ke sAtha cUr3A ke rUpa meM pAMca pariziSTa saMlagna haiN| prathama pariziSTa meM gAthAoM kA samIkaraNa prastuta hai jisase kisI bhI gAthA kI TIkA khojane meM sugamatA ho ske| dUsare pariziSTa meM gAthAoM kA padAnukrama hai| tIsare pariziSTa meM sAmAyika niryuktigata lagabhaga 222 kathAoM kA hindI anuvAda hai| | kathA ke kSetra meM kAma karane vAloM ke lie yaha pariziSTa atyanta upayogI ho skegaa| cauthe pariziSTa meM bRhatkalpa, nizItha, oghaniryukti, mUlAcAra Adi graMthoM ke tulanAtmaka saMdarbha prastuta haiN| AcArya mahAprajJajI ke nirdezana meM calane vAle Agama yajJa meM yaha graMtha mahattvapUrNa avadAna mAnA jA sakatA hai| munizrI dulaharAjajI ke ullekhanIya sahayoga se anuvAda kArya sampanna huA hai| samaNI kusumaprajJA ne apane samasta vaiduSya ko Avazyaka niryukti ke saMpAdana meM phalIbhUta kiyA hai| unhoMne gUr3ha, nIrasa aura durUha zodhakArya ko apanI adhyavasAyI cetanA aura jJAna gambhIratA se jisa prakAra sampAdita kiyA hai, vaha anusaMdhAna ke kSetra meM padacihna banegA / graMtha kA mudraNa aura sAja-sajjA atyanta AkarSaka hai| aise graMtha ratna kA prakAzana ke jaina vizvabhAratI saMsthAna gaurava kI anubhUti karatA hai| 102 sampAdaka tulasI prajJA aMka 113-114

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Fatless Cream and Decaffeinated Coffee ... a layman's understanding of Anekanta -- Sudhamahi Regunathan I have often found it happening to me that when I learn a new word, I come across it many times soon after. It is the brain's way of pointing out the word and reinforcing the new lesson. In a somewhat similar fashion I have been coming across the idea of Anekanta in whatever I read, experience. May I add that these quotes or experiences are to be understood relative to the discussion and not in terms of the concepts of relativity or polar identity in the different religions, which may differ. In a lighter vein, in the hotel room in San Rafael, against the open skies and silhouetted mountains I found myself faced with alternatives like cream without fat and decaffeinated coffee. They were opposites that seemed so strange when they co-existed and yet they did! If I could understand and believe that, surely I could believe in the co-existence of opposites! Recently, I read a book called Tuesdays with Morrie. It is an international bestseller and has been so for some time now. It talks of a man who chances to watch a television programme featuring his dear professor who is now consciously going through the process of dying. Mitch then traces out Morrie, the professor, and while with him reflects on his dreams when he was still a fledgling with his teacher. Mentally he compares it to his life as it has been since. A conversation between the two of them goes like this: gee uzul Iris - FHER, 2001 C A 103

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"Have I told you about the tensions of opposites," he says. (Morrie) "The tension of opposites?" "Life is a series of pulls back and forth. You want to do one thing, but are bound to do something else. Something hurts you and yet you know it shouldn't. You take certain things for granted, even when you know you should never take anything for granted. A tension of opposites is like a pull on a rubber band. And most of us live somewhere in the middle." I recollected what I had read in Acharya Mahaprajna's words: "Opposition is a fundamental rule for existence. There is no type of existence in which opposites do not co-exist. In a sense, existence may also be defined as the coming together of opposites. It is the principle of the quest for unity between two apparently different characteristics of a substance. It tries to point out characteristics with differences which have identicality also. Reconciliation, which is a principle of Anekantaa comes about only with the recognition of the identity principle." This can be looked at in two ways. At one level is the human interpersonal level. If we are able to recognize that another person can have a difference of opinion and that we both can exist, he with his opinion and I with mine, we would not have any wars. This statement is not as general as it seems. Look for instance, at the diversity within each religious fold. Religion itself is a means to attain oneness. Today, on the contrary, that it is creating fundamentalists is just one aspect. In its most passive form, we find each religion diversified into many sub-sects and schools. The same sacred texts gives rise to followers who profess different ideologies and so branch out to form new sects. This is because each one has interpreted them differently. And each one thinks his interpretation is the best. A new order is created and a new following grows, thereby defeating the very purpose for which, and the basis on which, the spiritual seer, whoever we might consider, ever propounded his philosophy. To quote an example given by the Acharya Mahaprajna: when we enter a garden full of flowers, we look at the different flowers and go ecstatic at the diversity in nature, at so many different shapes and sizes and fragrance and even touch. The same people when they have a difference of opinion, are not able to look at this mental diversity as beautiful but only as that which invite conflict. 104 I W511 3106 113-114

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If we look at the working environment, many of the problems are born out of intolerance, intolerance towards contradictory opini In the Mahabharata there is an episode where a Yaksha questions Yudhishtra. The story goes that Yudhistra's brothers had gone in search of water and when they did not return in time, the eldest Pandava goes in search of them. He finds them sprawled on the ground, near the pool. They are lying lifeless. He is anguished. As he moves to the pool to take a mouthful of water himself, the Yaksha in the form of a crane stops him and insists that unless he answers his questions, he will not be allowed to drink the water. Among the many questions that are posed to him, one of them is "What is forbearance?" Answers Yudhishtra that forbearance is putting up with opposites. To reconcile opposing forces is in fact what tolerance is made of. If Yudhishtra defined forbearance in terms of opposites, it is interesting to note that existence itself is defined in terms of opposites. So Anekantaa is actually a principle that has been accepted widely, either by name or in essence. Anekantaa shows the way. While it is all very simple to say practice tolerance, we all find it extremely difficult to do so. In a sense we do not know where to begin. Anekanta teaches not just the point of beginning, but also the route to take for it helps us envisage infinite possibilities within a single phenomenon. I will let that old as the paper proceeds, mentioning just that it advocates the reconciling of opposites and the acceptance of the possibility that truth is ephemeral and at the best of times incomplete. As an illustration of defining existence through opposites is this beautiful verse from Kamba Ramayana. Kamban was a great Tamil poet of the medieval period who wrote his version of the Ramayana. In the following passage he describes Ayodhya, the land of King Dasaratha and his son Lord Rama. He says: Vanmai illai or varumai irumaiyal Tirumai illai or cerunar inmaiyal Unmai illai poi urai ilamaiyal Venmai illai palkelvi mevalal There was no charity for there was none to beg, Valour was never seen for there was none who dared to challenge Truth did not stand out, for none did speak a lie Wisdom did not show, for all were well versed. grill 4511 10115 - Frysere, 2001 - 105

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Giving a peep into the nature of peace and prosperity that existed in Ayodhya, this verse explains how opposites were in perfect balance. Does that mean that opposites define existence? For charity to exist, non-charity too has to be defined. In simpler words, unless there is darkness how can one define light? Unless there are lies how can one make out the truth, Unless there is foolishness, how to recognize wisdom? Yet another connected thought flits across the mind. The Natyasastra, the treatise on dramatics enumerates emotions. Emotions of anger, love, hatred, disgust and so on. There are totally eight of them. The ninth one is Santham or peace. Santham is believed to be a later addition to the eight rasas, raising the total count of rasas to nine thereby. Why? Why was that so? Was peace not denied till then? Or did it not need a definition since there existed no opposite to it then? A beautiful saying of Lao Tzu runs thus: "When all the world. understands beauty to be beautiful, then ugliness exists; when all understand goodness to be good, the evil exists." In other words then beauty is relative, relative to ugliness. Goodness is relative to evil. Says Acharya Mahaprajna that the logic of Jain philosophers is: that which is true contains its opposite: yat sat tat sa pratipaksam. Once again I find an example in Taoism from China. Lao Tzu writes: In order to weaken, one will surely strengthen first. In order to overthrow, one will surely exalt first in order to take one will surely give first This is called subtle wisdom. And yet he says when you want to retain something, admit in it something of the opposite: Be bent and you will remain straight Be vacant and you will remain full Be worn and you will remain new. II This is actually a beautiful demonstration of the idea of reconciliation embedded in the idea of Anekanta. By accepting the opposites, and thus searching for harmony from within them, we discover the network of inter relatedness that forms the basis of all existence. Harmony is a principle of the search for unity without negating the preexistent diversity. 106 / tulasI prajJA aMka 113-114

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In fact, I found particularly interesting that deriving from this line of thought Acharya Mahaprajna describes how we have developed the concept of uselessness. And thereby, why we face an environmental crisis today. Without recognizing the fundamental need and truth of diversified existence, we start labeling some beings as useless or useful. That which does not serve our immediate material purpose, we label as useless and work to remove. We decide it is useless because we look at it from the single perspective of being of direct use to us. We ignore the need for diversity and role of the said object in the larger schema. But just as the innumerable connections in an electronic circuit, every animate being has a role. Our purpose should not be to be the only living beings on earth for that will not work, but recognizing the diversity, to be able to find a natural equation for co-existence and this will come naturally only when we are not quick to judge a being as useless. Most Indian schools of thought accept that opposites are merely different aspects of the same phenomenon. When the Upanishad says, It moves, it moves not, It is far, and it is near, It is within all this And it is outside of all this That too is talking of reconciling opposites. When Buddhists say At dusk the cock announces dawn; At midnight, the bright sun. There too the reference is to a vivid conceptualization of unity in opposites. This haiku fascinates me. The phrase, "At dusk," specifies the time. The crowing of the cock indicates morning. That means it is both dusk and dawn. The next sentence implies it is both dark and light. Looking at it another way, even though it was dusk, it was not since the cock was crowing. Even though it was midnight, it was not, the sun was shining. It was dawn and dusk and neither dawn nor dusk. But what was it if it was neither dawn nor dusk? Neither light nor night? An endearing concept emerges with the co-existence of yet another pair of opposites. This much as related above is what can be expressed in language. What has not been described is that which actually defies expression: avaktavya or the inexpressible. This poetic concept excited me. It is like catching a wisp or holding a moonbeam in your hand. It was one moment of exhilaration that research lands on your lap, almost without warning. I was ably supported with a paragraph from Heisenberg who writes: tulasI prajJA julAI - disambara, 2001 107

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"The most difficult problem... concerning the use of language arises in quantum theory. Here we have at first no simple guide for correlating the mathematical symbols with concept of ordinary language; and the only thing that we know from start is the fact that our common concepts cannot be applied to the structure of the atom." Within the atom, the electron has an anti particle called positron. But that is still conceivable because the electron has a certain charge and the positron thus could be called its anti matter because it has an opposite charge. What about the neutron that has neutral charge? Does it too have an anti particle? Writes Richard Feynman, "Every particle in nature has an amplitude to move backwards in time, and, therefore, has an antiparticle... Photons look exactly the same in all respects when they travel backwards in time.... so they are their own anti-particles." There is an obvious distinction between a particle and its anti-particle if they are charged, because their charges are of opposite sign. The distinction is subtler if the particle and antiparticle are neutral, like the neutrino and antineutrino. Nevertheless, there really is a distinction ... the component of intrinsic spin angular momentum along the direction of motion is always negative for a neutrino and positive for an antineutrino." III Even within the world of science, the question has cropped up asking whether this is a real distinction or a perceived one. For the anti nature of the particle, in the absence of different charges, in effect, depends on the direction of the motion, but is direction an inherent property of the particle? While some people maintain that the ambiguity exists, others give reconciliatory solutions. I emphasize the fact that within the world of science too a question about real and subjective has been posed because a criticism against Anekanta is that it may be a subjective philosophy. Why? Because it takes into account the real and the unreal world in all its arguments in its theory of knowledge and places a great deal of emphasis on 'experience. The Jaina philosopher main existents are possessed of an infinite number of attributes and characteristics, which can be discovered by experience alone. Even the primal attribute of existence, which is the foundational element of the nature of an entity, is not capable of being ascertained by a priori logical considerations. Our knowledge of things and of their relations starts from experience, and reason can at best serve to organize the experienced data and build a system of thought, the elements of which together with 108 D - To 2511 310 113-114 108

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. their relations, must be ultimately derived from this fundamental source of knowledge, in other words from direct acquaintance furnished by observation. Without going further into the Jaina theory of knowledge, I will go back to the avaktavya and strangely resort to the atom particles to make it clear. Heisenberg conducted an experiment with a box with a partition in centre. The partition has a hole. Logically, one would say that the atom would either be in compartment 1 of the box or in compartment 2. But according to quantum physics, the atom could be both in compartment 1 and 2 because the atom exhibits both a wave aspect and a particle aspect. How to express strange phenomena that occur in different combinations? Combinations that result in conclusions which have only a certain amount of certitude and even less doubt. Conclusions, that fall between two ends of the scale of certainty and uncertainty. The path breaking contribution of Anekanta was to accommodate infinite possibilities that lie between these two ends, with the two ends being inclusive. In fact Aneka means many and anta means attributes. In terms of opposites it can also be defined as the doctrine of non-absolutism. According to anekanta, all objects are multiform and from their many sided nature follows the conclusion that all judgements are relative. Indian philosophical thought has always been accommodative. It has believed, no matter through which religion, that the approaches towards the whole truth, Brahman or the Absolute, can be many. Philosophical thoughts in India swing between the pendulum of absolute permanence and absolute impermanence. The insentient elements (prakriti) according to Sankhya, is permanent cum transitory, but the sentient element, purusa is absolutely permanent. According to Vaisesika philosophy, the earth is permanent as a cause and transitory as effect, but soul, God and space are without any modification. Reality is momentary according to the Buddhists, whatever is real is momentary, just as the cloud. The Buddhists are fluxists and totally reject the concept of eternity. In Vedanta, Brahman is absolute and unchangeable, permanent and the changeable world is maya or absolute impermanence. Brahman is beyond reality. According to Jainism, no absolute predication about a thing is possible. Reality does not admit of absolute predication, but is characterized by appearance and non-appearance in the midst of qort 9311 MS-f444to, 2001 109

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permanence. One can neither speak of absolutely unchanging permanence nor of absolute change without permanence. The reality, however, maintains identity and permanence though it expresses itself in multiple forms. So Anekanta, which forms the foundation of all thought in Jain philosophy and from which the general theory of a pluralistic universe has emerged, is unity in multiplicity. To go back a little in time, we find ourselves in the 6th century BC. Scholars have called this period the period of second urbanization. This period comes after the first urbanization that is dated to the Indus Valley civilization and the intervening Dark Ages that is timed between 1750 BC and 700-600 BC. It is said that in the first period of Urbanization the third primary center was the ancient Indus Valley civilization. When they became extinct due to many and complex reasons, there came a period that does not seem to boast of any intellectual development. Around 700-600 BC., the whole world was in what is termed as an intellectual turmoil. Socrates in Greece, Zoroaster in Persia, Confucius in China were some of the major intellectual thinkers. But to take the case of India alone, this period is recorded as one where thinkers were wanting earnestly to explore newer avenues for understanding the mystery of man and the universe. Of couse, the three major schools were the Vedantists, the Buddhists and the Jainas. Lord Mahavira was the Jain seer who is considered to be the last of the 24 Thirthankaras and lived in the latter part of the sixth century BC. (599-527 BC). The first Jain Tirthankara is believed to be Lord Rishabha. The corpus of Jain canonical literature is called the Agamas. Here, the word Anekanta is, according to Acharya Mahaprajna, not mentioned Anekanta has emerged from two forms: perspective and substantial. The vision that understands one change of matter is a perspective and that which comprehends infinite contradictory changes in matter is the substantial. In Jain philosophy the branch of perspective knowledge grew first and that of substantial knowledge developed later. In the times of Bhagwan Mahavir, it was the perspective school that was popular. Anekanta also called syadvad where syat is a cautionary prefix which means that from one perspective. Or from one point of view. Vad could be understood as assertion of possibilities or discussion. To make the definition more concise, syad is a term used to indicate relativity. Some scholars say that Syadvad is first mentioned by that name in Bhardrabahu's writings. There were two authors by the same name, one belonging to 433-357 BC. and the other belonging to about 375 BC. 110 0 TE 9311 312, 113-114

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Generally the credit is given to the senior Bhardrabahu. It is only with Siddhesena Divakara (480-500 AD) that syadvad became well known and subsequently, approximately 1200 years after Mahavira, the seven parts of syadvada were laid bare by Samantabhadra. At and after this time, the saptabhangi naya was discussed in quite a few forums and texts. Saptabhangi mean the seven alternatives. While an object may have infinite attributes, the permutations in which the attributes may exist have been narrowed down to seven by Jain philosophers. 1. The first says from a certain perspective, it is: syadasti 2. The second says from a certain perspective, it is not: syatnasti 3. The third says from a certain perspective, it is and it is not: syadasti nasti ca 4. The fourth says from a certain perspective, it is inexpressible: syad avaktavyah. 5. The fifth says from a certain perspective, it is and inexpressible: syadasti ca avaktavyasca 6. The sixth says from a certain perspective, it is not and is also inexpressible: syatnasti ca avaktavyasca. 7. The seventh says from a certain perspective, it is and is not and is also inexpressible: Syadnasti ca avaktavyasca. Avaktavya has been translated as indeterminate. But it is an idea subtler than that. It may be determined in the mind, it still does not find expression: that is avaktavya. The fact that a positive and negative predication may be made about the same thing is called asti-nasti. The Jainas have enumerated five astikayas or real substances that have both the permanent and the impermanent in them. They are ether, non-ether, space, matter and soul. It is in this context that the smallest particle has been defined as the atom and even the anti particle has found mention. Acharya Mahaprajna uses the phrase that all world's a stage and the actor, he says is matter. For matter has three-dimensional attributes: permanence, origination and destruction. The origination and destruction together comprise the change that comes about in matter. Says Acharya Mahaprajna that what we see in this world of matter are actually the changes. The permanent matter is not visible. Jain philosophy has interpreted the world through the perspective of the substance (dravyarthik) and through the perspective of modes (Paryayarthik). When we look at the world as undivided, then we see matter before us. Neem, house, man, animal are some form of matter before us. When we look at the world through the perspectives of THAT Y511 Tails - futsal, 2001 111

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difference, then matter becomes hidden. We are faced with change and change, modification and modification! What is man? Man is not just matter. Where is man? Search the world over and you would not find any substance called man. Man is a change. Neem is not a substance, it is also the result of a change. All the objects we see in this world, they are all results of changes. We are seeing the changes, matter does not appear before us. It is hidden from our eyes. This truth is best expressed in Acharya Hemchandra's words: If we go along the direction of unity or non-difference, then the modification will be hidden and what we will see is matter. Our world would become very small. Gradually it will become zero or empty. If we go along the path of differences, then substance will get hidden and what will emerge are the changes. Our world would become very large. Difference will swallow similarity and there will be only a larger and larger world. As a conclusion to my understanding of Anekanta, I present a recent scientific finding. According to the latest genome research, all human races are 99.99 per cent alike. What makes me different from anybody else in the room, is the change that has happened in the .01 per cent of the gene. In fact then what we are seeing as different human beings, with different creed, colour, religion are all only expressions of changes in matter, which is 99.99 per cent alike! If that is not humbling enough, here is another finding: humans have 30,000 genes, thrice the number as in houseflies and five times as many as in a bacteria. Not only are the numbers similar, the genes themselves, barring a few are similar! Research actually says 2000 myr ago, men and mice may have originated from the same ancestor! Scientists say that the changes in man in different parts of the world are his responses and adjustments to the environment. So in effect when you see me, I am actually just a changed manifestation of any one of you. Till recently anekanta was viewed as the gateway to non-violence, and tolerance because it makes room for contradictory opinions and views to live together amicably and with equal respect. Sarva dharma sad bhavam is a anekantic view. Today genome research has further enhanced the scope of understanding anekanta: if all men are just manifestations of changes, what is there to fight over? 112 Vice-Chancellor Jain Vishva Bharati Institute Ladnun- 341 306 (Rajasthan) / tulasI prajJA aMka 113 114

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Anekanta - A Jaina Contribution to Scholastic Methodology -- M.R. Gelra The beginning of Jaina monastic learning and scholarship originated and developed from the needs of transmitting and handing down to pupils the explanations of the sacred scriptures of Jainism. The teachings of Mahavira were first transmitted orally from one generation to another and later on they were reduced to writing in the Prakrit language in archaic style which was popular two thousand years ago. Jain Acharayas, with a view, to providing a scientific justification to the old inherited literature gave special emphasis on methodology establishing the distinctive trait of Jaina Scholasticism. They evolved quite a number of different systems of interpretative tools to explain the legitimacy of the traditions as mentioned in the canonical texts. Philosophically, the most scientific and efficacious part of the methodology is the theory of non-absolutismi.e. Anekantavada. During the formative period of Anekantavada there were two prominent rival schools of thought in India. The Vedanta used to describe the reality i.e. the substance or dravya alone as ultimately true whereas the Buddhist phenomenalism accepted the modes of substance as an ultimate truth. Jaina appropriated them both and accepted according to Jaina Logic (Anekanta) both the substance and the various modes ultimately true. This is how the doctrine of Anekanta became the central thesis of Jain Philosophical thinking. TAHUN IC15 F4502, 2001 C 113 .

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Anekantavad simply means viewing the Reality or Truth in its diverse aspects. It promotes a many sided approach to the problem of knowledge of Reality. Each object of knowledge is found to be endowed with infinite attributes. Some of them appear to be mutually contradictory but they do coexist in the same object, this is the intrinsic nature of Reality. So the knowledge of the true nature of every object should be viewed from different angles. Thinkers having a singular view in mind can see only one facet of Reality and cannot realise Reality in full. Hermann Jacobi, the German Indologist has pointed out that Anekanta opens the floodgates to the comprehension of Reality not only in toto but also in its different aspects. Anekanta unfolds its vision through Syadvad. There is an important relation between Anekantavad and Syadvada, they are synonymous. Anekanta relates with the relative part of infinite knowledge, Syadvad relates to its verbal expression; which is always finite. Historically, it is assumed that Syadvad or the system of Saptabhangi is a later development in Jainism, but the doctrine of Anekantavad, the first and the most fundamental teaching of Mahavira seems to precede Syzdvad in time. Syadvad is the synthetic method of knowledge and insists on making the statements conditionally keeping in mind a certain context. Looking to the criticism of the word aSyata in Syadvad or Saptabhangi fro certain corners, Acharay Mahapragjna has emphasized1 on the use of the term aevaa in the seven usual propositions for the popular example of pot which indicates the definite character of the assertion, or the negation or indescribability or their possible combinations. He further stresses on the use of 'Syat' for the rest of the attributes other than existence in the pot. Achraya Mahaprajna has certainly given a new dimension in Jaina logic to prevent any controversy regarding the doctrine of Anekantavad. Anekanta is supported by the independent system of Nayavada, the seven possible modes of approach and description, one of which is singled out without regard to the others according to the need and purpose of the case. It implies that the real truth may be explained and examined from divergent view points. These divergent viewpoints present a comprehensive and synoptic picture of Reality. It is an analytical method. The Jainas narrate a story to tell of the seven blind men and the elephant. All the blind men surrounded the elephant and touched its body. Somebody got the ear of the elephant, and others got trunk or tail or any other part of the body. The person who caught the leg of the elephant said that elephant was like a pillar and who caught the trunk, said that the 114 0 Tot yu 31ch 113-114

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elephant was like a python and in this way every blind man asserted that his description alone was correct. Jaina says 'Only who can see the whole elephant can say the truth'. So each standpoint according to Jaina is relatively true. Einstein's theory of relativity and Heisenberg's theory of Uncertainty are in tune with Jain doctrine of Anekanta. In the beginning of nineteenth century, French Scientist Laplace established the doctrine of scientific determinism on the lines of Newton Laws and argued that there should be a set of scientific laws that would predict everything which is happening in the universe including the human behaviour, if only we know the complete state of universe at one time. With the advent of Law of Uncertainty in 1926 by Heisenberg, it signaled an end of Laplace's dream of the Universe that could be completed deterministic, because one cannot measure the present state of the universe precisely! To measure the present state of position and velocity of a particle accurately, the obvious way is to shine light on the particle. The use of quantum of in the observation disturbs the particle and changes its velocity in a way that cannot be predicted. Moreover the more accurately one measure the position of by the particle, the less accurately one can measure velocity and vice-versa. Stephen Hawking has pointed out that Uncertainty Principle is fundamental, inescapable property of the world. Similar to uncertainty Principle, Anekanta argues that the rational knowledge that occurs at the sensual level always requires some medium i.e. carrier of waves or energy. For example, if same object is to be seen by an eye, a ray of light i.e. quantum of energy is required. Other senses of the body also require the support of same waves for cognition of an object. It seems, therefore, that the cognition at the sensual level disturbs the position of the object i.e. the object i.e. the object changes its paryaya. Hence it is correct to say that the same object does not exist in its present state when the cognition occurs. This uncertainty of cognition leads to Unpredictability. Jaina's have, therefore, termed the sensory knowledge as indirect knowledge. The indirect knowledge, Jaina's believe can be transmitted through a system of Saptabhangi which deals with the Existence, Non-existence and unpredictability while describing an event, the theory of sapatbhangi makes reference is terms of not only substance (dravya) but also with area (kshetra), time (kala) and attribute (bhava) The quantum mechanics has gone a step further to suggest that the uncertainty in the position and velocity of particle should be viewed as a get ya ICTS -- FG4, 2001 - 115

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combination of both that is to say that quantum mechanics does not predict a single definite result for an observation. Instead, it predicts a number of different possible outcomes and introduces a probability factor. Quantum Mechanics has given similar treatment in case of the duality of waves and particles. Jain's have believed in two tier system of knowledge. (i) Sensory i.e. indirect knowledge (ii) Intuition i.e. direct knowledge or super sensory In case of direct knowledge, no carrier of energy is required for cognition. So the cognition occurs without disturbing the present state of the object. Such knowledge is pure and absolute. It is interesting to note that Anekanta is applicable only in case of sensory knowledge. Besides the Anekantavad, Nayavad and Syadvad, the general method of approaching a subject is further systematized in the form of the four Anuyogdvaras, the tribhanga, the caturbhanga and the niksepa (nama, sthapana, dravya and bhava). It is of special interest that these various methodologies sometimes have nothing to do with the text to be explained but the inclusion of which in the teaching programme seemed essential or desirable to make the instruction richer and more rewarding for, teachers and pupils. It is therefore said that Jain Acharyas were the best teachers, they could apply various methods and techniques in explaining the contents of the scriptures to the pupils. These methods have helped in understanding the difficult and imperfectly explored texts with their old commentaries, the curnis, the Niryuktis. Prof. ALSDORF, has said 'there is no exaggeration if it is said that most of the original Jain contributions to Indian scholarship were made in the field of methodology. Dr. A.N. Upadhya says the approach to reality adopted by Anekantavad strikes an original note in the history of Indian logic'. At the same time except the Anekanta and Syadvad, the rest of methodologies had apparently reached the possible limits of its development and gradually fell into disuse. 116 The history of the beginning of Jain Philosophy can be traced to its oldest canonical texts the Acaranga Agam2. From the very first sentences of the Acaranga, it is clear that the migration of soul is accepted and it is mentioned that one who accepts this migration of soul is Atmavadi, Lokvadi, Karmavadi and Kriyavadi. It shows that Jain philosophy starts 1 tulasI prajJA aMka 113-114

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with its fundamental principle of soul and its transmigration in space (Loka) due to the activity (kriya) of karma. The ultimate goal of Jainaas are to liberate the soul from karmic bondage. Jain philosophy proposes the theory of kriyavad, making it clear that jainas are not Nastikvadi. Jain philosophy according to Acaranga Sutra, conceives two real entities in this Loka (universe), the living beings (soul or citta) and the matter (non soul or acitta). These two entities do not transform to each other, though they exist together in the universe. The limitation of this concept is that the soul and karma co-exist from the very beginning of time in this universe (loka) and the spiritual soul and material karma are eternal. It is interesting to correlate this limitation of Jainas concept about universe and time with the modern theoretical physics. 'Einstein's famous question about whether God had any choice in creating the universe? Hawking the renowned physicist's says A universe with no edge in space, no beginning or end in time, and nothing for a creator to do'. The principle of Anekanta has been successfully applied in the relationship of the body and soul. Jaina's believe that substance is permanent but its modes are changeable. Soul is permanent but its modes, the body of a living being is changeable. Jain again narrates a dialogue which took place in between Lord Mahavira and his first disciple Gautama. It was initiated as follows Gautama : 'Is the soul permanent or impermanent, O Lord?' Lord : The soul is permanent in some respect and impermanent in another respect. It is permanent in respect of its substance (which is eternal) and it is impermanent in respect of modes which originate and vanish. Tattvartha Sutra* of Umaswati provides the definition of the Reality as follows: Utpad-Vyaya-dhrauvya-yuktam-- 'Sat'i.e. origination, cessation and continuity exists in 'Sat'i.e. Reality. Jaina's describe substance as eternal but its modes are changeable. The example are as follows: (i) An earthern pot exists at one time permanent till it is unbroken but when the pot breaks into pieces it becomes transitory. However, the sand or the clay of which the pot is made remains unperishable. (ii) Gold ornaments can be changed from one form to another but the basic material gold does not perish. TETET UFI UCINE -- fattore, 2001 117

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Similarly man is immortal in relation to his soul but mortal in relation to the body. The extraordinary thoroughness and with remarkable ingenuity the Jain Acharyas have given foundation to their philosophy by adopting scholastic methodologies. A saint philosopher of twenty first century Acharya Mahaprajna5 could observe the duality of apparently contrary attributes in substance but could find that they enjoy the mutual concomitance. Some of them are as follows: These axioms of Anekantavad helps us in understanding the philosophy of Jainism. (i) (i) Universal and particular (ii) Permanent and the impermanent (iii) Existence and non-existence References: The axioms of Non-Absolutism by Acharya Mahaprajna, Facets of Jain Philosophy and Culture. Beginnings of Jaina Philosophy in the Acaranga-Dalsukh. D. Malvania A brief history of Time by S. Hawking: Introduction Tattvartha Sutra V.37. (ii) (iii) (iv) (iv) Speakable and unspeakable (v) Being and non-being 118 5 Cha-20 Jawahar Nagar, Jaipur tulasI prajJA aMka 113-114

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Anekanta Metaphysico - Spiritual Perspective Anekanta: Metaphysical perspective It is incontrovertible that metaphysics deals with the problem of reality. Philosophers have endeavoured to expound the world of phenomena in a consistent manner. For Jaina thinkers, reality is constituted of apparent contradictions. So its one-dimensional exposition is not possible. It is an inalienable complex of permanence and change, existence and nonexistence, oneness and manyness, universality and particularity etc. Because of this complexity reality is styled 'Anekantic'. It is thus multi-dimensional possessing antagonistic dimensions of permanence and change, one and many etc. These antagonistic dimensions are infinite in number, of which we know only a few of them. Thus the Jaina philosopher differs from all absolutists in their approach to the unfoldment of the inner nature of reality. The Jaina advocates change to be as much ontologically real as permanence. Being implies becoming and vice versa. This conception of reality reminds us of the Greek philosopher Parmenides who regarded 'Being' as the sole reality wholly excludent of all becoming, as also of Heraclitus, for whom, permanence being an illusion, 'Becoming' or perpetual change constitutes the very life of the universe. It also makes us reminiscent of the Buddhistic philosophy of universal flux and of the unchanging, static, permanent absolute of Vedanta. But all these point to the one-sided approach to reality. It may be tulasI prajJA julAI-disambara, 2001 -Prof. Kamal Chand Sogani 119

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said that "if the Upanisadic thinkers found the immutable reality the world of phenomena and plurality, and the Buddha denounced everything as fleeting, Mahavira found no contradiction between permanence and change, and was free from all absolutism."'2 Problem of reality implies the problem of substance. In consonance with the Anekantic view of reality already discussed substance is characterized by simultaneous origination destruction and persistence or is the substratum of attributes and modes. 3 Permanence signifies persistence of substance along with attributes, and change refers to fluctuating modes along with the emergence of the new modes and the disappearance of the old one at one and the same time. To illustrate, gold as a substance exists with its modification and qualities. Now after making an ornament, gold as a substance is existent along with its attributes and what changes is the mode. Substance and Quality: Substance as different from the general and specific qualities and modifications is not worthy of being so called. Things devoid of attributes and modifications are nothing but abstraction. Qualities are incapable of being existent by themselves even for a moment. They necessitate the simultaneous existence of substance, and are denied any isolated character; and they are themselves bereft of qualities. As regards the relation between them, we may say that they are non-separate and nonidentical. Non separateness results owing to their subsistence in the same spatial extent, and non-identity issues because of the fact that one is not the other. The assertion that substance is not quality and that quality is not substance serves only to emphasize the non-identical character of both substance and quality. It does not mean the absolute negation of substance in quality and vice-versa. Thus the relation between dravya and guna (substance and quality) is one of identity-in-difference. The difference between them is only the difference in point of nomenclature, number, characterization, purpose and not difference with reference to spatial extent." 6 Substance and Modification: 8 The notion of paryaya is peculiarly Jaina. In conformity with the nature of substance as permanence in mutability, paryaya alludes to the variable aspect of a thing which is due to the external and internal inducements. Every quality transmutes its state every moment.; and this mode of being is called paryaya which is incessantly transforming itself tulasI prajJA aMka 113-114 120

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into the next, though the quality as such is never abrogated. It is on this account alleged the substance is in a state of perpetual flux. However incessant and infinite the transformations may be, the underlying substantiality and permanency can never part with existence. Substance and paryaya are not to be distinguished like two different things, for it is substance through qualities, which because of its flowing nature attains the qualification of paryaya. Substance of modes are neither exclusively identical nor exclusively different, but the relation is one of identity-indifference, which is in perfect harmony with the non-absolutistic attitude upheld by the Jaina. Thus origination and destruction are applicable to paryayas and persistence to qualities along with substance. Persistence and the distinction between guna and paryaya: 9 The Jaina conception of persistence is defined as that which accounts for recognition in the form of the proposition This is the same." This is consequent on the fact that the essential nature of substance or quality, notwithstanding its mobility, is eternal and unchangeable. 10 Thus the continuously flowing nature of quality does not annihilate the quality itself, which, if admitted, would fail to account for memory and in consequence run counter to all our daily commonplace transactions. Continuance devoid of variability stands in direct antagonism to experience. Hence permanence is not the denial of change, but includes it as its necessary aspect. In the same way, qualities in the absence of modifications are incapable of being conceived. To distinguish guna from paryaya, in the first place, the infinite attributes are ever simultaneously present, but the modifications do not appear simultaneously, but only in succession. Secondly, qualities render the judgement of sameness possible, while the judgement. "This is not the same' is accountable only by making allusion to modifications. Thirdly, gunas as such are to be interpreted as immutable in contrast to paryayas, which are regarded as mutable. In other words, attributes of a substance are credited with the nature of prepetuation, while the originative and decaying designations are accorded to paryayas. Classification of substance (Plurality, Duality and Unity) Jainism resolves the whole of the universe of being into two everlasting, un-created, co-existing, but independent categories of jiva and ajiva. The ajiva is further classified into pudgala (matter), dharma (principle of motion), adharma (principle of rest), akasa (space) and kala (time). Hence reality is dualistic as well as pluralistic. But, according to tulasI prajJA julAI - disambara, 2001 121

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the Jaina, plurality, considered from the point of view of one existence, entails unity also. According to Kundakunda, in spite of the unique characteristics possessed by the different substancs, existence has been regarded as an all-comprising characteristic of reality which ends all distinctions. 11 The Kartikeyanupreksa recognises that all substance are one from the stand-point of substnace, while they are distinct and separate from their characteristic difference. 12 Samantabhadra also endoreses this view by affirming that in view of the conception of one universal existence all are one, but from the point of view of substances distinctions arise. 13 Padmaprabha Maladharideva pronounces that Mahasatta pervades all the things in their entirety, but it is always associated with Avantarasatta which pervades only the particular objects. 14 In a similar vein, Amotcandra speaks of the two types of satta, namely, Svarupasatta and Sadrsyasatta. The latter is the same as Samanyasatta. (In his Saptabhangitarangini Vimaladasa discusses the problem of unity and plurality of existence identity and the articulation of differences from the standpoint of different substances are logically necessary and justifiable.15 Thus Jainism gives credence to the recognition of existential oneness but not exclusively, since it is always bound up with plurality. This is quite consistent with the Anekantic view of reality propound by the Jaina philosopher. Thus Mahasatta will be associated with its opposite, namely, Avantarasatta. It may again be pointed out that this Mahasatta is not an independent something as may be conceived, but is invariably accompanied by its opposite.16 Kundakunda holds the nature of existence as one, immanent in the totality of substnaces constituting the universe, comprehending and summarizing the universe, having infinite modifications, indicative of the triple characteristics of origination, destruction, and persistence and in the last as associated with the characteristics opposite to those mentioned above." Hence unity, duality, and plurality-all are inseparably and inevitably involved in the structure of reality. This is the Anekantic view of reality. By recognising both jiva and pudgala as substances Jainism steers clear of the two extremes of materialism and which are radically opposed to each other. Materialism considers the universe as rooted in matter while idealism imagines the mind or spirit to be fundamental and primary. The former lays stress on the recognition of the reality of matter and considers the mind to be an incident or accompaniment; the latter affirms the mind or spirit is to be reckoned as real and matter just an appearance. But according to Jainism, both matter and spirit are equally true. 122 D To W511 312 113-114

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Knowledge of reality and its expression: It will be noted here that if the Anekantic reality is indescribable altogether, any sort of discussion alongwith the path of liberation will be blocked, as nobody will be able to preach and propound. 18 According to Jainism reality or substance or universe is cognized by pramana and naya.'' pramana refers to the grasping of reality in its wholeness, while naya points to an aspect of infinitely phased reality illumined by pramana, thus the latter takes into consideration only fragment of the totality.20 A substance embellishes itself with apparent antagonisms. The emphasis on the one and the cancellation of the other would irresistibly lead us to the biased estimation and Ekantic view of reality. 21 Pramana assimilates all the characteristics at one without any contradiction and animosity between one characteristic and the other, for instance, between one and many, existent and non-existent, etc. of the unfathomable characteristics, naya chooses one at one moment, but keeps in view the other characteristics also. We can thus say that both pramana and naya are essential for the proper understanding of the nature of reality. Reality being the repository of infinite attributes, the apprehension of it from a particular angle of vision, i.e. naya, which is objectively given and not. subjectively contemplated, does not exhaust the whole of the multiphased reality. So, in order to avoid the possible misunderstanding that reality is exhausted by the employment of particular naya, every predication should be preceded by the word 'Syat' in order to make us aware of the possibility of other alternative predications. Hence it is known as the doctrine of Syadvada. Syadvada is no doubt the logical outcome of anakantavada, the doctrine of the multiple nature of reality. It is simply the mode of predication or communication envisaged by the Jaina to convey the knowledge of the multiphased reality. Thus Syadvada is the mode of expression, Anekantavada or nayavada is the mode of cognition. Syadvada is the expression of Anekantavada in language. We may point out here that corresponding to the infinite antagonic characteristic, there are infinite nayas. But summarily speaking, all the nayas from the metaphysical point of view can be summed up into two kinds namely - dravyarthika naya and paryayarthika naya. These two nayas can very well expound the nature of reality, or substance or universe. Dravyarthika naya refers to the permanent aspect of a substance and paryayarthika naya refers to the changing aspect of a substance. TETET UFI ICTS - feysele, 2001 - 123

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Anekanta - Spiritual Perspective: The first section has been devoted to the metaphysical understanding of reality or substance or universe. For the proper intelligibility of the Anekantic reality, Jaina Acaryas have given us two nayas, namely, dravyarthika naya and paryayarthika naya corresponding to the permanent and changing aspects of reality. This type of comprehension yields intellectual satisfaction, yet it does not show us the way to spiritual growth, satisfaction and self-realization. Axiological consciousness is very much different from descriptive consciousness produced by metaphysical curiosity of the human mind. So the Jaina Acaryas have propounded two axiological nayas, namely, Niscaya and vyavahara for properly evaluating the manifested and unmanifested paryayas of self. Thus we have axiological Anekanta and the me Anekanta. The axiological niscaya naya affirms that the realisation of selfs Svarupasatta, or the manifestation of intrinsic characteristics and modifications of the self, or the expression of the self's original origination, destruction and continuance is the terminus of spiritual journey. No doubt, the self is existent, but its existence is mundane from the beginningless past. The self is not to acquire existence, but what is to be acquired is simply the purity of existence. Dharma, Adharma, Akasa and Kala are the pure existents. Pudgala in the anu form is pure and in the skandha form is impure, but the self exists in the defiled state of existence. It is, in the empirical state, characterizing itself with impure modifications and qualities, and consequently impure origination, destruction and continuance occur. By its own strenuous efforts transcendental modifications and qualities, and pure origination, destruction and continuance are to be revealed. In this state alone, the self realizes its true substantiality. Meaning of two axiological Nayas: The niscaya naya grasps the soul in its undefiled state of existence in contradistinction to the Vyavahara naya, which describes the self as bound, impure and the like. No doubt, we are in the defiled form of existence from beginningless past, but the niscaya naya reminds us of our spiritual heritage. It endeavours to infuse and instil into our minds the impressiveness of suddha bhavas after abundantly showing us the empirical and evanescent character of subha and asubha bhavas that bind the soul to mundane existence. It does no assert that the soul is at present 124 TM 4511 310 113-114

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perfect but simply affirms that the self ought to attain the height illuminated by it. It has the force of 'ought and not of 'is', but this force is valid for empirical selves. In the opening chapter of the Samayasara Kundakunda summarises the implication of the aforementioned two nayas by saying that every self has heard about, observed and experienced the worldly enjoyments and consequential bondage, but the nature of the highest self has never been comprehended.22 Hence the former is vyavahara naya, while the latter is called niscaya naya, which points to the potentiality of the empirical self to become pure and enjoy its unalloyed status. It is therefore avered that when the self has elevated itself to the domain of spiritual experience, the vyavahara naya becomes false and the niscaya naya is seen to be genuine. In other words, we achieve the right to renounce the vyavahara naya only when we have accomplished the loftiest height of mystical experience. If we regard the vyavahara naya as untruthful at a low stage, punya, papa, bondage, and the necessity to do strenuous effort to achieve liberation would be of no avail. It may be noted here that the falsity of the vyavahara naya affects neither the existence of external objects nor the omniscience of the transcendental self which reflects the differences of the world as they are in explaining the nature of spiritual experience, Kundakunda affirms that the transcendental experience surpasses all the conceptual points of view23 whether niscaya or vyavahara. The former represents the self as unbound and untouched by attachment and aversion, while the latter, as bound and touched by them, but he who transcends these verbal points of view is called Samayasara24 the terminus of spiritual journey. The self becomes pure consciousness, bliss and knowledge. It may be noted here that like that niscaya or paramartha and vyavahara nayas enunciated by Kundakunda, Samkaracarya, the great exponent of the Advaita doctrine, makes use of the paramarthika and vyavaharika view-points as the corner-stones of his philosophy. But the two differ widely. The paramarthika view as advocated by Samkara negates the paramarthika existence of other material and non material objects of the world which, in the view of the Jaina, have their own independent existence, The vyavahara naya of the Jainas simply points to our slumbering state in the domain of spiritualism, and does not in the least touch the existential aspects of things. The niscaya or paramartha naya simply servers to awaken the slumbering soul to attain its spiritual heritage. it does not pretend to annual the external things by mere spiritual outlook. IGHT YET MIS- Fasole, 2001 125

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Doer and deed - An axiological point of view: We may discuss the philosophy of doer and the deed from the axiological point of view. From the niscaya point of view, the transcendental self is the doer and enjoyes of its own pure states. From the Vyavahara point of view the empirical self is the doer and enjoyer of the impure states of self. This is the spiritual perspective of Anekanta. There is no denying the fact that the empirical self has been the doer of impure dispositions of attachment and aversion since an indeterminable past, so it is no doubt the author of these dispositions. but according to the niscaya point of view, in whatever deeds the empirical self may get itself engaged in the world, they are not the representative of the self in its transcendental nature. When it is axiologically said that the empirical self is not the author of these impure dispositions; the purpose is to persuade the self to look behind these disposition. The chief point of reference is the self in its pure nature. There is no contradiction in affirming that the enlightened self which has realized its true nature manifests the pure modes and thereby becomes the substantial agent of those modes, and in affirming that the ignorant self because of its erroneous identification with the alien nature envelops impure dispositions, and thereby it is called their agent. 25 Just as from gold only golden things can be produced, and from iron only iron things, so the enlightened self produces pure modifications and the ignorant self produces impure ones." 26 When the ignorant self becomes enlightened, it starts generating pure modifications without any discongruity. Thus the self is simply the doer of its own states and not the doer of anything else whatsoever. The empirical self is the author of impure psychic states on account of its association with attachment and aversion. But if we advance a step further and reflect transcendentally, we arrive at the inevitable conclusion that the pure self can not be the author of these impure psychical states because they are foreign to its nature. Thus the transcendental self is the doer of transcendental psychical states. Besides it is also their enjoyer. Auspicious, inauspicious and pure psychical states: Again, the spiritual perspective of Anekanta is expressed when it is said that auspicious and inauspicious psychical states of self continue to captivate it in never-ending tensions and the pure psychical states of self engenders equanimity. Thus from the niscaya point of view both the auspicious and inauspicious psychical states prevent the self from | tulasI prajJA aMka 113 114 126

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attaining to the loftiest spiritual heights, hence they should be equally condemned as unwholesome for the healthiest development of the self. But from the vyavahara point of view if the empirical finds it difficult to rise to spiritual heights, it should develop auspicious psychical states, but with the clear knowledge, that psychical states will in no way enable the self to realise the pure states of self. The inauspicious psychical states should by all means be disapproabated. In the end we may say that to make Anekantic reality intelligible from the metaphysical perspective, dravyarthika and paryayarthika nayas are necessary and to make an axiological assessment of Anekantic reality from the spiritual perspective, niscaya and vyavahara nayas can not be dispensed with. References: 1. Aplamimamsa, 15, 34,56 : (Muni- Anantakirti Granthamala, Bombay) 2. Studies in Jaina Philosophy, p. 18.: (By Nathmal Talia, Parsvanatha Vidyasrma, Varanasi) 3. Pancastikaya, Comm. 10.: (Srimad Rajacandra Asrama, Agas) 4. Pancastikaya, comm. Amrtacandra, 10.; 5. Taltvarthasutra, V. 41. Under the title Sarvarthasiddhi : (Bharatiya Jnana Pitha, Kasi) 6. Pravacanasara, V. 16 (Edited by Dr. A.N. Upadhye, Srimad Rajacandra Asrama Agas) 7. Aptamimamsa, 72. 8. Pravacanasara, Introduction, A.N. Upadhye, p. L. XVI 9. Sarvarthaisiddhi, V.31. 10. Ibid. 11. Pravacanasara, Comm. Amrtacandra, II.5 12. Karttikeyanupreksa, 236: (Rajacandra Asrama, Agas) 13. Aptamimamsa, 34. 14. Niyamasara, Comm. Padmaprabhamaladharideva, 34 : (Sri Kundakunda, Kahana Digambara Jaina tirtha Suraksa Trust, Jaipur) 15. Saptabhangitarangini, p. 78: (Rajacandra Asrama, Agas) 16. Pancadhyayi, I. 15: (Malika Granthaprakasa Karyalaya, Indore) 17. Pancastikaya, 8. 18. Yuktyanusasana, 43 : (vira Seva Mandira, Daryaganj, Delhi) 19. Tattvarthasutra, 1.6 under the title Sarvarthasiddhi. 20. Sarvarthasiddhi, I. 6 21. Syadvadamanjari, 27 : (Rajacandra Asrama, Agas) 22. Samayasara, 4. : (Edited by Balbhadra Jain, Jaina Vidya Samsthana, Digambara Jaina Atisaya Ksetra Sri Mahaviraji) 23. Ibid. 144. 24. Ibid. 141, 142 25. Ibid. 128, 129 26. Ibid. 130, 131 Former Professor of Philosophy M.L. Sukhadia University, Udaipur (Rajasthan) TARE E 19 - Grabok, 2001 127

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128 Anekantavada and its statement in Saptabhanginaya With Anekantavada and its statement saptabhangi naya the traditional as well as non-traditional schools of philosophy have raised objections with touches of ridicule. I am stating four such objections. I think, the Jaina philosophers have been more criticised then understood. Anekantavada did not fit into the prevalent category-structure of philosophical thinking. So this school have been till discussed by others. From my personal biography let me say a few words. I learnt navyanyaya with Nagarjuna as the purvapaksa at the feet of Mahamahopadhyaya Kalipada Tarkacarya for a decade. The Jaina philosophers never occurred to me. Once it so happened that I was looking for the bauddha text of Sambandhapariksa. The full text was not found then. My acarya suggested that I could search for it in the Jaina source, for they discussed every school of philosophy though they themselves were neglected by others. I got a part of Sambandhapariksa quoted in Prameyakamalamartanda. I brought the book to my acarya. Keeping me waiting in silence he gradually entered into book with deep attention. After three hours he dismissed me for the day and asked me to leave the book with him. Next week I found in his book-shelf a new book, and returned mine. He told me, life is too short for it ends before we have touched only a part of the sastra, I have missed the realistic school of Jainism. This situation has not changed yet. 1 tulasI prajJA aMka 113 114 Arun K. Mukherjee

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However, in this paper I have approached the problem of anekantavada and its statement in saptbhanginaya with four problems to present by polemics my understanding of them. Just as I have gleaned the points in this polemics, I have found the answers, as I feel and think, by intuitions gleaned from the later developments in the history of philosophical thinking. I have turned the light to the past to understand the wisdom of the past scholars. For one to treat this method as anachronism would be wrong. I need not over-emphasize the fact that Jain philosophers were largely misunderstood, for example by a savant like Sankara, because the category structure of thinking then failed to grasp Jainism, Jains were far advanced in their thinking, This is my excuse to see them in the light of the present categories of thinking without subscribing to any modern school of philosophy. The four points are: One Things, vastu, have multiple properties. In statement descriptive of thing words have a multiple meaning as we describe the thing, its being, by its attributes. In a statement or proposition these attributes are the vidheya for the subject. We call the subject, i.e. ontologically, vastu, as object, or to borrow from Russell, events. Now, only a sarvajna can describe the object meaningfully adequately. But for us, the common thinkers, do we have only a relativistic knowledge of words and things? If this relativism is admitted then would not scepticism, as failure of adequate knowledge of things, only a step further? Two If things are Anekanta then how words in descriptive knowledge, i.e., in language, should behave? How, by what rule, can we get univocally meaningful words for discourse? Since Aristotle we have been logically determining the meaning of a word by essentialism. Taking only the genus and differentia the rest of the attributes predicated were declared non-essential to the being of subject thing. Since then we have so many theories of meaning and the relation between words and thing till Russell, Frege, and earlier Wittgenstein. But Anekantavada persisted with the problem. Ontologically the problem remained: the word gatah, having no univocal lexical grammatical logically tied down meaning and synonimity, acceptable in the ontological field of words and things relations, how can we use (such a word) in a discourse, to communicate meaning? Even if we accept with Jain philosophers and many others that tulasI prajJA julAI - disambara, 2001 129

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words have a svabhavika samarthya, natural capacity to be a sign (samaya) of a significand, how to use a word for a thing which is Anekanta. By what is called svabhika samarchya only one question is answered, if words and things are ontologically not the same then why a particular word could be the sign for a significand? Scepticism is blocked to enter or find a gap between knowledge and language, word and thing. The problem of relating the multiplicity of attributes and aspects, multiplicity of perspectives of the thing and corresponding multiplicity of meaning of words be tackled in a discourse, how to communicate with others by language? The speaker-hearer problem is there still. The trouble is only multiplied when the Anekantavada says things vastu in its being also have negative or contrary attributes. Three Nagarjuna and Sri Harsa are the two dialecticans of despair of discursive reason. IN the catuskoti nyaya the third sentence-asti ca nasti ca - is not a real alternative. It is only a normal empty sentence, for it is self-contradictory. How logic deals with it logic knows, ontologically it is absurd, so also the fourth one. But in the saptabhangi third one common to both sententially has very different meaning stating the anekantavada. Vastu things (events) contain both what we call positive and negative attributes. The word therefore is meaningful by both at the same time. How? Syad asti ca nasti ca ghatah How can it be a true proposition? Four: What does the fourth sentence, stated with an emphasis (eva) syadvaktavyam eva gatah - mean. What is said of the gatah vastu as avaktavya along with asti and nasti? The three last propositions are symantically the same with the first three. Asti, nasti, and avaktavya rank together to We had to wait for further developments in the history of thought, arising of other ways of thinking. Leibniz's idea of "actual" and possible world Hegelas idea of the "other" and his observations on the law of contradiction in the dialectics of thinking; Husserl's criticism of relativism, the idea of 'horizon and 'predelineated' potentialities, and the idea: a pole of identity: while speaking of an object; Sartre's idea of 'nothingness'; Derrida on Plato's pharmacon, and his deconstruciton of / tulasI prajJA aMka 113-114 130

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the structuralist idea of binary and meaning and his theory of 'margin'in meaning, give an intuition to understand what the Jains said long ago in their theory of anekantavada and saptabhangi as a statement of it. Also I have found in saptabhangi a structure of what I call a polylogue with different cultures for understanding cultures, in social situations. I have coined the word as I am not satisfied with Habermas's dialogical idea of discourse. To collect this intuition to understand Anekanta from the modern developments in the history of thought, one need not subscribe to the Hegelian absolute idealism and his theory of history. Husserl's Phenomenology as theory and method and his idea of the epoche, Sartreas Existentialism, and Derridaas Post-Modernism and Deconstruction. Jainism as a school of thought does not go with any of these philosophical dogma. I have great adoration for the later Wittgenstein. Philosophical Investigations have helped me understand what the Jaina philosophers wanted to say in the nayavada and enumerating types of naya on the questions of word, identity, meaning in a discourse. Here I give in bare outline the ideas and their working in my understanding when I faced those four problems in reading Jaina philosophy. 1. In the Phenomenology Hegel says that every assertion contains some truth however partial his perception of an object may be. A statement is not like a legal vedict that decides between conflicting claims. One is required to see how statements, even conflicting ones, are reconciled in our view of things, to see what is true in both without asserting what is false and one-sided in each. Thus being and Nothing are reconciled in Becoming, Being and Nothing are absorbed in Becoming. Jains say that our perception of an object is perspectival. Each perspectival statement is a truth claim, even negative statements. An object is like a field where all sorts of statements about it are reconciled. Here both affirmations and negations are absorbed. In other words, from the (non-Hegelian) Jain point of view one can say that an object or vastu is defined by what is affirmed of it and what is denied of it. The first two statements in saptabhang state a real state of affairs in the vastujagat, and make meaningful the third statement. Also notice, in the first two statements there is an added emphasis by the word eva in Syadeva. Why? When one states the Anekanta we have so far two categories in the first three statements 'is' and 'is not'. Again the word eva occurs for the IGRA 911 , 2001 C 131

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-- third time in the fourth statements - syat avaktavya evaghatah. Here we get the third category-evaaktavya-'possibility' or probability in modern scientific terminology (not inexpressibility). With these three catgegories jain philosophers have constructed seven simultaneously true descriptive statements of an existent object of knowledge, sensory knowledge. Avaktavya I shall explain while stateing Husserl's view. 2. In Cartesian Meditations to explain his point Husserl gives an example of an object die. "...this die is given continuously as an objective unity in a multiform and changeable multiplicity of manners of appearing, which belong determinately to it. With that, another fundamental trait of intentionality is indicated. Every subjective process has a process of 'horizon', which changes with the alteration of the nexus of consciousness... there belongs to every external perception its reference from the 'genuinely perceived' sides of the object of perception to the sides 'also meant'-not yet perceived but only anticipated. Furthermore, the perception has horizons made up of other possibilities of perception, as perceptions that we could have, ... the horizons are 'predelineated' potentialities.... The object is, so to speak, a pole ofidentity, always meant expectantly as having a sense yet to be actualized." (Sections 17-19). The Jain is not a Phenomenologist, nor is he in search of 'essence' by 'bracketing'. The contention of this passage is about what attributes have as yet been perceived of an object, and what can reasonably be thought and said to be of possible perception. Our knowledge of the anekanta at any given time are limited by the attributes known, perspectives grasped. But our quest do not rest with them. What truth claims we have made in positive and negative statements are our affirmations about the object. On the basis of these affirmations we seek more about the object. Thus reasonable possibility of attributes, perspectives, make part of our knowledge of an object, By reasonable is meant consistency and coherence with knowledge categorically stated by asti and nasti-evakarena. Thus saptabhangi is constituted of three categories- 'is'. 'is' not, 'possible' (asti, nasti, avyaktavya) emphasized by the words syadeva. If you want to include the still more modern ideas in the sciences, and call it probable I have no objection, for these probalistic are stated, expressed, in probalistic statements. When saying so I take into consideration paryaya which I have not discussed here, but / tulasI prajJA aMka 113-114 132

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I should ... asti and nasti in the last three sentences carry probabilistic meaning. 3. Derrida in Dissemination points to the various meanings of the word pharmakon in Plato's text. It has multiple and contradictory meanings. It means a medicine, a charm of spell, a poison, a dye, a means of producing something, etc. Obviously these are not synonyms expressing a single meaning and identity. This is multivalence that is in use in Greek text. Every translation is a reading of the text. Derrida warns against interpretative translation that tries to tie down the word to an univocality: it destroyes the pharmakon but at the same time forbids itself access to it, leaving it untouched... (Dissemination P.99). Derrida takes this example to destroy the structuralists' binary opposition and meaning. Structuralists say that every word has its binary word and both move round each other. Thus medicine' and 'poison' are binary words that give meaning to each other. Pointing to Plato's pharmakon and its use in Greek literature Derrida disconstructs this binarism in meaning. The word includes within itself its other. This is what the Jain philosopher say when he speaks of the same object as asti and nasti and asti ca nasti ca. We must not forget the simple truth that all the seven statements of saptabhangi can be descriptive of an object at the same time and space. 4. I have laid bare my understanding of anekanta and saptabhangi. One point remains to be explained. With this multiplicity of meaning of a word by its multiplicity of attributes often in opposition (pharmakon : 'medicine' as well as 'poison') and possible attributes too, how can the Jain philosophers enter into a discourse with others. Wittgenstein in Philosophical Investigations says that words do not have round meaning as we find them in use in ordinary language. A language is like a game. A game is not a game unless played. A language is not a language unless used. Meaning of words are determined by the game we play, by the use we make, to some purpose. Thus the word 'Knight' means one like Sir Gallahad when we are reading King Arthur and His Knights of the Round Table. It refers to Sir P.F. Strawson when we speak of his being Knighted by the Queen in recognition not of valour but his erudition. It means a piece on an a board of chess-the replica of a horse with its peculiar movement on the board. DAH Y511 Iciis - Fotore, 2001 C 133

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Naya does exactly the same thing for the anekanta vastu, multiple meaning word. Nayah satasah prakarah. There are as many naya as are there types of propositions. Naya is the intention of the knower and speaker and hearer so to say : pratipatturabhipraya-visesah nayah (Vadideva Suri in Pramananaya-tattvaloka). Now at the end of this explicaiton my task remains to show how saptabhangi stating anekanta is the structure of a polylogne, the term I have coined. Director Academy of Comparative Religion India 256, Rash Behari Avenue, Flat-7 Calcutta - 700019 134 cm In E 31 113-114

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Uniqueness of Anekantavada - H.R. Dasegowda The general acclaim is that Bhagavan Mahavira was the original propounder of the doctrine Anekantavada, but Prof. A. Chakravarthinayanar who attributes Jainism to the Dravidian Origin, suggests that the Anekanta doctrine is certainly older than Mahavira. Malvina on the other hand suggests that the Vibhajyavada of the later part of sramana movement of India culminated in the Anekantvada of Mahavira. In answer to avyakta, Mahavira applied a sort of Vibhajya method and thereby Mahavira laid the foundation of the doctrine of Anekantavada. Matilal finally credits Mahavira as the original propounder of the doctrine, and observes that Mahavira carried the concept of Ahimsa from the domain of practical behaviour to the domain of intellectual and philosophic discussion and thus, the Jaina principle of 'respect for the life of others' gave rise to the principle of 'Respect for the views of others'. Anekantvada can be expressed as a doctrine that underlines illuminatory thought and not an incendiary action, but attempts clearly to harmonize different points of a given object in its totality. It is, being one of the basic doctrines of Jainisim, an important principle for peaceful co-existance-philosophically and socially, and is based on the conviction that an object is constituted of diverse aspects and its proper understanding requires the consideration of other aspects with open mind. It means no compromise, no doubt or no uncertainty, but an object is many sided, which one must be capable of understanding the Tot UFI IMTIS - FER, 2001 C 135

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point of view of others, be tolerant. Therefore, it is an ideal in the intellectual field. It heralds that no ism can claim absolute truth for itself, and no ism can be condemned as absolutely wrong. This doctrinal ecumenism of Anekanta has a new dimension and holds dialogue as a very important factor if ever to make a breakthrough in the atmosphere of antogonism, hostility and misunderstanding. It has the strength to counter the religious ghetto attitude we have the truth and they don't''. For Mahatma Gandhi the concept of Anekantavada gave rise to an extreme catholicity in views in which it was not sufficient to merely tolerate or accept another religious view point, but rather, to approach it with a spirit of understanding, respect and appreciation. Gandhiji further said that "'Ivery much like the doctrine of manysideness of reality. It is this doctrine that has taught me to Judge a Muslim from his own viewpoint and a Christian from his. Formerly, I used to resent the ignorance of my opponents. Today, I can like them because I am gifted with the eyes to see myself as others see me vice-versa. My Anekantavada is the result of the twin doctrines of Satya and Ahimsa". The Anekanta doctrine, believed to have been propounded by Bhagavan Mahavira is the culmination of the process of understanding Reality. Its view of progressive inclusiveness is different from other contemporary philosophical thoughts, from exclusive isolationists to the moderates. It is quite distinct in its concept, content and approach. However, the success of this doctrine is blurred and burdened by the misunderstanding and the weight of the monistic adversaries rather than doctrines wholeness. Learning, understanding and viewing are the key words of this doctrine, they form key to its Kernal. It seems that the qualitative nature of this doctrine has quantified Indian's richness, and this richness has made India strong and forceful. Through non-violence and tolerance, it has absorbed many faiths and cultures over several centuries. The doctrine of Anekanta, knowing Reality in its totality with a comprehended many sided view in a given condition, brings unity, hope, tolerance and peace and therefore, it is much desired to bridge the gap between peoples and their philosophises in an insular world that is not naturally inviting to the outsider this doctrine which offers precisely a non-belligerant conscious. It accepts a multiview to bring about the vision of intergroup harmony, 136 C J TM W511 31 113-114

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tolerance and equality. Multiview neither accepts exceptions nor authenticates the exact opposition, but it seeks equality and responsibility in a pluralistic society. The many-sided view, therefore, is not necessarily irreconcilable, incompatible and opposed to each other. It is infact fecilitates to know more of the premise in its totality and thereby emerges as an agreeable truth. Only the ignorant or the blissful arrogant would deny the resemblance and compounds by self-serving generality. The preception of ekanta is starkly simple, it is incomplete, incomprehensible and exclusivist. It suggests unchange, insular and permanent views. This fundamentalist mentality lacks tolerance, understanding and knowledge, whereas Anekantavada is firmly based on rational intelligence with a meta-philosophical approach to the shrunken world and its community of peoples. Thus its uniqueness and application as a doctrine in the present multiethenic and multifaith environment is quite refreshing. References: A.N. Upadhya Jain Contributions to Indian Heritage Dr. J. Humar : Jainism and Mahatma Gandhi Dr. Y.J. Padmarajaiah : Jaina Theories of Reality and knowledge. tulasI prajJA julAI-disambara, 2001 Director, Gandhian Centre for Peace and Non-Violent Action, and Principal, Vidyodaya College, 681, 'Anuradha-Anuroopa', 12th cross, MCR Extention, Bangalore-560040 Karnataka- India 137

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The Applied Aspect of Anekanta Philosophy - Dr. Nemi Chand Jain I would like to begin my discourse with this verse (gatha) of Acharya Siddhasen: jena vina logassa vi vavaharo savvaha na nivvadai tassa bhuvanekka guruno namo anegantavayassa (My revered salute to the unique Guru ae teacher - Anekantism without whose guidance lokavavahara- worldly relation- is absolutely impossible or say appears to be an impossibility). As universally known the doctrine of Syadvad (nonabsolutism) is the keystone of Jaina Nyaya (logic). This principle basically advocates in a very precise manner the nature of vastu or reality. Syadvad/Anekantavada & Saptabhangi are almost equivalent terms which tentamount to mean manifoldism or multiplicity of attributes belonging to the vastu under investigation. Syadvada or saptabhangi or heptagonic doctrine is meant to unfold the multi-dimensional nature of a thing, person or existent (sat) i.e. this principle views an object or subject through seven different folds. It presumes just at the outset that reality (tattva/sat) is multiple and not unitary (one fold). That way this doctrine can be designated as the doctrine of 'may be'. In other words we may name it as kathancitvad. By kathamcit we mean may be possibly or in relation to. 138 = J TM 4511 31 113-114

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First of all, I would like to shed light on the meaning of the word Anekanta and Syadvada". The word Anekanta has three formative constituents an + eka + anta which respectively mean 'not + one + aspect'; holistically indicating thereby that vastu (vatthu) owns a multitude of aspects, therefore, it cannot be viewed unitarily or in isolation. Whatsoever may the case be it can only be conceived in its multifaced fold. Without such pursuit we cannot explore purity (suddhatva), onlyness (kaivalya) or entirety (purnatva) of any sat. Absolutism (ekanta), in no way, can unearth a vastu in its totality. In the same way the word 'syadvada' indicates 'may-be-ness' of a vastu or situation. Etymologically 'syadvada' is composed of two linguistic components - 'syat' (a nipat, which indicates that the origin of the word in hand is not known) meaning there in 'possibly' or 'may be': and 'vad' communicates the meaning 'predication'i.e. predicating the nature of a vastu through seven point system of description i.e. predicating conditionally or relatively the nature of vastu or sat. Usually people confuse Sanskrit 'syat' with Persian 'shayad' and unnecessarily blame 'syadvada' as a doctrine creating confusions or giving wind to scepticism (sandehavad) ; but virtually this is not the case. The misunderstanding has survived only due to phonetic semblance of these words. Precautions, therefore, must be taken to avoid academic lapses. Thus, etymologically, it is quite clear that Anekantvada is a logical route leading towards pursuit of samyaktva or kaivalya or reality because always evolves or emerges relatively and not/never accidentally. It takes time to understand nature of vatthu whatsoever it may with in logical mould. As soon as we precisely scan these words we get a substantial breakthrough to understand this simple and sure process of investigating reality. This will be inappropriate to say that Bhagavan Mahavir is the founder of Jain dharma, therefore, the doctrine of syadvad has come to exist in his times. Prior to him were twenty-three Tirthankaras who pronounced this & advocate Jainism. This will also be improper to say that Jaina Nyaya has its origin in Sanjaya Velatthiputta, who happens to be one of the contemporaries of Gautam Buddha. Velatthiputta advocated fourfold method of investigation, but where as virtually the method he propagated was blended as Aniscayavad. On the other hand Jaina theory TAHT 4511 GS-FG502, 2001 - 139

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of Saptabhanga equisitively pronounced holistically the inquiry process related to kaivalya or vastu-svabhava. The sevenfold judgement pattern is as given belowSyadasti May-be it is. Syannasti May be it is not. Syadastinasti May be it is and it is not. Syadavaktavya May be indeterminate. Syannasti avaktavya May be is not is also not indeterminate. Syadastinasti avaktavya May be it is & it is not & is also indeterminate. For avaktavya, terms 'interminate' 'indescribable''inexplicable' 'unfixed' etc. are used. Others who misunderstood the right meaning of 'syat' equated it with 'shayad'misnamed the theory as 'aniscayavad'or sandehavad'infact, 'syadvad' misnamed the theory as 'aniscayavad'or 'sandehavad' Infact, 'syadvad' is the only way out to cross safely the linguistic hurldes came up due to inability to express the experience in context. Language as we know cannot appropriately/exhaustively express our ideas and experience in their entirety or completeness. During the process of expression much is left untold. For example, take any hue or colour, say red, and inquire honestly/scientifically whether there is any red colour? Indeed, there is no colour as such, there is a family of red colours. So it is very difficult to point out unitarily that this is red; because it may not be red, but may be whitish red, may be grayish red, may be blueish red, may be greenish red and so on, but be sure there is nothing like a pure red colour in the whole of universe. Besides percentages of various shades/nuances may also prove decisive. This way we must continue to be aware that doors of possibility are always opened. They cannot be shut even for fraction of a second. The same is true with the framework of tastes & shapes of letters in a scripte.g. 'sweetness' or the shape of the varna (letter) 'a' of Devanagari Script no nomenclature has been evolved so far which can name all the 'sweetnesses' and 'shapes of a' available in the world or awaiting possibility. Linguistically this is impossibility. Really speaking this is a great challenge. The multiplicity of colour, tastes shapes etc cannot be pronounced exclusively. The only way to discover finality is possible by 140 D g ht wall 31c 113-114

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adding 'kathancit' with each predication. Same is the case with 'a' of Devanagari script. Suppose one billion Indians are asked to write'a' in their own hand writing, can all of them write exactly having the same shape? Mind, shape can be similar but cannot be exactly the same which was written by the first Indian and then by the billionth Indian. If given to 6 billion people of the world each will exhibit a difference i.e. there will be 6 billion 'a' of different shapes. Be sure all these will amazingly differ in texture, size, curves, thickness etc. But any way they are bound to differ or vary in their individuality. This proves that there is multiplicity of existents which is indescribable i.e. it is impossible to predicate simultaneously all aspects or attributes belonging to vatthu either through language or through any other means of communication, that is through colour, shape, tones, moods etc. In short, eventually, Anekanta is a practical solution to comprehend multiplicity, simultaneity and ultimately any finality or entirety related to vatthu or vatthu svarupa i.e. nature of a reality or existent can well be explored through syadvadi.e. non-absolutic way of investigation. The world is brimful of opposites. It is dialectic (dvandvatmaka) hence, some method, say, 'know how' is to be devised for a safer journey beyond opposites. The point is whether can we do so? Yes, this is feasible, if we start our tour with a clean slate presuming that somewhere we can find harmony, coherence, rhythm which interconnects poles. Because sometimes so called opposites are not opposites at all. Eventually they come out either positive or complementaries. 'No' to 'A' may conveniently mean 'yes' to 'B'. The situation which appears unpalatable to someone may prove conducive to other. How and why this is so? Why everything is not hundred percent absolute ? Conclusively, we can say that all beings exist relatively they can not exist absolutely, therefore, if we want to understand the complex scheme of our planet or universe, we have to comprehend things/situations relatively and not absolutely. The enigma of 'uniformity in diversity' must be unlocked meticulously i.e. by analyzing things in a synthetic way. One should not forget that nature of sat cannot be revealed in a climate of bias, prejudice or preoccupance. For pursuit of purity or completeness, a clean slate is a must. In short, we should not impose upon others our 'shoulds' 'oughts' THAT Y511 IMIS- f&tykal, 2001 - 141

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and 'musts'. In my humble view Anekantvada is the best know how' for the pursuit of samyaktva (completeness or perfection) through creasing necessary circuit for a secure/safe journey beyond opposites. Now this is very clear that without atleast some workable knowledge of Anekanta/Syadvad, study of Jainism is neither fruitful nor advisable. If we wish we can introduce this methodology in other fields of knowledge or walks of life. As known, these days we are engulfed in chaos, strifes, quarrels, wars, violence, barbaric cruelties, confusions, suicides, hijackings, kidnappings, murders. etc. For uprooting these heinous evils Anekantic life style can prove pancreatic therapy. At the very outset this way of thinking/doing believes that there are limitations everywhere which debar knowing vatthu or sthiti in its totality. Simultaneity (yugpatta) is almost impossible, therefore, one is supposed to know things drop-by drop and then blending the components together to draw a perfect picture. This, we may call or name a holistic way or thinking for creation of a conducive, productive, healthy, spiritually rich climate. Quite obviously instead socialization of non-violence, accidentally or deliberately or selfishly violence has been globally socialized. This unlucky tragic event has taken place in the past millenium. By socializing violence we have almost ruined the complete basic texture of human values. The basics of the society have been irreparably damaged. Nearly every thing has been toppled over and dehumanized. The current of dehumanization is so rapid & fussy that we feel very much dejected whether repairs will ever be possible? We have almost stopped thinking about other i.e. we have become very much egocentric, intolerant, and have forgotten that we are not the only occupants of this planet. Bias, obstinacy, intolerance etc. have overpowered the social conscience. Therefore, in such a vicious/fearful cycle of happening the Anekantic style of life can be the only answer to complex disturbances etc. Facing humanity at this unfortunate juncture of time. I feel that social/ethical values can be conserved through reasonably and generously giving sufficient room to the feeling of others. Reverence for life, mutual respect, and a selflessly tempered climate can rebuild the dilapidated society. In other words Anekantic style of positive thinking can work as cultural therapy to remove or cure ills and ailing which quietly crept in the mould of society. 142 C - 4511 31 113-114

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Take for example the social evil of dahez (dowry). This has fractured the domestic peace and amity of our society. Domestic violence is at its climax. Is there any remedy to this heart-breaking/torturous evil? Yes, there is if we inculcate positive thinking in the hearts of coming up generation. By following the path of anekantic life style we can conveniently liberate woman of this heinous evil. We, with all possible care and caution, should try to set the pace of present generation towards peace, integrity, amity, dignity, love and creative thinking. Anekanta, we feel, can engineer this congenial restructuring of our society. It can pump/ventilate fresh air in the minds of those who are dangerously involved in torturing women of our times due to misunderstandings and through overestimating the power of money; now this is very much clear that money/muscle be the way to accomplish social health/emotional hygiene. These are some ways which can lead us to heal the traditional wounds which have defaced Indian society. By understanding the way of life as pronounced by Anekanta Darsan (philosophy) we very confidently/definitely bring about a seachange in the relationship pattern of Indian society. Relativistic thinking is not only healthy, lucrative, creative & positive thinking but is also a way very well equipped with an insight which can vigorously combat the complexities facing us. My counsel is that if anekanta pattern of living should be properly propagated/popularised managed in such an effective manner so that the last man of the society may start feeling its worth/importance and opt it as an uplifting process to better/benefit his day-to-day life. The crux is whether it is possible to inculcate in the mind of the people that accommodating or respecting the feelings of others is the only way to create productively beneficial climate. Can we not educate people to love and respect each-other and cut short or off the hurdles existing in between them? Yes I say emphatically that this is hundred percent possible, if we activate and make operative the anekantic way of life with a spirit of accountability & responsibility. If we can carry the message of love, peace, non-violence forgiveness and friendliness logically to our countrymen and to the world the creative potentials of anekantic thinking/doing life style can be mobilised and its applicability can be proved. I have strong belief that anekanta can immensely help us/ every one in sorting out differences, and can create forgiveness climate tulasI prajJA julAI - disambara, 2001 143

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in the society and oblige people adopt tolerance, give up obstinacy, and encourage to be compassionate and considerate. Anekanta style of life helps in reconciling differences subsequently erasing enmity and unfriendliness. The Findhorn Foundation in cooperaton with Conventry Univesity's Centre for Forgiveness and Reconciliation organised an International Conference on forgiveness from 16th to 3rd oct., 99. The conference aimed at exploring the process of forgiveness and learning more about opening windows between adversaries. Thus Anekanta process of thinking appears to have enough potential to educate, inculcate & create friendly atmosphere across the globe. If we can arrange a global meet on anekantic way of life this will be a timely contribution to eradicate hostilities hampering human progress. Reconciliation of opposites or upholding feeling of togetherness can be ever-memorable contribution of Anekantavad. With its help we can very well review the complex range of feelings and can set a psychological pace for the great universal journey of love, fraternity, peace, compassion, and prosperity. This is encouraging and very much anekantic that with the slogan 'Do not let take old grudges into the new Millenium'. Forgiveness week 2000 has been celebrated from Feb. 20th to Feb. 26th 2000. I believe this is real hammering to shape Anekantavad Syadvad for the welfare of the human society. Such experiments can only reveal usefulness and applicability of anekantic style of living. In this lecture lam not discussing the epistemological structure of Anekantavad/Syadvad, but I intend to bring forward the instrumentality and usefulness of anekantic process of thinking. Applicability or operative potential is to be carefully and holistically discovered. In Jainacar (Jaina conduct) samitis (watchfulness; moral vigilence) and guptis are described. These have been designated as eight mothers of pravacan i.e. caritra. Bhasa Samiti and Vacangupti are of paramount importance. If these are appropriately advocated, then operative aspect of Anekanta can be accelerated. Undoubtedly language has an immense role in deciding friendly or unfriendly bonds between the social components. Anekantavad appeals that all possibilities - maximum potential - must be explored so that non-violence and feeling of compassion may be made global. The basics of Anekantavad can script beautiful/amicable art of living with an emotive flavour of equanimity. 144 D It wil 31 113-114

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If the doctrine of Anekantavad is meticulously managed there is nothing in the world which can deter us in materialising the grand idea of 'Vasudhaiva kutumbakam' (this planet is our family) and 'Vividhata mein ekta' (unity in diversity). Believe Anekantic process of thinking is not only dynamic, creative and positive but promotes almost all the aesthetic & ethical values of life as well. In the beginning, I have said that without Anekanta the lokvyavahar (public relations) is altogether impossible. Unless we adhere to it we cannot build a society free of violence, cruelty, and enmity. Acharya Siddhasen in one of his thought provoking verses has rightly pointed out that Anekanta is that pivotal force which can conjunct/conjugate differents and can beget a 'family of opposites'. - rivers when merge in an ocean lose their identity, in the same way various view point when merge in the vast ocean of Anekanta lose their individuality. Anekant's speciality is that it emerges when all diversities disappear. In this context the story of five blind men and an elephant can elucidate. These days we are confronted with so many untoward problems amidst which the relevance of Anekantism as a positive approach to life cannot be undervalued. If we start respecting each others view points then an atmosphere of goodwill can conveniently usher in. At this crucial juncture of time we need, not only positive thinking but positive doing is also required. This is possible only through a technique, which is democratic giving due opportunity to all without discrimination. A distinct/transparent/clear cut life style is the need of the hour. Therefore, a workable plan is to be prepared out of the chaotic conditions surrounding us. We cannot exactly imagine the set of conditions existed at the time of Bhagavan Mahavir but this is definite that we were at cross-roads where a technique to steer safely was very much required. A simple, direct, easy to handle, promptly understandable, logical mechanism was demand of the hour. Thus a wellfashioned technique to think healthily and confluently evolved and guided the people's conscience. We should know this with all possible clarity that extremism has never been a successful solution neither in past nor in present. For right geht 37 airs - fatsoe, 2001 C 145

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and fruitful understanding some openness of mind is always needed i.e. a relative access to all complex problem is an urgent need of the hour. Jaina logic i.e. Syadvad (multidimensionalism) access to knowledge can fulfil this requirement. We, every one, should acknowledge the importance of this breakthrough and should make it operative in day-today life to purge extremes. This will pave a well-secured source route to peace, to happiness, and to prosperity. An especial feature of Anekanta technique is that it emphasizes understanding rather than knowledge. We should know emphatically that if knowledge is gradually not transformed into understanding, it will remain either futile or inert. Anekantavada advocates that we should accept each one's individuality with the due respect, but relatively. Relativism is the crux of syadvad without which the basics of Anekanta topples. Anekanta, therefore, is the foundation stone of Jaina Nyaya without which Jainism converts into a mess. This is a fact that Anekantavad/Syadvad originally are techniques mainly evolved to understand nature of sat/dravya, hence its texture was philosophic but gradually when their woofand warp, their fabric came to light, it revealed its social utility. Munis/Sadhus; scholars/Pandits realised that this technique can be used extensively. The power of Anekantism, its effectiveness as an infallible technique could be partially known. Perfect todate spadework is still awaited. We believe that this system of positive and constructive thinking coupled with doing if carefully made operative can solve many intricate problems and can enhance invariably dignity of mankind, which seems pacing towards annihilation. A saliant feature of Anekantism is that it is generative. It doesn't refuse to evolve. It is not conservative. It is a continuous process. It never stops till symptoms of completeness emerge. On the face we feel that the whole process is simply religious; but believe this is a very well established logic in its top-to-bottom makeup. The problem of initiating attitudinal change in the individual and the society, is a very important issue. Infact, politicians and like-minded people are in the habit of shirking complex questionse.g. the question of defining secularism is still pending. Nobody is worried about it. Really speaking attitudinal revolution can only be brought by educating the 146 C IMG 511 3ich 113-114

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masses that reverence for each other's views is the only way to peace and happiness. It is a mutual goodwill contract, which can survive vigorously by tolerance, forgiveness, right understanding, and positive living. Violence or intolerance has no room in this goodwill plane. Anekanta) syadvad provide effective tools to resolve intricate issues and thus can relieve all kinds of tensions whether personal or social; local, national or global. But the question is whether we or the society is in the mood to accept this two and a half-millenium-old positive unfailing technique? I hope that the Jaina society will honestly endeavour to convince its worth. I would like to conclude my lecture with this that by popularizing Anekanta technique of positive attitude one can conveniently cross the barriers of language, caste, colour and creed and can sincerely try to enhance the quality of life. References: 1. Jaina Logic and Epistemology: Harimohan Bhattacharya; 1994. 2. Jainendra Sidhant Kosh, vol. I, iv. Kshullak Jinendra Varni; 1973 3. Kund Kund Bharati (collection of works); Edited by Dr. Pt. Pannalal Sahityacharya, 1970. 4. Nyayacharya Dr. Darbarilal Kothiya Abhinandan Granth; 1982. 5. Reality, Prof. S.A. Jain; 1992. 6. The Scientific Foundations of Jainsim: KV Mardia 1990 7. Jaina Philosophy: An Introduction; Mohanlal Mehta; 1998. 8. Jain Darshan aur Anekantwad (Hindi); Yuvacharya Mahaprajna; 1989. 9. The power of Positive Thinking; Norman Vincent Peale; Reprint 1998. 10. Power of Positive Doing; Ivan Burnell; 1999. 11. The Tao of Physis: Fritjof Copra; 1985. Editor 'Tirthankar' 65, Patrakar Colony, Kanadia Road Indore-452 001 (M.P.) DAG 2511 olis - Fattor, 2001 C 147

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Anekantvada : Objections raised by Prof. N.K. Devaraja and answers given by Acharya Shri Mahaprajna - Dr. Pradyumna Shah Since the origine of Anekantavada many objections have been raised by the scholors of different schools such as Acharya Shankar and Dr. N.K. Devaraja. Acharya Mahaprajnaji has collected the objections raised by the scholors both the ancients and the moderns and has answered them in his popular book darzana manana aura mImAMsA'- 1 Dr. N.K. Devaraja has criticised the doctrine of Anekantvada in his book 'qaf IT anat'? He points out, how to establish any kind of identity (unity) or hormony among different statements that are made from different points of views and with different expectations to single entity. There is stability in every reality and every reality is liable to changes having an origination and cessation. The critic points out that the Jain Philosophy gives equal value to both of these facts i.e. (i) stability and (ii) origination and cessation. Now the question arises whether the two facts can not be combined into one and whether they can not be perceived, anyhow, as one. The Jain philosophy is non-absolutist not only in the ontology but also in the theory of truth. The specific truth has its own characteristics and they are not the parts of the generic truth. They have their own existence like atoms. Sangativada 148 - 1 310 113-114

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and Anekaatvada differ on this very point that truth is not one but manyfolded, Being non-absolutist the Jain philosophy cannot reach upto the absolute truth. It seems to be believing that the whole truth is only the combination of several truths in parts and not to be believing in its collective form. On the analysis of the above passage the following four objections may be raised. (i) How to establish hormony or unity among different viewpoints that are intended to describe a single entity.3 (ii) Whether the two contradictory views can not be percieved unitedly into a single entity.* (iii) How the Jain philosophy is non-absolutist not only in the field of ontology but also in the theory of truth. 5 (iv) The Jain-philosophy being non-absolutist can not reach up to the truth." The answers of these objections have been given by Acharya Shri Mahaprajna in a very logical way. He points out that the Jain philosophy does not accept the existence of origination-cessation and persistence separately. Truth does not have two (different) forms. Persistential, original and cessational existence of an entity is true. The purport is that neither difference nor identity is true but difference-cum-identity is true. Substance does not exist without modification and vice-versa. The entity having substance-cum-modification is true, therefore, identity having difference is true and difference having identity is also true. In nutshell it can be said that identity-cum-difference is true. 7 There is no division of perfect or imperfect so far as the theory of truth is concerned. This division is caused by the method the subject is treated. The truth is indivisible, substance can not be separated from cessation and origination and vice-versa. From the point of view that there is no uniformity in the endless dharmas, an entity is probably divisible too. Due to this very reason an entity becomes the subject of articulation and description. This is the relative truth and is the nonabsolute truth. This truth removes the contradictions which are formed by the appearance of various contradictory modes in the Single entity. The Jain philosophy is as pluralistic as it is monistic. Acharya ji makes it clear that the Jainology is not exclusively monistic or pluralistic as the vedanta is pluralistic in practice and identical in philosophy. tulasI prajJA julAI - disambara, 2001 149

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According to the Jainlogy both monism and plurality are real. Existence comprising endless dharmas in itself is true. This is the unity of truth. Such truths are endless having this independent existence and are not the parts of any universal truth The Jainasa view regarding single entity is compared to vedantic view regarding the universe. In other words it can be said that the Jain philosophy is monistic regarding a single entity as the vedanta regarding the universe. Endless dharmas can be categorised into one or two substances but they can not be combined into one. From the point of view of existence (being) whole universe is one and from the point of view of from (becoming) it has got two forms viz. conscious being and unconscious being. It is certain that although there is no personal unity in the endless entities yet there is uniformity having the specific and generic qualities. There is found a uniformity having the quality of consciousness in numerous conscious beings and uniformity having the quality of unconsciousness in numerous unconscious beings. From the objective point of view both the conscious being and the unconscious being are one and the same. An entity is not absolutely different from the other nor is it absolutely the same. Since it is not the same, an entity gets modified and since an entity is not absolutely different, it gets a monistic existence. Ffrom the universal point of views of its generic qualities an entity is non-absolute and from the point of views of its specific qualities an entity is absolute. Unity and plurality in an entity are proved automatically or an entity is synthetic so it has always lasted and will always last. The supposition that unity in an entity is real and plurality is not real and vice-versa, never can be true. Acharya ji quotes the famous aphorism of scripture Acharange that one who knows one knows all and one who knows all knows one. 10 This literally supports the philosophy of monism (31&a) but this Advaita is considered from the point of view of the quality of prameyatva or jJeyatva. To support his viewpoint Acharya ji quotes another aphorism -- "ekobhAvaH sarvathA yena dRSTa: sarve bhAvAH sarvathAtena dRSTAH / sarvebhAvAH, sarvathAyena dRSTAH eko bhAvaH sarvathA tena dRSTaH / / " In this context he refutes the philosophy of Advaita because it accepts the existence of only one and not of many. 11 We can conclude briefly - 150 L - Tot 451 310 113-114

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(i) persistence can not be separated from origination and cessation, and vice-versa because every moment a person is undergoing changes but his identity remains the same. 12 (i) Two contradictory dharmas exist together without any contradiction just as consciousness and unconsciousness exist together. 13 (iii) There is no division of perfect and imperfect so far as the theory of truth is concerned. It depends upon our treatment of the subject. 14 (iv) According to Jain philosophy no substance is without cessation and origination. In this sense it is non-abosolutist but so far as the theory of truth is concerned it approaches the absolute truth. 15 The acceptance of the existence of own and denial of the existence of others only is the objectivity of an object. This acceptance and denial exist in the same object. 16 An object never can get its real form without denying the absence of existence of some other object and accepting the existence of its own. While expounding the nature of the object, it is necessary to apply several alternatives."? In this way Acharyaji answers the objections raised by many scholars and thinkers from time to time and also tells us about the applied form of Anekantvada. The Anekanta view presents a coherent picture of the philosophies, pointing out the important truths in each of them. It looks at the problem from various points of view. 18 We are passing through a period of such quick changes that without taking the help of the doctrine of anekant we can not properly adjust ourselves with the modern society because it suggests us to solve the problems not only according to our views but according to the views of others also. References: 1. Ef 47 31 HHIRTT, 3110R HETAST, 31752f Hiru via, que, 197 1995, you 340 47 2. pUrvI aura pazcimI darzana, DaoN. nandakizora devarAja 3. vibhinna dRSTikoNa athavA vibhinna apekSAoM se kiye gaye eka padArtha ke vibhinna varNanoM meM sAmaJjasya yA kisI prakAra kI ekatA kaise kI jAya yaha jaina darzana nahIM batAtA-jaina darzana manana 3 AHIRAT GOO 340 TAAT YEHI IMIS - Gyrore, 2001 151

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4. kyA donoM satyoM ko kisI prakAra eka karake nahIM dekhA jA sakatA? jaina darzana manana aura mImAMsA, pR. 340 5. tatvamImAMsA meM hI nahIM, satyamImAMsA meM bhI jaina darzana anekAntavAdI hai- vahI pR. 340 6. aneka satyavAdI hone ke kAraNa hI jaina darzana sApekSa satyoM se nirapekSa satya taka pahuMcane kA rAstA - nahIM banA pAtA / vahI pR. 340 7. satya kI mImAMsA meM pUrNa yA apUrNa yaha bheda nahIM hotA, yaha bheda hamArI pratipAdana paddhati kA hai- vahI pR. 341 8. jaina dRSTi ke anusAra ekatA aura anekatA donoM vAstavika haiM- vahIM, pR. 341 9. astitva (hai) kI dRSTi meM samUcA vizva eka aura svarUpa kI dRSTi se samUcA vizva do (cetana, acetana) rUpa hai| jaina darzana manana aura mImAMsA pR: 341 10. AcArAGga 3/74 11. bhedAbhedau ca tatrApi disana jaino jayatyalam / __ rUpAntarAt pRthagrUpe'pyabhaido bhuvi saMbhavet - dravyAnuyoga tarkavaga 4/7 12. balatve manujo yobhUttAruNye so'nya issyte| devadattatayA'pyeko hyavirodhena nizcayam // dravyAnuyogatarkaNA 4/5 13. sarvatrApyavirodhena dharmo dvAveka saMzrayai ... dravyAnuyogatarkaNA 4/2 14. yasya bhedo'bhedo'pi rUpAntaramupeyuSaH / ____evaM rUpAntarotpannabhedAcchatanayodayaH / / - dravyAnuyogatarkaNA 3/8 15. dravyArthikanayo mukhyavRtyAbhedavadAMstrisu / ___anyonyamupacAreNa teSubhedaM dizatyalam- vahI 3/2 16. svaparasattAvyudAsopAdAnApAyaM hi vastuno vastutvam- jaina darzana manana aura mImAMsA, (uddhRta hai) pR. 351 17. vastu meM 'sva' kI sattA kI bhAMti 'para' kI asattA nahIM ho to usakA svarUpa hI nahIM bana sktaa| vastu ke svarUpa kA pratipAdana karate samaya aneka vikalpa karane Avazyaka hai vahI pR. 351 18. Jain view of Life' T.G. Kalaghatagi, Jain Sanskriti Samrakshana Sangh, Solapur- 1969 page 12. Assistant Co-ordinator Department of Distance Education Jain Vishwa Bharati Institute LADNUN-341306 (Raj) 152 - - tulasI prajJA aMka 113-114

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Anekanta: Its Relevance to the Modern Times - Dr. Anil Dhar Religion & philosophy have been with us (mankind) since times immemorial. This world has had different religion & philosophies, during the course of development. Religion gives ethics, morality, and philosophy together with logic and reasoning. In India, we have seen the rise and development of Vedic, Jain & Buddhist religions and their allied philosophies, in a complementary co-existing state of simultaneous existence. Indian schools of philosophy are broadly divided into two schools of thoughts: (i) Vedic & (ii) Non-Vedic. Vedic Philosophy is further divided into six schools viz. (a) Samkhya (b) Yoga (c) Nyaya (d) Vaisesika (e) Mimamsa & (f) Vedanta, and three non-vedic philosophies are Jain, Boddha and Carvaka. All have their own characteristics. Similarly Jain philosophy has its own speciality i.e. Anekanta. Historical Background Prior to Bhagavan Mahavira, it was a period of philosophic disputes. Sometimes it would touch illogical limits. Jain scriptures' & Buddhists scriptures? put the number of religions schools prevalent at that stage of time at 363 & 63 respectively. Jain traditions have divided these 363 schools of Philosophy into four broad classes, i.e. 1. (Kriyavadi)- Action-oriented-who considered the soul to be the doer of actions and enjoyed its good and/or bad results. IMET HET 413 - FHER, 2001 C - 153

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2. (Akriyavadi) - Non-Action-oriented- who considered the soul as non-doer of action. 3. (Ajnanavadi) - Ignorance-oriented- who believed that knowledge brings in disputes in its wake ae so not to go in for theoretical/philosophical discussions & considered ignorance to be bliss. 4. (Vinayavadi) - who would pay more attention to good moral behaviour." In this period of theoretical confusion, two great persons came on the scene-Bhagavan Mahavira & Mahatma Buddha. Gautam Buddha was in favour of foregoing debates & discussions as a solution to rise above fanatic & fundamentalist perceptions. But this way the human curiosity would not be satisfied, whereas the man of the period was in search of an acceptable explanation of the mystery of life & death, the universe & all else. In fact the man wanted to know the truth- the enlightenment, as it may be called, amongst all the existing aismsa, because all the schools at that time were busy in trying to cut down each other & judged each other''s wisdom accordingly. Bhagwan Mahavira put forward a broad vision and an all embracing philosophy. He said that any fundamentalism and fanaticism, or considering one school as the only and final truth cannot be true. It is laid down in Sutrakrtanga that to praise ones belief and degrading the other's faith leads that absolutistic person (Ekantavadi) to the continuous and unending circle of life and death. Bhagvan Mahavira has said that insisting on a single faith and belief as the only true faith and belief is the biggest hindrance in the path of the search for truth." A fixation of belief is attachment and where there is attachment, the whole truth cannot be seen. Whole truth can be seen only by a detached person - A person with attachment even if he is able to see the truth, contaminates the truth, because of his attached vision. The defect of believing in singleness of his own faith makes the vision untrue, and if that fixation be absent, the same truth will be visible to him as truth. One cannot arrive at truth, by disowning others truth, simply because they are other people's truth. Truth cannot be approached through disputes. Philosphic Background Anekantavada is basic to structure of Jain metaphysics. It seeks to reorient our logical attitude and asks us to accept the unification of contradictions as the true measure of reality. It is easy to unlock the 154 C Met 311 312 113-114

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mystery of the paradoxical reality. The law of Anekanta affirms that there is no opposition between the unity of being and plurality of aspects. The identity of a real is not contradicted by the possession of varying attributes. No one can deny that light, for instance, produces multiple effects, viz., the expulsion of darkness, the illumination of the field of perception, radiation of heat and energy and so on. If a plurality of the energies can be possessed by a self-identical entity without offence to logic, why should the spectre of logical incompatibility be raised in the case of a permanent course possessing diverse powers. The law of Anekanta affirms the possibility of diverse and even contradictory attributes in a unitary entity. A thing is neither an absolute unity nor a split-up into irreconcilable plurality. A thing is one and many at the time a unity and plurality rolled into one.' Anekantavada also asserts that there is no contradiction between identity and otherness, as they are not absolute characteristics. The contradiction would be insurmountable if the two opposites were affirmed to be identical in an absolute reference. But the identity and otherness asserted by the law of Anekanta are only partial and limited, and not complete and unqualified. 8 Thus Anekantavada ae non-absolutism is the law of the multiple nature of reality. It corrects the partiality of philosophers of supplementing the other side of reality which escaped them. Nonabsolutism pleads for soberness and insists that the nature of reality is to be determined in conformity with the evidence of experience undeterred by the considerations of abstract logic. Loyalty to experience and to fundamental concept of philosophy alike make the conclusion inevitable that absolutism is to be surrendered. A thing is neither eternal nor noneternal, neither permanent nor perishable in the absolute sense but partakes of both the characteristics, and this does not mean any offence to the canons of logic. Complete knowledge has always been a complicated problem for man, with his limitation of capacities. Trying to know acompletea with incomplete tools, can never proceed beyond the incomplete truth. And, when this incomplete truth is given the place and credence of the whole truth that gives rise to disputes and struggles. Truth is not only what we know as truth. It is one whole indivisible allprevailing knowledge. It cannot be measured by the instruments of logic, thinking, wisdom or language. Devagama Astasati Karika, elucidates that truth of false-hood, permanency or temporariness, are the different facets of the same truth, and so the truth it self having many facets is called Anekanta. The doctrine of Anekantavada or the manifoldness of tulasI prajJA julAI - disambara, 2001 155

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truth is a form of realism which not only assert a plurality of determinate truths but also takes each truth to be an indetermination of alternative truths. The differences in the views regarding the nature of reality presented by different schools of thought are based on their basic outlook of and their approaches of looking at reality. Some take the synthetic point of view and present the picture of reality in a synthetic sense. They seek unity and diversity, and posit that the reality is one. It includes the consciousness and the unconsciousness as aspects of reality. Some other schools of thought look at reality from the empirical point of view. They seek to emphasize diversity as presented in the universe. Reality, for them, is not one nor a unity, but it is many and diverse. Some other schools of thought have said that reality is incomprehensible. In this way, there is intellectual chaos in the study of the metaphysical problems. Anekantavada seeks to find out a solution out of this intellectual chaos. It seeks to find meaning in the diversity of opinions and tries to establish that these diverse views are neither completely false nor completely true. They present partial truths from different points of view. The Anekanta seeks to dertermine the extent of reality, present different schools of thought and gives a synoptic.picture of reality. The eminent Acaryas, like Samantabhadra, Siddhasena, Akalanka and Haribhadra have presented the subtle logical distinctions and the metaphysical thought involving unity and diversity, the oneness and duality and other forms of philosophy on the basis of Anekanta.?' A comprehensive picture of reality is sought to be presented by the theory of Anekanta. The theory of Anekanta has become foundational for Jaina thought. In fact, the Anekanta outlook is the basis for other schools of Indian thoughts as well. The Jaina Acaryas have presented a synoptic outlook in understanding the problems of philosophy on the basis of Anekanta. They say that Ekanta or dogmatism or one-sided approach to the problems of reality is not inherent in reality (vastugatadharma), but it is due to working of the intellect. It is the product of intellectual discrimination. If the intellect is pure in its essence then Ekanta will disappear. The pure exercise of intellect will give rise to a synoptic viewpoint expressed in the Anekanta and the different partial view-points get merged in the Anekanta, just as the different rivers get merged in the sea. Upadhyaya Yasovijaya says that one who has developed the Anekanta outlook does not dislike other view-points. He looks at other view-points 156 S TAHUI 31 113-114

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with understanding and sympathy just as a father looks at the activities of his son. One who believes in the Anekanta outlook, looks at the conflicting and diverse theories of realities with equal respect. He does not look at the diverse theories of realities as one superior to the other. He has the spirit of equanimity in approaching for the understanding of the problems of other theories. In the absence of the spirit of equanimity, all knowledge would be fruitless, and any amount of reading the sacred texts would not lead to any fruitful results. "Haribhadra Suri says, that one who develops the Ekanta attitude and insists on his point of veiw is one-sided in his approach. But the one who develops the synoptic outlook based on the Anekanta attitude is always guided by objective and rational considerations in evaluating the theories of reality. Anekanta states that the nature of reality should be considered and studies purely from the rational point of view while Ekanta attitude is compelling and it drives us to accept its point of view and discourages us to accept the others point of view. 12 A milk-maid churns the butter milk, and while churning the buttermilk, she pulls the string on one side and loosens the string on the other. The consequence is the butter extracted from the buttermilk. Similarly, if we look at the different points of view of knowing reality in their proper perspective, considering the primary points of view as important and the secondary points of view with their due consideration, truth can be understood in the true perspective and in a comprehensive way. The intellectual confusion is created by Ekanta while the welter of confusion is cleared by Anekanta. The synoptic outlook of Anekanta gives a comprehensive and true picture of reality. The Philosophic Impact of Anekanta Some of the systems of Indian thought have expressed their opposition to Anekanta. Yet their theories do not disregard the Anekanta theory, as it is rational and objective in its outlook. In the Isavasya Upanisad Atman has been described as a substance which moves and does not move, which is near and far, which is inside and outside. This is the expression of the Anekanta point of view.13 Sankaracarya and Ramanujacarya have argued against the validity of Anekantavada on the ground that contradictory attributes cannot co-exist at the same time. But in trying to refute the validity of Anekantavada they seem to have adopted the Anekanta outlook only. The description of the Brahman as "para and apara' and the analysis of the degrees of reality as expressed in the paramarthika, vyavaharika and pratibhasika satya, does express the spirit of Anekanta. Sankara mentions that there is nothing in the tulasI prajJA julAI - disambara, 2001 157

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world which is purely without faults and without attributes 'istam kimapi loke asmin na nirdosam na nirgunam.'14 This would mean that everything has its good qualities and also its faults. Nothing is purely perfect and purely attribute-less. This is the expression of the Anekanta. The Samkhya conception of prakirti as having the three attributes of sattva, rajas and tamas in the state of equilibrium in the original state of prakrti and as expressed in varied degrees in the process of evolution express the spirit of Anekanta. The Buddhist conception of the Vibhajyavada and Madhyama marga express the Anekanta spirit. When we trun to Western philosophy, instances of the ideas similar to the doctrine of Anekantavada can be multiplied. In Greek Philosophy, first of all, in trying to solve the riddle of permanence and change, Empedocles, the Atomists and Anaxagoras declared that absolute change is impossible. So far the Eleatics are right. But, at the same time we see things growing and changing. Thus, stating that athe original bits of reality cannot be created or destroyed or change their nature, but they can change their relation in respect to each othera they concluded in favour of relative change. When we read the Dialogues of Plato, we find that every thing which we originally suppose to be one is described as many and under many names and when we speak of something, we speak not of something opposed to being, but only different. 15 The first modern philosopher, Hegel expounded that contradiction is the root of all life and movement, that everything is contradiction, that the principle of contradiction rules the world. To do a thing justice, we must tell the whole truth about it, predicate all the contadictions of it, and show how they are reconciled and preserved. 16 Bradley has also described similar ideas. According to him everything is essential and everything worthless in comparison with others. Nowhere is there even a single fact so fragmentary and so poor that there is truth in every idea however false, there is reality in every existence however slight. 17 Joachim expresses the same idea when he says that no judgement is true in itself and by itself. Every judgement as a piece of concrete thinking is infromed, conditioned to some extent, constituted by the apprecepient character of the mind. 18 Such and similar ideas are expressed by Prof. Perry, 19 William James, 20 John Caird, 21 Joseph,22 Edmond Holms23 and many others. 17 Modern Science and Anekanta Anekanta means, accepting all possibilities. Modern scientists have given it to mean-possibility and have confirmed it through their tulasI prajJA aMka 113-114 158

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researches. Science has proved that matter which apparently looks in a solid and stable state is in effect composed of ever in movement particles. In fact, not only in movement, but ever changing also. Even the scientist of today does not claim to have unravelled all the mysteries of universe and matter. Albert Einstein24 has said that we can only know the relative truth ae the absolute truth can be seen and known to only complete visionary. So we find that under both disciplines, scientific or philosophic, an average man is not capable of knowing the absolute truth. That is what Anekanta teaches us that, even the apparently opposing facts can be the parts of the same truth. What Mahavira's found by the process of intuition and reasoning, Einstein proved in his physical theory of space and time" in the year 1905 A.D. Development of optics and Electrodynamics led to the rejection of the concept of absolute time, absolute simultaneity and absolute space. If time and space are relative to other factors, everything that happens in time and space would naturally be relative to other factors. Therefore, Einstein was convinced that there is causal interdependence of all processes in nature. As a result, the revelations made by him and other theories of Quantum Mechanics, the field of relativity was enlarged, so as to take into consideration the fact that Reality is much dependent upon the subjective reaction of the individual who observes the event. Jaina theory of relativity in the field of thoughts and metaphysics thus gets sufficient support from these scientific revelations in the field of physics. Theocrats World over have tried to emphasize that the truth revealed to them is absolute, eternal and immutable. Theory of relativity as embodied in Syadvada or Anekantavada is happily an exception to this. Lenina5 unknowingly endorsed this theory when he said : aHuman though by its nature is capable of giving, and does give, absolute truth, which is compounded of sum total of relative truths. Each step in the development of science adds new grains of absolute truth, but the limits of the truth of each scientific proposition are relative, now expanding, now shrinking with the growth of knowledge.a If only Lenin knew how to apply this principle in the evolution of social and economic theories propounded by Marx, the fate of socialism would have been quite different today. Relevance of Anekanta Anekanta purifies the thinking. It invites to do away evil thoughts and to cultivate good thoughts. It says that matter has no limitation. Because of matter differential, it has various contraqualities and all those THAT YET VICE-fattnete, 2001 C ] 159

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characteristics are relative to each other and are contained in the same matter without any contraindications. The importance of this comprehensive synthesis of Anekanta in day to day life is immense in as much as these doctrines supply a reational unification and synthesis of the manifold and rejects these assertions of bare absolutes. Mr. Stephen Hay, 26 an American Scholar-historian, refers to Mahatma Gandhi's view about the Jaina theory of Anekanta as 'It has been my experience, wrote Gandhi in 1926. athat, I am always true (correct) from my point of view, and often wrong from the point of view of my critics. I know that we are both (myself and my critics) right from our respective points of veiw'. He further quotes Gandhijis saying as under: 'I very much like this doctrine of the manyness of reality. It is this doctrine that has taught me to judge a Mussulman from his standpoint and a Christian from his .... From the platform of the Jainas, I prove the non-creative aspect of God, and from that of Ramanuja the creative aspect. As a matter of fact we are all thinking of the unthinkable, describing the indescribable, seeking to know the unknown, and that is why our speech falters, is inadequate and been often contradictory. History of all conflicts and confrontations in the world is the history of intolerance born out of ignorance. Difficulty with the man is his egocentric existence. Anekanta tries to make the man conscious of his limitation by pointing to his narrow vision and limited knowledge of the manifold aspects of things, and asks him not to be hasty in forming absolute judgements before examining various other aspects both positive and negative. Obviously, much of the bloodshed, and much of tribulations of mankind would have been saved if the man had shown the wisdom of understanding the contrary view points. Anekanta and Ahimsa More important aspects of Anekantavada is, however, the subtlety with which it introduce the practice of Ahimsa (non-violence) even in the realm of thought. The moment one begins to consider the angle from which a contrary viewpoint is put forward, one begins to develop tolerance, which is the basic requirement of the practice of 'Ahimsa". Origin of all bloody war fought on the surface of this earth can be traced to the war of ideas and beliefs. Anekantvada puts a healing touch at the root of human psyche and tries to stop the war of bloodshed. It makes all absolutes in the field of the thought quite irrelevant and naive imparts 160 C Set 4311 3106 113-114

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maturity to the thought process and supplies flexibility and originality to human mind. If the mankind will properly understand and adopt this doctrine of Anekantvada, it will realize that real revolution was not the French or the Russian; the real revolution was the one which taught the man to develop his power of understanding from all possible aspects and can successfully apply this technique in various fields of life, viz., family, politics and religion for peaceful resolution of the conflicts. Application of Anekanta in Family Life Family is an important unit in social set up. Anekanta can be useful in sorting out family feuds. Its utility is in creating peaceful atmosphere between family to family and between the various members of same family. Usually there are two centres of family dispute. Between father and son and between mother and daughter in-law. The underlying cause of dispute is the difference in view point. The father wants to mould his sons life in the value system he has been brought in, because he thinks that he has experience, where as the son has logic on his side. Similar is the condition between mother and daughter in-law. In addition the daughter in-law has the drag of the value system of her parental home excluded in her psyche. She also wants to live a life as free and without restraints, as she had in her parental home, against which her in law home expects certain restraints from her. All this leads to conflict unless there is a feeling of tolerance and understanding on both sides. Tolerance means control on ones emotions. He or she who has that control will be powerful of to have an effective control, in exercise of tolerance is essential. To tolerate other view point and not to insist on the acceptance of one's own view point only is the basic requirement needed such as: (i) controlling our excessive emotions, (ii) understanding view point of others. (iii) Not to dwell to much on self ego only. An important factor of non-violence in family life is adjustment. It is possible to reconcile different ideas and interests. For this, training in the philosophy of Anekanta can prove very useful. Anekanta recognises freedom, but not freedom divorced from the all relationship and interdependence. Co-existence is recognised, but not co-existence which excludes the power to forestall injustice. Equality is recognised, but not equality which takes no account of differing capabilities of various individuals. The foundation pillar of peace should not be so weak as to CART 4511 1018 - fahymac, 2001 C - 161

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tumble down at the first whiff of variety in talent. In the philosophy of Anekanta, difference (of capacity) are not inadmissible, provided one also acknowledges the common identity of mankind. The consciousness of identity and that of dissimilarity together marks a new step towards the creation of a non-violent society." 27 Anekanta in Religious Field Anekanta can be utilized beneficialy in the field of religious tolerance also, to create communal Harmony which is the real secularism. Different teachers of different religions developed different methods all around the world, during different periods of time. But due to previous mental build up and psyche, towards their teachers and their own egos compelled the followers of new aisma, to consider their new faith, and belief as the last and final and complete truth, which resulted in the unneeded communal enmity between different sects. History is the witness that this religious intolerance has been the cause of unlimited cruelty and bloodsheds. Below mentioned are some reasons creating and developing communal outlook, religious intolerance and narrow mindedness (1) jealousy (2) desire of fame (3) so called ideological differences (4) difference in perception of behaviour pattern (5) humiliation or degradation inflicted by some previous sect or person." 28 Anekanta does not advocate unification of all sects by destroying or amalgamating them all, because in view of different levels of human perceptions and mental development the existence of different thinking and different religions is unavoidable. Anekant is an efforts to organise all in complete fairness and total unison, with each other, without encroaching on any one. But to achieve it, religious tolerance and a feeling of Sarvadharma Samabhava is a basic requirement. Anekanta in Political Field Today's political world also is full of narrow mindedness in thinking. There being so many social & political systems existing simultaneously, such as capitalism, socialism, communism, fascism etc. ae as well as monarchy, democracy, Autocracy, dictatorship etc. Not only are they existing side by side, they are also trying to destroy each other. Nations of the world are divided into various camps and every camp has its own leader, nation, which tries to spread its own sphere of influence. In present day political world, there are two qualities of Anekanta, which can be useful viz., tolerance and co-operation, in theory and in tulasI prajJA aMka 113-114 162

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practice. Mankind has travelled a long way in politics from monarchy to democracy and its savings is in owing the Anekanta and to know one's shortcoming, by being tolerant to the criticism of your opponents and learning thereby. And to remove those short comings, is the need of the hour. This is practicing Anekanta. There can be elements of truth in what your opponent says and the best place to find your short commings is, in the sayings of your opponent. Acknowledging it is in the best interest of democracy. Parliamentary democracy is practically Anekant in politics. India is not only father of Anekanta in politics but is also a symphatiser in parliamentry democracy ae so that responsibility of using Anekanta practically rests fully on indian political leaders. Conclusion The theoritical side of Anekanta coupled with the derivatives from scientific experimentation, makes us accept the principle of co-existence, as also does it accept this (Anekanta) as the vary basis of life. This realization can establish the principles of co-operation, co-existance, tolerance, communal non-differentiation etc. etc. To win over the thinking of die hards the utility of Anekanta is self apparent, so that it can end the attitude of all knowingness and develop the attitude of learning from any source, with equal openmindedness. Reference: 1. Sutrakrtang tika, 1/2, 1/12 Dharamanand Kaushambhi, Gautam Budh, p.67 3. Saubhagyamal Sagarmal Jain, Anekant ki sivan Dssti, p. 6 Saubhagymal Sagarmal Jain, Anekant ki sivan Dssti, p.9 Sutrakstanga tika, 1/2/2/23 Saubhagymal Sagarmal Jain, Anekant ki Jivan Drsti, p. 8 7. Jethalal S. Zaveri, Microcosmology: Atom in the Jain philosophy and Modern Science. 8. Jethalal S. Zaveri, Microcosmology: Atom in the Jain Philosophy and Modern Science 9. Saubhagymal Sagarmal Jain, Anekant ki sivan Desti, p. 9 10. Devendra Muni Shastri, A source Book in Jaina Philosophy, p. 242 11. Yasovijaya, Jnanasara 12. Devendra Muni Shastri, a source book in Jaina Philosophy, p. 243 13. Isavasyopanisad 14. Dialogues of Plato, vol. IV pp 361, 386 15. Thilly, History of Philosophy. p. 465 16. Bradley, Appearance and reality, p. 487 17. Joachim, Nature of Truth, Ch III, pp 92-93 odd THE 9511 ZMIE -- fa 4 apr, 2001 163

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18. Perry, Present philosophical Tendencies, Chapter on realism 19. William James, The principles of Psychology, Vol. ICh. xxi, p. 291 20. John Caird, An Introduction to Philosophy of Religion, p. 219 21. Joseph, Introduction to logic, pp 172-173 22. Edmond Holms, In the Quest of Ideal, p. 21 23. Jaina influences on Gandhis Early Thought, an article published in the path of Arhat by T.U. Mehta, p. 140 24. D.P. Gribanov. Einsteins Philosophical Worldview, quoted in Einstein and the philosophical problems of 20' century physics, p. 30 25. Collected works of Lenin, Vol. 14, P 135 26. T.U. Mehta, The Path of Arhat: A Religious Democracy p. 142 27. Acharya Mahaprajna. Democracy: Social Revolution through Individual Transformation, p. 87 28. Saubhagymal Sagarmal Jain, Anekant ki Jivan Drsti, p. 25. Asstt. Professor Non-Violence and Peace Studies Jain Vishva Bharati Institute Ladnun 341 306 (Raj.) 164 JOH 4311 312 113-114

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Postal Department : NUR 08 R.N.I. No.28340/75 MYIVITIN yaHsyAdvAdI vacanasamaye yopyanekAntadRSTiH zraddhAkAle caraNaviSaye yazca caaritrnisstthH| jJAnI dhyAnI pravacanapaTuH karmayogI tapasvI, nAnArUpo bhavatu zaraNaM vardhamAno jinendrH|| jo bolane ke samaya syAdvAdI, zraddhAkAla meM anekAntadarzI, AcaraNa kI bhUmikA meM caritraniSTha, pravRttikAla meM jJAnI, nivRttikAla meM dhyAnI, bAhya ke prati karmayogI aura antar ke prati tapasvI hai, vaha nAnArUpadhara bhagavAn varddhamAna mere lie zaraNa ho| hArdika zubhakAmanAoM sahitaema.jI. sarAvagI phAUNDezana __(mahAdeva lAla gaMgAdevI sarAvagI phAuNDezana) 41/1 sI, jhAvutallA ror3a, kolakatA- 700 019 prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI saMsthAna, lADanUM ___ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita / For Private & Personal use only www.jainelibrarya