Tulsi Prajna 2002 01

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524610/1

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tulasI prajJA TULSI PRAJNA varSa 30 0 aMka 115 0 janavarI-mArca, 2002 esearch Quarterly anusaMdhAna traimAsikI Occoo eeee jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) JAIN VISHVA BHARATI INSTITUTE, LADNUN E the peace (DEEMED UNIVERSITY)

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Iorit us _TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-115 JANUARY-MARCH, 2002 Patron 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 OTAR sAramAyArA

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Research Quarterly of Jain Vishva Bharati Institute VOL. 115 JANUARY-MARCH, 2002 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) 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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jIvana kA AdhAra - ahiMsA bhIyANaM piva zaraNaM, pakkhINaM piva gayaNaM, visiyANaM piva salilaM, suhiyANaM piva asaNaM / samuddamajjhe va potavahaNaM cauppayANaM va AsamapayaM, duhaTTiyANaM va osahivalaM auvImajjheva satthagamaNaM // bhayabhItoM ko jaise zaraNa, pakSiyoM ko jaise gagana, tRSitoM ko jaise jala, bhUkhoM ko jaise bhojana, samudra ke madhya jaise jahAja, rogiyoM ko jaise auSadha aura vana meM jaise sArthavAha kA sAtha AdhArabhUta hotA hai vaise hI ahiMsA prANiyoM ke lie AdhAra - pratiSThAna hai|

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anukramaNikA/Contents viSaya lekhaka nIraja jaina DaoN. baccharAja dUgar3a DaoN. kusuma bhaNDArI prAcArya nihAlacaMda jaina 27 jainadharma kA prANa-- tattva : ahiMsA ahiMsA-eka samagra cintana bhAratIya saMskRti meM ahiMsA va zAMti kA saMdeza jaina saMskRti evaM paryAvaraNa-saMrakSaNa ahiMsA kI vaijJAnika AvazyakatA aura unnati ke upAya ahiMsA kA vibhinna rUpoM kA vyavahAraparaka vizleSaNa evaM zikSaNa Adhunika paristhitiyAM ke pariprekSya meM bhagavAn mahAvIra kA cintana gAMdhI-cintana meM ahiMsA ajita jaina 'jalaja' pro. cAndamala karNAvaTa rajanIza zukla rAjendrasiMha gurjara netRtva meM anekAnta kA prayoga vyavahAra meM anekAnta dRSTi kA vikAsa samaNI DaoN. kusuma prajJA sAdhvI vardhamAnazrI Acaranga-Bhasyam Acarya Mahaprajna Psychophysiological Essence of Meditation Dr. J.P.N. Mishra Eternal values for Divine Society Dr. Anil Dhar Role of Jeevan Vigyan (Science of Living) in transformation of Human Personality S.C. Jain

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jainadharma kA prANa-tattva : ahiMsA - nIraja jaina ahiMsA kisI maMdira meM yA kisI tIrtha-sthAna para jAkara subaha-zAma sampanna kiyA jAne vAlA koI anuSThAna nahIM hai| vaha AThoM-yAma caritArtha kiyA jAne vAlA eka sampUrNa jIvana-darzana hai / vaha saMsAra ke sabhI dharmoM kA mUla hai| dharma kI paribhASA yadi eka hI zabda meM karane kI AvazyakatA par3e to ahiMsA ke atirikta koI dUsarA zabda nahIM hai jo usa garimA ko vahana kara ske| ahiMsA meM aisI sAmarthya hai ki vaha viSamatA se dahakate hue citta meM samatA aura zAMti ke phUla khilA sakatI hai| manuSya prakRti kA sarvazreSTha prANI hai parantu use eka khatarA bhI hai / nArI kokha se janma lekara bhI usakA jIvanabhara manuSya bane rahanA nizcita nahIM hai / pazu-pakSiyoM ko aisA koI bhaya nhiiN| ve jisa rUpa meM janmate haiM, marane taka usI rUpa meM bane rahate haiN| para manuSya ke sAtha aisA nahIM hai| eka ora yadi vaha puruSArtha kara le to nara se nArAyaNa banane kI rAha para cala sakatA hai para dUsarI ora, yadi vaha adharma aura pApa ke mArga para kadama bar3hA le to isI cole meM rahate hue use dAnava yA pazu banate bhI dera nahIM lgtii| yadi manuSya ko manuSyatA ke sAtha garva se jInA hai to use jIvanabhara sAdhanA karanI pdd'egii| usa sAdhanA kA nAma hai ahiMsA / ahiMsA kA dAmana chor3akara insAna kA jyAdA dera taka insAna bane rahanA mumakina nahIM hotaa| Aja duniyA meM AtaMkavAda, lUTamAra aura arAjakatA kA jo naMgA nAca ho rahA hai usakA mUla kAraNa yahI hai ki kucha avivekI janoM ne apanI sanaka pUrI karane ke lie hiMsA kA rAstA apanA liyA hai| unake bhItara sulagatI hiMsA kI jvAlAoM meM Aja pUrI mAnavatA ke jhulasane kI AzaMkA hone lagI hai| kyA Izvara hameM vaha buddhi degA jisake dvArA hama ahiMsA ko usake sahI arthoM meM pahicAne aura use apane jIvana meM utArane kI koziza kareM? ahiMsA mAnasika pavitratA kA nAma hai| usake vyApaka kSetra meM satya, acaurya, brahmacarya aura aparigraha Adi sabhI sadguNa samA jAte haiM, isalie ahiMsA ko parama tulasI prajJA janavarI-mArca, 2002 - 1

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dharma kahA gayA hai / saMsAra meM jala-thala aura AkAza meM sarvatra sUkSma-jIva bhare hue haiM, isalie bAhya AcaraNa meM pUrNa ahiMsaka honA saMbhava nahIM hai| yadi antaraMga meM samatA ho aura bAhara kI pravRttiyAM yatnAcAra pUrvaka niyaMtrita kara lI jAyeM, to bAhya meM sUkSma jIvoM kA ghAta hote huye bhI sAdhaka apanI Antarika pavitratA ke bala para ahiMsaka banA raha sakatA hai| ahiMsA kA kSetra saMkucita nahIM hai / usakA prabhAva bhItara aura bAhara donoM ora hotA hai| dArzanika paribhASA meM citta kA sthira bane rahanA ahiMsA hai / jIva kA apane sAmya-bhAva meM saMlagna rahanA ahiMsA hai / krodha-mAna-mAyA-lobha se rahita pavitra vicAra aura sad-saMkalpa hI ahiMsA hai| aMtaraMga meM aisI AMzika samatA lAye binA ahiMsA kI kalpanA nahIM kI jA sktii| ____ ahiMsA para prAyaH yaha Aropa lagAyA jAtA hai ki vaha eka nakArAtmaka vicAra hai aura sAMsArika jIvana meM vyavahArya nahIM hai parantu ahiMsA para jo adhyayana huA hai aura samAja meM ahiMsaka jIvana ke jo udAharaNa sAmane Ae haiM, unake AdhAra para ye donoM Aropa nirAdhAra siddha hote haiM / yadi RSi-muniyoM kI bAta chor3a bhI deM, to bhI aneka udAharaNa hamAre sAmane haiM / mahAtmA gAMdhI ne ahiMsA ke sakArAtmaka prayoga karake rakta-vihIna krAnti ke sahAre apane deza ko svAdhInatA dilAI thii| isI prakAra aneka mahApuruSoM ne hiMsA-rahita jIvana jIkara yaha pramANita kara diyA hai ki ahiMsA avyAvahArika nahIM hai / vaha pUrNataH vyAvahArika hai aura jIkara dikhAne kI kalA hai| jIvana se palAyana nahIM hai ahiMsA ahiMsA kI sAdhanA meM lagA huA gRhastha hiMsA ke lie hiMsA nahIM kregaa| saMkalpIhiMsA usake AcaraNa se nikala jaayegii| vaha vyApAra athavA naukarI Adi ke dvArA apane parivAra kI AjIvikA kA upAya kregaa| parivAra kI pAlanA aura surakSA karegA tathA apane samAja para, apane deza, dharma aura sAdhu-saMtoM para tathA tIrthoM-maMdiroM para Ane vAlI bAdhAoM kA samucita rUpa se nirAkaraNa kregaa| vaha apane rASTra kI asmitA kI rakSA ke lie AvazyakatA par3ane para zastra bhI hAtha meM utthaaegaa| maregA bhI aura mAregA bhI, phira bhI isase adhika ahiMsA kahIM khaNDita nahIM hotii| mAtra saMkalpI hiMsA kA tyAga kara dene se vaha ahiMsaka mAnA jaayegaa| mana meM gauravAnvita hokara cintana karanA hogA ki maiMne amuka jIva kA ghAta kiyA hai aura lajjita hokara pazcAttApa karanA ki nahIM cAhate hue , bahuta bacAte hue bhI Aja mere dvArA amuka jIva kA ghAta ho gayA; ina donoM manaHsthitiyoM meM bar3A antara hai| hiMsA karanA hai, karake rahUMgA aura hiMsA se bacanA hai, mujhe hiMsA karanI par3a rahI hai, ina donoM saMkalpoM meM jo aMtara hai, vahI gRhastha ko aparihArya hiMsA ke bAvajUda ahiMsaka banAe rakhatA hai| vaha hiMsaka nahIM hai, hiMsA use karanI par3a rahI hai| vaha karttavya bhAvanA se kaThora hotA hai| ahiMsA se vyakti kA jIvana niSpApa banatA hai aura prANI-mAtra ko abhaya kA AzvAsana milatA hai| isa vyavasthA se prakRti kA saMtulana banAye rakhane meM sahAyatA milatI hai aura paryAvaraNa - tulasI prajJA aMka 115

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ko saMrakSaNa milatA hai| isIlie to saMtoM ne manuSya ke saMyata AcaraNa ko jIva-mAtra ke liye kalyANakArI kahA hai| isa vidhAna se yaha bhI spaSTa ho jAnA cAhie ki ahiMsA kA artha kAyaratA nahIM hai| jIvana se palAyana bhI ahiMsA kA uddezya nahIM hai| ahiMsA to jIvana ko vyAvahArika banAkara kartavya aura dharma ke bIca saMtulana banAte hue sva aura para ke ghAta se bacane kA upAya hai| ahiMsA manuSya ke jIvana meM mAnavatA kI pratiSThA kA upAya hai| ahiMsA mAnava-mana kA sthAyI bhAva hai| rAjanIti ke kucakra meM kSudra svArthoM kI pUrti ke lie kahIM dharma ke nAma para, kahIM bhASA ke nAma para bAra-bAra hiMsA ko ukasAyA jAtA hai| saMtoMmahAtmAoM ke dvArA jagAI ahiMsA kI jyoti ko bujhAAne kA prayAsa kiyA jAtA hai parantu vaha jyoti kevala kAMpa kara raha jAtI hai, na bujhatI hai aura na kabhI bujhegii| mahAvIra dvArA paribhASita ahiMsA __ ahiMsA jaina-dharma kA prANa hai| isalie bhagavAn mahAvIra ke upadezoM meM ahiMsA kI preraNA ke lie aura hiMsA ke niSedha ke lie bAra-bAra jora diyA gayA hai| AcArya amRtacandra ne mahAvIra kI dezanA kA AdhAra lekara hiMsA aura ahiMsA kI paribhASA ke liye eka svataMtra grantha likhaa| ahiMsA ke mArga se cAroM puruSArtha siddha ho sakate haiM, aisA vizvAsa karake unhoMne usa grantha kA nAma rakhA puruSArtha-siddhi-upAya / tIrthaMkara mahAvIra kI paramparA ke sabhI dharmAcAryoM ne apane loka-kalyANakArI upadezoM meM ahiMsA kA mahattva pratipAdita karate hue use jIvana meM utArane kI preraNA dI hai| unhIM ArSa vacanoM ke AdhAra para ahiMsA ke kucha sUtra hama yahAM prastuta kreNge| citta meM krodha-mAna-mAyA-lobha Adi kaSAyoM kI utpatti hI hiMsA hai| citta kI niSkAma, nirmala pariNati hI ahiMsA hai| jIva jaba rAga-dveSa-moha rUpa pariNAmoM se prerita nahIM hai taba usake dvArA kisI ke prANoM kI hAni ho jAne para bhI vaha ahiMsaka hai aura jaba rAga Adi kaSAyoM se yukta hai taba kisI ke prANoM kA vighAta na hone para bhI vaha hiMsaka hai, kyoMki citta kA vikArI honA hI hiMsA hai| hiMsA ke saMdarbha meM prAya: yaha samajhA jAtA hai ki dUsaroM ko pIr3A pahuMcAnA hiMsA hai| koI vyakti krodhita hokara kisI ko mAratA hai taba nizcita hI piTane vAle vyakti ko zArIrika aura mAnasika pIr3A hotI hai| isI pIr3A ko prAyaH hiMsA kI sImA samajha liyA jAtA hai / parantu pITane vAle vyakti kI mAnasika yA zArIrika pIr3A ko yA prANoM ke vighAta ko anadekhA kara diyA jAtA hai, yaha sampUrNa satya nahIM hai| yaha to adhUrA satya hai| vyakti jaba krodhita hokara dUsare ko pIr3ita karatA hai taba usake apane tana aura mana donoM vikRta ho jAte haiM, usakA citta azAMta ho jAtA hai| vaha apane bhItara eka tanAva mahasUsa karatA hai / isake bAda hI vaha dUsare ke sAtha mAra-pITa Adi durvyavahAra karatA tulasI prajJA janavarI-mArca, 2002 3

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hai| jaina vyAkhyA ke anusAra hiMsA ke pUrva hiMsaka ke tana aura mana kI vikRti bhI hiMsA hI hai| vaha usake apane prANoM kA vyaparopaNa hai aura pahale vahIM hiMsA ghaTita hotI hai| isa taraha hiMsaka vyakti bAhara kI hiMsA ke pUrva mana meM hiMsA kI bhAvanA Ate hI apanI sva kI hiMsA kA aparAdhI ho jAtA hai aura usake daNDasvarUpa pApa-bandha kara letA hai| ahiMsA nirmala cetanA se anuzAsita, vidhAyaka aura vyavahArya jIvana-vidhAna hai| vaha manuSya kI sabase bar3I pUMjI hai, mAnavatA kI dhurI hai| jaina AcAryoM ne ahiMsA ko parama-dharma kahA hai aura hiMsA ko sabase bar3A pApa mAnA hai| tapa aura vrata sAdhana haiM : ahiMsA sAdhya hai ahiMsA kevala eka vrata nahIM hai| vaha eka vicAra, eka samagra-cintana hai| sabhI saMsArI jIva sukha kI kAmanA karate haiM aura duHkhoM se bacanA cAhate haiN| duHkhI honA koI kabhI nahIM caahtaa| hiMsA aisA pApa hai jo marane vAle aura mArane vAle donoM ko du:khI karatA hai| vaha duHkha kA mUla hai, isalie svabhAvataH hama hiMsA se bacanA cAhate haiN| isake viparIta ahiMsA sabake lie sukhada hai| saba jIva svabhAvataH ahiMsaka vAtAvaraNa meM jInA cAhate haiM aura ahiMsaka vAtAvaraNa meM hI apanI aMtima sAMsa lenA cAhate haiN| hiMsaka vAtAvaraNa kisI ko iSTa nahIM hai| jaina AcAra paddhati meM gRha-nivAsa karane vAle gRhasthoM aura gRha-tyAga kara tapasyA karane vAle muniyoM ke lie dharma ke do bheda kahe gaye haiN| gRhasthoM ke lie sAgAra-dharma aura muniyoM ke lie anagAra-dharma / isI AdhAra para ahiMsA, satya, asteya, zIla aura aparigraha, ina pAMca vratoM ko bhI do prakAra se kahA gayA hai| hiMsA, jhUTha, corI, kuzIla aura lolupatA- ina pAMca pApoM kA AMzika tyAga, jo gRhasthoM ke lie saMbhava hai, use paMca aNuvrata yA choTe vratoM ke rUpa meM nirdezita kiyA gayA aura inhIM pApoM kA sampUrNa tyAga, jo kevala muniyoM ke dvArA sAdhya hai, pAMca-mahAvrata ke nAma se kahA gyaa| yahAM dhyAna dene kI bAta yaha hai ki ina vratoM meM kahIM ahiMsA kA nAma nahIM hai| ahiMsA ina sabase Upara, ina sabakA aMtima lakSya mAnI gaI hai| ahiMsA ko sAdhana nahIM, sAdhya mAnA gayA hai| ahiMsA kI carama aura parama sthiti prApta karane ke lie ye saba upAya haiM / ahiMsA se bar3A koI dharma hai hI nhiiN| jaina AcAryoM ne siddha kiyA hai ki jhUTha-corI-kuzIla aura parigraha Adi sabhI pApa hiMsA ke hI rUpa haiM, isIlie unhoMne ahiMsA ko sAdhya batA kara satya, acaurya, brahmacarya aura aparigraha Adi zeSa vratoM ko usakA sAdhaka mAnA hai| unhoMne Antarika ahiMsA ko nizcaya-ahiMsA aura bAhya AcaraNa meM palane vAlI ahiMsA ko vyavahAra-ahiMsA kahA hai| 4 | - tulasI prajJA aMka 115

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hiMsA ke cAra prakAra yaha sRSTi sUkSma aura sthUla, sthira aura jaMgama jIvoM se ThasAThasa bharI huI hai| yahAM koI sthAna aura koI padArtha jIva-vihIna nahIM hai, isalie manuSya ko pUrNa ahiMsaka ho jAnA saMbhava hI nahIM hai| mana-vacana aura kAya kI pravRtti hotI rahe aura hiMsA na ho, aisA saMbhava hI nahIM hai| aisI sthiti meM hiMsA se bacAkara, jIvana ko ahiMsA kI ora prerita karane ke lie jaina dArzanikoM ne alpatama hiMsA vAlI jIvana-paddhati kA AviSkAra kiyA hai| unhoMne vyAvahArika vargIkaraNa karake hiMsA ke saMkalpI, ArambhI, udyogI aura virodhI ye cAra bheda kiye haiM 1. saMkalpI - hiMsA - saMkalpapUrvaka kisI prANI ko pIr3A denA yA usakA vadha karanA saMkalpI - hiMsA hai| AtaMkavAda, sAmpradAyika daMgoM, mAnavatA virodhI hamaloM aura mAMsabhakSaNa ke lie kI gaI zikAra Adi pravRttiyoM meM hone vAlI hiMsA isa paribhASA meM AtI hai| mAMsAhAra aura zarAba Adi meM jo jIva-ghAta hotA hai vaha bhI saMkalpI hiMsA kI koTi meM hI AtA hai| dhArmika anuSThAnoM kA bahAnA lekara kI jAne vAlI pazu bali Adi bhI saMkalpI hiMsA hai| yahI hiMsA sabase bar3e pApa kI taraha hamAre lie durgati ke dvAra kholatI hai| 2. ArambhI hiMsA - jIvana ke lie anivArya kAryoM meM, bhojana banAne, nahAne dhone, vastuoM ko uThAne rakhane, uThane-baiThane, sone- calane-phirane Adi kriyAoM meM jo jIva ghAta hotA hai use ArambhI - hiMsA kahA gayA hai| 3. udyogI hiMsA - AjIvikA upArjana ke lie naukarI meM, khetI meM aura udyoga-vyApAra meM aparihArya rUpa se jo hiMsA hotI hai vaha udyogI-hiMsA kI paribhASA meM AtI hai| isameM yaha smaraNIya hai ki ahiMsA kA samarthaka vyakti apanI AjIvikA ke lie aise hI kArya-vyApAra cunegA jinameM kama se kama jIvaghAta ho / adhika hiMsA vAle kAryoM se vaha sadaiva apane Apako tathA apane parivAra ko bacAne kI ceSTA kregaa| - 4. virodhI - hiMsA - apane kuTumba - parivAra kI rakSA karate samaya, apane zIla-sammAna aura sampatti kI rakSA karate samaya athavA dharma tathA deza ke prati apane dAyitvoM kA nirvAha karate samaya aura kisI AtatAyI yA AkramaNakArI kA sAmanA karate samaya jo hiMsA karanI par3e vaha virodhI - hiMsA hai| sAdhaka ko gRhastha avasthA meM apanI AjIvikA ke lie, apane parivAra tathA samAja ke lie aura apane rASTra-dharma tathA dharmAyatanoM ke lie bahuta se karttavya pAlana karane hote haiN| ina cAroM prakAra kI hiMsA kA tyAga kara dene para una karttavyoM kA nirvAha nahIM ho sakatA, isalie gRhastha ko mAtra saMkalpI - hiMsA ke tyAga kA upadeza diyA hai| gRhastha ke lie ArambhI - hiMsA aparihArya mAnI gaI hai| virodhI aura udyogI-hiMsA ke binA bhI usakA jIvana nirvAha saMbhava nahIM hotA / isalie karttavya - pUrti ke lie anivArya mAnakara zeSa tIna hiMsAoM kA tyAga use nahIM karAyA gyaa| tulasI prajJA janavarI-mArca, 2002 5

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ArambhI, udyogI aura virodhI hiMsA ke tyAga ko azakya mAnakara bhI ahiMsA dharma ke anuyAyI se yaha apekSA kI gaI hai ki kama se kama jitane meM kAma cala sake usase tanika bhI nirarthaka yA vyartha hiMsA usake dvArA na ho| paga-paga para hiMsA se bacane kI bhAvanA rakhate hae aisI sAvadhAnI se apanA jIvana nirvAha karane kA upadeza gRhastha ko diyA gayA hai / ise yoM bhI kaha sakate haiM ki ahiMsA kA ArAdhaka hiMsA karanA nahIM cAhatA, para paristhitivaza vaha use karanI par3atI hai| jIvana kI yahI sAvadhAnI ahiMsaka jIvana-paddhati kA prANa hai| yahI bhagavAna mahAvIra ke dvArA pradAna kiye gaye prANImAtra ke lie hitakara aura kalyANakArI upadeza kA rahasya hai| trasa-hiMsA aura sthAvara-hiMsA saMsAra ke samasta prANI trasa aura sthAvara ke rUpa meM do prakAra ke haiN| kahIM-kahIM inheM sthAvara aura jaMgama jIva bhI kahA gayA hai| svataH jo cala-phira nahIM sakate aise pRthvI, jala, agni tathA vAyu tathA vanaspati-ye pAMca sthAvara yA sthira jIva haiM / inake atirikta jo calatephirate dikhAI dete haiM, ve saba trasa yA jaMgama jIva haiN| atyanta sUkSma kITANuoM se lagAkara jalacara, nabhacara aura thalacara, pazu-pakSI, manuSya aura devatA Adi sRSTi ke samasta prANI isa trasa yA jaMgama kI paribhASA meM Ate haiN| sAdhaka ko apanA jIvana-nirvAha karane ke lie jo kArya karane par3ate haiM unameM sthAvara jIvoM kI hiMsA niraMtara hotI rahatI hai| yaha jIvana kI anivAryatA hai, ataH usake tyAga kA upadeza nahIM diyA gyaa| itanI apekSA avazya kI gaI hai ki ahiMsA kA Adara karane vAlA vyakti jala, vAyu aura vanaspati Adi kA bhI aisI sAvadhAnI se upayoga karegA ki usake AcaraNa se ina sthAvara jIvoM kA bhI nirarthaka vinAza na ho| asAvadhAnI yA lAparavAhI se yadi ina sthAvara jIvoM kA, dUsare zabdoM meM kaheM to kSiti-jala-pAvaka-gagana-samIra aura vanaspati kA AvazyakatA se adhika ghAta hotA hai to vaha aparAdha hai| trasa jIvoM kI rakSA ke lie to sAdhaka ko pratikSaNa sAvadhAna rahanA hotA hai| suvicArita jIvana-zailI meM kahIM eka bhI trasa-jIva kA vighAta anivArya nahIM hai| hara manuSya ko usase baca kara hI apane jIvana kA nirvAha karanA caahie| yahI ahiMsA kI sAdhanA hai| isameM pApa-puNya ke vicAra ke sAtha loka-kalyANa kI bhAvanA bhI nihita hai| Aja TI.vI., reDiyo, nala-bijalI, paMkhA-kalara, hITara, gaisa aura sTova hamAre jIvana kI prAthamika AvazyakatA meM Ate haiN| unheM chor3A nahIM jA sktaa| parantu lAparavAhI pUrvaka kaI bAra unakA jo nirarthaka-prayoga hotA rahatA hai, binA jarUrata ve khule yA cAlU par3e rahate haiM, use rokakara hama ahiMsA ke kucha adhika nikaTa pahuMca sakate haiN| yaha saba rASTrIya apavyaya bhI hai, ata: ise rokanA eka taraha kI deza-sevA bhI kahI jA sakatI hai| hiMsA ke doSa kA nirNaya usakI bhAvanA ke AdhAra para hI kiyA jAtA hai| yaha to pahale hI samajhA jA cukA hai ki hiMsA kI nIMva cAra kaSAyoM-krodha-mAna-mAyA-lobha para AdhArita 6 - ] tulasI prajJA aMka 115

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hai| kaSAya hotI hai to hiMsA hotI hai| kaSAya nahIM hotI hai taba hiMsA bhI nahIM hotI hai| kaSAya jitanI kama hogI, hiMsA bhI utanI hI kama hogii| isa prakAra hiMsA kA stara nirdhArita karane ke do sAdhana haiM-jIvoM ke vikAsa ke stara kA ApasI antara aura kaSAya kI mAtrA / yadi sabhI jIvoM kI hiMsA kA kuphala samAna hotA yA hiMsA kA pApa hiMsita jIvoM kI saMkhyA para nirbhara hotA, to eka vyakti jo do-cAra gAjara-mUlI ukhAr3a letA hai aura dUsarA vyakti jo eka manuSya kI hatyA kara detA hai, donoM ko samAna pApI mAnA jaataa| balki manuSya kA hatyArA kucha kama pApI mAnA jAtA, kyoMki usane sirpha eka prANI kI hiMsA kI hai| parantu aisA nahIM hotA, kyoMki jinakA vighAta huA hai una jIvoM ke stara meM antara hai| sthAvara jIvoM kI hiMsA ke samaya unakI ora se koI pratikAra nahIM hotaa| kisI taraha ke duHkha kI bhAvanA bhI unameM vyakta hotI dikhAI nahIM detI, isalie pRthvI-jala-vAyu-agni aura vanaspati kI hiMsA ke samaya hamAre mana meM vizeSa krUratA yA kaSAya anivArya nahIM hai / isIlie usa hiMsA kA phala bhI alpa hai / jaise-jaise hama eka indriya se paMca-iMdriya prANI kI hiMsA kI ora bar3hate haiM, vaise-vaise hamAre mana meM kaSAya kI mAtrA bar3hatI jAtI hai, pariNAmoM meM krUratA anivArya hotI jAtI hai, ata: usameM uttarottara adhika hiMsA hotI hai| usakA phala adhika duHkhadAyaka hotA hai| dravya-hiMsA aura bhAva-hiMsA hiMsA mana-vANI aura zarIra tInoM ke mAdhyama se hotI hai| parantu jaba hiMsA kI bAta AtI hai taba prAyaH vANI aura zarIra ke mAdhyama se hone vAlI hiMsA ko rokane para hI jora diyA jAtA hai| mana ke mAdhyama se hone vAlI hiMsA ko rokanA anAvazyaka, upekSanIya yA asambhava mAnakara usakI carcA chor3a dI jAtI hai| jainAcAryoM ne mana ke mAdhyama se hone vAle pApoM ko rokane para adhika jora diyA hai| unakI mAnyatA hai ki mana ke pApa roke binA vacana aura kAya ke pApa nahIM roke jA sakate / unhoMne yaha bhI mAnA hai ki jIva kI karanI se jo karma saMcita hotA hai usa karma meM phala dene vAlI zaktiyAM jIva kI tAtkAlika mAnasika dazA ke AdhAra para hI utpanna hotI hai| isa cintana ke AdhAra para jaina saMtoM ne hiMsA ko bhAva-hiMsA aura dravya-hiMsA do prakAra ke bheda se kahA hai / prANiyoM ko pIr3A pahuMcAne kA yA unake ghAta karane kA vicAra karanA bhAvahiMsA hai aura pIr3A pahuMcAne vAlI kriyA dravya-hiMsA hai| hiMsA ke hara kAma kI jar3a meM bhAva-hiMsA anivArya rUpa se maujUda rahatI hai parantu yaha niyama nahIM hai ki jahAM bhAva-hiMsA ho vahAM usake phala-svarUpa hiMsA ho hI jaaye| isakA kAraNa yaha hai ki kisI kA vighAta kevala hamAre socane se yA hamAre kucha karane mAtra se nahIM ho jAtA / jIva kA vighAta hone meM usakA apanA prArabdha tathA anya aneka bAharI kAraNa bhI mahattva rakhate haiN| yaha nizcita hai ki kisI kA vighAta ho yA na ho, hiMsA ke pariNAma karane vAle jIva ko usa vidhAta kA pApa lagatA hai| usakA phala bhI use bhoganA par3atA hai| isa prakAra hamAre karma-baMdha tulasI prajJA janavarI-mArca, 2002

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meM dravya-hiMsA se adhika bhAva-hiMsA kAraNa banatI hai| isase eka tathya yaha bhI pragaTa hotA hai ki apane mana kI malinatA ke kAraNa hama aise anaginata pApoM ke phala bhogate rahate haiM jo hamane kabhI kiye hI nahIM hote| kevala citta kI caMcalatA ke kAraNa aura rAga-dveSa kI tIvratA ke kAraNa taraha-taraha ke kutsita vicAra hamAre mana meM uThate rahate haiM / pariNAmataH kucha kiye binA bhI mana kI una vikArI taraMgoM ke duHkhada pariNAma bhogane ke lie hama vivaza ho jAte haiN| bhAva-hiMsA aura dravya-hiMsA kI taraha pApa-vRttiyoM ko mAnasika aura bhautika yA sthUlatA ke stara para, donoM prakAra se samajhanA caahiye|jhuutth bhI bhAva-jhUTha aura dravya-jhUTha ke prakAra se do taraha kA hai| corI aura kuzIla bhI isI taraha do-do prakAra ke haiN| isI prakAra parigraha ko bhI mAnasika aura bhautika stara kA bheda karake samajhanA hogaa| cAra manasthitiyAM : cAra paristhitiyAM mana, vANI aura zarIra ke duSprayoga se hone vAlI hiMsA meM cAra saMbhAvanAeM banatI haiM 1. eka vyakti ne kheta para eka sAMpa dekhaa| use mArane kA vicAra kiyaa| yaha bhAva-hiMsA ho gii| phira usane DaNDA uThAkara use mAra DAlA, yaha dravya-hiMsA ho gii| 2. usane DaNDA uThAyA taba taka sAMpa bhAga gyaa| vaha cAhate hue bhI use mAra nahIM paayaa| yahAM bhAva-hiMsA to huI parantu dravya-hiMsA ghaTita nahIM huii| ____3. eka vyakti bailagAr3I hAMka rahA thaa| dhokhe se sAMpa usake nIce kucala kara mara gyaa| sAMpa ko mArane kA usakA koI irAdA nahIM thaa| yahAM bhAva-hiMsA kA abhAva thA parantu dravya-hiMsA ghaTita ho gii| 4. eka vyakti kheta meM sAMpa ko dekhakara bhI use mArane kA vicAra nahIM krtaa| vaha socatA hai-isane apanA kucha bigAr3A nahIM, sRSTi meM sabhI prANiyoM ko jIne kA adhikAra hai, vyartha isake prANa lene se mujhe kyA prayojana ! isa dRzya meM na to bhAva-hiMsA hai aura na hI dravya-hiMsA hai| cAroM sthitiyoM meM hiMsA ke pApa kA phala vyakti ke manobhAvoM ke anurUpa alaga-alaga hogaa| isI prakAra mana-vANI aura zarIra ke anuzAsana se ahiMsA meM bhI cAra saMbhAvanAeM banatI 1. hiMsA-tyAga kI bhAvanA se rahita, amaryAdita, rAga-dveSa-moha se bharA huA svacchanda jIvana, jahAM vrata aura pApa-tyAga ke binA nirantara bhAva-hiMsA hotI rahatI hai aura mana-vacanakAya ke asaMyama ke kAraNa pratikSaNa dravya-hiMsA bhI ho rahI hai| yahAM bhAva hiMsA bhI hai aura dravya-hiMsA bhI hai| 2. koI baheliyA jAla phailAkara baiThA hai| saMyogavaza eka bhI pakSI jAla meM nahIM phNsaa| yahAM bhAva-hiMsA to hai parantu dravya-hiMsA nahIM hai| 8 _ tulasI prajJA aMka 115

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3. koI DaoNkTara oNparezana kara rahA hai| rogI ke tana-mana ko to pIr3A ho rahI hai para vaha pIr3A use kaSTa dene ke liye nahI, ArAma pahuMcAne ke lie dI jA rahI hai| yahAM bhAva-hiMsA nahIM hai parantu dravya-hiMsA hai| 4. koI sAdhaka vyakti aisA saMkalpa karatA hai ki amuka samaya taka aisI sAvadhAnI se calanA hai ki mere dvArA kisI jIva kI hiMsA na ho jaaye|vh aise yatnAcAra pUrvaka apane Avazyaka kArya kara bhI letA hai ki kisI jIva kI hiMsA usake mAdhyama se nahIM hotii| yahAM donoM prakAra kI hiMsA nahIM hai| yahAM bhI cAroM sthitiyAM meM kartA ke manobhAvoM ke anurUpa use jude-jude karma baMdhege yA phala mileNge| kise kitanI sajA kisI nagara meM eka dina tIna ghaTanAeM ghaTatI haiN| tInoM meM eka-eka vyakti kI mRtyu ho jAtI hai| kisI vyakti ko lUTane ke lie eka DAkU usake sIne meM churI bhauMka detA hai| dUsarI jagaha kisI vAhana durghaTanA meM eka vyakti kucala kara mara jAtA hai| tIsarI ghaTanA meM eka rogI oNparezana kI meja para zAnta ho jAtA hai| tInoM ghaTanAoM meM eka-eka vyakti ke nimitta se eka-eka vyakti kA jIvana samApta ho jAtA hai / isa prakAra sthUla dRSTi se tInoM ghaTanAoM kA pratiphala eka hote hue bhI tInoM vyaktiyoM kI mAnasikatA meM bahuta antara hai| unake abhiprAya ekadama alaga-alaga haiN| isIlie pulisa kI DAyarI meM aura nyAyAlaya ke phaisale meM DAkU, DrAIvara aura DaoNkTara-ina tInoM ke lie judIjudI daNDa-vyavasthA hogii| unakA aparAdha ghaTanA ke pratiphala se nahIM, tInoM ke abhiprAyoM se aura unake mAnasika saMkalpoM se tolA jaayegaa| DAkU ko hatyA kA doSI ThaharAyA jAegA aura use mRtyu daNDa jaisA kaThora daNDa diyA jA sakatA hai| usake dvArA Ahata vyakti yadi baca bhI jAe, to bhI DAkU ko hatyA ke prayAsa ke lie daNDita kiyA jaaegaa| DrAivara ko hatyA kA doSI nahIM ThaharAyA jA sktaa| use ghaTanA ke tathyoM ke anurUpa yA to doSapUrNa vAhana calAne ke lie athavA asAvadhAnI se vAhana calAne ke lie doSI mAnakara halkA daNDa diyA jaaegaa| parantu DaoNkTara kisI daNDa kA bhAgI nahIM hogaa| antima sAMsa taka rogI ko bacAne kA upAya karane ke lie usakI prazaMsA kI jaaegii| pulisa aura kAnUna to usase kucha boleMge hI nahIM, rogI ke sambandhI bhI usakA upakAra hI maaneNge| loka-paraloka kI vyavasthA bhI aisI hI hai| karma-bandha aura karma-phala kA gaNita bhI laukika kAnUna ke anurUpa pUrI taraha aise hI prAkRtika nyAya para AdhArita hai| dravya-hiMsA yA bhautika-hiMsA kA svarUpa cAhe jaisA ho, usameM saMlagna sabhI logoM ko apanI-apanI bhAva-hiMsA ke anusAra karma-bandha hotA hai| isIlie to kabhI-kabhI dUra baiThA huA vyakti usa pApa kA bhAgIdAra hotA hai jabaki usa hiMsA meM sAkSAt saMlagna vyakti utanA bhAgIdAra nahIM hotaa| koI karatA huA dikhAI detA hai para yathArtha kartA nahIM hai| koI karatA nahIM hai phira bhI use karma kA tulasI prajJA janavarI-mArca, 2002

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karttA ThaharAyA jAtA hai aura use usa karma kA phala bhoganA par3atA hai| bhAvoM kI aisI hI vicitratA hai / isIlie pApa meM jAte mana ko aMkuza lagAne kI AvazyakatA hai| mAnasika pApa bhI utanA hI gaMbhIra pApa hai| vicitra haiM hiMsA ke samIkaraNa dravya - hiMsA aura bhAva-hiMsA ke aise-aise samIkaraNa banate haiM ki kaI bAra hiMsA aura ahiMsA kA gaNita vicitra - sA lagane lagatA hai| jaise kahIM hiMsA eka vyakti karatA hai aura usase hone vAlA pApa-baMdha anekoM ko hotA hai yA hiMsAtmaka kArya aneka loga milakara karate haiM kiMtu phala eka hI vyakti ko bhoganA par3atA hai| isa gaNita ke kucha udAharaNa yahAM prastuta kareMgekare eka : bhogeM aneka kucha loga pazu-pakSiyoM ko lekara krUra kheloM kA pradarzana karate haiN| ina kheloM meM aneka pazu-pakSiyoM ko kaSTa hotA hai, ve mara bhI jAte haiN| khela kA Ayojana yA unheM dikhAne kA kArya loga karate haiM ve to pApa ke bhAgI hote hI haiM parantu hajAroM loga jo una kheloM ko dekhane jAte haiM, unheM paise dekara protsAhita karate haiM aura unakI prazaMsA - anumodanA karate haiM, ve saba bhI usa hiMsA ke bhAgIdAra hote haiN| yahAM karane vAlA eka hotA hai yA kucheka hote haiM aura usakA phala bhogane vAle aneka yA bahuta hote haiM / kareM aneka : bhoge eka eka rAjya kA svAmI dUsare rAjya para AkramaNa karake usake sAtha yuddha cher3a detA hai| hajAroM sainika eka-dUsare ko mArate hue mara jAte haiM yA koI duSTa vyakti prANI hiMsA kA koI gupta SaDyaMtra karake usameM anajAna logoM kA sahayoga lekara aneka logoM ke prANa hara letA hai| aisI ghaTanAoM meM hiMsA kA kAraNa sirpha yuddha cher3ane vAlA yA SaDyaMtra karane vAlA vyakti hI hai| vahI vAstava meM hiMsaka hai aura usa pUrI hiMsA kA jimmedAra hai| sainika yA anya sahAyaka loga to kevala apanI AjIvikA ke lie zastra calAte haiM yA anajAne meM usa kArya meM zAmila ho gaye hote haiN| unhoMne aisI naukarI cunI yA majabUrI meM unheM aisI naukarI svIkAra karanI par3I athavA usa kAma meM sahAyaka hone ke pahale unhoMne usa kArya ke pariNAma kI khojabIna nahIM kii| utanI dUra taka to ve usake phala ke bhAgIdAra avazya hoMge, parantu yahAM karane vAle aneka hote hue bhI usa hiMsA kA sarvAdhika kuphala pAne vAlA to usakA saMyojaka hI hotA hai| sabhI sahAyakoM ko eka barAbara pApa nahIM lagatA, sabako apane-apane bhAvoM ke anurUpa karma kA phala milatA hai / kareM thor3A : bhoge bahuta hiMsA ke tIvra pariNAmoM meM yadi hiMsA alpa bhI hogI to bhI usa hiMsA kA tIvra phala bhoganA pdd'egaa| kisI ke pariNAma to adhika tIvra-hiMsA ke nahIM haiM, parantu acAnaka usake hAtha se hiMsA adhika ho gaI, aisI sthiti meM adhika hiMsA hote hue bhI phala alpa hI bhoganA par3egA / kabhI-kabhI aisA huA hai ki bAlaka kI AdateM sudhArane ke lie mAM ne use eka-do cAMTeM mAre tulasI prajJA aMka 115 10

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aura marma-sthala para coTa lagane ke kAraNa bAlaka kI mRtyu ho gii| aisI ghaTanA meM mAM ke abhiprAya ko dekhate hue use hatyArina nahIM kahA jaataa| use hatyA kA pApa bhI nahIM lgegaa| kareM samAna : bhogeM hInAdhika kabhI kaI loga milakara hiMsA kA koI kArya karate haiN| aisA samajhanA ThIka nahIM hogA ki usakA phala bhI unheM eka barAbara hI lgegaa| kArya karate samaya use lekara sabakI bhAvanAeM judIjudI haiN| kisI ke mana meM tIvratA hai, kisI ke mana meM mandatA hai| ho sakatA hai usa samaya kisI ke mana meM usa kArya ke prati aruci bhI ho / kArya sammilita prayatnoM se huA hai phira bhI apanIapanI bhAvanAoM ke anurUpa kisI ko hiMsA kA adhika phala bhoganA par3egA aura kisI ko kama pApa lgegaa| kareM bAda meM : phala pAyeM pahale ___ hiMsA ke saMkalpa meM aura hiMsA kI kriyA meM samaya-bheda hotA hai| pApa-baMdha to saMkalpa ke sAtha hI ho jAtA hai| hiMsA bAda meM hotI rahatI hai| aise meM kaI bAra hiMsA hone ke sAtha hI sAtha hiMsaka ko usakA phala bhI mila jAtA hai| kaI bAra phala pahale hI mila jAtA hai, hiMsA bAda meM hotI hai| kare koI : bhare koI kaI bAra anajAna vyakti ko yA bhole bAlakoM ko phusalAkara kisI ko golI kA nizAnA banavA diyA jAtA hai| kaI bAra kirAye ke hatyAroM ke mAdhyama se apanI rAha kA ror3A haTAyA jAtA hai| aisI hAlata meM jisake hAtha se prANI-ghAta hotA hai use pApa to lagatA hai para usa vyakti ko prerita karane vAle, protsAhita karane vAle yA niyojita karane vAle ko usase kahIM adhika pApa lagatA hai| pApa ke lie preraNA dene vAlA hI vAstavika pApI mAnA jAtA hai| isa prakAra hiMsA kI yojanA aura hiMsA kI kriyA ke anusAra usake samIkaraNa badalate rahate haiN| parantu yaha aTala niyama hai ki hiMsA ke aparAdhI ko bhAva-hiMsA ke anurUpa phala bhoganA hI par3atA hai| karma kI adAlata meM prAkRtika nyAya hotA hai| vahAM koI chala-kapaTa nahIM cltaa| hiMsA-pratihiMsA kA aMtahIna silasilA kucha loga hiMsA ke javAba meM hiMsA ke dvArA hI usakA uttara denA Avazyaka aura ucita mAnate haiN| unakA bhI vizvAsa hai ki isa prakAra pratihiMsA ke prayoga se hiMsA ko samApta kiyA jA sakatA hai| parantu RSi-muniyoM ke vacanoM se aura apane anubhavoM se bhI yaha bAta acchI taraha samajhI jA sakatI hai ki pratihiMsA kisI hiMsA ko rokane yA samApta karane kA upAya nahIM hai| usase to hiMsA aura panapatI hai| baira-virodha ko aura protsAhana hI milatA hai| baira kI yaha vAsanA janmAntara taka jIva ke sAtha rahatI hai| avasara pAte hI vaha apanA badalA letA hai| isa prakAra hiMsA-pratihiMsA kI yaha zrRMkhalA kahIM TUTatI nahIM, aMtahIna hotI calI jAtI hai| tulasI prajJA janavarI-mArca, 2002 - - 11

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isa prasaMga meM sadana kasAI kI kathA yAda AtI hai| sadana kisI dhanika kI bhojanazAlA ke liye mAMsa kI vyavasthA karatA thaa| eka dina khAne vAle adhika nahIM the, ataH sadana ne vicAra kiyA-'bakare ko pUrA kATane se kyA lAbha? jitanA cAhie utanA hI mAMsa nikAlUM tAki kala bhI tAjA mAMsa mila ske| sadana churI lekara bakare ke sAmane aayaa| use dekhakara bakarA haMsa pdd'aa| pUchane para bakare ne kahA-'aba zAyada hamArI duzmanI ghaTa jaaegii| eka janma meM tU mujhe kasAI banakara kATate ho, phira dUsare janma meM tuma bakarA banakara janmate ho aura maiM kasAI banakara tumheM kATatA huuN| yaha silasilA aneka janmoM se calA A rahA hai| Aja tuma sirpha aMga-bhaMga karane ke irAde se Aye ho na? yadi aisA hotA hai to hamArI duzmanI kucha to ghttegii| hara janma meM thor3I-thor3I bhI ghaTatI rahI to kisI dina yaha samApta bhI ho jaaegii| Aja jitanA mAMsa tuma loge, agale janma meM maiM tumhAre zarIra se usase kucha kama hI luuNgaa|' kahate haiM sadana hamezA ke lie churI pheMka kara bhAga gyaa| phira usake jIvana kI dizA hI badala gii| cintanIya bindu hai ki kaise ghaTe hiMsA-pratihiMsA kA vyavahAra? Aga ko kairosina yA peTrola se nahIM bujhAyA jA sktaa| use bujhAne ke lie pAnI kI vyavasthA karanI pdd'egii| hiMsA ko bhI pratikriyA yA krodha se kabhI samApta nahIM kiyA jA sktaa|kssmaa aura samatA se hI usa vAsanA ko nirmUla kiyA jA sakatA hai| usakA anya koI upAya nahIM hai| hiMsA ke bAre meM kucha bhrAMtiyAM jaise-jaise hiMsA kA prasAra hotA gayA aura mAMsAhAra bar3hatA gayA, vaise indriya-lolupa vyaktiyoM ne apanI karanI ko tarka aura dharma-granthoM ke AdhAra para ucita ThaharAne ke prayatna bhI kiye| aneka zAstroM meM prakSepaNa karake hiMsA-samarthaka prasaMga jor3a diye / artha kA anartha kiyA gyaa| aneka asaMgata mAnyatAoM kA AdhAra lekara hiMsA ko puNya aura dharma se bhI jor3A gyaa| yahAM hama kucha dhAraNAoM kA ullekha kareMge 1. pUjya puruSoM ke svAgata-satkAra meM hiMsA krnaa| 2. zAkAhAra meM aneka jIvoM kI hiMsA hotI hai parantu mAMsAhAra meM eka pazu ko mArane se hI kAma cala jAtA hai, isalie mAMsAhAra hI bhalA hai, aisA kutarka dekara mAMsAhAra ko ucita tthhraanaa| 3. hiMsaka jIvoM ko mAra dene se aneka jIvoM kI rakSA hotI hai, aisA mAnakara hiMsaka prANiyoM kI hiMsA ko ucita maannaa| 4. duHkhI jIvoM ko duHkha se chur3Ane ke liye mAra ddaalnaa| 5. sukha kI hAlata meM jIva ko mAra dene se dUsare bhava meM use vaisA hI sukha milatA hai, ata: kisI jIva ke lie sukha kI sthiti utpanna karake parabhava meM sukha kI kAmanA karake use usa hAlata meM mAra ddaalnaa| 12 / - tulasI prajJA aMka 115

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6. samAdhi se sugati kI prApti hotI hai, aisA mAnakara samAdhistha sAdhu kA sira kATa lenaa| samAdhistha dazA meM maregA to sIdhA mokSa jAyegA, aisA mAnakara guru kA hI ghAta kara denaa| 7. devatAoM ke lie hiMsA krnaa| pUjA, yajJa Adi meM pazu-pakSiyoM kI bali cddh'aanaa| 8. dUsare ko bhojana dene ke lie apane zarIra kA mAMsa nikAla kara denA, isa prakAra svaghAta krnaa| ye sArI kriyAyeM hiMsA hI haiN| manamAne AdhAra dekara ina kriyAoM ko dharma kI paribhASA meM samAhita karanA yA hiMsA-rahita batAnA na to tarka kI kasauTI para kharA utaratA hai aura na hI pApa-puNya ke saMdarbha meM usakA koI aucitya siddha hotA hai / hiMsA kA kArya dharma to kisI bhI prakAra ho hI nahIM sktaa| jo hiMsA karegA vaha niyama se pApa kA bhAgI hogaa| jo agni meM hAtha DAlegA vaha jalegA, yahI prAkRtika nyAya hai ahiMsA ke samarthana meM RSiyoM kI vANI ahiMsA ko prAyaH sabhI vicArakoM ne parama-dharma kahA hai| tulasIdAsa ne zrutiyoM kI sAkSI se kahAparama dharama zruti vidita ahiMsA, para nindA sama agha na sriisaa| (rAmacaritamAnasa, uttarAkANDa, 102-kha) kintu mAnasa meM hI anyatra unhoMne satya ko bhI parama-dharama kaha diyA- dharamu na dUsara satya samAnA, Agama nigama purAna bkhaanaa| (ayodhyAkANDa, 94) gosvAmIjI ne parama-dharama kI eka aura paribhASA karake paropakAra ko bhI parama-dharama kaha diyAparahita sarita dharama nahiM bhAI, para pIr3A sama nahiM adhmaaii| (uttarAkANDa, 40) aba yadi ina tInoM paMktiyoM ko eka sAtha par3hA jAe to mana meM ulajhana paidA hotI hai| eka prazna uThatA hai ki parama-dharama to eka hI honA cAhie / vaha tIna prakAra kA kaise ho sakatA hai? hara kahIM pradhAna to eka hI hotA hai| do to parama nahIM ho skte| parantu vicAra karane para sugamatApUrvaka isakA samAdhAna isa prakAra ho jAtA hai hamAre pAsa mana, vANI aura zarIra, ye tIna hI sAdhana haiN| dharma to vahI ho sakatA hai jo ina tInoM meM basa jAye, ina tInoM ko pavitra kare / vAstava meM parama-dharama to eka hI hai aura vaha hai 'ahiNsaa'| mana kA sArA soca-vicAra aura mana ke sAre saMkalpa ahiMsA para AdhArita aura ahiMsAmaya hone caahie| hamAre kRtya para nhiiN| hamAre bhAva bhI ahiMsAmaya hoM, yaha ahiMsA kI anivArya zarta hai| ataH cintana ke stara para ahiMsA hI parama dharma hai| mana kI vaha ahiMsA jaba zabdoM kA rUpa dhAraNa karake vANI meM utaratI hai taba satya ko parama-dharma kI saMjJA milatI hai| isI prakAra zarIra ke mAdhyama se jaba ahiMsA AcaraNa meM utaratI hai taba vaha para-hita kA kAma,parama-dharma kahA gayA hai| dhyAna rakhanA hogA ki satya aura paropakAra tulasI prajJA janavarI-mArca, 2002 .... 13

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koI pRthak dharma nahIM hai, vANI aura zarIra ke ye donoM parama-dharma milakara ahiMsA ko zreya dete haiN| usakI pratiSThA karate haiM, isalie unheM parama dharma' kahA gayA hai| __ mahAbhArata meM ahiMsA kA upadeza paga-paga para milatA hai| zAMtiparva meM eka jagaha kahA gayA hai ki adhyayana-manana, yajJa, tapa, indriya-saMyama evaM ahiMsA-dharma kA pAlana jisa kSetra meM hotA ho vahIM vyakti ko nivAsa karanA caahiye| (mahAbhArata, zAMtiparva, 304-88-89) mahAbhArata meM anya aneka prasaMgoM meM ahiMsA ko naitika tathA dhArmika donoM dRSTiyoM se sarvocca pratiSThA dete hue kahA gayA hai ki ahiMsA parama dharma hai, ahiMsA hI parama tapa hai, ahiMsA hI parama satya hai aura ahiMsA hI dharma kA pravartana karane vAlI hai| yahI saMyama hai, yahI dAna hai, parama jJAna hai aura yahI dAna kA phala hai| jIvana ke lie ahiMsA se bar3hakara hitakArI, mitra aura sukha dene vAlA dUsarA koI nahIM hai| (mahAbhArata, anuzAsana parva, 115-23, 116-28-29) anuzAsana parva meM bhI kahA gayA, 'devatAoM aura atithiyoM kI sevA, dharma kI satata ArAdhanA, vedoM kA adhyayana, yajJa, tapa, dAna, guru aura AcArya kI sevA tathA tIrthoM kI yAtrA, ye saba milAkara ahiMsA kI solahavIM kalA ke barAbara bhI nahIM haiM / ahiMsA ina sabase zreSTha hai|' (mahAbhArata, anuzAsana parva, 145) purANoM meM ahiMsA ko sarva dharmoM meM zreSTha batAte hue kahA gayA, 'cAra vedoM ke adhyayana se yA satya bolane se jitanA puNya prApta hotA hai, usase kahIM adhika puNya-prApti ahiMsA ke pAlana se hotI hai| (matsya -purANa, 105-48) bhAratIya manISA meM paga-paga para bikhare hue ye zAzvata sambodhana hameM AzvAsana dete haiM ki ahiMsA ananta kAla taka mAnava mana ko prakAzita karatI rhegii| vaha udhAra ke tela se jalAyA gayA dIpaka nahIM hai jo ghar3I bhara meM bujha jaaye| ahiMsA to eka AMtarika prakAza hai / vaha mAnavatA kI sahaja-svAbhAvika aura zAzvata jyoti hai jise kabhI bujhAyA nahIM jA skegaa| ahiMsA manuSya kA svabhAva hai aura hiMsA, krUratA Adi usake vikAra haiN| vikAra sthAyI nahIM hote, svabhAva kabhI naSTa nahIM hotaa| bhAvanAeM bhar3akA kara insAna ko kucha samaya ke lie zaitAna banAyA jA sakatA hai, para use hamezA ke lie zaitAna banAkara nahIM rakhA jA sktaa| hiMsA para ahiMsA kI vijaya kA vizvAsa dilAne vAlA yahI sabase bar3A pramANa hai| zAMti sadana, kampanI bAga, satanA (madhyapradeza) 485009 14 - - tulasI prajJA aMka 115

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ahiMsA - eka samagra cintana - DaoN. baccharAja dUgar3a hajAroM varSoM se ahiMsA vizvabhara ke logoM meM unake jIvana, unakI abhivRttiyoM aura unakI Antarika acchAiyoM meM svAbhAvika rUpa se vidyamAna rahI hai / ahiMsA kI asIma zakti ko hamAre pUrvajoM, dArzanika dharmAcAryoM ne bar3I gambhIratA se pahacAnA / sarvajJAnI mahAvIra aura buddha ahiMsA ke pravartaka the| mahAvIra aura buddha ahiMsA ke mahAn cintaka aura vyavahArakartA hone ke bAvajUda apane samaya kI sAmAjika va rAjanItika paristhitiyoM se baMdhe the| ve ahiMsA ke AcaraNa ko vaiyaktika stara para hI lAgU kara paae| sAmUhika rUpa se ahiMsA kA prayoga kevala zramaNoM taka hI sImita rhaa| 20vIM zatAbdI ke aNu astroM kI khoja evaM unake prayoga se ahiMsA ke vicAra, vivecana aura anubhava ko nayI dizA ke sAtha naI zakti bhI milii| vaijJAnika AviSkAroM, audyogika aura saMcAra krAMti, bhArata meM aMgrejI rAjya kI sthApanA se utpanna rAjanaitika, sAmAjika aura sAMskRtika paristhitiyoM tathA vizva yuddhoM se gAMdhI ke netRtva meM ahiMsA ke vicAra aura vyavahAra ko bala milaa| ahiMsA kA yaha samakAlIna ciMtana aura AcaraNa Adhunika vizva kI vicAradhArA meM AzApUrNa tejasvitA aura maulikatA prApta karatA huA lagatA hai| mArTina lUthara kiMga ne apanI pustaka Stride towards freedom (1959) meM likhA hai- "bauddhika aura naitika santuSTi jise maiM beMthama aura mila ke upayogitAvAda, mArksa aura lenina ke krAMtikArI tarIkoM, haoNbsa ke saMvidA siddhAnta, rUso ke prAkRtika AzAvAditA tathA nItze ke atimAnava ke darzana meM prApta karane meM asaphala rahA, maiMne gAMdhI ke ahiMsaka pratirodha ke darzana meM pAI / " henarI DeviDa thoro, baNDa rasala, zrImad rAyacandra Adi aise cintaka the, jinase gAMdhI ke ahiMsaka cintana ko preraNA milii| ahiMsA jIvana ke prati sammAna aura jIvana mUlyoM kA sAra tattva hai| ye mUlya dainika jIvana ke hara pakSa meM prayukta hote haiM tathA jIvana aura usakI cunautiyoM meM sahabhAgitA ko darzAte haiN| ahiMsA kevala yuddha aura zAMti ke prati hamAre dRSTikoNa ko hI spaSTa nahIM karatI varan eka aise vaizvika DhAMce ke vikAsa kA dArzanika AdhAra bhI tulasI prajJA janavarI-mArca, 2002 15

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prastuta karatI hai, jisameM prANI mAtra ke prati sammAna ho tathA paraspara sAmaMjasya aura santulana ho| palAyanavAdI jIvanazailI se dUra ahiMsA meM prANI mAtra ke prati vaiyaktika dAyitva ke AnandapUrvaka nirvahana ke lie protsAhita karatI hai / ahiMsA hamArI saMskRti kA abhinna aMga rahI hai| ahiMsaka krAMti' meM aise neTiva amerikana kA ullekha hai jinakA zeSa vizva se koI samparka nahIM hai, phira bhI unameM eka uccastarIya vaizvika bhAvanA hai| ve mAnava mAtra, anya pazuoM, per3a-paudhoM, jharanoM va parvatoM ke prati gaharA AdarabhAva rakhate haiN| ahiMsA meM kevala mana, vacana aura karma ke dvArA kisI prANI ko mArane kI icchA athavA use coTa pahuMcAne ke uddezya kA tyAga hI samAhita nahIM hai apitu dainandina jIvana meM samasta prANiyoM ke prati karuNA kA bhAva bhI samAhita hai| ahiMsA vidheyAtmaka kAryoM para bala detI hai jisase eka vyakti burAiyoM aura saMkaToM kA sAmanA kara ske| yaha parAjita aura bhAvuka logoM ke lie nahIM hai, na hI yaha asuvidhA, kaSTa aura yahAM taka ki mRtyu se bacane ke lie hai| sarvAdhika kaThina aura khataranAka sthitiyoM meM ise hama karuNA kI sakriya abhivyakti kaha sakate haiN| mahAtmA gAMdhI ke anusAra ahiMsA Darapoka aura kAyaroM kA mArga nahIM hai, yaha una bahAduroM kA mArga hai jo mRtyu ke varaNa ke lie sadaiva tatpara rahate haiN| jisake hAtha meM zastra hai, vaha bahAdura ho sakatA hai lekina usase bhI adhika bahAdura vaha hai jo binA hicakicAhaTa, binA zastra uThAe mRtyu kA sAmanA karatA hai| pratyeka manuSya meM hiMsA evaM ahiMsA donoM ke bIja haiN| jaba AtaMka, anyAya, damana kA sAmanA karanA par3atA hai, taba vyakti hiMsA ko ucita mAnane lagatA hai| jabaki ahiMsA ke prati nyUnatama pratibaddhatA hote hI hiMsA tyAjya ho jAtI hai / ataH yadi hameM ahiMsA ko samajhanA hai to kucha sImA taka hiMsA ke svarUpa ko bhI jAnanA hogaa| hiMsA kA zabdakozIya artha hai - vyakti yA sampatti ko kSati pahuMcAne athavA use naSTa karane ke uddezya se zArIrika zakti kA prayoga / sAmAnya artha meM hiMsA vidhvaMsa kI sUcaka hai| aisA vidhvaMsa vyaktigata aura saMgaThita, zArIrika aura mAnasika kaI prakAra kA ho sakatA hai| coTa pahuMcAne vAle kAryoM ke atirikta hiMsA meM hiMsaka vicAra, marmAntaka bhASA, lobha, ahaM, dhokhA Adi bhI sammilita hote haiN| vyApaka artha meM hiMsA kA tAtparya hai - eka vyaktitva kA tiraskAra / ise hama prANI mAtra taka bhI vyApaka kara sakate haiN| aura adhika gaharAI se dekheM to eka aisA kArya jo vyaktitva kA nirAdara karatA hai, hiMsA hai| eka vyakti athavA anya jIvoM ko mAtra bhogya padArtha ke rUpa meM dekhanA unake vyaktitva kA nirAdara evaM unake prati hiMsA hI hai| hiMsA kI vyApaka paribhASA jaina AgamoM meM upalabdha hai| jainAgamoM ke anusAra pramAda va kAmabhogoM meM Asakti hiMsA hai arthAt pratyeka vaha pravRtti jo rAga-dveSa sahita hai, hiMsA hai| rAgAdi svahiMsA hai jabaki SaTkA jIvoM ko mAranA yA unheM kaSTa denA para hiMsA hai / jaina AgamoM meM hiMsA ke 432 prakAra batalAe gae haiN| yahAM hama hiMsA ke una prakAroM kI carcA kara rahe haiM jinakA sambandha para se hai| inheM cAra bhAgoM meM vargIkRta kiyA jA sakatA hai| tulasI prajJA aMka 115 16

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1. vyaktigata pratyakSa hiMsA-isake antargata pITanA, hatyA karanA, balAtkAra, bhrUNahatyA Adi ko liyA jA sakatA hai| 2. saMgaThita pratyakSa hiMsA-jaise yuddha yA pulisa dvArA kI gaI kruurtaa| 3. vyaktigata pracchanna hiMsA-gambhIra manovaijJAnika hiMsA jisameM vyakti ke vyaktitva aura usake sammAna ko tiraskRta kiyA jAtA hai| isa prakAra kI hiMsA meM vicAra, zabda yA kArya ke dvArA, svayaM ke dvArA athavA dUsaroM ko sahayoga karake yA aisI sthitiyAM paidA karake yA jAti, liMga aura dhArmika vizvAsoM ke AdhAra para dUsaroM ko coTa pahuMcAI jAtI hai| 4. saMgaThita pracchanna hiMsA-jahAM vyavasAya, sarakAra, zikSaNa, kArAgRha Adi saMsthAeM samAja ke sadasyoM ke vyaktitva kI upekSA karatI hai / dayanIya AvAsa suvidhAeM, jAtIya-bhedabhAva, berojagArI, matAdhikAra se vaMcita karanA, damanakArI zikSA Adi ko isa zreNI meM rakhA jA sakatA hai| pracchanna hiMsA cAhe vaha vyaktigata stara para ho yA saMsthAgata stara para vizeSa rUpa se ghAtaka hotI hai, kyoMki yaha prAya: sUkSma hotI hai tathA dUsaroM kI dRSTi meM nahIM AtI / isakI jar3eM samAja kI saMracanA meM hotI haiM / udAharaNataH phuTapAthoM athavA nirAzrita hajAroM logoM meM se 10 pratizata loga zAyada hI spaSTa jAnakArI rakhate hoM ki katlagRhoM meM vAstava meM kyA hotA hai athavA eka phaikTarI se niHsRta hone vAle viSaile padArthoM kA paryAvaraNa para kyA asara hotA hai? hiMsA ke prayoga ke do pakSa haiM-vAstavika prayoga aura sambhAvita pryog| vAstavika prayoga meM pradarzana tathA rAjanaitika, Arthika evaM sAmAjika aparAdha sammilita haiM, hiMsA ke prayoga kI dhamakI denA usakA saMbhAvita prayoga hai / hiMsA ke prayoga kI dhamakI ke lie samaya-samaya para hiMsA kA pradarzana bhI Avazyaka hai / hiMsA ke prayoga kI dhamakI sthiratA lAtI hai tathA zAMti ko banAe rakhatI hai| roja jonsa ke anusAra hiMsA aura ahiMsA koI vAstavika zreNiyAM nahIM hai / ahiMsA meM sUkSma hiMsA kA bhAva tathA hiMsA meM sUkSma ahiMsA kA bhAva dekhA jA sakatA hai| isalie ahiMsA meM se hiMsA ke tattvoM ko dUra karanA tathA hiMsA meM ahiMsA ke tattvoM ko khojane kA hamArA prayAsa honA cAhie tAki hiMsA ko nyUnatama aura ahiMsA ko adhikatama kiyA jA ske| hiMsA kA sarvathA vilopana sambhava nahIM hai, kyoMki samAja se saMgharSa ko pUrNata: samApta nahIM kiyA jA sktaa| jArja sorela ne hiMsA kI bhamikA kA prArambhika parIkSaNa kiyA hai| sorela ne sAmAjika saMgharSoM meM hiMsA ke vidheyAtmaka kAryoM ko dekhA tathA hiMsA kI AvazyakatA para bala diyaa| sorela ne isa tathya ko pUrNatayA nakAra diyA ki hiMsA kA krUra prayoga bhI ho sakatA hai aura na hI usane icchita sAdhya kI prApti ke lie sAdhana ke rUpa meM hiMsA ko svIkRti dii| vaha hiMsA ke mAdhyama se sAhasa, ekatA, saMyama ke vikAsa kA pakSadhara thaa| sorela ke hiMsA ke siddhAnta meM tIna mAnyatAeM mahattvapUrNa haiM 1. sAmAjika saMgharSoM meM hiMsA kAryakArI hai| 2. yaha eka icchita sAdhya kA sAdhana nahIM hai| 3. yaha mUlyoM kI prApti aura parizodhana meM sahAyaka hai| tulasI prajJA janavarI-mArca, 2002 - 17

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ye tInoM hI mAnyatAeM hiMsA ke siddhAnta ke lie prAsaMgika haiN| yadyapi inameM kucha sudhAra kI sambhAvanA hai| udAharaNata: sorela sAmAjika saMgharSoM meM hiMsA kI bhUmikA para bala dene ke bAvajUda icchita sAdhya (zAMti) kI prApti ke lie hiMsA ko sAdhana nahIM maante| kucha sAmajazAstrI hiMsA ko pAzavika yA avivekapUrNa nahIM maante|" hiMsA apane Apa meM na acchI hai, na burii| jina tarIkoM se isakA prayoga kiyA jAtA hai ve tarIke ise acchA aura burA banAte haiM / " ataeva yaha kahA jA sakatA hai ki hiMsA saMgharSa kA eka prakAra aura mAnava jIvana kA satya hai| jisa taraha sabhI saMgharSa bure nahIM hote, usI taraha sabhI prakAra kI hiMsA burI nahIM ho sktii| (spaSTataH yahAM hiMsA ko sAmAjika evaM vizvazAMti ke pariprekSya meM dekhA gayA hai, Atmazuddhi ke rUpa meM nahIM) / phira bhI hameM hiMsA para niyaMtraNa ke mArga aura sAdhana khojane caahie| hiMsA meM kamI aura ahiMsA ke vikAsa ke lie eka vyavasthA kA udbhava Avazyaka hai jisase anAvazyaka hiMsA ko nyUnatama kiyA jA sa tathA manuSya hiMsA kA sahArA lie binA paryAvaraNa ke sAtha anukUlana sIkha skeN| cUMki hiMsA mAnava jIvana kI saccAI hai, isalie ahiMsA ko prAyaH niSedhAtmaka mAnA jAtA hai aura ahiMsA ke bahuta se virodhI isI AdhAra para ahiMsA kI AlocanA karate haiN| ahiMsA zAbdika rUpa se niSedhAtmaka lagatI hai kintu isakA eka bhAvAtmaka uddezya bhI hai jo mAnava jIvana ke astitva aura usakI samRddhi ke lie AdhAra pradAna karatA hai| sAmAnyataH kisI bhI jIva ko na mAranA ahiMsA hai| vyApaka artha meM mana, vacana aura karma dvArA prANI mAtra ko kisI prakAra kA kaSTa na pahuMcAnA ahiMsA hai| mana, vacana aura kAya- inameM se kisI eka ke dvArA kisI prakAra ke jIvoM kI hiMsA na ho, aisA vyavahAra hI saMyamI jIvana hai / aise jIvana kA nirantara dhAraNa hI ahiMsA hai| 12 kucha dArzanika saMyamapUrvaka jIvana vyavahAra kA tAtparya sabhI prakAra ke jIvoM ke prati karuNA bhAva se lete haiN| gAMdhIjI ne bhI ahiMsA kA yahI artha kiyA hai| inake anusAra sarva jIvoM ke prati sadbhAvanA yA samasta jIvoM ke prati durbhAvanA kA pUrNa abhAva hI ahiMsA hai| 13 ahiMsA kA saiddhAntika aura naitika AdhAra jainadarzana meM upalabdha hai| ahiMsA ko jitanA saMkucita samajhA jAtA hai, usakA kSetra utanA sImita nahIM hai| ahiMsA kA sambandha antara aura bAhya donoM jagat se hai | ahiMsA kA bAhya svarUpa prANI mAtra ko mana, vacana aura zarIra se kisI prakAra kI hAni na pahuMcAnA, pIr3A na denA athavA dila nahIM dukhAnA hai| rAga-dveSa pariNAmoM se nivRtta hokara sAmyabhAva meM sthira honA antaraMga ahiMsA hai| itanI vyApaka paribhASA hameM pUrva aura pazcima meM anyatra dekhane ko nahIM miltii| vaha koI bhI kriyA yA kArya jo rAga-dveSa bhAva se kiyA jAtA hai, ahiMsA kI koTi meM nahIM aataa| rAga-dveSa rahita kriyA hI ahiMsA hai| vastutaH antaraMga meM AMzika sAmyatA Ae binA ahiMsA sambhava hI nahIM hai| isa prakAra usake ati vyApaka svarUpa meM satya, acaurya, aparigraha aura brahmacarya Adi sabhI sadguNa samA jAte haiN| jainadarzana kA mAnanA hai ki jala, thala Adi meM sarvatra hI kSudra jIvoM kA sadbhAva hone ke kAraNa yadyapi bAhya meM pUrNa ahiMsA kA pAlana asambhava hai kintu yadi antaraMga meM sAmyatA aura bAhara meM pUrA-pUrA yatnAcAra rakhane meM pramAda na kiyA jAye to bAhya jIvoM ke marane se bhI vyakti ahiMsaka hI rahatA hai| spaSTataH antaraMga meM sAmyabhAva aura vyavahAra meM apramAda ahiMsA ke lie Avazyaka hai I tulasI prajJA aMka 115 18

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jainadarzana meM ahiMsA aNuvrata ke pAMca aticAroM kA ullekha bhI hai jo ahiMsA ke sUkSma cintana ko darzAte haiN| baMdha, vadha, cheda, atibhArAropaNa, annapAna kA nirodha-ye ahiMsA aNuvrata ke pAMca aticAra haiN| ina aticAroM para vicAra karane se pratIta hotA hai ki jIvoM ke prati kaSTa yA hiMsA hI nahIM, atibhArAropaNa Adi ke dvArA zoSaNa bhI hiMsA meM sammilita ho jAte haiN| sarvaprANiyoM ko Atmatulya samajhanA arthAt saghana AtmaupamyatA kI anubhUti ko jainadarzana meM ahiMsA kA AdhAra mAnate hue kahA gayA hai-jo vyakti sUkSmAtisUkSma prANiyoM (vanaspati) kA hanana karatA hai, vaha svayaM apanI AtmA kA hanana karatA hai| jaise mujhe koI mAre-pITe, pratAr3ita kare, du:kha de, vyAkula kare, bhayabhIta kare, prANahanana kare to jaisA duHkha mujhe hotA hai vaisI hI anubhUti anya jIvoM ko hotI hai, ataeva kisI bhI prANI, bhUta, jIva yA sattva ko na to mAranA cAhie aura na una para hukUmata karanI caahie| Atmavat sarvabhUteSu arthAt apane hI samAna sRSTi ke saba prANiyoM ko samajhanA ahiMsA kA vyApaka aura virATa rUpa hai| kyA ahiMsA kAryakArI hai ? ahiMsA kA cintana isa AdhAra para bhI kiyA jA sakatA hai ki jina kAryoM ko hiMsA sampAdita karatI hai una kAryoM ko ahiMsA kaise behatara tarIke se sampAdita kara sakatI hai, isa cintana se pUrva hameM yaha bhI dekhanA hogA ki kyA hiMsA kAryakArI hai ? hiMsA kI saphalatA yA asaphalatA sAmAnyata: hiMsA ko eka yukti samajhakara AMkI jAtI hai / hiMsA ko eka siddhAnta, darzana yA jIvanazailI ke rUpa meM svIkAra karane vAle ve loga bhI nahIM hoMge, jo isakA prayoga eka yukti ke rUpa meM karate haiN| eka mahattvapUrNa uddezya kI pUrti kA jaba anya koI vikalpa nahIM ho to ve usa uddezya kI pUrti hetu hiMsA ko eka aMtima hathiyAra ke rUpa meM prayukta karate haiN| jaise eka vyakti para kie gae AkramaNa ke samaya svayaM kI surakSA ke lie hiMsA ke prayoga ko ve nyAyocita mAnate haiM athavA eka rASTra kI sarakSA ke lie AkramaNa ucita samajhA jAtA hai| isa saMdarbha meM AtmarakSA evaM surakSA jaise viziSTa uddezyoM kI prApti ke lie eka yukti ke rUpa meM hiMsA kabhI kAryakArI hai aura kabhI nhiiN| kabhI hama pratirakSA ke lie AkramaNa karate haiM aura kabhI nhiiN| kabhI AkrAmaka rASTra para AkramaNa kiyA jAtA hai aura kabhI nhiiN| yahAM yaha dhyAna rakhane yogya hai ki ye sabhI sandarbha dvipakSIya haiN| donoM pakSa hiMsA kA prayoga karate haiM tathA eka sAdhana ke rUpa meM hiMsA kA prayoga eka pakSa ko saphala karatA hai, dUsare ko viphala arthAt jo pakSa vijayI hogA usake lie hiMsA kAryakArI hai jabaki parAjita ke lie yaha kAryakArI nahIM hogii| hiMsA kI saphalatA ke Akalana ke lie hama kucha aise saMdarbha bhI dekheM jinameM ekapakSIya hiMsA kA prayoga huA ho tathA usa pakSa ne apane una uddezyoM ko prApta kiyA ho jinheM anya sAdhanoM se prApta nahIM kiyA jA sakA ho| jaise lUTa-pATa karane vAle kI evaM balAtkArI kI saphalatA antarvaiyaktika stara para hiMsA kI saphalatA hai / antarrASTrIya stara para yadyapi aise mAmale kucha kama spaSTa haiM, kyoMki vahAM hiMsA kA ekapakSIya prayoga bahuta kama avasaroM para hotA hai| yuddha isalie ghaTita hote haiM, kyoMki vahAM donoM pakSa lar3AI ke vikalpa ko cunate haiM / vaha rASTra jo AkramaNakArI tulasI prajJA janavarI-mArca, 2002 - - 19

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kA zikAra hotA hai, ni:saMdeha hiMsA kA sahArA letA hai, kyoMki hiMsA unake viruddha pahale prayukta kI gaI hotI hai| AkramaNakArI rASTra bhI prAyaH hiMsA kA prayoga isalie karate haiM kyoMki unake AkramaNa kA pratirodha hiMsA ke dvArA kiyA jAtA hai| yaha mAna bhI leM ki hiMsA kA prayoga eka pakSa ke dvArA hotA hai aura vaha pakSa hiMsA ke dvArA apane uddezyoM kI prApti meM saphala hotA hai, kyA phira bhI yaha spaSTa rUpa se kahA jA sakatA hai ki hiMsA kAryakArI rahI? usane jina vizeSa uddezyoM kI prApti kI hai una para bhI praznacihna laga jAtA hai aura yadi ye uddezya pUre hue bhI hoM to kyA ve prAsaMgika rahe haiM? yahAM hameM sAdhya-sAdhana ke siddhAnta para bhI vicAra karanA Avazyaka hai| eka kArya yA sAdhana tabhI prabhAvapUrNa hai jaba usake dvArA sAdhya prApti meM saphalatA milI ho| mAnaleM ki hiMsA ke dvArA kucha mAmaloM meM aisI saphalatA milI hai kintu yaha vicAra karanA Avazyaka hai ki vaha saphalatA kisa kImata para milii| hama aise mAmaloM meM nirNaya karate samaya yaha to dhyAna rakhate haiM ki eka sAdhya kI prApti ke lie prayukta sAdhana ne sambandhoM kI naitika guNavattA ko prabhAvita kiyA hai, kintu hama sAdhya aura sAdhana ke bIca antarsambandha ko dekhane meM asaphala rahate haiN| udAharaNataH selpha meM pustaka rakhane ke lie sTrala eka sAdhana hai| isa sAdhana ke dvArA sAdhya meM koI parivartana nahIM huaa| sTUla kI jagaha kursI yA anya sAdhanoM kA bhI hama sAdhana ke rUpa meM upayoga kara sakate the aura usase bhI sAdhya para koI prabhAva nahIM pdd'taa| kucha mAmaloM meM sAdhana sAdhya ke svarUpa ko prabhAvita karatA hai| jaise roTI banAne ke lie ATA eka sAdhana hai| yadi ATe kI jagaha gehUM kA upayoga ho to vaha sAdhya ke svarUpa ko badala degaa| raMgoM ke sAtha bhI aisA hI hotA hai / naitika mAmaloM meM sAdhya aura sAdhana ke bIca sambandha pustaka ke udAharaNa kI apekSA roTI ke udAharaNa ke adhika samAna prakRti kA hai| sAdhya kA svarUpa bahuta kucha usakI prApti ke lie prayukta kiye gaye sAdhana dvArA nizcita hogaa| hiMsA ke dvArA jo prApta karanA cAhate the vaha hamane prApta kara liyA ho to usake sAtha manuSya evaM saMpatti kI kSati, duHkha, coTa, mRtyu yA vidhvaMsa kI kucha nizcita mAtrA bhI hameM gauNa utpAda ke rUpa meM milegii| kyoMki hiMsA kA svarUpa hI aisA hai / hama isa vizeSa paristhiti ke atirikta bhaya, vizvAsa, ghRNA Adi kA vAtAvaraNa bhI banA dete haiN| hiMsA karane vAle vyakti svayaM meM bhI saMvedanahInatA aura krUratA paidA kara lete haiN| ina prabhAvoM ko hameM najaraaMdAja nahIM karanA caahie| ye usI sAdhya ke sAtha paidA hue gauNa utpAda haiM, jise hama prApta karanA cAhate the| yahAM hamArA tarka yaha hai ki jina kucha mAmaloM meM hiMsA saphala hotI hai unameM bhI yaha kaI prakAra se asaphala bhI rahatI hai| yahAM yaha gambhIra prazna khar3A hotA hai ki kyA hiMsA vAstava meM hI kAryakArI hai ? aura kyA yaha sadaiva vaise hI kArya karatI hai jaisA hama socate haiM ? agara hama vidhvaMsa aura kSati ke binA sAdhya prApta karanA cAheMge to hama pAyeMge ki hiMsA kAryakArI nahIM hai aura yaha kAryakArI ho bhI nahIM sktii| isase yaha niSkarSa nikalatA hai ki yadi hama ahiMsA kI prabhAvazIlatA kA mUlyAMkana karanA cAhate haiM to hameM cIjoM ko bhinna tarIke se dekhanA Avazyaka hai| prazna kevala itanA nahIM hai 20 - - tulasI prajJA aMka 115

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ki ahiMsA kAryakArI hai, prazna yaha bhI hai ki kyA hiMsA bhI kAryakArI hai ? aura yadi donoM hI kabhI saphala hotI haiM aura kabhI asaphala to kyA ahiMsA hiMsA se acchA vikalpa nahIM hai ?? agara ahiMsA hiMsA kA acchA vikalpa hai to isakA prayoga yukti ke rUpa meM honA cAhie yA darzana yA jIvanazailI ke rUpa meM? jaba hama ise mAtra yukti mAnate haiM to ahiMsA kabhI kAryakArI hai aura kabhI nhiiN| isakI saphalatA kI gAranTI hiMsA ke prayoga se adhika nahIM hai kintu isakA tAtparya yaha nahIM hai ki ahiMsA hiMsA se adhika kAryakArI nhiiN| yaha anumAna karanA sahaja hai ki hiMsA kA tyAga eka vyakti ko apane lakSya prApti ke saMdarbha meM lAbha kI sthiti meM rakhatA hai| yaha to mAnA hI nahIM jA sakatA ki ahiMsA kA virodha hiMsA se kahIM adhika naitika hai| aba hama ahiMsA ko eka siddhAnta ke rUpa meM mAnate hue isakI prabhAvazIlatA para vicAra kreN| isa prazna para vicAra ke lie yaha Avazyaka hai ki hama una sAdhya yA uddezyoM ko spaSTa kareM jo ahiMsA ne svayaM ke lie nizcita kie haiN| siddhAnta rUpa meM ahiMsA kI svIkRti use eka yukti ke rUpa meM mAnane tathA alpakAlika uddezya nirdhArita karane kI apekSA adhika vyApaka hai| ahiMsA eka ucca evaM AdhArabhUta sAdhya hai jo dIrghakAlika hai| udAharaNata: ahiMsA kA eka lakSya saMgharSa kI sthitiyoM meM virodhiyoM ke prati sadaiva sammAna rakhanA hai to eka vyakti aisA karake svataMtra rUpa se saphalatA prApta kara sakatA hai, bhale hI usake dvArA nirdhArita anya sAmAjika yA rAjanaitika uddezyoM meM vaha saphala na ho / ahiMsA kA yadi eka lakSya yaha ho (spaSTataH hai) ki vizva meM vyApta hiMsA ko aura adhika nahIM bar3hane denA hai, isa lakSya ko bhI vyaktigata anya saphalata yA asaphalatA se alaga rakhakara prApta kiyA jA sakatA hai| kabhI ahiMsA kA uddezya saMgharSarata vyaktiyoM ke caritra aura vicAra meM parivartana lAnA bhI ho sakatA hai| yadi hama ahiMsA ko jIvanazailI ke rUpa meM mAneM to yaha usa sImA taka kArya karatI hai jitanA eka vyakti ahiMsaka jIvana jItA hai aura dainandina vyavahAra ahiMsaka bhAvanA se karatA hai| isa taraha kI ahiMsA ko sAmAjika evaM rAjanaitika parivartanoM ke samAna nahIM dekhA jA sktaa| ise sampUrNa janasaMkhyA ke lie pUrNarUpeNa lAgU bhI nahIM kiyA jA sktaa| hama aisI paristhitiyoM meM jo hamAre niyaMtraNa se bAhara kI haiM, kI apekSA aisI paristhitiyoM meM jo hamAre niyaMtraNa meM haiM, yadi hama ahiMsaka tarIkoM se dUsaroM ke sAtha sammAna pUrvaka kArya kara pAte haiM to yahAM ahiMsA prabhAvakArI hai| uparyukta samasta cintana kA abhiprAya mAtra yaha darzAnA hai ki ahiMsA hiMsA se adhika kAryakArI hai aura hiMsA kI apekSA ahiMsA ko prAthamikatA denI caahie| ahiMsA kI navIna vyAkhyA 'manuSya meM hiMsA kA janma kaise huA'-AcArya mahAprajJa ne isa prazna ke uttara meM ahiMsA kI navIna vyakhyA prastuta kI hai| unakA mAnanA hai-manuSya samAja meM rahatA hai| sAmAjika jIvana kA artha hai-sambandhoM kA jIvana / sambandha upayogitAvAdI haiM / Apasa meM milakara rahane kA artha yaha nahIM hai ki ve ahiMsaka haiM / milakara rahanA vyAvahArika ahiMsA kA prayoga hai| yaha ahiMsA svArtha tulasI prajJA janavarI-mArca, 2002 __ 21

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se jur3I hotI hai| aisI ahiMsA ko vyakti ne mAtra apanI upayogitA ke stara para svIkAra kiyA hotA hai| kAma evaM ahaM prabala hone para hiMsA usake lie varjanIya nahIM rhtii| hamArI jIvanazailI aura jIvana vyavahAra jaba taka vyAvahArika ahiMsA se prabhAvita raheMge, taba taka hiMsA ko kama nahIM kiyA jA sakatA / ahiMsA kA AdhAra AtmA hai| AtmA kI samAnatA aura AtmaupamyabhAva pAramArthika ahiMsA kA AdhAra bana sakatA hai| samAja sukha-zAMti pUrvaka cale, isa hetu ahiMsA AvazyakatA ko to anubhava kiyA gayA kintu AtmA kI samAnatA aura Atmaupamya ke bhAva ko gauNa para diyA gyaa| yahI kAraNa hai ki vyavahAra kI bhUmikA para hiMsA avazyambhAvI rUpa se janma letI rhii| hiMsA kA prArambhika bindu kisI ko mAra DAlanA nahIM hai aura ahiMsA kA prArambhika bindu kisI ko na mAranA nahIM hai| hiMsA kA prArambhika bindu hai - dUsare prANiyoM ke astitva ko na svIkAranA, padArtha ke astitva ko bhI na svIkAranA / ahiMsA kA prArambhika bindu hai-choTe se choTe jIva aura choTe se choTe padArtha-paramANu taka ke astitva ko svIkAranA tathA usake sAtha cher3achAr3a na karanA / apane astitva ke samAna dUsare ke astitva kA sammAna karanA / yahI ahiMsA kA samyak darzana hai / jo loga isa darzana ko nahIM jAnate, ve apane saMkucita svArthoM kI sImA meM jIte haiM aura inakI pUrti ke lie hiMsA kA ucchRMkhala prayoga karate haiM / hiMsA kA mUla kyA hai - isa prazna para mata vaibhinya hai| manovaijJAnika maulika manovRttiyoM ko hiMsA kA mUla mAnate haiN| samAjazAstrI sAmAjika saMracanA ko hiMsA kA kAraNa mAnate haiN| dArzanika karma ko hiMsA kA kAraNa mAnate haiM / AcArya mahAprajJa ne isa saccAI ko ujAgara kiyA hai ki ye sabhI mata asatya to nahIM, kintu satyAMza haiN| dArzanika isa bhrama meM haiM ki sahI vyakti aura sahI antarvaiyaktika sambandha hone se hiMsA para niyaMtraNa ho jAyegA, vyavasthA bhale hI kitanI hI bhedabhAvapUrNa kyoM na ho / samAjazAstrI isa bhrama meM haiM ki sAmAjika saMracanA ThIka ho to usameM kisI bhI vyakti ko usake anasulajhe antarvaiyaktika saMgharSoM ke sAtha evaM antarvaiyaktika sambandhoM kI kSamatA ke abhAva ke bAvajUda rakha diyA jAye to bhI hiMsA para niyaMtraNa kiyA jA skegaa| manovaijJAnika isa bhrama meM haiM ki manuSya svabhAva se lar3AkU haiN| hiMsA ko maulika manovRtti mAna leM to ahiMsA aura zAMti ke sAre prayatna nirarthaka ho jAyeMge / vastutaH manuSya meM hiMsA ke saMskAra bhI haiM aura ahiMsA ke bhii| zikSaNa-prazikSaNa ke dvArA hiMsA ke saMskAroM ko nyUnatama kiyA jA sakatA hai| briTiza jaiva vijJAnI sara vilphreDa klArka ne briTiza esosiezana phaoNra da eDavAMsameMTa oNpha sAiMsa ke adhivezana meM apane adhyakSIya bhASaNa meM kahA thA-" lAkhoM-lAkhoM varSoM kI vikAsa prakriyA meM manuSya anya prANiyoM kI tulanA meM varcasva vAlA prANI rahA hai| vaha aisA isalie nahIM hai ki vaha hiMsaka hai balki isalie hai, kyoMki usameM parahita kI soca hai, sahayoga kI kSamatA hai jo anya prANiyoM meM nahIM hai|" hiMsA ke pAramparika poSaka tattvoM ke sAtha hiMsA ke kucha navIna tattvoM ko bhI AcArya mahAprajJa ne ujAgara kiyA hai| AcArya mahAprajJa ne tanAva, rAsAyanika asaMtulana, nAr3I taMtrIya asaMtulana, niSedhAtmaka dRSTikoNa, caMcalatA Adi ko hiMsA kA poSaka tattva mAnA hai| tanAva grasta tulasI prajJA aMka 115 22

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vyakti hI hiMsA karatA hai| krodha Adi Avezajanya aura nirAzA Adi avasAdajanya- donoM hI prakAra ke tanAva vyakti ko hiMsA kI ora le jAte haiN| jaiva rasAyanavidoM kA mAnanA hai ki krodha samaya eka prakArakA rasAyana kArya karatA hai, krodha zamana ke lie dUsare prakAra kA / antaHsrAvI graMthiyoM ke rasAyana meM asantulana mastiSka ko prabhAvita karatA hai aura hiMsA kI vRtti jAga jAtI hai| isI taraha nAr3ItaMtrIya asaMtulana hone para vyakti binA prayojana bhI hiMsA para utArU ho jAtA hai| vaijJAnika mAnyatA ke anusAra pIyUSa graMthi se nizrita ACTH hArmona se eDrInala graMthi sakriya ho uThatI hai, jisake kAraNa epinephrIna aura naoNra epinephrIna hArmona nikalane lagate haiN| ye hArmona zarIra kI vibhinna peziyoM ko atyadhika gati (Hyper active) se kArya karane ke lie prerita karate haiM aura hRdaya, phephar3e evaM zvasana kI peziyoM ko bhI sAmAnya se kahIM adhika gati se kArya karane ke lie uttejita kara dete haiN| isa sthiti meM zarIra kI cayApacaya kI dara para mastiSka kA niyaMtraNa kamajora par3ane lagatA hai aura vyakti anajAne meM hiMsAtmaka gatividhiyoM meM lipta ho jAtA hai / ghRNA, IrSyA, bhaya, kAma, dveSa Adi niSedhAtmaka saMvega bhI vyakti ko hiMsA kI ora le jAte haiM / jAtIya hiMsA, raMga-bheda para AdhArita hiMsA, varga saMgharSa- ina sabake pIche ghRNA kA bhAva kArya karatA hai| jisase eka vyakti dUsare se ghRNA karatA hai, dUsaroM ko choTA mAnatA hai| svayaM ko, svayaM kI jAti ko evaM svayaM ke rASTra ko bar3A evaM acchA mAnatA hai| jina vyaktiyoM meM yaha socane kI atiraMjita pravRtti hotI hai ki unakA apanA samUha athavA jAti anya samUha yA jAtiyoM se atyaMta zreSTha hai, una logoM kA sAmAnya dRSTikoNa rUr3hivAdI hotA hai| ve zakti kI prazaMsA va parAjitoM se ghRNA karate haiN| prasiddha samAjazAstrI haoNbsa ne hiMsA ke tIna pramukha kAraNoM kI carcA kI hai(1) prApti kI icchA, (2) kSati kA bhaya, (3) mithyAbhimAna / manovijJAna meM upArjana ko eka maulika manovRtti mAnA gayA hai| prANI kevala upArjana hI nahIM karatA, usakA saMrakSaNa aura usa para svAmitva bhI jatAtA hai| hiMsA kA prathama prayoga upArjana arthAt icchA pUrti ke lie hotA hai, hiMsA kA dUsarA prayoga upArjita vastu ke saMrakSaNa ke lie hotA hai aura hiMsA kA tIsarA prayoga vastu va anya prANiyoM para svAmitva jatAne ke lie hotA hai / AcArAMgasUtra, praznavyAkaraNa Adi jaina sUtroM meM bhI hiMsA ke ina kAraNoM kA ullekha huA hai| AcArya mahAprajJa kI hiMsA ke kAraNoM kI adhunAtana prastuti sambhavataH vaijJAnika khojoM kA pariNAma aura Agamika sandarbhoM kI adhunAtana vyAkhyA bhI hai 1 AhAra aura hiMsA ke saMbaMdha para vimarza bhI isI zrRMkhalA kI eka kar3I hai| grahaNa kiye gaye bhojana se zarIra meM aneka rasAyana tathA mastiSka meM nyUroTrAMsamITara kA nirmANa hotA hai| ye nyUroTrAMsamITara hI niyAmaka haiN| inake dvArA mastiSka zarIra kA saMcAlana karatA hai / AhAra aura hiMsA kA sambandha batAte hue kahA gayA hai- viTAmina I kI kamI cir3acir3epana kA rakta meM glUkoja kI mAtrA atyadhika kama hone se hatyA kA vicAra * aura viTAmina-bI kI kamI bhaya T * rakta meM glUkoja kI atyadhika kamI se mastiSka ko paryApta poSaNa na mila pAne ke kAraNa yaha saMbhAvanA ho sakatI hai ki vaha sahI nirNaya na kara pAye aura hatyA kA vicAra usake mana meM A jAye / tulasI prajJA janavarI-mArca, 2002 23

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kA kAraNa banatI hai| proTIna kI adhika mAtrA mAnasika asaMtulana ke lie jimmedAra hai| mAMsAhAra evaM mAdaka vastuoM kA sevana bhAvAtmaka asaMtulana ko bar3hAtA hai| zArIrika, mAnasika aura bhAvAtmaka asvAsthya aura hiMsA ke saMbaMdha ko ujAgara karate hue AcArya mahAprajJa ne likhA hai-AdamI bhUkha se pIr3ita hai, asvastha hai, bImAra hai, inheM miTAne ke lie bhI vaha hiMsA karatA hai| hiMsA ke kAraNoM kI yaha sUkSma mImAMsA hai, jo zarIra kI AvazyakatAoM se jaDI hai| isI taraha jo vyakti zastroM kA nirmANa karatA hai, jo vaijJAnika zastroM kI khoja karatA hai aura jo rAjanetA rASTra kI surakSArtha zastra juTAtA hai, ve mAnasika dRSTi se svastha nahIM kahe jA skte| zastranirmANa, zastra niyojana, zastra khoja, zastra vyApAra aura zastra prayogaye saba mAnasika asvasthatA ke lakSaNa haiN| saMvega aura bhAva bhI hiMsA ke lie jimmedAra banate haiN| saMvega prANI kI uttejita avasthA hai| aisI uttejanAeM prAyaH Akasmika aura tIvra hotI haiN| saMvegAtmaka uttejanA kI tIvratA itanI adhika hotI hai ki isa uttejanA ke bane rahane taka prANI ke anya sabhI vyavahAra asta-vyasta ho jAte haiM / saMvega kI isI vizeSatA ke kAraNa manovaijJAnikoM ne ise eka vidhvaMsAtmaka zakti ke rUpa meM svIkAra kiyA hai / manovijJAna saMvega-mUla pravRttiyoM ko mAnatA hai| karmazAstrIya dRSTi se jitanI karma prakRtiyAM haiM, utane hI saMvega haiM / hiMsA se bacane ke lie ina saMvegoM ke prati jAgarUkatA Avazyaka hai| hiMsA aura ahiMsA kI abhivyakti kA sambandha hamArI mudrAoM se bhI hai| prAcIna samaya meM vyakti kI mAMsapeziyoM para adhika dabAva par3atA thA jabaki nAr3ItantrIya dabAva kama thaa| zArIrika zrama kI mahattA ke kAraNa mAMsapeziyoM para adhika dabAva par3atA kintu nAr3ItaMtra ko vizrAma milatA / sAdhana-suvidhAoM kI adhikatA ke phalasvarUpa Aja mAMsapeziyoM ko ArAma mila rahA hai jabaki nAr3ItaMtra dabAva atyadhika rUpa se bar3ha rahA hai / atyadhika nAr3ItaMtrIya dabAva hiMsA kA nimitta bana jAtA hai| zArIrika aura mAnasika zrama kA santulana banA rahe, isa hetu yogAsana kA abhyAsa upayogI hai| AcArya mahAprajJa kA mAnanA hai ki ahiMsA ke prati hamArI AsthA meM gaharAI nahIM hai| eka choTI-sI ghaTanA hote hI hiMsA bhar3aka uThatI hai aura vaha saphala ho jAtI hai| ahiMsA meM vizvAsa rakhane vAle bhI ahiMsA kI saphalatA para saMdigdha ho jAte haiN| unheM hiMsA kI tAtkAlika saphalatA najara AtI hai| ahiMsA saphala nahIM hotI, kyoMki ahiMsA meM hamArI AsthA nahIM hai aura AsthA jagAne kA prazikSaNa bhI nahIM hai| hiMsA ke dvArA mastiSka bahuta prazikSita hai, isalie hama hiMsA ko samasyA kA samAdhAna mAna lete haiN| mastiSkIya prazikSaNa ke abhAva meM koI bhI vyakti ahiMsA meM AsthAvAna nahIM ho sakatA, ata: ahiMsA kA prazikSaNa Avazyaka hai| ahiMsaka vyaktitva vikAsa ke lie bhI AcArya mahAprajJa ne eka navIna vikalpa prastuta kiyA gayA hai-kAyotsarga kI mudrA meM baiTha jAyeM aura nirvicAra kA abhyAsa kreN| mastiSka ko eka bAra vicAra zUnya kara nirvikalpa bana jAeM / nirvikalpa avasthA meM vyakti deza aura kAla kI pakar3a se mukta ho jAtA hai / vaha aisI avasthA meM pahuMca jAtA hai jahAM astitva ke atirikta kucha nahIM rhtaa| yaha avasthA niSedhAtmaka bhAvoM ko bAhara nikAlane tathA vidheyAtmaka bhAvoM ke 24 - - tulasI prajJA aMka 115

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stharIkaraNa ke lie atyadhika mahatvapUrNa hai| isase ahiMsaka vyaktitva kA nirmANa sambhava hai| ahiMsA Darapoka aura kAyaroM kA mArga nahIM hai| yaha una bahAduroM kA mArga hai jo mRtyu ke varaNa ke lie sadaiva tatpara rahate haiN| AcArya mahAprajJa likhate haiM-"bhaya hamArI mUrchA hai aura abhaya hamArI amUrchA / mUrchA bhaya ko janma detI hai aura bhaya hiMsA ko| amUrchA se vyakti abhaya hotA hai aura abhaya se ahiNsk|" ve mRtyu ke bhaya ko bhI maulika nahIM mAnate haiN| unake anusAra maulika bhaya hai-AzaMkA arthAt vaha chUTa na jAye / padArtha kI mUrchA, pakar3a maulika bhaya hai| anya sabhI bhaya Aropita bhaya haiM / mRtyu kA bhaya isalie hotA hai, kyoMki vyakti jAnatA hai ki marane ke bAda saba kucha chUTa jaayegaa| kahA gayA hai-- "zaMkAsthAnasahastrANi bhayasthAnazatAni c|divse divase mUr3hamAvizanti na pNdditm||" arthAt jo mUrcchita haiM unheM saikar3oM bhaya roja satAte haiM aura jisane mUrchA ko tor3a diyA use na zaMkA satAtI hai aura na bhaya / ataH prahAra hiMsA para nahIM, mUrchA para karanA hogaa| hiMsA bhaya kA pariNAma hai / jisa vyakti ne lAThI kA AviSkAra kiyA, jisane patthara ke zastra aura aNuzastra banAye, vaha DarA huA vyakti thaa| abhaya hotA to na use patthara ke zastra kI jarUrata hotI aura na aNu zastroM kii| abhaya aura ahiMsaka banane ke lie pravRtti ke tyAga kA pahalA prayoga svayaM para kareM phira parivAra evaM par3ausiyoM para / ahiMsA ko jIvana meM vyApaka banAkara hI rASTrIya aura antarrASTrIya zAMti kI bAta socI jA sakatI hai| eka aisA ahisaMka samAja, jisameM zAMti, svasthatA aura abhaya ho, pratyeka vyakti ko AzvAsana aura adhikAroM ke prayoga kI svataMtratA ho to isa saccAI ko svIkAra karanA hI hogA ki apane svArthoM aura mUrchA ko sImita kiye binA vizvazAMti aura ahiMsaka samAja kA svapna pUrA nahIM ho sktaa| sandarbha: The intellectual and moral satisfaction failed to gain from the Utilitarianism of Bantham & Mill, the revolutionary methods of Marx & Lenin, the special contact theory of Hobbes, the 'Book to Nature Optimism' of Rouseau and the superman philosophy of Nietzschey, I found in the non-violence resistance philosophy of Gandhi. Martin Luther King-Stric towards freedom, 1959. Nathanial Altman, The Non-violent Revolution. 3. yuvAcArya zrI madhukara muni, AcArAMga sUtra, jinAgama graMthamAlA, pR. 145-46 4. jinendra varNI, jainendra siddhAnta koza, bhAga-4, bhAratIya jJAnapITha prakAzana, 1988, pR. 531 5. H.L. Nicburg. 'Uses of Violence', Journal of conflict resolution, Vol. 7. March 1963, PP 43-54, see also his political Violence: The Bchavioral Process, New York, 1969. 6. Le Roi Jones, "What Does Non-Violence Men?" Midstream, New York Vol. 9, De cember, 1963, PP 33-62. 7. Mahendra Kumar, Violence & Nonviolence in International Relation, Thomson Press, Delhi.1975, P.49. tulasI prajJA janavarI-mArca, 2002 - 25

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8. Georgs Sorel, Reflection of Violence, London, 1905. 9. Bertrand de Journal, The pure Theory of Politics. Cambridge, 1963. P. 197. 10. Hannah Arendt. On Violence, New York, 1967. 11. Harvey Wheeler, "A Moral Equivalent for Riots" in N.G., P. 46, Larry, ed., Alternatives to violence, New York, 1968. 12. DaoN. baccharAja dUgar3a, vizvazAMti evaM ahiMsA prazikSaNa, 1955, pR. 117 13. Dorris Hunter and Krishna Mullic. Non-violence, P. 85. 14. mana, vacana aura kAya ke saMkalpa se aura kRta- kArita anumodana se trasa jIvoM ko nahIM mAranA ahiMsA aNuvrata hai| jainendra siddhAnta koza, bhAga-I, pR. 225 15. AcArAMga sUtra 1.5.42-44 16. yuvAcArya zrI madhukara muni, AcArAMga sUtra, jinAgama graMthamAlA, 1980, 5.5.170, pR. 181-82. 17. Robert L Holmas, Non-violence PP 1-5. 18. AcArya mahAprajJa, ahiMsA ke achUte pahalU (saMpUrNa) jaina vizvabhAratI, lADanUM 26 - adhyakSa, ahiMsA evaM zAMti vibhAga jaina vizvabhAratI saMsthAna, lADanU~ (rAja.) tulasI prajJA aMka 115

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bhAratIya saMskRti meM ahiMsA va zAMti kA saMdeza - DaoN. kusuma bhaNDArI kisI deza kI AdhyAtmika, sAmAjika aura mAnasika virAsata ko usa deza kI saMskRti kahate haiN| aMgrejI meM isake liye kalcara zabda kA prayoga kiyA gayA hai| deza kI bhautika sampadA va bAhya svarUpa ko sabhyatA yA sivilAIjezana kahA jAtA hai|' bhArata ke prAcIna sAhitya meM saMskRti ke liye 'dharma' zabda kA prayoga kiyA jAtA thA tathA sabhyatA ke liye 'artha' zabda kA prayoga hotA thaa| saMskRti zabda bahuta vyApaka hai / isameM dharma, sAhitya, paramparA, sAmAjika vyavasthA, AdhyAtmikatA, mAnasika tatva sabhI sammilita hote haiM / ina sabakA sAmUhika nAma saMskRti hai / eka ora yUnAna, roma va mizra kI prAcIna sabhyatA va saMskRti itihAsakAroM va zodhakartAoM kA vizeSa AkarSaNa bana kara raha gayI hai, vahIM Aja bhI bhArata kI mahAn saMskRti yuga-yugAntaroM ke parivartanoM, krAMtiyoM aura tUphAnoM meM se nikalakara virodhI zaktiyoM kA karArA uttara de rahI hai| isakA mukhya kAraNa yaha hai ki bhArata kI saMskRti kA pravAha apanI mukhya nadI gaMgA ke pravAha ke samAna akSuNNa hai| dAyeM-bAyeM jo bhI nadI-nAle AyeM, ve gaMgA meM vilIna ho gye| bhAratIya saMskRti lagabhaga 5000 varSa purAnI mAnI jAtI hai jisameM samaya-samaya para aneka saMskRtiyoM kA praveza huA, para isakI dhArA nirantara bahatI rhii| vaidika kAla Adhunika kAla taka hara yuga meM bhAratIya saMskRti zAMti, sadbhAvanA, saha-astitva va vasudhaiva kuTumbakam ke mAnavIya mUlyoM ke saMrakSaNa kA kArya karatI rahI hai aura ina sabameM jaina darzana va vicArakoM kA vizeSa yogadAna rahA hai| bhagavAna mahAvIra ne apane ahiMsAvAdI zAMti ke saMdezoM se pUrI mAnava sabhyatA va saMskRti ko prabhAvita kiyA hai aura mahAvIra kI zAMti va ahiMsA Aja kI duniyA ke liye utanI hI prAsaMgika haiM jitanI pahale thI / bhAratIya saMskRti meM do antardhArAeM pravAhita hotI haiM :- vaidika vicAradhArA tathA zramaNa vicAradhArA, jinheM vaidika saMskRti evaM zramaNa saMskRti bhI kahA jAtA hai| vaidika tulasI prajJA janavarI-mArca, 2002 27

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saMskRti meM brAhmaNa yA purohita agraNI samajhe jAte haiN| inake dvArA nirdezita karmakANDa mArga kA anya sanAtanadharmI anugamana karate haiM, ise brAhmaNa saMskRti ke nAma se bhI pukArate haiN| veda, upaniSad Adi isake AdhAra grantha haiM / zramaNa saMskRti kI do upadhArAeM haiM- bauddha evaM jaina / bauddha saMskRti ke AdhAra grantha haiM piTaka Adi tathA jaina saMskRti AgamoM para AdhArita hai| vaidika saMskRti pravRttiparaka jIvana se prArambha hokara nivRttiparaka jIvana kI ora bar3hatI hai kintu zramaNa saMskRti zurU se hI nivRttiparaka rahI hai|' vaidika paramparA vaidika paramparA kA zrIgaNeza vedoM se hotA hai| hindu dhArmika mAnyatA ke AdhAra para veda una IzvarIya pavitra pravajanoM ke saMkalana haiM jo akATya aura amiTa haiM / aitihAsikatA ke AdhAra para ye samUce saMsAra kI mAnavakRta racanAoM meM sabase prAcIna hai| prAcInatA evaM jJAna bAhulya ke kAraNa vedoM kI gaNanA saMsAra kI uccatama koTi kI racanAoM meM hotI hai| vaidika saMskRti, sAhitya, dharma evaM darzana ke ye prANa haiM / veda cAra haiM- Rgveda, sAmaveda, yajurveda tathA atharvaveda / inameM se pratyeka ke cAra vibhAga hai- saMhitA, brAhmaNa, araNyaka tathA upaniSad / inake alAvA smRti, sUtra, rAmAyaNa, mahAbhArata, gItA, purANa Adi vaidika paramparA ke pramukha grantha haiN| ___maiM isa zodha patra meM bhAratIya saMskRti meM jaina saMskRti ke AdhArabhUta tattva ahiMsA aura zAMti ke siddhAntoM kI upayogitA para prakAza DAlanA cAhatI huuN| jaina-dharma evaMdarzana meM ahiMsA va zAMti kA pramukha sthAna hai| jaina-dharma darzana kA anIzvaravAdI adhyAtmavAda isI tatva se nirmita hai jo prANI mAtra ke prati maitrI bhAvanA rakhane ke siddhAnta kA pratipAdaka hai| mahAvIra ne kahA hai - tatthimaM par3hamaM r3hANaM, mahAvIreNa desiyN| ahiMsA niuNA diTThA, svvbhuuesusNjmo|| sabhI jIvoM ke prati saMyama aura anuzAsana kI tathA pArasparika saMbaMdha meM samatA kI bhAvanA rakhanA hI nipuNa tejasvI ahiMsA hai| yaha parama sukha aura cidAnaMda dene meM samartha hai / yadyapi isa naitika siddhAnta - "mA hiMsyAt sarvabhUtAni" kisI bhI jIva ko kaSTa nahIM pahuMcanA cAhie, ko brAhmaNa aura bauddha paramparAoM ne bhI svIkAra kiyA hai parantu jainadharma meM isakA sArvatrika prayoga vihita hai| zramaNa aura zrAvaka donoM kA saMpUrNa jIvana unakI AdhyAtmika sthiti ke anusAra pUrNata: yA AMzika rUpa se isI AdhAra-siddhAnta se niyaMtrita hotA hai| vastuta: jaina dharma se saMbaMdhita pratyeka niyama pratyakSa yA apratyakSa rUpa se isI siddhAnta para AdhArita hai| ahiMsA vizva kA zAzvata siddhAnta hai| yaha hamezA jIva kI hiMsA kA virodha karatA rahA hai, cAhe vaha eka mAnava kI ho, kisI varga kI yA rASTra kI ho athavA anya kisI kii| tamAma asaphalatAoM aura upahAsoM ke bAvajUda bhI yaha krodha, mAna, kapaTa, lolupatA, svArthaparatA aura aise hI anya dUSita bhAvoM ke viruddha nirantara saMgharSa karatA rahA hai| sadiyoM se jaina apanI zraddhA 28 / - tulasI prajJA aMka 115

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evaM AcaraNa ke lie yAtanAeM sahatA rahA, lekina usane kisI Izvara ke sAmane apanI rakSA kI bhIkha nahIM mAMgI aura na apane tathAkathita zatruoM se badalA lene kI bhAvanA hI rkhii| jaina darzana ke pramukha siddhAnta syAdvAda athavA anekAntavAda kA ahiMsA se bahuta ghaniSTha saMbaMdha hai| jisa prakAra AcAra meM ahiMsA kA pratipAdana kiyA gayA hai, usI prakAra vicAra meM anekAntavAda kA pratipAdana hai| anekAntavAda eka prakAra se vicArAtmaka ahiMsA hai| mahAvIra ke samaya meM AtmanityavAda, ucchedavAda Adi bahuta sI dArzanika vicAradhArAeM pravAhita ho rahI thI / jinake phalasvarUpa samAja yA dArzanika kSetra meM matabheda apanA vRhad rUpa dhAraNa kara rahA thA / isalie mahAvIra ne sabhI kA eka samanvayAtmaka rUpa prastuta kiyA jo vAstava meM kisI bhI vastu yA sahI-sahI DhaMga se vivecana karatA hai| kisI kA bhI jJAna eka sImA taka hI hotA hai aura usI sImA taka vaha sahI hotA hai| kintu apanI sImA kA ullaMghana karake yadi vaha pUrNajJAna kI jAnakArI kA dAvA karate hue dUsare vyaktiyoM ko galata sAbita karane kA prayAsa karatA hai to vahAM vaha apane Agraha ke kAraNa dUsaroM ko kaSTa pahuMcAtA hai, jisase hiMsA hotI hai| ataH kisI bhI vyakti ke lie apane jJAna kI yathArthatA ko eka vizeSa apekSA meM vyakta karanA sahI aura zreyaskara hotA hai| isake lie mahAvIra ne 'syAt' zabda kI khoja kii| isake saMyoga se vyakti apane jJAna ko eka sImA taka sahI dikhAtA hai tathA anya jJAna para kisI prakAra kA AkSepa nahIM krtaa| ise hI ' syAdavAd' kahate haiM / isa siddhAnta kA anveSaNa isalie bhI kiyA gayA ki mahAvIra ke anusAra pratyeka vastu aneka dharmAtmaka hotI hai| yadi eka dRSTi se vaha sat hai, to dUsarI dRSTi se asat / yadi vaha apane maulika rUpa meM nitya hai, to parivartanIya paryAyoM ke kAraNa anitya bhI hai| ataeva jaina dharma meM ahiMsA kA siddhAnta tAtvika siddhAntoM se bhI kAphI nikaTatA kA saMbaMdha rakhatA hai| ahiMsA kA siddhAnta apane maulika rUpa meM sabhI apavAdoM se pare thA / ahiMsA pAlana karane vAle ke lie mAtra yaha niyama thA ki vaha kisI bhI jIva ko kisI prakAra kaSTa na pahuMcAe, bhale hI use kitanA bhI kaSTa kyoM na jhelanA pdd'e| isakA jvalanta udAharaNa mahAvIra ke jIvana meM pAyA jAtA hai| kintu bAda meM calakara isa niyama ke kucha apavAda bhI bana gaye / ahiMsA tathA satya eka dUsare ke pUraka haiM arthAt eka ko chor3akara dUsare ko nibhAnA asaMbhava-sA ho jAtA hai / kintu kabhI-kabhI ahiMsA kI pUrti ke lie satya ko tyAga diyA jAtA hai / isIlie kahA gayA hai ki satya yadi kaSTadAyaka ho to use tyAga denA cAhie anyathA hiMsA ho jAtI hai| ahiMsA zakti saMtulana hiMsA aura ahiMsA kA prazna anAdikAla se carcita ho rahA hai| phira bhI hiMsA kI prakRti se manuSya mukta nahIM huA hai| vaha calatA hai to usake sAmane hiMsA kA prazna hai / khAe binA aura jIvana kI anivArya AvazyakatAoM ko pUrA kie binA vaha kaise jIe ? kyA ahiMsA kA artha jIvana kA utsarga mAnA jAe ? yadi vahI mAnA jAe to ahiMsA jIvita manuSya ke lie nahIM hogI, phira vaha svayaM bhI jIvita kaise raha sakegI ? jo mRta ke lie ho usakA mUlya jIvita sRSTi ke lie kaise hogA ?. tulasI prajJA janavarI-mArca, 2002 29

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hama koI naI sthApanA nahIM kara rahe haiN| jo yathArtha hai, use mAtra anAvRtta kara rahe haiN| manuSya prakRti se hiMsA ke loka meM jItA hai| dUsare jIvoM ke balidAna para usakA jIvana calatA hai / dUsaroM ke tiraskAra para usake sammAna kA paudhA phalatA hai| kucha bhI mana ke pratikUla hotA hai to vaha krodha se bhara jAtA hai| usakA vaibhava pravaMcanA aura zoSaNa para phalita hotA hai| hiMsA kI prakRti se mukta hokara koI AdamI bar3A aura koI choTA ho sakatA hai| hiMsA kI prakRti se mukta hokara koI AdamI samRddha aura koI garIba ho sakatA hai| hiMsA kI prakRti se mukta hokara koI AdamI zoSaka aura zoSita ho sakatA hai| ye sabhI varga hiMsA ke dvArA loka meM banate haiN| phira bhI hiMsA usako bhI priya hai, jo choTA hai, jo garIba hai aura jo zoSita hai, kyoMki hiMsA manuSya kI prakRti hai| ahiMsA manuSya kI prakRti nahIM hai| vaha saiddhAntika svIkRti aura UrdhvArohaNa kA prayatna hai| usa prayatna kI dizA meM manuSya prema se krodha, vinamratA se abhimAna, RjutA se pravaMcanA aura sAmya kI anubhUti se lobha para vijaya prApta karatA hai| prema, vinamratA, RjutA aura sAmya kI anubhUti kI eka zabda meM jo pahacAna hai, vaha ahiMsA hai|' ahiMsA kI pakaDa itanI sthUla hai ki kucha jIvoM ko mArane yA bacAne kA prayatna kara AdamI apane ko ahiMsaka mAna letA hai| vaha ahiMsA kI eka rekhA ho sakatI hai kintu usakI samagratA nahIM hai| ahiMsA kI pUrNatA vRttiyoM ke zodhana se prakaTa hotI hai| asatya, steya, abrahmacarya tathA parigraha hiMsA ke poSaka tatva haiM / ina sabhI se kisI rUpa meM hiMsA hotI hai| ThIka isake viparIta satya, asteya, brahmacarya tathA aparigraha ahiMsA ke poSaka tatva haiM yAnI ahiMsA kA saba taraha se pAlana karane ke lie ina cAroM vratoM kA pAlana karanA Avazyaka hai| ahiMsA ke mila jAne para ye pAMca mahAvrata ho jAte haiN| ina paMca mahAvratoM ko gAMdhIvAda tathA jaina-dharma donoM hI pradhAnatA dete haiN| gAMdhIjI ne sApha kahA hai ki ahiMsA eka mahAvrata hai| jaina dharma meM ahiMsA kA sthAna sarvocca hai| ahiMsA aura khetI hiMsA athavA ahiMsA bhAvapradhAna hai| isa para gAMdhIvAda tathA jaina- dharma donoM hI bala dete haiN| khetI karane meM kisAna ke dvArA aneka jIva jantuoM kA hanana hotA hai jaba vaha hala jotatA hai, kintu kisAna kA uddezya jIvoM kI hiMsA karanA nahIM hotA, vaha to mAtra hala jotane kI icchA rakhatA hai / isalie usake dvArA kI gaI hiMsA kSamya samajhI jAtI hai arthAt hiMsA karate hue bhI vaha ahiMsaka hI samajhA jAtA hai, kyoMki usakI bhAvanA hiMsApradhAna na hokara ahiMsA pradhAna hotI hai|" nirdhana dhana kI khoja meM rahatA sadA ashaant| dhanapati dhana unmAda meM ho jAtA udbhrAnta // kAraNa ubhaya azAnti ke, haiM abhaav-atibhaav| hai upAya sukha zAnti kA, eka mAtra samabhAva // 30 - - tulasI prajJA aMka 115

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zAMti kI khoja: vizva rAjya yA saha-astitva yaha hamArI duniyA aneka vyaktiyoM, jAtiyoM, dharmoM, bhASAoM, rASTroM aura zAsana praNAliyoM kA saMyoga hai| manuSya meM aneka prakAra kI AkAMkSAeM, saMdeha, bhaya, paraspara virodhI hita bhAvanAeM haiN| vistAra aura prasAravAdI zaktiyAM sadA sakriya haiM / saMgharSa ina paristhitiyoM kA aparihArya pariNAma hai / saMgharSa ke sphuliMga taba taka uchalate raheMge jaba taka anekatA, bheda yA vibhAjana kI rekhAeM hoNgii| ahiMsA kA mArga sadaiva zAMti kI rAha prazasta karatA hai / aba prazna yaha hai ki zAMti kI Dora janatA ke hAtha meM kaise Ae? isa niSkarSa para pahuMcane ke bAda zAMti ke prayatna zithila nahIM hote kintu adhika udIpta hote haiM / zAMti ke prayatna saMgharSa ke sphuligoM ko astitvahIna banAne ke lie nahIM hai kintu isalie haiM ki sphuliMga agni ke rUpa meM na badala jAeM / zAMti ke prayatna karate rahanA mAnavIya viveka kI aparihArya mAMga hai / zAMti kA bhAgya una kucheka logoM kI chatrachAyA meM pala rahA hai, jo sattA para ArUr3ha hai| janatA ke bhAgya meM azAMti kA pariNAma bhugatanA bacA hai para zAMti kI Dora usake hAtha se chUTa cukI hai| ekAdhikAra rAjanItika prabhutva ke yuga meM janatA ke pratinidhi zAMti kI carcA kareM, usakA kyA vizeSa artha hai, maiM nahIM jaantii| yaha bahuta spaSTa hai ki janatA zAMti aura azAMti ke lie Aja pratyakSa uttaradAyI nahIM hai| merI dRSTi meM Aja kA mukhya prazna zAMti yA tanAva kama karane kA nahIM hai| Aja kA mukhya prazna yaha hai ki zAMti yA azAMti ke lie janatA aura sarakAra donoM ke sAmaMjasyapUrNa hAtho meM samAdhAna ho to antarrASTrIya tanAva meM akalpita parivartana A jaae| zastrIkaraNa aura upaniveza kA srotaH janazakti hamezA mAnavatA kA samarthana karatI hai kintu rAjazakti kA dhyAna hamezA vistAra aura prasAra kI ora kendrita rahatA hai| upanivezavAda isI manovRtti kI dena hai / zastrIkaraNa aura upaniveza donoM eka hI srota se phUTe hue do pravAha hai| Adi meM donoM eka haiM, madhya meM donoM vibhakta ho jAte haiM aura anta meM donoM phira mila jAte haiM / rAjazakti kA apanA mahatva hai para use jitanA asIma mahatva diyA jA rahA hai utanA hI diyA jAtA rahA to ni:zastrIkaraNa kI samasyA kabhI nahIM suljhegii| vizva rAjya yA antarrASTrIya sarakAra kI sthApanA upaniveza aura zastrIkaraNa kI bar3hatI huI hor3a ke aMta kA eka mahatvapUrNa kadama ho sakatA hai| aNuvrata aura mAnavIya dRSTikoNa : ___ ve thor3e se vyakti, jinake hAtha meM sattA hai, isa prazna para mAnavIya dRSTi se nahIM soca rahe haiM / ve soca rahe haiM sirpha rASTrIya dRSTi se / para rASTra rahegA kaise jaba manuSya hI nahIM hogA? aNu astroM se mRtaprAya: manuSya jAti kyA rASTra ko samunnata rakha sakegI? aNu astroM se abhizapta andhI, baharI bhAvI pIr3hI se kyA rASTra samunnata hoMge? sArI sthiti bahuta spaSTa aura nirvivAda hai| use jAnate hue bhI jo anajAna bana rahe haiM, unheM kaise jagAyA jAe? Aja isa dizA meM tIvra prayatna kI AvazyakatA hai| abhI-abhI eka aNu astra virodhI sammelana bulAyA gayA thaa| vaha bhI zAyada zIghratA meM huA hogaa| isIliye vahAM zAMti ke liye anavarata prayatna karane vAlI aneka tulasI prajJA janavarI-mArca, 2002 - 31

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saMsthAoM ke pratinidhi nahIM the| adhyAtmavAdI yA zAMti kI dizA meM prayatna karane vAle zAyada milanA nahIM jaante| ve kisI na kisI bahAne pRthaka hokara calate haiN| hiMsA meM apUrva mela hotA hai| usakI zakti tatkAla ekatrita ho jAtI hai| hameM ahiMsA kI zakti ko saMcita karanA hai| ni:zastrIkaraNa kI dizA meM koI rASTra pahala karane ko taiyAra nahIM hai| pUrNa niHzastrIkaraNa sarvathA vAMchanIya hote hue bhI saMbhava hai taMtra ke lie vyAvahArika na ho kintu aNu astra jaise mAnava jAti ke pralaMyakArI astroM ke nirmANa tathA saMgraha kA utsarga karanA anivArya hai| isa dizA meM jo pahala karegA, vaha mAnavatA kA sabase bar3A pujArI hogaa| yuddha kI kalpanA karanA bahuta dhRSTatA kI bAta hai| kintu yuddhakAla meM bhI yuddhasthalI se atirikta kSetra ko prabhAvita karane vAle astroM ke nirmANa aura prayoga para eka antarrASTrIya niyaMtraNa ho aura yadi vaha mAnavatA kI akhaNDatA ke AdhAra para ho to vaha vikAsa kA eka bahuta bar3A caraNa hogaa| tIna vicAra zreNiyAM: ___ vartamAna yuddha kA atIta yaha hai aura vartamAna sAmane hai| yuddha kA samaya sabake lie bar3A vikaTa hotA hai| usake samarthana aura asamarthana kA prazna jvalanta ho jAtA hai| isa samaya siddhAntavAdI loga lagabhaga tIna vicAra zreNiyoM meM baMTe hue haiM : - (1) AkramaNa meM vizvAsa rakhane vAle hiNsaavaadii| (2) pratyAkramaNa meM vizvAsa rakhane vAle madhyamArgI / (3) anAkramaNa meM vizvAsa rakhane vAle ahiNsaavaadii| - antarrASTrIya hiMsA meM vizvAsa rakhane vAle hiMsAvAdI loga jaise apane deza ke prati koI vizeSa anurAga nahIM rakhate, vaise hI prANI mAtra ke prati anurAga nahIM rakhate, kintu donoM eka zreNI ke nahIM hote| hiMsAvAdI ke sAmane zatru aura mitra kA vibhAga hotA hai| ahiMsAvAdI ke sAmane vaha vibhAga nahIM hotaa| vaha kisI ko zatru nahIM maantaa|14 kama hoM vibhAjaka rekhAeM : vibhAjana upayogitA ke lie hotA hai para usakI jitanI rekhAeM khIMcI jAtI haiM, utanI hI dUrI bar3ha jAtI haiN| vizva zAMti ke lie yaha bahuta apekSita hai ki ina vibhAjana rekhAoM ko jitanA saMbhava ho sake, utanA kama karane kA prayatna kiyA jaae| yAtAyAta ke sAdhanoM kI avikasita dazA meM aneka rASTra, aneka jAtiyAM aura zAsana praNAliyAM apanI-apanI paridhi meM calatI thii| Aja ke yAtAyAta ke vikasita sAdhanoM ne duniyA ko bahuta choTA banA diyA hai| usakI dUrI simaTa gayI hai| paristhitiyAM samApta ho gaI haiN| isa naI sthiti meM eka rASTra, eka jAti aura eka zAsana praNAlI ke siddhAnta kA bahuta mahattva bar3ha gayA hai| isakA bhaviSya bahuta ujjvala dikhAI de rahA hai| isa kalpanA ko mUrta rUpa dene meM kama ulajhaneM nahIM haiM, kintu vibhAjana kI rekhAoM ko miTAe binA ulajhanoM kA aMta nahIM A sktaa| taba una una ulajhanoM ko sulajhAne ke sivA zAMti ke pakSa meM aura cArA hI kyA hai ? tulasI prajJA aMka 115 32

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abhaya zAMti kA AdhyAtmika siddhAnta : vizva rAjya kA siddhAnta bhI merI dRSTi meM rAjanItika siddhAnta hai| zAMti kA AdhyAtmika siddhAnta saha-astitva kA vicAra hai| aneka dhArAeM bhI saha-astitva kA vikAsa hone para eka dhArA kI bhAMti vyavahAra kara sakatI haiN| yaha vicAra AnA rAjanaitika pakSa hai aura bAhara AnA AdhyAtmika pakSa hai / gaharAI meM utareM to anubhava hogA ki yaha solaha AnA AdhyAtmika pakSa hai| isa pakSa kI puSTi ke lie AdhyAtmika siddhAntoM ko vikasita aura puSTa karanA Avazyaka hai| saha-astitva kI siddhAnta zrRMkhalA isa prakAra hogI : - zAMti kA AdhAra vyavasthA vyavasthA kA AdhAra saha-astitva saha-astitva kA AdhAra samanvaya samanvaya kA AdhAra satya kA AdhAra abhaya kA AdhAra ahiMsA ahiMsA kA AdhAra aparigraha aparigraha kA AdhAra saMyama zAMti ke sUtra : janatA jo kucha kara sakatI hai, vaha yahI ki vizvabhara ke zAMtivAdI saMgaThanoM kA ekIkaraNa ho| ve eka bhAvanA se vizva mAnasa ko ina siddhAntoM se prabhAvita kareM : (1) nirapekSa yA AgrahapUrNa nIti kA prityaag| (2) sApekSa yA taTastha nIti kA sviikrnn| (3) sthiti kA sthAyitva kI dRSTi se muulyaaNkn| (4) sthiti kA parivartana kI dRSTi se muulyaaNkn| (5) AtmavizvAsa aura pArasparika sauhArda kA vikaas| (6) mAnavIya ekatA kI tIvra anubhuuti| prabala hai astitva kA prazna : yaha vizva ekAntataH na akhaNDa hai aura na vibhakta / yadi yaha vizva akhaNDa hI hotA, to vyavahAra nahIM hotA, upayogitA nahIM hotI, prayojana nahIM hotaa| agara vizva khaNDAtmaka hI hotA to aikya nahIM hotaa| astitva kI dRSTi se yaha vizva akhaNDa bhI hai, prayojana kI dRSTi se yaha vizva khaNDa bhI hai| Aja manuSya jAti ke sAmane astitva kA prazna prabala hai| use vaha vizva rAjya yA sahaastitva - inameM se kisI eka siddhAnta ke sahAre hI samAhita kara sakatI hai| yarthAvAdI aura dhArmika dhAraNA se saha-astitva kA vikalpa adhika saMbhava hai|" tulasI prajJA janavarI-mArca, 2002 - - 33

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vizva baMdhutva ke mArga meM Ane vAlI kaThinAiyoM ko bhI hama najara aMdAja na kareM isameM sabase pahalI kaThinAI hai - saba manuSyoM kA mastiSka samAna nahIM hotA, cintana samAna nahIM hotA, bhAvanA samAna nahIM hotI, samajha samAna nahIM hotI, indriya-nigraha samAna nahIM hotA, mAnasika niyaMtraNa samAna nahIM hotA, viveka samAna nahIM hotaa| isa asamAnatA kA lAbha uThAkara hiMsA, AtaMka, aparAdha, dUsare ke satva kA apaharaNa karane kI manovRtti, AkramaNa Adi niSedhAtmaka tatva apanA paMjA phailA dete haiN| kyA ina bAdhAoM ko cIra kara vizva baMdhutva kI bhAvanA ko vyApaka nahIM banAyA jA sakatA? yadi manuSya ko tanAvamukta, abhaya, zAMti aura Ananda kA jIvana jInA hai to avazya hI ina bAdhAoM ko pAra karane kA setu nirmita karanA hogA aura vaha setu banegA mastiSkIya prazikSaNa athavA hRdaya parivartana / vizvabaMdhutva ke AdhAra sUtra : bhArata kI mAnavikI ne vizva ko vyApaka banAne ke jo sUtra diye haiM, unakA prazikSaNa bahuta mahatvapUrNa hai / kucha sUtroM kA ullekha karanA aprAsaMgika nahIM hogaa| vizva baMdhutva ke AdhArabhUta sUtra haiM : (1) Atmaupamya kI bhAvanA kA vikaas| (2) manuSya jAti kI ekatA meM vishvaas| (3) dharma kI maulika ekatA meM vishvaas| (4) rASTrIya athavA vibhakta bhUkhaNDa ke nIce rahe hue akhaNDa jagat kI anubhUti / (5) maitrI aura karuNA kA vikaas| (6) vyaktigata svAmitva kI siimaa| (7) zastra ke prayoga kI siimaa| (8) anAvazyaka hiMsA kI vrjnaa| (9) saMyama kA vikaas|" mAnavIya saMbaMdha sudhare : ina sUtroM kA pracAra-prasAra ho, ye jana-jana taka pahuMce, itanA hI paryApta nahIM hai| apekSA hai, ina mAnavikI siddhAntoM ke prazikSaNa kI vyavasthA kI jaae| mastiSkIya-parivartana prazikSaNa se sambhava hai| isakI puSTi vijJAna ke dvArA ho rahI hai| aneka vaijJAnika pazuoM ko prabhAvita kara unakA mastiSkIya parivartana kara rahe haiN| kyA manuSya ke mastiSka ko prazikSita nahIM kiyA jA sakatA? nizcita hI kiyA jA sakatA hai, para isa aura abhI dhyAna kama diyA jA rahA hai| vizva baMdhutva ke siddhAnta ko vyApaka banAne kA pahalA prayoga honA cAhiye mAnavIya saMbaMdhoM meM sudhAra / isa zikSA pradhAna vaijJAnika aura lokataMtrIya praNAlI ke yuga meM pratyeka manuSya ne apane astitva ko samajhA hai aura hIna bhAvanA se Upara uThakara samAnatA kA zaMkhavAda kiyA hai| 34 - tulasI prajJA aMka 115

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aisI sthiti meM bahuta Avazyaka hai- mAnavIya saMbaMdhoM meM parivartana, samAnatApUrNa mRdu vyavahAra kA vikAsa / mAnavIya saMbaMdhoM kA parivartana hI vizva-baMdhutva kI AdhArabhUmi bana sakegA aura tabhI vizvazAMti cirasthAyI ho skegii| sandarbha : - vAcaspati indra : bhAratIya saMskRti kA pravAha -- prakAzaka bhAratIya sAhitya mandira, phavvArA, dillii| Nimi sinhA DaoN. vaziSThanArAyANa : jaina dharma meM ahiMsA / prakAzaka sohanalAla jaina, dharma pracAraka samiti --- amRtasara, 1972 __upAdhyAya paM. baladeva : bhAratIya darzana pRSTha 54-55 sinhA DaoN. vaziSThanArAyaNa : jaina dharma meM ahiMsA amRtasara / 6. (AcArya mahAprajJa) zramaNa mahAvIra i w on c oi 8. AcArya mahAprajJa : samasyA ko dekhanA sIkheM : Adarza sAhitya saMgha prakAzana, 1999 9. sinhA DaoN. vaziSThanArAyaNa : jaina dharma meM ahiMsA, naI dillI pRSTha - 258 10. muni nathamala : zramaNa mahAvIra 11. AcArya mahAprajJa : samasyA ko dekhanA siikheN| Adarza sAhitya saMgha prakAzana, 1999, naI dillI pRSTha 46 12. vahI, pRSTha 47 13. vahI, pRSTha 49 14. muni dhanaMjaya kumAra : mahAprajJa jIvana darzana, naI dillI, pRSTha 176 15. AcArya mahAprajJa : samasyA ko dekhanA sIkheM, sAhitya saMgha prakAzana pRSTha - 33-34 16. vahI, pRSTha 36 17. vahI, pRSTha 36 18. AcArya mahAprajJa : samasyA ko dekhanA sIkheM, Adarza sAhitya saMgha prakAzana, 1999, naI dillii| 31, neharU pArka jodhapura (rAjasthAna) tulasI prajJA janavarI-mArca, 2002 ........... 35

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jaina saMskRti evaM paryAvaraNa-saMrakSaNa - prAcArya nihAlacaMda jaina paryAvaraNa-vaijJAnikoM kI mAnyatAnusAra isa virAT sauramaNDala meM pRthvI graha para aisI adbhuta jIvana saMracanA hai ki yahAM agAdha sAgara, uttuMga parvata, jIvana-rasa bahAtI nadiyAM aura vAyumaMDala kI chatrachAyA hai| nadiyoM ke jala kA siMcana pAkara isa UrvarA bhUmi para hare-bhare per3a-paudhe utpanna hue haiN| per3a-paudhoM ne apanI prANa-vAyu se anya prANiyoM ko sAMseM dI tathA bhojana evaM anya AvazyakatAoM kI sampUrti kii| prakRti kI sampUrNa vyavasthA prANiyoM kI jIvana-dhArA ko surakSita banAye rakhane ke lie hai| parantu manuSya apane svArtha ke lie atula prAkRtika sampadA ko naSTa karane para utArU hai| eka saMvedanazIla lekhaka ne eka jagaha likhA hai-'AsamAM bhara gayA parindoM se, per3a koI harA girA hogaa|' itanA hI nahIM, vaha apane sukha ke lie vanya jIvoM kI hatyA karane se bhI bAz2a nahIM A rahA hai| jIva-sRSTi ke sAtha usakA yaha anucita vyavahAra na kevala sAmAjika pradUSaNa ke lie apitu bhAvanA ke stara para Antarika pradUSaNa ke lie bhI uttaradAyI hai| mahAvIra satya kI khoja karate-karate kevala manuSya taka hI nahIM ruke the, pazupakSI evaM kSudra jIva-jaMtuoM se bhI Age bar3hakara paryAvaraNa kI surakSA taka pahuMca gaye aura antatogatvA ve prakRti se jur3a gaye the| unhoMne pRthvI, jala, agni, vAyu aura hariyAlI meM jIvana-cetanA evaM prANoM kA spandana hote dekhA tathA inake sApekSa astitva ko nihaaraa| mahAvIra darzana ne paryAvaraNa evaM saMrakSaNa ke lie adbhuta sUtra diye| mahAvIra ne zramaNAcAra evaM zrAvakAcAra kI vaijJAnikatA ko paryAvaraNIya sandarbha meM pratiSThApita kiyaa| yaha to hamArI soca ko lAcArI evaM bImArI hai, jisane jaina guNavAcaka saMjJA ke sthAna para jAtivAcaka saMjJA banA liyA hai| prakRti ke sAtha mAnavIya saMbaMdhoM kI saugAta vastuta: paryAvaraNa-cetanA kA eka avibhAjya aMga hai| Aja sampUrNa vizva meM eka cetAvanI, cintana aura cetanA kA daurasA cala rahA hai| 36 -- - tulasI prajJA aMka 115

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cetAvanI kA viSaya hai-paryAvaraNa cintana kA viSaya hai-paryAvaraNa pradUSaNa cetanA kA viSaya hai-paryAvaraNa saMtulana evaM sNrkssnn| antararASTrIya stara para isake lie zikhara vArtAeM Ayojita hotI rahI haiM / cAhe vaha 1972 meM sTaoNkahoma meM Ayojita mAnava-paryAvaraNa-sammelana ho yA 1992 meM pRthvI sammelana |sbhii meM yaha ciMtA vyakta kI gaI ki jIvana aura jagat ko paryAvaraNa pradUSaNa se kaise bacAyA jAye? Aja kI bhogavAdI saMskRti ne paryAvaraNa evaM pAristhitikI ko asaMtulita kara diyA hai| jainadharma, saMskRti aura jainAcAra isa samasyA ke samAdhAna ke prati mUkadraSTA banakara nahIM rahA hai apitu isake samAdhAna ke lie prayatnazIla, mukhara bhI hai| asaMtulita paryAvaraNa evaM mAnava (1) paryAvaraNa pradUSaNa ke saMbaMdha meM 1980 meM amarIkI rASTrapati ne vizva -2000 ke prativedana meM kahA thA-yadi paryAvaraNa pradUSaNa niyaMtrita na kiyA gayA to 2030 taka tejAbI varSA, bhUkhamarI aura mahAmArI kA tAMDava nRtya hogaa| (2) udyogIkaraNa evaM nagarIkaraNa-apane kUr3A-karakaTa se nadiyoM ke jala ko pradUSita kara rahA hai, jisase jalIya jIva-jaMtuoM ke sAtha-sAtha mAnava jIvana bhI khatare meM hai| (3) vanoM kA saphAyA hone se jIva-jaMtuoM kI aneka prajAtiyAM vilupta hotI jA rahI haiM / san 1600 se aba taka stanadhAriyoM kI lagabhaga 120 jAtiyAM tathA pakSiyoM kI 225 prajAtiyAM vilupta ho cukI haiM tathA isa sadI ke aMta taka vanya prANiyoM kI 650 prajAtiyAM vilupta hone kI saMbhAvanA hai| vana vinAza ke kAraNa varSA meM kamI, bAr3ha, bhU-skhalana, bhU-kSaraNa, marusthalIkaraNa evaM anya pAristhitika vikSobhoM meM nirantara vRddhi ho rahI hai| (4) pRthvI tala se lagabhaga 100 ki.mI. kI UMcAI para ojona gaisa kI pAradarzI rakSAparata hai jo parAbaiMganI aura brahmANDa kiraNoM jaisI ghAtaka saura-kiraNoM ko pRthvI taka pahuMcane se rokatI hai| kala-kArakhAnoM, vAhanoM, vimAnoM Adi ke dhueM se ojona parata naSTa ho rahI hai| jinase ojona parata para ghAtaka asara hotA hai| uttarI dhruva para aMTArkaTikA ke Upara eka ojonachidra najara Ane lagA hai jo vaijJAnikoM ke lie cintA kA viSaya bana gayA haiN| (5) ANavika parIkSaNoM se ghAtaka reDiyodharmI pradUSaNa bar3ha rahA hai| isase aMtarikSa bhI pradUSaNa se rahita nahIM raha pA rahA hai| vigata 50 varSoM meM paryAvaraNa pradUSaNa itanA bar3ha gayA hai jitanA pichale 400 varSoM meM bhI nahIM bar3hA thaa| isakA kAraNa manuSya dvArA prakRti ke saMsAdhanoM kA atizaya dohana hai / bhArata meM yA vizva ke dezoM meM Ane vAle bhUkaMpa kA kAraNa vaijJAnikoM ne bhUmi ke nIce jala stara kA gira jAnA batAyA hai| bhUmi ke bahuta nIce zUnya paidA ho jAne se aisI saMhAraka-ghaTanAeM saMbhava mAnI gaI haiN| tulasI prajJA janavarI-mArca, 2002 - 37

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tIrthaMkaroM ke pratIka cihna aura paryAvaraNa caubIsa tIrthaMkaroM ke cihna paryAvaraNa saMrakSaNa ke rahasya ko sameTe hue haiN| jaina zramaNoM, tIrthakaroM kI digambara- mudrA prakRti tathA paristhiti kI mUla avadhAraNA se jur3I hai| prakRti meM koI AvaraNa nahIM, isI prakAra prakRtistha jIvana AvaraNa rahita hotA hai| vastuta: jaina dharma prakRti ke sAtha tAdAtmya kI anokhI prastutiM hai| ataeva tIrthaMkaroM ne prakRti, vanya- pazu, vanaspati jagat ke pratIka cihnoM se apanI pahacAna jor3a dI / bAraha thalacara jIva-vRSabha, hAthI, ghor3A, baMdara, gaiMDA, mahiSa, zUkara, sehI, hirana, bakarA, sarpa aura siMha hai| jahAM vRSabha kRSi anna utpAdana kA mukhya ghaTaka hai, vahIM zUkara asparza samajhA jAne vAlA pazu jIvoM se utsarjita mala kA bhakSaNa kara paryAvaraNa ko zuddha rakhane vAlA eka upakAraka pazu hai| sarpa viSaile kIToM kA bhakSaNa kara vAtAvaraNa ko hAnikAraka jIvANuoM se rahita banAtA hai / siMha ko chor3a zeSa gyAraha pazu zAkAhArI hai, jo zAkAhAra kI zakti ke saMdeza vAhaka haiN| cakravAha eka nabhacara prANI hai tathA magara, machalI aura kachuA jalacara paMcendriya hai jo jalapradUSaNa ko samApta karane meM sahAyaka jalajaMtu hai| lAla, nIla kamala tathA kalpavRkSa vanaspati jagat pratinidhi hai / kamala - vItarAga bhAva kA pratIka hai jisakI surabhi paryAvaraNa ko suvAsita karatI hai aura saundarya kA avadAna detI hai| jar3a vastuoM meM vajradaNDa, maMgalakalaza, ardhacandra aura zaMkha tathA svastika sabhI mAnava-kalyANa kI kAmanA ke pratIka haiN| ye sabhI caubIsa cihna prakRti aura paryAvaraNa se jur3e mukhya ghaTaka haiN| jaina darzana meM 'parasparopagraho jIvAnAm' kA amara sUtra evaM paryAvaraNa umAsvAmI pUjya ne tattvArtha sUtra grantha meM eka mahAn sUtra diyA hai-'parasparopagraha jIvAnAm' (5,21) paraspara eka jIva kA dUsare jIvoM ke lie upakAra hai| jagat meM nirapekSa jIvana nahIM raha sktaa| eka bAlaka kI yogyatA ke nirmANa meM usake mAtA-pitA, guru, samAja, zAsana, saMgati evaM paryAvaraNa Adi sabhI kA upakAra jur3A hotA hai| hara vyakti pRthvI kI gurutvAkarSaNa zakti se jur3A hai aura anyAnya grahoM kI adRzya zaktiyoM se prabhAvita rahatA hai| usake astitva kI Dora dharma aura adharma, dravya, AkAza, kAla aura pudgala dravya ke upakAra se sambaddha hai| prANI evaM manuSya vanaspati jagat ke upakAra se nirapekSa nhiiN| manuSya kI tyAjya azuddha havA jahAM vRkSa-pAdapoM ke liye grAhya hotI hai vahIM vanaspatiyoM dvArA utsarjita vAyu mAnava va anya prANiyoM ke lie prANavAyu hai / isa anyonyAzraya siddhAMta para prakRti aura sampUrNa paryAvaraNa TikA hotA hai / jaina saMskRti kA bahumAna - tIrthakSetra, maMdira tathA paryAvaraNa samasta jaina tIrtha, siddha kSetra, atizaya kSetra, hare-bhare vRkSoM se yukta parvata, zikharoM, nadiyoM ke phUloM, jhIloM, udyAnoM Adi para avasthita haiN| cAhe vaha nirmANa bhUmi sammeda zikhara (madhuvana) ho yA giranAra parvata, cAhe zravaNabelagolA kI vindhyagirI kI manorama upatyakAeM hoM yA rAjasthAna ke AbU parvata para delavAr3A ke vizva prasiddha maMdira yA bundelakhaNDa ke atizaya kSetra devagar3ha, kuNDalapura, sonAgira gujarAta kA zatruJjaya kSetra, pAlItANA sabhI zuddha paryAvaraNa ke pavitra sthAna haiM / tulasI prajJA aMka 115 38

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purANoM se siddha hai ki prAcIna jaina maMdira udyAnoM, sarovaroM se yukta bagIcoM meM huA karate the / isalie Aja bhI maMdiroM ke sevakoM ko mAlI yA bAgavAna kahate haiN| jo ye tathya udghATita karate haiM ki dhyAna va upAsanA ke kendra samasta jinAlaya udyAnoM ke bIca hote the| isakA saMbaMdha nizcita hI paryAvaraNa se hai jo pradUSaNa se rahita surakSita sthAnoM meM nirmita hote the / zramaNoM kI tapasthalI nirjala ghane vana va parvatamAlAeM, guphAeM huA karatI thIM / 20 tIrthaMkaroM ne sammedAcala ko tapobhUmi vahAM ke paryAvaraNa ke kAraNa hI cunA hogaa| jahAM ghane jaMgaloM meM zuddha prANavAyu (oNksIjana) kA apAra bhaNDAra anAyAsa hI sAdhaka kI sAdhanA ko nirvighna banAye rakhatA thaa| zAMta, ekAnta vAtAvaraNa adhyAtma kI sAdhanA meM sahAyaka huA karatA thA / grISmakAla meM bhI vRkSoM ke kAraNa zItala, Ardra vAyu kA saMcAra sUrya kI tapana ko kama kara detA hai / ahiMsA aura paryAvaraNa saMrakSaNa ahiMsA paryAvaraNa ke saMrakSaNa kA mUla AdhAra hai / ahiMsA kI AcAra saMhitA jIvoM kI rakSA karake paryAvaraNa ko pUrNa saMtulita rakhatI hai| ahiMsA jaina saMskRti kA prANa hai| zrAvaka kI bhUmikA meM AraMbhI udyogI aura virAdhI hiMsA tyAjya nahIM hai parantu saMkalpI hiMsA kA vaha tyAgI hotA hai tathA ekendriya sthAvara jIvoM jaise- pRthvI, jala, agni, vAyu aura vanaspati kI bhI akAraNa virAdhanA nahIM karatA hai| zAkAhAra aura paryAvaraNa saMtulana zAkAhAra aura paryAvaraNa santulana-donoM kA colI-dAmana kA saMbaMdha hai| muni vidyAnaMda jI mahArAja ne kahA hai-'krUratAoM kI zakti kA bar3hanA isa zatAbdI kA sabase bar3A abhizApa hai / ' isase samagra paryAvaraNa pradUSita hotA hai| prakRti ne mAnava AhAra ke lie vanaspati va svAdiSTa phala- mevA diye haiM / jo pazu-pakSI mAnava ke pyAra meM itane vaphAdAra bana jAte haiM ki ve apanA saba kucha nyochAvara kara sakate haiM, unheM apanA AhAra banAnA kitanA ghRNita karma hai ? mAMsAhAra krUratA kI jamIna se paidA hone vAlA AhAra hai jo sarvadA prakRti ke pratikUla hotA hai| mAMsAhAra pRthvI para jalAbhAva ke lie uttaradAyI hai| prApta AMkar3e batAte haiM ki jahAM prati Tana mAMsa utpAdana ke lie lagabhaga 5 karor3a lITara kI AvazyakatA hotI hai, vahAM prati Tana cAvala, gehUM ke lie kramazaH 45 lAkha va 5 lAkha lITara jala kI AvazyakatA par3atI hai| amerikA meM katlakhAnoM ke kAraNa paryAvaraNa vinAza kI jo sthiti paidA ho rahI hai, vahI bhArata meM honI sunizcita hai| bhArata meM pazudhana kA jisa gati se vinAza kara mAMsa utpAdana kiyA jA rahA hai, vaha mAMsa niryAta bhArata zAsana kI nIti ke kAraNa ho rahA hai jo videzI mudrA ke arjana ke alAvA aura kucha nahIM dikhtii| deza ke katlakhAne paryAvaraNa ke zatru haiN| zramaNAcAra evaM paryAvaraNa digambara jaina muni aTThAisa mUla guNoM kA pAlana karate haiM jo vizuddha vaijJAnika evaM paryAvaraNa saMrakSaNa ke anukUla hai| muni kA aparigraha mahAvrata prakRti ke atidohana para aMkuza tulasI prajJA janavarI-mArca, 2002 39

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rakhane kA pratIka hai| unakA zarIra astrAna jahAM jala apavyaya rokatA hai vahIM ayAcita AhAra bahuguNita abhilASAoM ko virAma dene aura sAttvika bhojana ko Asakti rahita hokara karane kA vidhAna hai| peTa kI bhUkha se saMgraha pravRtti ko bala milatA hai| isI prakAra paMca samitiyoM kA pAlana bhI paryAvaraNa saMrakSaNa meM viziSTa yoga detA hai evaM nirjantu, ekAnta sthAna meM malamUtra-kSepaNa pradUSaNa ke bacAva ke lie hai| zrAvaka bAraha prakAra ke AcAra kA pAlana karatA hai (1) paMca aNuvrata (ahiMsA, satya, acaurya, brahmacarya va parigraha parimANa vrata) jo manuSya ke Antarika paryAvaraNa kI zuddhi karake mana, bhAvanA ko pavitra banAte haiM / bhAvanA ke pariSkAra se antarjagat ke pradUSaNa kA vinAza hotA hai| (2) tIna guNavrata (digvirati, dezavirati aura anarthadaNDa virati) anarthadaNDa aura azubhazruti kA tyAga karatA hai| inake anuzIlana se bAhya paryAvaraNa zuddha rahane ke sAtha vaha anarthadaNDa virati ke aMtargata aise vyApArAdi nahIM kara sakatA jo prANiyoM ko kaSTa pahuMcAye, anAvazyaka jaMgala kaTavAye, jamIna khudavAye, jala pradUSita kare, viSailI gaisa kA prasAra yA hiMsA ke upakaraNa Adi denA yaha saba hiMsA dAna ke antargata AtA hai| zrAvaka ina sabakA tyAgI hotA hai| sAmpradAyika tanAva, jAtIya daMge jaisI azubha bAtoM kA karanA-karAnA, sunanA-sunAnA azubhazruti hai jisakA vaha tyAgI hotA hai| (3) cAra zikSAvrata-sAmAyika, pauSadhopavAsa, upabhoga-paribhoga-parimANa aura atithi saMvibhAga-ye cAroM jIvana ko saMyamita va maryAdita banAkara paryAvaraNa saMtulana meM ahama bhUmikA kA nirvAhana karate haiN| isake alAvA zrAvaka rAtribhojana tyAgI va jala chAna kara pItA hai jo paryAvaraNa pradUSaNa se bace rahane kI acUka dRSTi pradAna karate haiN| isa prakAra yaha spaSTa hotA hai ki jainadharma, darzana, saMskRti kI ukta katipaya bAteM paryAvaraNa ke saMrakSaNa, saMvardhana meM apanA mahattvapUrNa yogadAna karatI haiN| jainadharma vaijJAnika dharma hai jisameM kriyAkANDoM evaM paramparAgata aMdhavizvAsoM ke lie koI sthAna nahIM hai| paryAvaraNa kA saMbaMdha vaijJAnika pahalU se jur3A huA hai| jaina saMskRti meM parokSa yA pratyakSa paryAvaraNa se sIdhA saMbaMdhita samasta saMbhAvanAeM samAhita haiM / jainadharma kA anuzIlaka paryAvaraNa saMtulana kA sampoSaka va samarthaka hotA hai| vizva ko prAkRtika ApadAoM, prakopoM se nijAta dilAne kI dRSTi se jainadharma ke sarvamAnya siddhAMta-ahiMsA evaM zAkAhAra bar3e sazakta vaijJAnika siddhAMta mAne jA sakate haiN| Aja jarUrata hai hama paryAvaraNa ke prati jAgarUka banakara jiieN| zA.u.mA.vi. kra.-3 ke sAmane bInA (ma.pra.) 470113 40 | _ tulasI prajJA aMka 115

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ahiMsA kI vaijJAnika AvazyakatA aura unnati ke upAya - ajita jaina 'jalaja' mahAvIra, ahiMsA aura jainadharma tInoM eka-dUsare se itane abhinna rUpa se jur3e hue haiM ki kisI eka ke binA anya kI kalpanA karanA bhI muzkila lagatA hai| ataH mahAvIra svAmI ke 2600veM janmotsava para jainadharma kI unnati hetu ahiMsA kI vaijJAnikatA siddha karanI sarvAdhika sAmayika pratIta hotI hai| svAmI vivekAnanda, mahAtmA gAMdhI jaise mahAmanISI bhI dharma aura vijJAna ke prabala pakSadhara rahe haiN| jainadharma meM ahiMsA kA vizada vivecana kiyA gayA hai tathA vartamAna vijJAna ke Aloka meM eka ora jahAM ahiMsaka AhAra se aparAdha, khAdya samasyA, jala samasyA aura rogoM kA nidAna dikhAyI detA hai vahIM dUsarI ora ahiMsA ke dvArA jaiva vividhatA saMrakSaNa evaM kIr3oM kA mahattva bhI dRSTigocara hotA hai| ___ isa prakAra ahiMsA kI jIva vaijJAnika AvazyakatA kA anubhava hone para ahiMsA hetu vibhinna vaijJAnika upAya, vRkSa khetI, RSi-kRSi, samudrI khetI, mazarUma khetI, jantu vicchedana vikalpa, ahiMsaka utpAda vikraya kendra, ityAdi hamAre sAmane Ate haiN| yaha saba dekhane para bhArata ke katipaya vaijJAnikoM ke isa vicAra kI puSTi hotI hai ki Adhunika vijJAna kA AdhAra banAne meM prAcIna bhArata kA amUlya yogadAna rahA hai| isake sAtha prasiddha gAMdhIvAdI ciMtaka sva. zrI yazapAla jaina kA apane jIvana bhara ke anubhavoM kA nicor3a bhI aucitya bharA lagatA hai-'vartamAna yuga kI sabase bar3I AvazyakatA vijJAna aura adhyAtma ke samanvaya kI hai|' (a) ahiMsA kA jainadharma meM mahattva jaina dharma meM jIvoM kA vistRta vargIkaraNa kara pratyeka jIva kI surakSA hetu dizAnirdeza milate haiM / jaina zAstroM meM mAMsa ke sparza se bhI hiMsA batAyI gayI hai| trasa hiMsA tulasI prajJA janavarI-mArca, 2002 - - 41

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to bilkula hI tyAjya batAyA hai| nirarthaka sthAvara hiMsA bhI tyAjya batAyI gayI hai|' dharmArtha hiMsA' devatAoM ke lie hiMsA atithi ke lie hiMsA, choTe jIva ke badale bar3e jIvoM kI hiMsA', pApI ko pApa se bacAne ke lie mAranA, duHkhI" yA sukhI ko mAranA, eka ke vadha meM aneka kI rakSA kA vicAra, samAdhi meM siddhi hetu guru kA ziraccheda, mokSa - prApti ke lie hiMsA, bhUkheM ko bhI mAMsadAna" ina saba hiMsAoM ko hiMsA mAnakara inako tyAgane kA nirdeza hai aura spaSTa kahA gayA hai ki jinamatasevI kabhI hiMsA nahIM krte| inake alAvA ahiMsA ke sambandha meM kucha anya jinasUtra bhI draSTavya haiM - jJAnI hone kA sAra yahI hai ki vaha kisI bhI prANI kI hiMsA na kare / 17 -sabhI jIvana jInA cAhate haiM, maranA nahIM, isalie prANavadha ko bhayAnaka mAnakara nirgrantha usakA varjana karate haiN|" -jIva kA vadha apanA hI vadha hai| jIva kI dayA apanI hI dayA hai| - ahiMsA ke samAna koI dharma nahIM hai| (A) vijJAna ke Aloka meM ahiMsA (1) AhAra aura aparAdha-sAtvika bhojana se mastiSka meM saMdamaka taMtrikA saMcAraka (nyUro inahIbITarI TAnsamITarsa) utpanna hote haiM jinase mastiSka zAMta rahatA hai| vahIM asAtvika (proTIna) mAMsa bhojana se mastiSka meM uttejaka taMtrikA saMcAraka (nyUro eksAiTeTarI TAnsamITarsa) utpanna hote haiM jisase mastiSka azAMta hotA hai / 21 . gAya, bakarI, bher3a Adi zAkAhArI jantuoM meM siroTonina kI adhikatA ke kAraNa hI unameM zAMta pravRttiyAM pAyI jAtI haiM jabaki mAMsAhArI jantuoM, jaise- zera Adi meM siroTonina ke abhAva se unameM adhika uttejanA, azAMti evaM caMcalatA pAyI jAtI hai| isI pariprekSya meM san 1993 meM jarnala oNpha krimInala jasTis ejyukezana meM phluviDA sTeTa ke aparAdha vijJAnI sI. re. jaipharI kA vaktavya bhI mahattvapUrNa ho jAtA hai ki vajaha cAhe koI bhI ho, mastiSka meM siroTonina kA stara kama hote hI vyakti AkrAmaka aura krUra ho jAtA hai| abhI hAla meM zikAgo TiMbyUna meM prakAzita agralekha bhI batAtA hai ki 'mastiSka meM siroTonina kI mAtrA meM girAvaTa Ate hI hiMsaka pravRtti meM uphAna AtA hai| 22 yahAM yaha batAnA ucita hogA ki mAMsa yA proTInayukta bhojya padArthoM se, jinameM TipTophena nAmaka amIno amla nahIM hotA hai, mastiSka meM siroTonina kI kamI ho jAtI hai evaM uttejaka taMtrikA saMcArakoM kI vRddhi ho jAtI hai| isI se yoropa ke vibhinna unnata dezoM meM nIMda nA Ane kA eka pramukha kAraNa vahAM ke logoM kA mAMsAhArI honA bhI hai| 23 uparokta siroTonina evaM anya taMtrikA saMcArakoM kI kriyA vidhi para kAma karane se zrI paoNla grIna gArDa ko san 2000 kA nobala puraskAra bhI prApta huA hai| (2) AhAra aura khAdyAnna samasyA - vaijJAnikoM kA mAnanA hai ki vizva bhara ke khAdya saMkaTa se nipaTane ke lie agale 25 varSoM meM khAdyAnna upaja ko 50 pratizata bar3hAnA hogA / 25 tulasI prajJA aMka 115 42

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isa samasyA kA sundara samAdhAna ahiMsaka AhAra zAkAhAra meM hI sambhava hai| eka kilogrAma jantu proTIna (mAMsa) hetu lagabhaga 8 kilogrAma vanaspati proTIna kI AvazyakatA hotI hai| sIdhe vanaspati utpAdoM kA upayoga karane para mAMsAhAra kI tulanA meM sAta gunA vyaktiyoM ko poSaNa pradAna kiyA jA sakatA hai / 26 kisI khAdya zrRMkhalA meM pratyeka poSaka stara para 90 pratizata UrjA kA kharca hokara mAtra 10 pratizata UrjA hI agale poSaka stara para pahuMca pAtI hai| pAdapa plavaka, jantu plavaka Adi se hote-hote machalI taka Ane meM UrjA kA bar3hA bhAro bhAga naSTa ho jAtA hai aura aise meM eka ciMtAjanaka tathya yaha hai ki vizva meM pakar3I jAne vAlI machaliyoM kA eka cauthAI bhAga mAMsa utpAdaka jAnavaroM ko khilA diyA jAtA hai| ___ isa prakAra vikarAla khAdyAnna samasyA kA eka pramukha kAraNa mAMsAhAra tathA eka mAtra samAdhAna zAkAhAra hI hai| (3) AhAra aura jala samasyA-vizva ke karIba 1.2 araba vyakti sApha pAnI pIne yogya ke abhAva meM hai| aisA anumAna lagAyA gayA hai ki varSa 2025 taka vizva kI karIba dotihAI AbAdI pAnI kI samasyA se trasta hogI, vizva ke 80 dezoM meM pAnI kI kamI hai| isa samasyA ke saMdarbha meM eka kilo grAma gehUM ke lie jahAM mAtra 900 lITara jala kharca hotA hai vahIM gomAMsa ke utpAdana meM 1.00 lAkha lITara jala kharca hotA hai| tathya ko dhyAna meM rakhane para ahiMsaka AhAra zAkAhAra dvArA samasyA kA samAdhAna bhI dikhAI de jAtA hai| (4) AhAra aura bImAriyAM-vizva svAsthya saMgaThana kI buleTina saMkhyA 637 ke anusAra mAMsa khAne se zarIra meM lagabhaga 160 bImAriyAM praviSTa hotI haiM / 28 zAkAhAra vibhinna vyAdhiyoM se bacAtA hai| adhikAMza auSadhiyAM vanaspatiyoM se hI utpanna hotI haiN| __harI sabjiyoM meM upasthita poSaka tattva tathA viTAmina 'I' evaM 'sI' prati oNksIkArakoM kI taraha kArya karate haiM / alsAhAimara roga se bacAne meM ina prati AksIkArakoM kI hI bhUmikA hotI hai| zarIra se mukta mUlakoM kI saphAI meM prati AksIkAraka apanI mahattvapUrNa bhUmikA nibhAte haiM / mukta mUlaka kaiMsara sahita aneka ghAtaka rogoM ke lie uttaradAyI hote haiN| (5) jaiva vividhatA saMrakSaNa aura jIva dayA-gata do hajAra varSoM meM lagabhaga 160 stanapAyI jIva, 88 pakSI prajAtiyAM lupta ho cukI haiM aura vaijJAnika anumAna ke anusAra AgAmI 25 varSoM meM eka prajAti prati minaTa kI dara se vilupta ho jaayeNgii|30 / vibhinna khAdya zrRMkhalAoM ke dvArA samasta jIva evaM vanaspati Apasa meM isa taraha se prAkRtika rUpa se jur3e hue haiM ki kisI eka zrRMkhalA ke haTane yA lupta ho jAne se jo asaMtulana utpanna hotA hai usakI pUrti kisI anya ke dvArA asaMbhava ho jAtI hai| udAharaNArtha-prati varSa hamAre deza meM dasa karor3a meMDhaka mAre jAte haiM pichale varSa pazcimI dezoM ko niryAta karane ke lie eka hajAra Tana meMDhaka mAre gye| yadi ye meMDhaka mAre nahIM jAte to pratidina eka hajAra Tana maccharoM aura phasalanAzI jIvoM kA saphAyA krte| tulasI prajJA janavarI-mArca, 2002 C 43

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isa prakAra se prakRti meM hara jIva-jantu kA apanA viziSTa jIva vaijJAnika mahattva hai aura manuSya jAti ko svayaM kI rakSA hetu anya jIva-jantuoM ko bhI bacAnA hI hogA / ahiMsA kI dhArmika bhAvanA tathA vaijJAnikoM kI salAha isa saMbaMdha meM eka samAna hai| (6) kITanAzaka aura kIr3oM kA mahattva-pratyeka jIva kI taraha kIr3oM kA bhI bahuta mahattva hotA hai| duniyA ke bahutere phUloM ke parAgaNa meM kIr3oM kA mukhya yogadAna rahatA hai arthAt per3a-paudhoM ke bIja evaM phala banAne meM kIr3e mahattvapUrNa kArya karate haiN| aneka zodhakartAoM ne yaha pAyA hai ki jisa kSetra meM kITanAzakoM kA adhika upayoga hotA hai vahAM parAgaNa karAne vAle kIr3oM kI kamI ho jAtI hai aura phasala kI upaja para isakA pratikUla prabhAva par3atA hai|32 bhArata meM kITa pataMgoM ko 131 prajAtiyAM saMkaTApanna sthiti meM jI rahI haiN| aise meM kITanAzakoM ke bar3hate upayoga aura usake hone vAle duSprabhAvoM se vaijJAnika bhI ciMtita ho baiThe vizva meM prativarSa 20 lAkha loga kITanAzI viSAktatA se grasita ho jAte haiN| jinameM se lagabhaga 20 hajAra kI mRtyu ho jAtI hai| yahI kAraNa hai ki vizva svAsthya saMgaThana ne 129 rasAyanoM ko pratibaMdhita ghoSita kara rakhA hai| __ kITanAzaka jahara jaise hote haiM aura ye khAdya zrRMkhalA meM lagAtAra saMgrahIta hokara bar3hate jAte haiN| isa prakriyA ko jaiva Abardhana kahate haiN| udAharaNa ke lie pratibaMdhita kITanAzaka DI.DI.TI. kI mAtrA machalI meM apane pariveza ke pAnI kI tulanA meM 10 lAkha gunA adhika ho sakatI hai aura ina machaliyoM ko khAne vAloM ko svAbhAvika rUpa se atyadhika jahara kI mAtrA nigalanI hI pddegii| yahI prakriyA anya mAMsa utpAdaka ke sAtha bhI lAgU hotI hai| khAdyAnna kI tulanA meM khAdyAnna khAne vAle jantuoM ke mAMsa meM kaI gunA kITanAzaka jamA rhegaa| jo aMtataH mAMsAhArI ke lie mAraka siddha hogaa| ataeva kIr3oM kA bacAva kITanAzakoM kA upayoga rokanA arthAt ahiMsA kA pAlana vaijJAnika rUpa se bhI Avazyaka ho jAtA hai| (7) prAkRtika ApadAyeM aura hiMsA-prakRti apane viruddha cala rahe kriyA kalApoM ko eka sImA taka hI sahana karatI hai aura usake bAda apanI prabala pratikriyA ke dvArA cetAvanI de hI detI hai| dillI vizvavidyAlaya meM bhautikI ke tIna prAdhyApakoM DaoN. madanamohana bajAja, DaoN. ibrAhIma tathA DaoN. vijayarAja siMha ne spaSTa gaNitIya vaijJAnika gaveSaNAoM dvArA yaha siddha karane kA prayAsa kiyA hai ki duniyA bhara meM hone vAlI samasta prAkRtika ApadAoM-sUkhA, bAr3ha, bhUkampa, cakravAta kA kAraNa hiMsA aura hatyAeM haiN| (i) ahiMsA unnati ke vaijJAnika upAya (1) vRkSa khetI-aneka vRkSoM ke phala-phUloM ke sAtha unake bIja bhI acche khAdya haiN| unakA utpAdana 10-15 Tana prati hekTeyara prativarSa hotA hai jabaki kRSi se ausata utpAdana 1.25 Tana prativarSa hI hai| vRkSa khetI meM kisI prakAra ke urvaraka siMcAI, kITanAzaka kI bhI AvazyakatA nahIM hotii|36 44 - - tulasI prajJA aMka 115

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isa taraha se vRkSa khetI ke dvArA khAdyAnna samasyA aura jala samasyA kA aura bhI kAragara samAdhAna to hotA hI hai, yaha vidhi ahiMsA se adhika nikaTatA bhI lAtI hai| / 1 (2) RSi - kRSi - jApAnI kRSi zAstrI mAsAnobU phuyakuokA ne isa kRSi praNAlI ko janma diyA hai / isameM rAsAyanika urvarakoM, kITanAzakoM ityAdi kA bilkula upayoga nahIM kiyA jaataa| yahAM taka ki bhUmi meM hala bhI nahIM calAyA jAtA hai| bIja yUM hI bikhera diye jAte haiN| kharapatavAroM ko bhI naSTa nahIM kiyA jAtA hai| isa prAkRtika khetI dvArA phukuokA ne eka ekar3a bhUmi se 5-6 Tana dhAna upajAkara pUrI duniyA ko cakita kara diyA hai|7 ahiMsaka khetI ke pravartana para isa jApAnI mahAmanA ko maigAse se puraskAra bhI prApta ho cukA hai| prathama jaina tIrthaMkara AdinAtha dvArA pratipAdita kRSi kI hI isa khoja (risarca) ko bar3hAvA denA kyA hama ahiMsaka anuyAyiyoM kA karttavya nahIM hai ? aura mahAvIra, ahiMsA athavA AdinAtha kI pAvana smRti meM sthApita koI puraskAra isa RSi tulya jApAnI ko nahIM diyA jAnA cAhie ? (3) samudrI khetI-samudra kI khAdya zrRMkhalA ko dekhane para patA calatA hai ki vahAM pAdapa plavakoM dvArA saMcita 31080 ke.jI. UrjA, bar3I machalI taka Ate-Ate mAtra 126 ke. jI. bacatI hai| aise meM yaha vicAra svAbhAvika rUpa se uThatA hai ki kyoM nA bhojana ke rUpa meM pAdapa plavakoM kA sIdhe prayoga karake vizAla UrjA kSaya ko to rokA hI jAye, hamArI khAdya samasyA ko bhI saralatA se hala kara liyA jaaye| samudrI zaivAloM kA vizva meM vArSika jala saMvardhana utpAdana lagabhaga 6.5 guNA 1,00,00000 Tana hai| jApAna tathA prAyadvIpoM sahita dUrastha pUrvI dezoM meM isake adhikAMza bhAga kA sabjI ke rUpa upayoga kiyA jAtA hai| samudrI ghAsoM meM proTIna kAphI mAtrA meM pAyI jAtI haiN| isameM pAye jAne vAle emIno amla kI tulanA soyAgIna yA aNDA se kI gaI hai| mere mata se machalI pAlana ke sthAna para pAdapa plavaka pallavana se ahiMsA, UrjA evaM dhana tInoM kA saMrakSaNa kiyA jA sakatA hai| (4) mazarUma khetI - phaphUMda kI eka kisma mazarUma prAcIna samaya se khAI jAtI rahI hai / yadi mazarUma kI khetI ko protsAhita aura pravardhita kiyA jAye to yaha aNDoM kA uttama vikalpa bana sakatA hai| cUMki isakA pUrA bhAga khAne yogya hotA hai| adhika bhUmi kI AvazyakatA nahIM hotI hai, rozanI kI adhika AvazyakatA nahIM hotI hai| yaha kUr3e-karakaTa para uga sakatA hai tathA khanijoM kA khajAnA hotA hai, isalie yaha Ama AdamI kA uttama nAztA ho sakatA hai| mazarUma ke proTIna meM sabhI Avazyaka amInoM amla bhI pAye jAte haiM jo ise zreSTha AhAra banAte haiM / ( 5 ) ahiMsaka nava nirmANa- (ka) blyU krAsa oNpha iMDiyA ( cainnaI) ne kAmpayuphrAga, kAmpyuraiTa zIrSakoM se sAphTaveyara vikasita kiye haiM jinake prayoga se deza kI zikSaNa saMsthAoM meM lAkhoM meMDhakoM, cUhoM kI hiMsA ko samApta kiyA jA sakatA hai| tulasI prajJA janavarI-mArca, 2002 45

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(kha) byUTI vidAuTa kuyelTI pUNe ne lisTa oNpha Anara ke mAdhyama se ahiMsaka saundarya prasAdhanoM kI prAmANika sUcI prastuta kI hai| isa prakAra ke kArya ko aura vyApaka banAnA caahie| (ga) vibhinna vaijJAnika jaiva praudyogikI dvArA aise bIja taiyAra kara rahe haiM jinase vaha kITa pratirodhI paudhe utpanna kareMge aura isa taraha kITanAzakoM kA prayoga baMda ho skegaa| (gha) videzoM meM ahiMsaka utpAda vikraya kendra baoNDI zApa khole gaye haiM / isa taraha ke kendra hameM apane deza meM nagara-nagara, Dagara-Dagara kholane caahie| (Ga) ahiMsA zodha evaM pramANana hetu ahiMsaka prayogazAlA sthApita honI caahie| niSkarSata: ahiMsA kI vividha kSetroM meM vaijJAnika rUpa se upayogitA/AvazyakatA ko dhyAna meM rakhate hue yaha tathya spaSTa rUpa se rekhAMkita kiyA jA sakatA hai ki Aja samagra vizva meM vibhina vaijJAnika pratyakSa yA parokSa rUpa se ahiMsA ko protsAhita kara rahe haiM aura kara sakate haiN| parantu isa bAta kA ahasAsa svayaM unheM bhI nahIM hai ki ve ahiMsA kA kitanA punIta dhArmika kArya kara rahe haiN| kitanA acchA ho ki ahiMsA kI pratimUrti jainadharma kI koI pratinidhi saMsthA ahiMsA ke kSetra meM cala rahe vibhinna vaijJAnika kAryoM para najara rakhakara unheM saMrakSaNa, samanvaya tathA nirdezana de tathA ina ahiMsaka aura vaijJAnikoM ke anusAra vibhinna ahiMsaka kArya yojanAeM, vikalpa, saMsAdhana bnaaye| agara hama isa dizA meM kucha bhI kArya kara sakeM to bhagavAna mahAvIra ke 2600 veM janmotsava varSa meM unakI Adarza ahiMsA ko zaktizAlI banA sakeMge jisase ki sukhI, saMtulita saMsAra kA sRjana ho skegaa| dharma aura vijJAna ke samanvaya ke liye likhe gaye pratyeka lekha ke liye maiM AcArya kanakanandI, DaoN. nemIcaMda jI iMdaura evaM DaoN. anupama jaina kundakunda jJAnapITha kA AjIvana AbhArI hUM / lekha ke AdhAra grantha 1. zrImad amRtacandra sUri puruSArtha siddhi upAya 1-48 dharmadarzana vijJAna zodha saMsthAna, bar3auta (u. pra. ) 2. jinendra varNI, samaNa sutta ( zramaNa sUtra pR. 1 - 276, evaM sevA saMgha prakAzana, rAjaghATa, vArANasI (u. pra. ) 3. baoNyolaoNjI (12 vIM) dUsarA bhAga, 1995, ena.sI.I.Ara.TI., nyU dillI, peja 763-108 4. baoNyolaoNjI (11) bhAga 2, 1995 ena.sI.I.Ara.TI., nyU dillI 5. mAMsAhAra sau tathya DaoN. nemIcaMda 65, patrakAra kaoNlonI, kanADiyA roDa, iMdaura 6. AviSkAra- ena.Ara.DI.sI., 20-22 jamazedapura kamyuniTI senTara, kailAza kaoNlonI, eksaTensana 7. invenTezana inaTelIjeMsa 8. vijJAna pragati - sI. esa. AI. Ara. DaoN. ke. esa. kRSNana mArga, naI dillI 9. samyak vikAsa- 21, suphalAma phleTsa jayahiMda presa ke sAmane, Azrama roDa, ahamadAbAda 10. vaijJAnika - bhAbhA paramANu anusaMdhAna kendra, TAmbe, bambaI - 400065 46 tulasI prajJA aMka 115

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saMdarbha sthala : 1. vijJAna pragati pharavarI 2001, pR. 49, 2, 2. puruSArtha siddhi upAya, pR. 111, 3. vahI, pR. 125, 4. vahI, pR. 127, 5. vahI, pR. 128, 6. vahI, pR. 130, 7. vahI, pR. 131, 8. vahI, pR. 132, 9. vahI, pR. 133, 10. vahI, pR. 134 11. vahI, pR. 135, 12. vahI, pR. 137, 13. vahI, pR. 138, 14. vahI, pR. 139, 15. vahI, pR. 148, 16. vahI, pR. 149, 17. samaNaM suttam, pR. 47, 48, 51, 18. vaijJAnika-jana, mArca 91, pR. 55, 19. AviSkAra-agasta 2000, pR. 371, 20. vaijJAnika-jana. mArca 91, pR. 55, 21. vijJAna pragati-janavarI 2001, pR. 38, 22. vahI, pharavarI 2001, pR. 12, 23. inavensana inaTelIjeMsa phara. 95, pR. 73, 24. AviSkAra-jUna 2000, pR. 251, 25. mAMsAhAra-sau tathya, pR. 19, 26. AviSkAra-akTUbara 2000, pR. 19, 27. vijJAna pragati-akTUbara 99, pR. 47, 28. AviSkAra julAI 2000, pR. 322, 29. vijJAna pragati-akTUbara 99, pR. 13, 30. vahI, akTUbara 99, pR. 47, 31. AviSkAra navaMbara 99, pR. 514, 32. bAyolaoNjI 12 bhAga 2, pR. 963, 33. samyak vikAsa-zrI sUrajamala jaina, julAI disambara 2000, pR. 32 34. vijJAna pragati pharavarI 2000, pR. 27, 35. bAyolaoNjI 11 bhAga 2, pR. 317, 36. vijJAna pragati julAI 2000, pR. 55-52 pravaktA, vIramArga kakaravAhA jilA-Tamakagar3ha (ma.pra.) 472010 tulasI prajJA janavarI-mArca, 2002 - 47

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ahiMsA kA vyavahAraparaka vizleSaNa evaM zikSaNa - pro. cAndamala karNAvaTa ahiMsA jIvana mUlyoM meM amUrta haiM, adRzya haiN| adRzya hone se unheM dekha-parakha nahIM skte| unakI zikSA kaise dI jAe? yaha eka mahattvapUrNa ahama prazna hai| isa saMbaMdha meM manovijJAna ne hamArI paryApta sahAyatA kI hai| manovijJAna ko Aja mAnava vyavahAroM kA adhyayana mAnA gayA hai| isI sandarbha meM zikSA ko bhI Aja Modification of behaviour yA vyavahAra parivartana yA vyavahAroM meM sudhAra kI saMjJA dI gaI hai / mUlyoM ke bhI vyavahArapUraka vizleSaNa se zikSaNa aura parIkSaNa donoM kArya suvidhA pUrvaka sampanna ho sakate haiN| ____ lagabhaga pAMca dazAbdi pUrva blUma ne Tazanomy of meM saMjJAnAtmaka, bhAvAtmaka evaM manozArIrika kSetroM meM mAnava vyavahAroM kA vizleSaNa prastuta kie gae vyavahAra vizleSaNa kA zikSA jagata meM paryApta upayoga kiyA gayA aura kiyA jA rahA hai| AdhyAtmika, dhArmika evaM naitika kSetroM meM vyAkhyAyita ahiMsAdi mUlyoM kA kSetra kI AvazyakatAnusAra vistRta vyavahAraparaka vizrUSaNa kI Aja apekSA hai| isase ina mUlyoM kI zikSA aura parIkSA kA mArga prazasta ho sakatA hai / mUlyoM kI upalabdhi bhI sunizcita ho sakatI hai| ye zikSaNa parIkSaNa ke uddezya ho sakate haiN| isI AvazyakatA ko dRSTigata karake ahiMsA ke vibhinna svarUpoM, yathAkaruNA, Atmatulya, rakSA Adi kA vyavahAraparaka vizrUSaNa karane kA prayAsa kiyA gayA hai| Age diye gae vyavahAroM meM se ghara, vidyAlaya, kAryAlaya Adi meM yathAyogya kA cayana kara unakA vikAsa kiyA jA sakatA hai| ahiMsA kI taraha anya mUlyoM kA bhI vyavahAraparaka vizleSaNa kiyA jA sakatA hai| ahiMsA ke nimnAMkita rUpoM kA kramaza: vyavahAraparaka vizleSaNa prastuta hai: 48 ---- tulasI prajJA aMka 115

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karuNA : ahiMsA kA eka rUpa vAcika stara:- 1. vacana se dayAlutApUrNa kathana karanA, 2. jIva rakSA kI bAta karanA, 3. vacana se sneha, sahAnubhUti, kSamAzIlatA ke kathana karanA, 4. prANimAtra ko sukhI banAne kI bAta karanA, 5. jIvamAtra ke duHkha nivAraNa kA kathana karanA, 6. pAnI, havA, pRthvI, vanaspati ke anAvazyaka upayoga na karane kA kathana karanA, 7. burI AdatoM kA upayoga na karane kA kathana karanA, 7. burI AdateM, jaise-juA, nazA, mAMsAhAra ke tyAga karane kI preraNA denA, 8. sevakoM, pazuoM Adi para bhI adhika kAryabhAra/bhAra na DAlanA, unheM pIr3ita na karane kA kathana karanA, 9. sabakI svataMtratA kI rakSA kI bAta krnaa| kAyika vyavahAra-uparyukta vAcika vyavahAroM ko kAyika rUpa dekara unheM zarIra se saMpanna karanA / jaise-1. khoe bAlakAdi yA mArga bhUle ko yathAsthAna pahuMcAnA, 2. durghaTanAgrasta, rUgNa ko cikitsAlaya taka pahuMcAnA, 3. AdIpaka auSadhi, vastra, bhojana, pAnI Adi dekara vikalAMga, apaMga ko Avazyaka sahayoga denA, 4. pAnI, vanaspati, havA, pRthvI Adi kA kevala Avazyaka upayoga hI karanA, 5. juA, nazAdi kuvyasanoM kA tyAga karanA, 6. pazu-pakSiyoM kI yathAyogya rakSA karanA, 7. apar3ha ko zikSA meM sahayoga karanA, aadi| mAnasika vyavahAra-jo vaktavya nahIM ho sakate, ve dRzya nahIM haiM / vAcika aura kAyika vyavahAra mAnasika vyavahAroM yathA- bhAvanA, vicAra evaM ciMtana ko puSTa kara sakate haiN| AtmatulyatA : eka ahiMsaka vyavahAra vacanaparaka vyavahAra:-1. saba jIvoM ko Atmatulya samajhanA ahiMsA hai / ataH prANImAtra ke sAtha Atmatulya vyavahAra kA kathana karanA, 2. jaise mujhe sukha priya hai, vaise hI sabako sukha priya hai, kA vicAra vyakta karanA, 3. jaise mujhe duHkha apriya hai, vaise hI sabhI prANiyoM ko du:kha apriya hai, kA kathana karanA, 4. jaisA vyavahAra hama auroM se cAhate haiM, vaisA hI vyavahAra hama auroM ke sAtha kareM, aisA vicAra prakaTa karanA, 5. jaise mujhe kaThora vacana apriya haiM, vaise hI auroM ko bhI apriya aura pIr3AkArI haiM, yaha batAnA, 6. jaise mujhe kaThora vyavahAra priya nahIM vaise hI auroM ko bhI kaThora vyavahAra priya nahIM, aisA vicAra vyakta karanA, 7. merI taraha sabhI ko madhura vyavahAra, madhura vacana priya haiM / ataH sabako apanI AtmA ke samAna jAnakara madhura vyavahAra karane kA kathana krnaa| kAyika vyavahAra-uparyukta sabhI vacanaparaka vyavahAroM ko zarIra se saMpanna krnaa| . anekAnta : ahiMsA kA eka vyavahAra apane se bhinna vicAroM ko bhI apekSA se svIkAranA, Adara karanA anekAnta athavA syAdvAda hai / satya ke anveSaNa kA yaha buniyAdI AdhAra hai| ise vaicArika ahiMsA mAnA gayA hai| vacanaparaka vyavahAra-1. vANI meM durAgraha kA tyAga karane kA vicAra prakaTa karanA, 2. vANI meM sahanazIlatA, udAratA kI abhivyakti karanA, 3. ekAMta AgrahapUrNa sthitiyoM meM na ulajhane kA vicAra vyakta karanA, 4. bhASaNa, carcA Adi meM AgraharahitatA, udAratA kA kathana karanA, 5. udAratApUrNa vicAroM kA vacanoM se svAgata karanA, 6. lekhana meM Agrahamukta bananA, 7. ghara, parivAra, samAja sarvatra ukta vyavahAroM kA vANI meM nirvAha krnaa| tulasI prajJA janavarI-mArca, 2002 - 49

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kAyaparaka vyavahAra-1. vacanaparaka vyavahAroM ko zarIra dvArA sampanna karanA, 2. vizeSataH udAratA, sahanazIlatA kI abhivRddhikAraka carcAoM meM ruci lenA, bhAga lenA, 3. aise kAryakramoM ko sunanA, dekhanA, 4. anekAMtaparaka kAryakramoM kI yojanA, prastuti evaM pracAra krnaa| svataMtratA kI rakSA : eka ahiMsaka mUlya dUsaroM ko parAdhIna banAnA hiMsA hai aura unakI svataMtratA kI rakSA karanA ahiMsA kA hI eka AyAma hai| vAcika vyavahAra-1. sabakI svataMtratA kI rakSA karane hetu saMyama, AtmAnuzAsana Adi kA vicAra prakaTa karanA, 2. sabhI ko unake Avazyaka yogya adhikAra dene kA vicAra prakaTa karanA, 3. anivArya sthitiyoM ke alAvA kisI ke svataMtra kArya karane meM bAdhAkArI vacana nahIM bolanA, 4. apane vicAra (anivArya sthiti ke alAvA) kisI anya para nahIM thopane kA kathana karanA, 5. sabhI kI svAdhInatA kA sammAna prakaTa krnaa| kAyika vyavahAra-1. baccoM ko (vizeSa paristhiti ke alAvA) bAMdhakara nahIM rakhanA, 2. pakSiyoM ko (vizeSa paristhiti ke alAvA) baMdhana meM nahIM DAlanA, 3. parAdhIna baMdhanagrasta prANiyoM ko svAdhIna banAne meM sahayoga karanA, 4. sabhI ko unake yathAyogya Avazyaka adhikAra (haka) denA, 5. pratinidhi vyaktiyoM ko zAmila kara niyamAdi kA nirmANa krnaa| pUrvokta vyavahAroM ke zikSaNa kI saMkSipta yojanA prastuta kI jA rahI hai| isase pUrva ina vyavahAroM kA samyak nirdhAraNa evaM pUrva parIkSaNa Avazyaka hai| jo isa prakAra hai:1. yogya nirNAyaka niyukta kara unase ukta vyavahAroM para rAya lenA evaM yathAyogya sudhAra karanA 2. ghara meM, vidyAlaya meM choTAnyAdarza ( Sample) lekara ukta vyavahAroM kA parIkSaNa (Tryout) krnaa| ukta vyavahAroM kA ghara meM, vidyAlaya meM, kAryAlaya meM sAmAnya zikSaNa nimna prakAra kiyA jA sakatA hai: 1. dainika jIvana ke lie kucha vyavahAroM kA cayana karanA, 2. dainikacaryA meM nizcita vyavahAroM kA abhyAsa karanA, 3. dina meM prAtaH, madhyAhna aura sAyaMkAla unakA smaraNa krnaa| ina para kitanA pAlana huA, kyoM nahIM huA? vicAra karake bhaviSya ke lie saMkalpa krnaa| 4. vyavahAroM ke zikSaNa kI bAdhAoM ko noTa kara unake nivAraNa kA prayAsa krnaa| vyavahAraparaka manovijJAna ko dRSTigata kara inameM yathAyogya parivartana/parivardhana kiyA jA sakatA hai| unakA vyavahAra vizleSaNa to eka atyaMta sAmAnya kArya hai| zodha vizeSajJa ina para zodha prayojanAeM banAkara vyApaka kArya sampanna kareM, aisI abhyarthanA hai| isa prakAra mUlyoM ke vyavahAraparaka vizleSaNa ko Age bar3hAkara mUlyoM kI zikSA meM mahattvapUrNa kArya kie jAne kI asIma sambhAvanAeM chipI huI haiN| plaoNTa-13, ahiMsApurI phatahapurA udayapura-313004( rAjasthAna) 50 - tulasI prajJA aMka 115

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Adhunika paristhitiyoM ke pariprekSya meM bhagavAna mahAvIra kA cintana - rajanIza zukla tIrthaMkara mahAvIra ke siddhAnta samagra mAnavIya jIvana darzana yA jIvana-saMskRti se anuprANita haiM, jo mukhyatayA ahiMsA, aparigraha aura anekAnta kI trayI para AdhArita hai / mahAvIra ke anusAra dRSTinipuNatA tathA sabhI prANiyoM ke prati saMyama hI ahiMsA hai| dRSTinipuNatA kA artha satata jAgarUkatA tathA saMyama kA artha hai-mana, vANI aura zarIra kI kriyAoM kA niyamana / jIvana ke stara para jAgarUkatA kA artha tabhI sArthaka hotA hai jaba usakI pariNati saMyama ho / saMyama kA lakSya tabhI siddha ho sakatA hai jaba usakA jAgarUkatA dvArA satata dizAnirdeza hotA rahe / lakSyahIna aura digbhraSTa saMyama arthahIna kAya-kleza mAtra banakara raha jAtA hai| mahAvIra ke siddhAntoM meM pratibimbita zramaNa saMskRti ke sandarbha meM jJAnadRSTi ke AdhAra para jIvanacaryA kA saMyamana hI tAtvika saMyama hai| jIvanacaryA ke saMyamana ke binA mAnava jAti meM ekatA kI pratiSThA tathA vilAsa vaibhava kA niyaMtraNa sambhava nhiiN| ekatA aura samatA, saMyama aura niyaMtraNa ke abhAva kI sthiti meM hiMsA kI pravRtti ko protsAhana milatA hai jisase janatA kA duHkha bar3hatA hai| isalie mahAvIra ne dUsare ke duHkha ko dUra karane kI dharmavRtti ko ahiMsA kahA hai| mahAvIra ke siddhAntoM se mAnava jAti ko ekatA kA saMdeza milA hai tathA anudhvanita aparigraha evaM ahiMsA ke saMdeza manuSya kI vartamAna Arthika evaM sAmAjika AkAMkSAoM ko Upara uThAne se adhikAdhika upayogI ho sakate haiN| unhoMne aparigraha ke vrata para isalie bala diyA thA ki vaha jAnate the ki Arthika asamAnatA aura Avazyaka vastuoM kA anucita saMgraha sAmAjika jIvana ko vighaTita karane vAlA hai| mahAvIra ne aise samAjaghAtI parigrahavAda ke virodha meM AvAja uThAI aura aparigraha ke sAmAjika mUlya kI sthApanA kii|'prspropgrho jIvAnAm arthAt jIvoM ke prati paraspara upakAra kI bhAvanA hI unakI jIvana sAdhanA kA lakSya thA aura isakA pratiphalana unake mUlyavAna siddhAntoM meM huA hai| tulasI prajJA janavarI-mArca, 2002 - 51

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vartamAna vizva ke sAmane jo Aja samasyAeM haiM, lagabhaga vahI bhagavAn mahAvIra ke yuga meM bhI thiiN| taba bhI nArI puruSa ke bIca viSamatA thI, samRddhi aura garIbI ke bIca gaharI khAI thii| kSudra svArtha ke lie hiMsA aura bala kA prayoga hotA thA, zAstra aura zAstroM ke dhAraka kevala apane ko zaktizAlI mAnate the / vicAroM kI azuddhi aura saMkIrNatA ne pUre vAtAvaraNa ko pradUSita kara rakhA thaa| yadyapi bhagavAn mahAvIra kI sAdhanA ina saba sAMsArika aura kSudra samasyAoM ke nirAkaraNa ke uddezya se nahIM thI, kiMtu unhoMne jo apane cintana kI razmiyAM phailAyIM usameM AtmA kA parama tattva to dikhA hI, ina sAmAjika samasyAoM kA aMdhakAra bhI tirohita ho gyaa| pratyeka varga ko lagA ki bhagavAn mahAvIra kA cintana vyakti ke kalyANa ke lie bhI hai| bhagavAn mahAvIra dvArA pratipAdita jaina dharma-darzana ke cintana ke kucha binduoM kI prAsaMgikatA hama Adhunika sandarbha meM dekha sakate haiN| bhagavAn mahAvIra ke yuga para jaba hama dRSTipAta karate haiM to pAte haiM ki vaha yuga bhI Aja yuga kI bhAMti atyaMta bauddhika kolAhala kA yuga thA / hamArA Aja kA yuga adhyAtma, mokSa Adi pAralaukika cintana ke prati virakta hI nahIM, anAsthAvAna bhI hai| bhagavAn mahAvIra ke yuga meM bhI bhautikavAdI evaM saMzayamUlaka jIvana darzana ke matAnuyAyI ciMtakoM ne samasta dhArmika mAnyatAoM, cira saMcita AsthA evaM vizvAsa ke prati prazravAcaka cihna lagA diyA thaa| pUraNakassapa, makkhali, gozAlaka, ajikezakambali, pakudha kaccAyana, saMjaya belaTiThaputta Adi ke vicAroM ko par3hane para AbhAsa hotA hai ki yuga ke jana-mAnasa ko saMzaya, trAsa, avizvAsa, anAsthA, pranAkulatA Adi vRttiyoM ne kisa sImA taka Abaddha kara liyA thaa| puraNakassapa evaM pakudha kaccAyana donoM AcAryoM ne AtmA kI sthiti to svIkAra kI thI kintu akriyAvAdI darzana kA pratipAdana karane ke kAraNa inhoMne sAmAjika jIvana meM pApa-puNya kI sabhI rekhAeM miTAkara anAcAra evaM hiMsA bIja kA vapana kiyaa| puraNa kassapa pracArita kara rahe the ki AtmA koI kriyA nahIM karatI, zarIra karatA hai aura isa kAraNa kisI bhI prakAra kI kriyA karane se na pApa hotA hai, na puNya / pakudha kaccAyana ne batAyA ki - 1. pRthvI, 2. jala, 3. teja, 4. vAyu, 5. sukha, 6. duHkha evaM 7. jIvana sAta padArtha akRta, anirmita, avadhya, kUTastha evaM acala haiN| isa mAnyatA ke AdhAra para ve yaha sthApanA kara rahe the ki jaba ve avadhya haiM to koI haMtA nahIM ho sktaa| 'yadi tIkSNa zastra dvArA kisI ko kATa bhI diyA jAye to bhI vaha kisI ko prANa se mAranA nahIM kahA jA sktaa|' ajitakesakaMbali punarjanmavAda para prahAra kara AstikavAda ko jhUThA ThaharA rahe the tathA bhautikavAdI vicAradhArA kA nirUpaNa karane ke lie isa siddhAnta kI sthApanA kara rahe the ki 'mUrkha aura paMDita sabhI zarIra ke naSTa hote hI uccheda ko prApta ho jAte haiN|' bhagavAn mahAvIra ke samakAlika AcArya maMkhali gozAlaka kI paramparA ko AjIvaka yA AjIvika kahA gayA hai| ' majjhimanikAya' meM inakI jIvana-dRSTi ko ' ahetukadiTThi' athavA 'akiriyAdiTThi' kahA gayA hai| isa prakAra unake mata meM vyakti kI icchA zakti kA apanA koI mahattva nahIM hai| niyativAdI hone ke kAraNa gozAlaka pracArita kara rahe the ki jIvana-maraNa, sukha-duHkha, hAni-lAbha, anatikramaNIya haiN| inheM TAlA nahIM jA sakatA, vaha hokara hI rahatA hai / tulasI prajJA aMka 115 52

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saMjayavelaTThiputta anizcaya evaM saMzaya ke cAroM ora cakkara kATa rahe the| inake anusAra ayonija prANI, zubhAzubha karmoM ke phala Adi ke viSaya meM nizcita rUpa se kucha bhI nahIM kahA jA sktaa| isa prakAra jisa samaya darzana ke kSetra meM cAroM ora ghora saMzaya, anizcaya, tarka, vitarka, praznAkulatA vyApta thI, AcAramUlaka siddhAntoM kI avahelanA evaM unakA tiraskAra karane vAlI cintakoM ke svara sunAyI de rahe the, mAnavIya sauhArda evaM karmavAda ke sthAna para ghora bhogavAdI, akriyAvAdI evaM ucchedavAdI vRttiyAM panapa rahI thI, jIvana kA koI patha spaSTa nahIM dikhAyI de rahA thA, usa samaya bhagavAn mahAvIra ne prANImAtra ke kalyANa ke lie, apane hI prayatnoM dvArA uccatama vikAsa kara sakane kA AsthApUrNa mArga prazasta kara anekAntavAda, syAdvAda, parigrahavAda evaM ahiMsAvAda Adi kA saMdeza dekara navIna Aloka prasphuTita kiyaa| Aja kI bhautika vijJAna kI unnati mAnavIya cetanA ko jisa stara para le gayI hai vahAM para usane mahAvIra kI mAnyatAoM ke sAmane praznavAcaka cihna lagA diyA hai| prAcIna mUlyoM ke prati mana meM vizvAsa nahIM rahA hai| mahAyuddhoM kI AzaMkA, ANavika yuddhoM kI hor3a aura yAMtrika jar3atA ne hameM eka aise sthAna para lAkara khar3A kara diyA hai jahAM sundaratA bhI bhayAnaka ho gayI hai| Dablyu.bI. ITsa kI paMktiyAM zAyada isI parivartana ko lakSya karatI haiM ___All changed, changed utterly, A terrible beauty is born. vaijJAnika unnati kI carama sambhAvanAoM se camatkRta evaM audyogIkaraNa kI prakriyA se gujarane evaM palane vAlA Aja kA AdamI iliyaTa ke vesTalaiMDa ke nivAsI kI bhAMti jar3avata evaM yaMtravata hone para vivaza hotA jA rahA hai| rUr3higata dharma ke prati Aja kA mAnava kiMcita bhI vizvAsa ko juTA nahIM pA rahA hai| samAja meM paraspara ghRNA, avizvAsa, anAsthA evaM saMtrAsa ke vAtAvaraNa ke kAraNa Aja aneka mAnavIya samasyAeM utpanna hotI jA rahI haiN| Arthika anizcayAtmakatA, arAjakatA, AtmaglAni, vyaktivAdI Atmavidroha, jIvana kI lakSyahIna samApti Adi pravRttiyoM se Aja kA yuga grasita hai| koTikoTi jana jinheM yugo-yugoM se samasta mAnavIya adhikAroM se vaMcita rakhA gayA hai ve Aja bhAgyavAda evaM niyativAda ke sahAre mauna hokara baiTha jAnA nahIM cAhate kiMtu sampUrNa vyavasthA para hathaur3A calAkara use naSTa kara denA cAhate haiN| paramparAgata jIvana mUlyoM ko tor3ane kI uddezyagata samAnatA ke hote hue bhI bhagavAn mahAvIra ke pUrvavartI evaM samasAmayika akriyAvAda cintana evaM Adhunika astitvavAdI cintana meM bahuta antara hai| astitvavAdI cintana ne mAnava-vyakti ke saMkalpa svataMtra, vyaktitva-nirmANa ke lie sva prayatnoM evaM karmagata mahattva kA pratipAdana, karmoM ke prati pUrNa dAyitva kI bhAvanA evaM vyaktitva kI vilakSaNatA, garimA evaM zreSThatA kA pratipAdana kiyA hai| astitvasampanna mAnava apane aitihAsika vikAsa ke anirdiSTa, ajJeya mArga ko mApatA calatA hai| Aja kA vyakti svataMtra hone ke lie abhizApita hai| Aja vyakti parAvalambI hokara nahIM, svataMtra nirNayoM ke dvArA vikAsa karanA cAhatA hai| sArca kA astitvAda Izvara kA niSedha karatA tulasI prajJA janavarI-mArca, 2002 - - 53

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hai aura mAnava ko hI apane bhaviSya kA nirmAtA bhI svIkAra karatA hai / yaha cintana mahAtmA buddha ke 'attA hI attano nAtho ko hI nAtho paro siyA' arthAt Apa hI apanA svAmI hai, dUsarA kauna svAmI ho sakatA hai? astitvAdI darzana yaha mAnatA hai ki manuSya kA sraSTA Izvara nahIM hai aura isIlie mAnavasvabhAva, usakA vikAsa, usakA bhaviSya bhI nizcita evaM pUrva mImAMsita nahIM hai| manuSya vaha hai jo apane Apako banAtA hai| jainadarzana meM bhI AtmA ke svarUpa kA pratipAdana karate hue kahA gayA hai appA kattA vikattA ya, duhANa ya suhANa y| appA mittamamittaM ca duppaTThiya supptttthio|| AtmA hI duHkha evaM sukha kA kartA yA vikartA hai| sumArga para calane vAlA AtmA mitra evaM kumArga para calane vAlA zatru hotA hai| mAnava ko mahattva dete hue bhI sArca sAmAjika darzana ke dharAtala para atyaMta avyavahArika hai, kyoMki vaha mAnatA hai ki cetanAoM ke pArasparika sambaMdhoM kI AdhArabhUmi sAmaMjasya nahIM, virodha hai tathA anya vyaktiyoM ke astitva vRtta hamAre astitva vRttoM kI paridhiyoM ke madhya Akara saMgharSa, bhaya, ghRNA Adi bhAvoM ke udbhAvaka evaM preraka banate haiM / sArca isI kAraNa vAstavika saMsAra ko asaMgata, avyavasthita, avadhArita aura ajJeya mAnatA hai| yahI kAraNa hai ki apane ko apanA svAmI mAnate hue jahAM gautama buddha svayaM saMyama ke patha se prANI ko durlabha svAmI kI prApti kA nirdeza dete haiM vahAM sAtra vyakti aura vyakti ke madhya saMgharSa evaM avizvAsa kI bhUmikA banAtA hai| ___yadi hameM mAnava ke astitva ko banAe rakhanA hai to hameM mAnavIya mUlyoM kI sthApanA karanI hogI, sAmAjika sauhArda evaM baMdhutva kA vAtAvaraNa nirmita karanA hogA, dUsaroM ko samajhane aura pUrvAgrahoM se rahita mana:sthiti meM apane ko samajhAne ke lie tatpara honA hogA, bhAgyavAda ke sthAna para karmavAda kI pratiSThA karanI hogI, unmukta dRSTi se jIvanopayogI dRSTi kA nirmANa karanA hogaa| Aja vahI dharma aura darzana hamArI samasyAoM kA samAdhAna kara sakatA hai jo unmukta dRSTi se vicAra karane kI preraNA de ske| zAstroM meM yaha bAta kahI gayI hai-kevala isI kAraNa Aja kA mAnasa evaM vizeSa rUpa se bauddhika samudAya evaM yuvaka use mAnane ke lie taiyAra nahIM hai / darzana meM aise vyApaka tattva hone cAhie jo tArkika evaM bauddhika vyakti ko saMtuSTa kara sakeM / Aja kA mAnava kevala zraddhA, saMtoSa aura aMdhI AstikatA ke sahAre kisI bAta ko mAnane ke lie taiyAra nahIM hogaa| Aja ke bhautikavAdI yuga meM kevala vairAgya se kAma calane vAlA nahIM hai| Aja hameM mAnava ke bhautikavAdI dRSTikoNa ko sImita karanA hogaa| bhautika svArthaparaka icchAoM ko saMyamita karanA hogaa| mana kI kAmanAoM meM paramArtha kA raMga milAnA hogaa| Aja yauvana aura jJAna, bhautikatA aura AdhyAtmikatA ke samatva kI AvazyakatA hai| isake lie dharma evaM darzana kI vartamAna sAmAjika saMdarbho ke anurUpa evaM bhAvI mAnavIya cetanA ke niryAmaka rUpa meM vyAkhyA karanI hai| isa saMdarbha meM AdhyAtmika sAdhanA ke RSiyoM evaM muniyoM kI dhArmika sAdhanA evaM gRhastha sAmAjika vyaktiyoM kI dhArmika sAdhanA ke alaga-alaga staroM ko paribhASita karanA Avazyaka hai| 54 - tulasI prajJA aMka 115

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dharma evaM darzana kA svarUpa aisA honA cAhie jo ki vaijJAnika ho / vaijJAnikoM kI pratipattiyoM ko khojane kA mArga evaM dhArmika manISiyoM evaM dArzanika tattvacintakoM kI khoja kA mArga alaga-alaga ho sakatA hai kintu unake siddhAntoM evaM mUlabhUta pratyayoM meM virodha nahIM honA cAhie / Aja aise dharma evaM darzana kI AvazyakatA hai jo samAja ke sadasyoM meM paraspara sAmAjika sauhArda evaM baMdhutva kA vAtAvaraNa nirmita kara ske| yadi yaha na ho sakA to kisI bhI prakAra kI vyavasthA evaM zAsana paddhati se samAja meM zAMti sthApita nahIM ho pAyegI / isa dRSTi se yaha vicAra karanA hai ki bhagavAn mahAvIra ne 26 sau varSa pUrva anekAntavAdI cintana para AdhArita aparigrahavAda evaM ahiMsAvAda se yukta jisa jyoti ko jagAyA thA, usakA Aloka Aja ke aMdhakAra ko dUra kara sakatA hai yA nahIM ? Adhunika vaijJAnika evaM bauddhika yuga meM vahI dharma evaM darzana vyApaka ho sakatA hai jo mAnava mAtra ko svataMtratA evaM samatA kI AdhArabhUmi pradAna kara skegaa| isa dRSTi se maiM yaha kahanA cAhUMgA ki bhArata meM vicAra evaM darzana dharAtala para jitanI vyApakatA, sarvAMgINatA evaM mAnavIyatA kI bhAvanA rahI hai, samAja ke dharAtala para vahI nahIM hai| dArzanika dRSTi se yahAM yaha mAnA gayA hai ki jagat meM jo kucha sthAvarajaMgama saMsAra hai vaha saba eka hI Izvara meM vyApta hai - u IzAvAsyamidaM sarva yatkiMca jagatyAM jagat' paMDita evaM vidvAn kI kasauTI yaha mAnI gayI hai ki use saMsAra ke sabhI prANiyoM ko apane samAna mAnanA cAhie-" Atmavat sarvabhUteSu yaH pazyati saH paNDitaH " | bhakti kA mUla bhI yahI hai-ArAdhya kI sevA, zaraNAgati evaM ArAdhanA | bhakti meM bhakta bhagavAn kA anugraha prApta karanA cAhatA hai, binA usake anugraha ke kalyANa nahIM ho sktaa| gosvAmI tulasIdAsajI ne isI kAraNa likhA ki vahI jAna sakatA hai jise ve apanI kRpA dvArAjJAna dete haiM-" so jAnaI jehi dehu janAI "" / bhakti siddhAnta meM bhI sAdhaka apanI sAdhanA ke bala para mukti kA adhikAra prApta nahIM kara pAtA, isalie use bhagavatkRpA honI jarUrI hai| jaina darzana samAja ke pratyeka mAnava ke lie samAna adhikAra juTAtA hai| sAmAjika samatA ekatA kI dRSTi se zramaNa paramparA kA apratima mahattva hai| isa paramparA meM mAnava ko mAnava ke rUpa meM dekhA gayA hai, varNoM, vAdoM, sampradAyoM Adi kA lebala lagAkara mAnava-mAnava ko bAMTane vAle darzana ke rUpa meM nhiiN| mAnava mahimA kA jitanA joradAra samarthana jainadarzana meM huA hai vaha anupama hai / bhagavAn mahAvIra ne jAtigata zreSThatA ko kabhI AdhAra nahIM banAyA / vi muMDieNa samaNo, na oMkAreNa baMbhaNo / na muNI raNNavAseNAM, kasucIreNa na tAvaso / ' arthAt kevala sara muMDa lene se koI zramaNa nahIM hotA, om kA jApa karane mAtra se koI brahma nahIM hotA, kevala araNya meM rahane se koI muni nahIM hotA aura kuza kA cIvara pahanane mAtra se koI tApasa nahIM hotaa| dUsaroM kI nindA, apanI prazaMsA, apane asad guNoM aura dUsaroM ke tulasI prajJA janavarI-mArca, 2002 55

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sadguNoM ko DhAMkanA tathA svayaM ke astitvahIna sadguNoM ko prakaTa karanA nIca gotra kI sthiti ke kAraNa banate haiM "parAtmanindAprazaMse sadasadaguNAcchAdanodbhAvane ca nIcairgotrasya'" isa prakAra jaina darzana meM yaha mArga batalAyA gayA hai jisameM vyakti apane bala para uccatama vikAsa kara sakatA hai, pratyeka AtmA apane bala para paramAtmA bana sakatI hai| upaniSadoM meM jisa tatvamasi' siddhAnta kA ullekha huA hai usI kA jainadarzana meM navIna AviSkAra evaM vikAsa hai evaM prANI mAtra kI pUrNa svataMtratA, samatA evaM svAvalambita sthiti kA digdarzana karAyA gayA hai| jaina darzana anekAntavAdI dRSTi para AdhArita hone ke kAraNa kisI vizeSa Agraha se apane ko yukta nahIM krtaa| satyAnusaMdhAna evaM sahiSNutA kI pahalI zarta anekAntavAdI dRSTi hai| pakSapAta rahita vyakti kI buddhi viveka kA anugamana karatI hai| AgrahI puruSa to apanI pratyeka yukti ko vahAM le jAtA hai, jahAM usakI buddhi sanniviSTa rahatI hai AgrahI vata ninISati yaktiM tatra yatra patirasya niviSTA / pakSapAta rahitasya tu yuktiryatra tatra patireti niveshm|| Aja ke yuga meM vaijJAnika bhautikavAdI darzana evaM AdhyAtmika darzana ke sammilana kI atyadhika AvazyakatA hai| isa dRSTi se darzana ke advaita evaM vijJAna ke sApekSavAda kI sammilana bhUmi jaina darzana kA anekAnta ho sakatI hai| bhagavAn mahAvIra ne jisa jIvana darzana ko pratipAdita kiyA hai vaha Aja ke mAnava kI manovaijJAnika evaM sAmAjika donoM prakAra kI samasyAoM kA ahiMsAtmaka paddhati se samAdhAna prastuta karatA hai| yaha darzana Aja ke prajAtAMtrika zAsana vyavasthA evaM vaijJAnika sApekSavAdI cintana ke bhI anurUpa hai / isa sambandha meM sarvapallI rAdhAkRSNana kA yaha vAkya ki "jainadarzana sarvasAdhAraNa ko purohita ke samAna dhArmika adhikAra pradAna karatA hai" atyanta saMgata evaM sArthaka hai| 'ahiMsA paramo dharmaH' cintana ko kendra mAnane para hI saMsAra se yuddha evaM hiMsA kA vAtAvaraNa samApta ho sakatA hai| AdamI ke bhItara kI azAMti, udvega evaM mAnasika tanAvoM ko dUra karanA hai tathA antataH mAnava ke astitva ko banAye rakhanA hai to bhagavAn mahAvIra kI vANI ko vartamAna yugIna samasyAoM evaM paristhiti ke sandarbha meM vyAkhyA karanI hogii| yaha aisI vANI hai jo mAnava mAtra ke lie samAna mAnavIya mUlyoM kI sthApanA karatI hai| sApekSavAdI sAmAjika saMracanAtmaka vyavasthA kA cintana prastuta karatI hai| pUrvAgraha hita unmukta dRSTi se dUsaroM ko samajhane evaM apane ko samajhAne ke lie anekAntavAdI jIvanadRSTi pradAna karatI hai| samAja ke pratyeka sadasya kA samAna adhikAra evaM svaprayatna se vikAsa karane ke samAna sAdhana juTAtI hai| mahAvIra ke darzana kriyAnvayana se paraspara sahayoga, sApekSatA, samatA evaM svataMtratA ke AdhAra para samAja saMracanA sambhava ho sakegI, samAja ke jina vargoM, vAdoM, varNoM, jAtiyoM evaM 56 - - tulasI prajJA aMka 115

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upajAtiyoM meM sAgraha bAMTa diyA gayA thA, ve bheda ke bandhana TUTa skeNge| bhArata meM Aja bhI sAmpradAyika unmAda ho rahe haiN| dharma ke nAma para hI isa deza kA vibhAjana huA aura Aja bhI vibhAjana kI mAMga pratidina uThatI rahatI hai / kahanA na hogA ki sAmpradAyika saMkIrNatA vaicArika asahiSNutA ko ubhAratI hai| isa saMdarbha meM bhagavAn mahAvIra ke anekAntavAda kA siddhAnta Adhunika samAjavAdI dharmanirapekSatA kI avadhAraNA ke nikaTavartI hone ke sAtha hI vaiyaktika tathA sAmAjika evaM rASTrIya aura antarrASTrIya vicAroM ko svastha banAne meM adhika prabhAvakArI hai| vastutaH Aja bhI mahAvIra ke siddhAnta bhAvI vinAza se hamArI rakSA kara sakatA hai, isalie isakI prAsaMgikatA nirvivAda hai| sandarbha graMtha sUcI 1. tattvArtha sUtra 5/21 2. uttarAdhyayana sUtra 20 : 37 3. IzAvAsyopaniSad-1 4. gItA 5. rAmacarit mAnasa 6. uttarAdhyayana 25 : 29 7. tattvArthasUtra 6/25 8. samarAiccakahA zodha chAtra jainavidyA evaM prAkRta vibhAga sAmAjika vijJAna evaM mAnavikI mahAvidyAlaya mohanalAla sukhAr3iyA vizvavidyAlaya udayapura-313001 (rAjasthAna) tulasI prajJA janavarI-mArca, 2002 57

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58 gAMdhI - cintana meM ahiMsA evaM usakI prAsaMgikatA ( jehAdI hiMsA ke sandarbha meM) - rAjendrasiMha gurjara gAMdhI ciMtana kA kendrIya tattva satya va ahiMsA hai| satya kA artha hai - jisakI sattA hai, jo zAzvata hai| satya ko eka nirapekSa sattA ke rUpa meM svIkAra kiyA gyaa| unhoMne satya kI mahattA ko svIkArate hue 'Izvara satya hai' ke sthAna para 'satya hI Izvara hai' kahanA adhika upayukta smjhaa| gAMdhIjI ke anusAra nirapekSa satya sarvavyApaka, sarvazaktimAna aura zAzvata hai| ahiMsA kA artha spaSTa karate hue batAyA ki ahiMsA hiMsA na karanA hI nahIM hai balki manasA, vAcA va karmaNA se anya kisI bhI jIva ko hAni yA Thesa na pahuMcAnA hai / vyakti sabhI jIvoM ke prati sadaiva dayAlutA pUrNa vyavahAra kare tathA anya ke prati prema, sneha evaM sadbhAvapUrNa vyavahAra kre| samagra rUpa meM dekhA jAye to gAMdhIjI kI vicAradhArA, unakA cintana satya tathA ahiMsA para TikA huA thA / unakI vicAradhArA satya aura lokakalyANa kI ora jAne vAlI thI / atyAcAra ke viruddha ahiMsA tathA satya ko hI prabhAvazAlI evaM amogha zastra unhoMne svIkAra kiyA / gAMdhIjI ke anusAra ahiMsA vaha sAdhana hai, jisake dvArA satya kI sAdhanA kI jA sakatI hai| gAMdhIjI ne spaSTa kiyA ki satya kI prApti ke lie ahiMsA anivArya sAdhana hai| ata: ahiMsA svayaM meM sAdhya nahIM hote hue bhI atyanta mahattvapUrNa hai, kyoMki usake binA satya kI sAdhanA hI asaMbhava hai| ahiMsA gAMdhIjI kA AviSkAra nahIM hai| balki ahiMsA kA Adarza bhAratIya upaniSadoM, buddha tathA mahAvIra svAmI ke darzana meM zatAbdiyoM pahale pratipAdita kiyA gayA thA / ahiMsA ke sambandha meM gAMdhIjI kA yogadAna rahA hai ki unhoMne navIna saMdarbha meM ahiMsA ke siddhAnta ko parimArjita kiyA aura mAnavIya AcAra kI eka jIvanta niyama ke rUpa meM pUrNa vyAkhyA kii| tulasI prajJA aMka 115

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sthUla aura paramparAgata artha meM ahiMsA eka nakArAtmaka zabda hai jisakA artha hai hiMsA na karanA athavA hiMsA kA abhaav| kintu gAMdhIjI ahiMsA ke nakArAtmaka artha ko apUrNa mAnate the| unhoMne ahiMsA ke nakArAtmaka aura sakArAtmaka donoM pakSoM para bala diyA aura spaSTa kiyA ki ahiMsA kA marma kisI ko kSati na pahuMcAne kI sthUla va bhautika kriyA kI apekSA isa kriyA ke pIche vidyamAna mantavya meM nihita hai| isa prakAra nakArAtmaka yA niSedhAtmaka vicAra ke rUpa meM ahiMsA kA artha hai-kisI bhI prANI ko vicAra, zabdoM yA kAryoM se hAni na phuNcaanaa| kintu yaha nakArAtmaka artha tabhI pUrNa hotA hai jabaki isake mUla meM isa niyama kI sakArAtmaka preraNA prANI mAtra ke prati nirapavAda prema Avazyaka rUpa se vidyamAna ho| gAMdhIjI ke anusAra pratyeka vyakti ke prati jAgRta prema yA karuNA ahiMsA kA saTIka mApadaNDa hai / unhoMne udAharaNa diyA-yadi maiM kisI aise vyakti para, jo mujha para AkramaNa karane Aye, badale meM prahAra na karUM to merA yaha kRtya ahiMsaka ho bhI sakatA hai aura nahIM bhii| yadi maiM bhaya ke kAraNa usa para prahAra na karUM to yaha nizcita rUpa se ahiMsA nahIM hai| kintu yadi maiM pUrNatayA sacetana hokara prahAra karane vAle ke prati karuNA aura prema ke kAraNa usa para hamalA nahIM karatA hUM to yaha nizcita rUpa se ahiMsA hai| gAMdhIjI ke anusAra ahiMsA kA sAra zAzvata prema meM samAviSTa hai| unhoMne spaSTa kiyA ki apane mitroM aura sambaMdhiyoM se prema karanA sahaja bhAva hai| saccA ahiMsaka dRSTikoNa vaha hai jo vyakti ko apane virodhiyoM aura zatruoM se bhI prema karane ke lie prerita kre| unhoMne kahA, ahiMsA usa vyakti ke prati prema, saMvedanA aura sevA ke bhAva meM nihita hai jisase ghRNA karane ke lie kAraNa upasthita ho| aise vyakti ke prati prema karane meM ahiMsA nihita nahIM haiM, jo hameM prema karatA hai, apitu yaha to svAbhAvika niyama hai| gAMdhIjI ke anusAra saccI ahiMsA vaha hai jo niHsvArtha aura nirapekSa ho| gAMdhIjI kI mAnyatA rahI ki ahiMsA kA vicAra koI jar3a siddhAnta nahIM hai apitu eka guNAtmaka aura naitika AsthA hai| ata: viziSTa paristhitiyoM meM ahiMsA kA niyama kisI ko na mArane ke sthUla vicAra kI apekSA, dUsaroM ke prati ni:svArtha prema aura unheM pIr3A va kaSTa se mukta karane kI nirmala preraNA se nirdiSTa hotA hai| unhoMne aisI paristhiti ko svIkAra kiyA jabaki kisI dUsare prANI ke zarIra ko naSTa kara dene athavA usake prANa le lene ko bhI hiMsA na mAnA jaaye| jaba kucha logoM ne gAMdhIjI ke isa nirNaya ke ahiMsaka hone meM saMdeha kiyA to gAMdhIjI ne spaSTa kiyA ki kisI kRtya ko ahiMsaka ThaharAne ke lie do zarte pUrNa honI Avazyaka haiM 1. aise kRtya ke pIche pavitra uddezya hI nahIM, sambaMdhita prANI kA hita nihita honA caahie| 2. yaha bhalI-bhAMti sunizcita kara liyA jAnA cAhie ki usa prANI ko bhautika kSati pahuMcAnA usake hita kI pUrti ke lie ekamAtra saMbhava upAya hai tathA svayaM usake hita kI pUrti use bhautika rUpa se kSati pahuMcAne ke alAvA anya kisI rIti se kI hI nahIM jA sktii| gAMdhIjI ke lie ahiMsA AsthA va niSThA kA viSaya hai, koI vyAvahArika nIti nahIM hai| nIti vyakti ke svArthaparaka uddezyoM kI pUrti ke lie parivartita kI jA sakatI hai, kintu eka tulasI prajJA janavarI-mArca, 2002 3 59

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naitika AsthA ke rUpa meM ahiMsA ke prati samarpita vyakti kI ahiMsA ke prati AsthA kaThina se kaThina paristhiti meM bhI aDiga rahatI haiN| gAMdhI ke anusAra ahiMsA mAnava ke garimAmaya astitva kA zAzvata niyama haiM kintu usakI asIma zakti tabhI sakriya ho sakatI hai jabaki use apanAne vAle vyakti kA mana, mastiSka aura AcaraNa ahiMsA ke prati AsthA se pUrI taraha ota-prota ho| ahiMsA kAyaratA nahIM gAMdhIjI kI ahiMsA meM kAyaratA ke lie koI sthAna nahIM hai| unhoneM spaSTa kiyA ki ahiMsA eka aisA astra hai jisakA prayoga kevala bahAduroM dvArA kiyA jA sakatA hai| unakA dRr3ha vizvAsa thA ki bhaya aura ahiMsA eka dUsare ke bilkula viparIta prakRtiyAM haiN| unhoMne spaSTa kiyA ki jaba taka vyakti pUrI taraha nirbhIka nahIM hogA, vaha sarvocca mAnavIya sadguNoM ke rUpa meM ahiMsA kI prabhAvakArI zakti kA AtmasAta hI nahIM kara skegaa| gAMdhIjI ne kahA ki ahiMsA sarvocca sadguNa haiM, kAyaratA nikRSTatama durguNa / ahiMsA meM kaSTa sahane kI tatparatA, kAyaratA meM kaSTa pahuMcAne kI pravRtti, pUrNa ahiMsA sarvocca zaurya hai| ahiMsaka kRtya kabhI naitika vivAda utpanna nahIM kara sakatA jabaki kAyaratApUrvaka kRtya sadaiva naitika patana kA kAraNa hogaa| ___ gAMdhIjI kA dRr3ha mata thA ki ahiMsA kA abhyAsa kAyaroM dvArA kiyA jAnA saMbhava hI nahIM hai| kisI anyAya kA hisaMka sAdhanoM ke pratikAra karane vAle vyakti kI tulanA meM ahiMsA ke anuyAyI kI anivArya rUpa se adhika sAhasa aura zaurya kI AvazyakatA hogii| unakA mata thA ki vyakti jo yuddha ke lie talavAra lie hue hai, nizcita rUpa se bahAdura hai kintu vaha vyakti ko apanI kaniSThikA ko uThAye binA bhI aura binA kisI bhaya ke mRtyu kA sAmanA karane ke lie taiyAra haiM, nizcita rUpa se adhika bahAdura haiM / jaba taka koI vyakti apane hAtha meM talavAra rakhanA cAhatA hai, yaha spaSTa hai ki usane pUrNa nirbhayatA kI sthiti prApta nahIM kI haiN| dUsarI ora aise vyakti ko koI bhaya prabhAvita hI nahIM kara sakatA jisane svayaM ko ahiMsA kI talavAra se susajjita kara liyA hai| gAMdhIjI kA mata hai ki ahiMsA ke sAdhaka ke sAmane eka hI bhaya hotA hai aura vaha hai Izvara kA bhy| ahiMsaka vyakti ko nazvara zarIra kI tulanA meM AtmA kI zAzvatatA meM vizvAsa hotA hai| AtmA kI zAzvatatA ho jAne mAtra se vaha apane nazvara zarIra kA moha chor3a detA hai aura vaha isa satya ko jAna letA hai ki hiMsA ke dvArA bAhya nazvara aura sthUla cIjoM kI hI surakSA kI jA sakatI haiM jabaki ahiMsA ke dvArA AtmA aura AtmasammAna kI rakSA kI jA sakatI hai| gAMdhIjI ne svIkAra kiyA ki samasta vyakti ahiMsA ke pAlana meM samAna rUpa se sakSama nahIM ho sakate, kyoMki ahiMsA ke lie Avazyaka nirbhIkatA aura Atmabala ko saba vyaktiyoM meM utpanna nahIM kiyA jA sktaa| unake anusAra kisI vyakti ke ahiMsaka AcaraNa kI prakRti usake pAsa upalabdha Atmabala aura nirbhIkatA kI mAtrA ke anupAta meM nizcita hotI hai| ataH isa tathya ko dhyAna meM rakhate hue unhoMne ahiMsA kI tIna zreNiyoM ko svIkAra kiyA hai 1. jAgRta ahiMsA, 2. aucityapUrNa ahiMsA, 3. bhIrUoM kI ahiMsA 60 - ___ tulasI prajJA aMka 115

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jAgRta ahiMsA vaha hai jo vyakti meM antarAtmA kI pukAra para svAbhAvika rUpa se janma letI hai| ise vyakti apane Antarika vicAroM kI utkRSTatA athavA naitikatA ke kAraNa svIkAra karatA hai| isa prakAra kI ahiMsA meM asaMbhava ko bhI sambhava meM badala dene kI apAra zakti nihita hotI hai| aucityapUrNa ahiMsA vaha hai jo jIvana ke kisI kSetra vizeSa AvazyakatA par3ane para aucityAnusAra eka nIti ke rUpa meM apanAI jAe / yadyapi yaha ahiMsA durbala vyakti kI hai para yadi isakA pAlana ImAnadArI aura dRr3hatA se kiyA jAe to yaha kAphI zaktizAlI aura lAbhadAyaka siddha ho sakatI hai| bhIrUoM kI ahiMsA Darapoka aura kAyaroM kI ahiMsA hai, niSkriya ahiMsA hai| ata: kAyaratA aura ahiMsA pAnI tathA Aga kI bhAMti eka sAtha nahIM raha skte| gAMdhI-ahiMsA kI prAsaMgikatA para prazna cihna, jehAdI hiMsA vartamAna meM vizva ke samakSa AtaMkavAda kI samasyA muMha phAr3e khar3I huI hai| AtaMkavAda kyA hai ? isakI Aja taka sarvasammat paribhaSA nahIM dI gaI hai| koI isako eka pravRtti mAnatA hai, to koI apanI bAta, apane mata, apane vicAra ko dUsaroM se hiMsA ke dvArA manavAne ko AtaMkavAda kahatA hai / ata: AtaMkavAda AtaMkavAdI kI vaha pravRtti hai, jisase vaha apanI mAMgeM manavAne ke lie carama hiMsA kA prayoga karake vyakti vizeSa, samAja yA kisI sarakAra para dabAva DAle arthAt AtaMkavAda kA Azaya apanI mAMgeM manavAne ke lie bala prayoga se hai| parantu sAmaja ne isameM kucha apavAda bhI mAne haiM-1. surakSA hetu kI gaI hiNsaa| 2. zAMti ke nAma para kI gaI hiNsaa| 3. eka rASTra kA dUsare rASTra se yuddha ityaadi| AtaMkavAda aura yuddha virodhI loga AtaMkavAda ko sAmAjika kalaMka yA pApa Aropita kahate haiN| gAMdhIjI ne saMkIrNa artha ko svIkAra nahIM kiyA balki unakI dRSTi meM dharma zAzvata aura sArvabhauma naitika niyamoM kA saMgraha hai| unhoMne kahA, mere mata meM dharma kA artha hai naitiktaa| maiM aise kisI dharma ko nahIM mAnatA jo naitikatA kA virodha karatA ho yA naitikatA ke pare koI upadeza detA ho| dharma to vAstava meM naitikatA ko vyavahAra meM ghaTita karane kI parAkASThA hai| ata: naitikatA dharma kA kendra bindu hai / gAMdhIjI kisI dharma vizeSa ko mahattva na dekara sabhI dharmoM ko samAna mahattva dete the| unhoMne kahA ki vibhinna dharma to eka hI lakSya ko prApta karane ke vibhinna mArga haiN| jaba hamArA lakSya eka hI hai to isa bAta se koI pharka nahIM par3atA ki hama usakI prApti ke lie alagaalaga rAstoM para cala rahe haiM / ata: gAMdhIjI sabhI dharmoM ke prati samAna bhAva rakhate the| vartamAna ke isa AtaMkavAdI yuga meM dharma kI vyAkhyA usake anuyAyI loga apanI suvidhA ke anusAra kara rahe haiM / vizva ke islAma dezoM meM vibhinna prakAra ke jehAdI nAre diye jA rahe haiN| inakA mAnanA hai ki islAma khatare meM hai, isalie jehAda karo arthAt islAma ko bacAne ke lie kAphiroM ko mAro aura allAha ke pAsa svarga meM sthAna surakSita kro| inakA yaha bhI mAnanA hai ki anya dharmoM ke kAraNa hamArA islAma saMkaTa meM hai, isalie isako hiMsA karake bcaao| gAMdhIjI rAjanIti ke AdhyAtmIkaraNa kI bAta karate the jabaki vartamAna meM dharma kA rAjanItikaraNa ho gayA hai| ijarAila jo ki IsAI, yahUdI evaM islAma dharma kI janmasthalI rahA hai, vahAM para bhI eka dharma kI dUsare se TakarAhaTa paidA ho gaI hai aura usameM hiMsA kA praveza ho cukA hai| isameM doSa dharma kA nahIM balki mAnava vicAroM kA hai| tulasI prajJA janavarI-mArca, 2002 7 61

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aise meM gAMdhI-ahiMsA kI prAsaMgikatA para prazra cihna laga jAtA hai ki jaba dharma kA hI istemAla hiMsAtmaka tarIke se hone laga jAye to ahiMsA kA pATha kise par3hAyA jAye? AtaMkavAda ke do rUpa mukhyata: dekhane ko milate haiM-1. jehAdI AtaMkavAda, 2. AtmaghAtI AtaMkavAda / pahale meM dharma kA istemAla jehAda ke nAma kiyA jA rahA hai, to dUsare AtaMkavAda meM AtaMkavAdI svayaM apane prANoM kI cintA kiye binA AtaMkI hiMsA phailA rahe haiN| jaba vyakti svayaM marane evaM mArane para hI utArU ho jAe to aisI sthiti meM ahiMsA kA pATha kise par3hAyA jAye? bhArata, cecanyA, phIlIpInsa evaM kosAvoM meM jehAda ke nAma para pratidina hiMsAtmaka gatividhiyAM jArI haiN| gAMdhIjI hRdayaparivartana kI bAta karate haiM kintu jaba vyakti binA kisI bhaya, binA kisI cintA ke hiMsA karane para utArU hai to aisI sthiti meM usakA hRdayaparivartana karanA bar3A muzkila kArya hai| Aja mAnava kA Atma-cintana karanA anivArya hai| naitika mUlyoM ko kendrIya tattva mAnate hue jehAdI yuvakoM kI mUla samasyAoM kI pahacAna karanI hogii| isake lie rASTrIya evaM antarrASTrIya saMgaThanoM, sAmAjika saMsthAnoM ko Age AnA hogA, kyoMki isa samaya sampUrNa mAnava jAti saMkaTa meM hai| AtaMkI yuvakoM kI mUlabhUta samasyAoM kA nyAyocita samAdhAna karake hI unako ahiMsA kA pATha par3hAyA jA sakatA hai| jisase vyakti ko vyakti se evaM rASTra ko rASTra se jor3A jA sakatA hai aura vizva meM zAMti sthApita kI jA sakatI hai| saMdarbha sUcI 1. harijana, 07-09-1935 2. navajIvana, 31 mArca, 1929 3. prabhA bena kA likhA patra, 5 pharavarI, 1932 4. kalaikTeDa varksa oNpha mahAtmA gAMdhI, khaNDa 50, pR. 207 5. vahI, khaNDa 50, pR. 212 6. vahI, khaNDa 50, pR. 212 7. harijana, 19 disambara, 1936 8. yaMga iNDiyA, 31 akTUbara, 1929 9. yaMga iNDiyA, 3 janavarI, 1929 10. kalaikTeDa varksa oNpha mahAtmA gAMdhI, khaNDa 44, pR. 187 11. harijana, 1 ttimbara, 1940 12. gopInAtha dhavana, sarvodaya-darzana pR. 11 13. gAMdhI mArga, maI-jUna 1989, pR. 11 14. navajIvana, 21 julAI 1929 15. harijana, 30 apraila 1938 rAjasthAna vizvavidyAlaya jayapura (rAjasthAna) 62 - tulasI prajJA aMka 115

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netRtva meM anekAnta kA prayoga - samaNI DaoN. kusuma prajJA bhagavAna mahAvIra anantacakSu the| anantacakSu hone ke kAraNa ve anekAnta ke prabala udgAtA aura prayoktA hue| unhoMne hara prazna kA uttara vibhajyavAdI zailI meM diyaa| 'vibhajjavAyaM ca vipAgarejA' mahAvIra kA yaha udghoSa vANI ke sApekSa prayoga kA spaSTa nidarzana hai| bhagavatIsUtra meM 36 hajAra praznottaroM kA saMkalana kiyA gyaa| Aja usameM jitane praznottara yA varNana prApta haiM vaha lagabhaga vibhajyavAdI zailI meM upalabdha haiM / / vikrama kI tIsarI zatAbdI se nauvIM zatAbdI taka anekAnta kI dArzanika vyAkhyA bahuta huI lekina use jIvana vyavahAra meM jor3ane kA prayatna nahIM huaa| yaha eka anusaMdhAna kA viSaya hai ki anekAnta ke sUtra jIvanagata aura vyavasthAgata kie jA sakate haiM, yaha jAnate hue bhI prAjJa AcAryoM ne isa dizA meM vizeSa prayatna kyoM nahIM kiyA? gaNAdhipati tulasI kahate the ki jo darzana jana-jIvana kI samasyAoM ko nahIM sulajhA sakatA, vaha dIrghakAla taka apane astitva ko surakSita nahIM rakha sakatA tathA jo nayA bodha nahIM de sakatA, vaha atIta meM cAhe kitanA hI bar3A kyoM na rahA ho, usakI mUlya sthApanA nahIM ho sktii| ata: Aja apekSA hai ki anekAnta ko Aja ke saMdarbha meM prastuta karake use jIvana meM sAtha jor3A jaae| jahAM samAja hotA hai, vahAM netRtva hotA hai| netRtva ke abhAva meM samAja evaM saMgaThana vizRMkhalita ho jAtA hai| usake vikAsa kI sArI saMbhAvanAeM zUnya ho jAtI haiN| Aja pAzcAtya dezoM meM eka vicAra panapa rahA hai ki eka netRtva kI bAta vyartha hai, sabakA svataMtra astitva hai, saba saMkalpa karane meM svataMtra haiM, ata: kisI ke adhIna kyoM raheM? isa prazna kA samAdhAna mahAvIra anekAnta kI bhASA meM dete haiN| unhoMne kahA-nizcayanaya se AtmAnuzAsana hI anuzAsana kA sarvotkRSTa rUpa hai-'purisA attANameva abhiNigijjha, tumaMsi nAma sacceva jaM ajjAveyavvaM tti manasi (5-101) varaM me appA daMto saMjameNa taveNa ya'-ye sUkta AtmAnuzAsana kA Adarza prastuta karane vAle haiN| para yaha vaiyaktika tulasI prajJA janavarI-mArca, 2002 - - 63

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dRSTi yA nizcayanaya se satya hai| jahAM sAmAjika jIvana jInA hai vahAM mahAvIra anuzAsana ke sUtroM kA sthAna-sthAna para ullekha karate haiN| ANAniddesakare, ANAe mAmagaM dhammaM jaM me buddhANusAsaMti, Adi subhASita anuzAsana kI mahattA prasthApita karate haiN| __ ye donoM bAteM sApekSa satya haiM ki AtmAnuzAsana jagAne ke lie pahalA sUtra sahI hai kintu jaba taka vaha nahIM jage taba taka vyavahAra calAne ke lie dUsaroM para anuzAsana karanA aura dUsaroM ke anuzAsana meM rahanA donoM satya haiN| isI satya ko mahAvIra AcArAMga meM sApekSa bhASA meM prastuta karate haiM-'kusale puNa No baddhe No mukke' arthAt kuzala vyakti AMtarika anuzAsana se mukta nahIM hotA aura bAhya anuzAsana se baddha nahIM hotA / gurudeva tulasI isI tathya ko anekAnta kI bhASA meM kahate haiM-anuzAsana kI sataha para tairane vAlA baMdhatA hai aura usakI tahoM taka pahuMcane vAlA mukta ho jAtA hai| vastu satya yaha hai ki hara vyakti anuzAstA aura anuzAsita donoM bhUmikA kA nirvAha karatA huA calatA hai / bhASya sAhitya meM yahI satya udgIta huA hai-'sIsassa huMti sIsA, natthi sIsA asIsassa' arthAt jo svayaM anuzAsana meM rahanA nahIM jAnatA, vaha acchA anuzAstA nahIM ho sktaa| yaha sApekSa satya hai ki jo acchA ziSya nahIM, vaha acchA guru nahIM ho sktaa| gaNAdhipati tulasI ne isI kA saMvAdI eka ghoSa diyA-'nija para zAsana, phira anushaasn'| vastutaH anuzAsana tabhI saphala hotA hai jaba vaha svayaM se prArambha kiyA jaae| anekAnta vastu kI anaMta paryAyoM ko svIkAra karatA hai| anuzAstA kI dRSTi yadi anekAntasparzI nahIM hogI to vaha anuyAyI meM soyI anaMta saMbhAvanAoM ko nahIM dekha sktaa| maMdabuddhi aura sAmAnya buddhi vAlA vyakti bhI bhaviSya meM mahAn dArzanika bana jAtA hai| isake svayaMbhU pramANa haiM AcArya mahAprajJa / ve svayaM isa satya ko svIkAra karate haiM ki bacapana meM maiM itanA maMdabuddhi thA ki eka padya kaMThastha karane meM aneka dina laga jAte / yadi AcArya tulasI usa samaya una saMbhAvanAoM ko asvIkAra kara upekSita kara dete to Aja merA yaha rUpa saMbhava nahIM hotA, ataH anekAnta yaha dRSTi pradAna karatA hai ki kevala vartamAna paryAya ke AdhAra para kisI ke bAre meM koI nirNaya mata lo| bhaviSya meM anya paryAyoM kA AvirbhAva bhI ho sakatA hai| yadi netA anaMta paryAyoM ke AdhAra para saMbhAvanAoM ko svIkAra karatA hai to usake lie kisI kA vyaktitva-nirmANa asaMbhava nahIM hogA aura na hI usakA dhairya vicalita hogaa| ___ anekAnta utpAda, vyaya aura dhrauvya-tInoM tattvoM ko eka sAtha svIkAra karatA hai| yadi netA kI dRSTi anekAntasparzI nahIM hogI to vaha samaya ke anusAra apane ko badala nahIM skegaa| vaha kevala paramparA kA hI nirvAha karatA rhegaa| anekAnta kahatA hai ki vahI parivartana mAnya honA cAhie jisameM maulikatA surakSita rhe| anekAnta paramparA kA virodha nahIM karatA para avAMchita paramparA kA bhAra na DhoyA jAe, yaha viveka avazya detA hai| saphala netRtva ke lie jo guNa Avazyaka haiM ve sabhI anekAnta se udbhUta haiN| anekAnta ke ghaTaka tattva haiM-samatA, saha-astitva, Atmaupamya, sApekSatA, sahiSNutA, sAmaMjasya, samanvaya, 64 - - tulasI prajJA aMka 115

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udAratA / eka saphala anuzAstA ina sUtroM ko apanA kara hI anuzAsana ko jIvanta aura hRdayagrAhI banA sakatA hai| samatA AcArya mahAprajJajI ke zabdoM meM anekAnta tIsarA netra hai, vaha tIsarA netra samatA hai| samatA anuzAsana kA prANa hai, saphalatA kA sUtra hai| yadi anuzAstA meM rAga-dveSa prabala hoMge to anuzAsana niSpakSa nahIM ho sktaa| dveSa kI prabalatA se sabakucha viparIta hI pratIta hogaa| choTI galatI bhI bar3I najara AegI aura rAga kI adhikatA hogI to bar3I galatI bhI choTI najara aaegii| aisI sthiti meM doSoM kA pariSkAra evaM pratikAra saMbhava nahIM ho sktaa| Aja ke samAjazAstriyoM ne taTasthatA ko netRtva kA sabase bar3A guNa mAnA hai| samatA rUpI yathArtha AMkha se netA prazaMsA meM phUlatA nahIM aura nindA meM kumhalAtA nhiiN| kisI bhI viSama paristhiti meM usakA saMtulana aura dhairya akSuNNa banA rahatA hai| saha-astitva samAja aneka vyaktiyoM kI ikAI kA samAhAra hai| sabakI ruciyAM, svabhAva evaM saMskAra bhinna-bhinna hote haiN| aisI sthiti meM sabakA saha-astitva samasyA bana sakatA hai| bheda meM abheda, anekatA meM ekatA tathA virodhI vicAroM meM sAmaMjasya kI kSamatA anekAnta dvArA saMbhava hai| netRtva karane vAlA yadi isa bAta meM vizvAsa karatA hai ki virodhI yugaloM kA padArtha meM eka sAtha rahanA svabhAva hai, vibhAva nhiiN| asti, nAsti donoM virodhI dharma hote hue bhI eka hI padArtha meM pAe jAte haiM, aisI sthiti meM bhinna-bhinna vicAra vAle vyakti yadi eka sAtha avirodha ke sAtha rahe to isameM Azcarya kI bAta nahIM hai| anekAnta dRSTi yaha prazikSaNa detI hai ki virodha vicAroM meM hai, astitva meM nhiiN| AvazyakatA itanI hI hai ki apanI sImA meM raheM, sImA kA atikramaNa na kreN| yadi netA upAya kauzala ke guNa se yukta haiM to bhinna-bhinna ruci vAle ziSyoM ko alaga-alaga dizA meM vikAsa ke lie prerita kara sakatA hai / dravya, kSetra, kAla aura bhAva ke anusAra kisa vyakti ko kahAM niyojita karanA hai? yaha anekAnta kA vyAvahArika prayoga hai| isake binA netA apane samUha yA saMgha ko gatizIla evaM tejasvI nahIM banA sktaa| Atmaupamya anekAnta svatva kA vistAra karatA hai| vahAM apane-parAye kA bheda nahIM hotaa| ataH anekAnta kI vyAvahArika phalazruti hai-Atmaupamya bhAvanA kA vikAsa / Atmaupamya bhAva kA yaha tAtparya nahIM ki sabako eka banA diyA jaae| isakA tAtparya hai ki sabameM AtmA ke astitva kI gaharI anubhUti karanA, sahAnubhUti rakhanA tathA dUsare kI pIr3A kA saMvedana svayaM karanA, dUsare ke duHkha ko svayaM kA duHkha maannaa| netA yadi svatva kA vistAra karake svayaM ko samaSTi rUpa nahIM banAtA to vaha samUha ke sAtha ekarUpa yA zraddhApAtra nahIM bana paataa| anuzAstA meM AtmaupamyabhAvanA vikasita hone para saMgaThana eka kuTumba bana jAtA hai| vahAM aneka burAiyAM svataH palAyana kara jAtI haiN| tulasI prajJA janavarI-mArca, 2002 - 65

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sApekSatA __ anekAnta kahatA hai ki sabhI ekAMgI darzana adhUre saca haiM / adhUre satyoM ko milAne para bhI pUrA satya hAtha nahIM AegA, kyoMki adhUre-adhUre milakara bhI pUre nahIM ho sakate / sApekSatA saMkIrNatA evaM Agrahamukti kA sUtra hai| pratyeka padArtha kI aneka paryAyeM haiM, ata: padArtha jaisA dIkha rahA hai vaisA hI nahIM hai| vaha aura bhI kucha hai| dRzya jagat meM bhauMrA kAlA hai para yathArtha meM usameM pAMcoM varNa haiM / ye donoM bAteM sApekSa haiN| sApekSatA anuzAstA ko yaha viveka pradAna karatI hai ki kahAM sthira rahanA hai, kahAM Age bar3hanA hai aura kahAM pIche haTanA hai / gati kA krama hai ki eka paira Age bar3hatA hai, dUsarA pIche raha jAtA hai| jaba pIche vAlA Age bar3hatA hai taba Age vAlA pIche jAtA hai / netRtva kI saphalatA ke lie Avazyaka hai ki netA paristhiti ke anusAra kabhI gauNa ko mukhya banAe aura kabhI mukhya ko gauNa banAe, kyoMki vyakti meM guNa aura doSa donoM hI hote haiN| kabhI samaya dekhakara guNa ujAgara kiyA jAe tathA kabhI avaguNa para tAr3anA dI jAe, tabhI saMgaThana meM sakriyatA rahatI hai| navanIta prApti kA bhI yahI krama hai ekenAkarSantI zlathayantI vstuttvmitrenn| antena jAyate jainI, manthAnamiva gopii|| anuzAsana kA navanIta tabhI janabhogya ho sakatA hai jaba eka ko khIMcA jAe aura dUsare ko DhIlA chor3A jaae| isa krama se na kisI ke atirikta ahaM ko poSaNa milatA hai aura na kisI meM hInabhAvanA panapatI hai| isase aneka pratibhAeM to ubharakara sAmane AtI haiM, sAtha hI akaraNIya ke prati sadaiva bhaya bhI banA rahatA hai| sApekSa anuzAsana hI prabhAvI evaM kAmayAbI ho sakatA hai| na anuzAsana itanA mRdu ho ki anuzAstA kA astitva hI na rahe aura na itanA kaThora ho ki usameM vyakti dUra calA jaae| vINA kI tAra ko utanA hI kasA jAe ki usase saMgIta phUTa sake / rAjA ke netRtva ko bhavabhUti isI bhASA meM prastuta karate haiM vajrAdapi kaThorANi, mRdUni kusumaadpi| sApekSa ciMtana ke binA netA sadaiva anuyAyI ko raMgIna cazme se dekhegaa| vaha anuyAyI ke kathanabheda kI apekSA ko nahIM samajha sakane ke kAraNa virodhI vicAroM ko nahIM khapA skegaa| anekAnta dRSTi netA ko yaha mArgadarzana detI hai ki eka vicAra dUsare se sApekSa hokara hI satya ho sakatA hai| nirapekSa hote hI asatya ho jAtA hai| vyavahArabhASya meM sApekSa anuzAsana kA eka mArmika udAharaNa milatA hai| eka hI galatI para tIna vyaktiyoM ko bhinna-bhinna daNDa kI vividhatA ke pIche rAga-dveSa nahIM apitu sApekSa dRSTi kI pradhAnatA thii| sApekSatA yaha viveka jAgRta karatI hai ki eka hI upAya saba para samAna rUpa se lAgU nahIM ho sktaa| mahAvIra bhI kahate haiM-'jeNa siyA teNa no siyaa|' 66 / __ tulasI prajJA aMka 115

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sahiSNutA anekAnta sAmaMjasya evaM sahiSNutA kI kSamatA pradAna karatA hai| gurudeva tulasI ke zabdoM meM-jhagar3ate huoM meM samajhautA karanA yahI anekAnta hai| anuzAsana kI prakriyA samAna hone para bhI anuzAsita vyakti kI pratikriyA meM aMtara dekhA jAtA hai| eka vyakti usa anuziSTi ko hitakara mAnatA hai aura dUsarI use aprItikara yA ahitakara mAnatA hai / uttarAdhyayana sUtra isakA saMvAdI hai'hiyaM taM mannaI paNNo, vesaM hoi asAhuNo' aisI sthiti meM yadi netA anekAnta dRSTi se bhAvita nahIM hai to tanAva se bhara jaaegaa| anekAnta netA ko yaha viveka pradAna karatA hai ki eka hI kriyA kA pariNAma eka jaisA honA Avazyaka nahIM hai / ataH donoM paristhitiyoM ko satya mAnakara unakI pratikrayA ko sahana karanA caahie| samaya para sahana karane vAlA netA hI apane anuyAyI ko isa bAta kA bodha karA sakatA hai ki kaTuka auSadhi pIr3ita karane hetu nahIM apitu rogamukta karane hetu jAtI hai / usI prakAra samaya para kiyA gayA kaThora anuzAsana parabhava karane ke lie nahIM apitu vyaktitva vikAsa ke lie hotA hai / saMtulana anekAnta virodhI dharmoM meM saMtulana sthApita karatA hai| netRtva kA sabase bar3A guNa haisNtuln| jaina Agama meM anuzAsana ke do rUpa milate haiM--sAraNA, vAraNA arthAt anugraha aura nigraha / yadyapi ye donoM virodhI yugala haiM para saMgaThana kI rIr3ha haiN| jisa saMgaThana meM netA ucita kArya yA viziSTa kArya saMpAdita karane vAle ko protsAhana nahIM detA vaha saMgaThana gatizIla evaM sakriya nahIM hotA / niSkriya hokara samApta ho jAtA hai| jisa saMgaThana meM akaraNIya kArya ke prati aMgulI nahIM uThatI hai, use daMDita nahIM kiyA jAtA, vaha saMgaThana haDDiyoM kA Dhera athavA doSoM kA ghara bana jAtA hai| protsAhana denA mRdutA kA bodhaka hai aura daMDa prAyazcitta denA kaThoratA kA / ina donoM kI saMtulita vyApti anekAnta dvArA hI saMbhava hai / virodhI yugala hai- zraddhA aura tarka / kevala zraddhA aMdhI hotI hai aura kevala tarka paMgu / yadi anuzAstA apane sadasyoM meM donoM kA sAmaMjasya nahIM kara pAtA to saMgaThana chinna-bhinna ho jAtA hai| kevala zraddhA meM samarpaNa honA jar3atA hogI, cApalUsI pnpegii| kevala tarka meM bauddhikatA hogI para hRdaya nahIM hogaa| donoM kA samanvaya anekAnta dRSTi se hI sAdhA jA sakatA hai| netA ke prati vizvAsa aura samarpaNa bhI Avazyaka hai para korI anukaraNapriyatA na rahe jisase vyakti kI svataMtratA sattA yA buddhi kuMThita yA pratyAhata ho jaae| bhAva aura buddhi kA yaha vaiSamya miTAyA nahIM jA sakatA para isameM samanvaya sAdhA jA sakatA hai| sApekSa dRSTi vAlA anuzAstA zraddhApravaNa vyaktiyoM kI buddhi ko tIkSNa karatA hai tathA tarkapravaNa vyaktiyoM ko samarpaNa kI mUlyavattA aura yathArthatA kA bodha karAtA hai| uttama tarka vahI hotA hai jo zraddhA ke prakarSa meM phUTatA hai / sAmaMjasya sAmaMjasya ke binA nayI pIr3hI aura purAnI pIr3hI ke saMgharSa ko nahIM rokA jA sktaa| purAnI pIr3hI kA anubhava evaM nayI pIr3hI kA karttavya donoM kA pArasparika saMyojana samAja kI pragati ke tulasI prajJA janavarI-mArca, 2002 67

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lie Avazyaka hai| anekAntadraSTA netA apane saMgaThana meM donoM kA ucita saMtulana sthApita kara donoM kI zakti kA upayoga kara letA hai| hAtha meM pAMca aMguliyoM ke samAna saMgaThana meM bhI sabhI vyakti samAna nahIM hote| saMgaThana meM maMdagati, prakharamati evaM prajJAsampanna sabhI prakAra ke vyakti hote haiM / jo anuzAstA anekAnta ko jInA jAnatA hai vaha sabakI kSamatA ke anusAra alaga-alaga tarIke se sabako samAhita karane kA prayatna karatA hai| udAratA anuzAstA kI saphalatA kA mahattvapUrNa sUtra hai-udAratA / anekAnta cintana ko udAra evaM vyApaka banAtA hai / isa kAraNa netA samaya para sahI nirNaya lene meM sakSama ho sakatA hai aura dUsaroM ke virodhI vicAroM meM bhI sAratattva grahaNa kara sakatA hai| vaha mAnatA hai, maiMne jo satya pAyA hai vaha bUMda ke samAna hai| dUsare kI bAta meM bhI satya kA aMza ho sakatA hai| terApaMtha ke Adya AcArya zrI bhikSu ne saMvidhAna banAne ke bAda likhA-maiMne apanI buddhi se saMvidhAna likhA hai| Age kisI AcArya ko parivartana kI apekSA ho to vaha ise badala sakatA hai| yaha udAratA anekAnta kI hI pariNIta hai| anekAnta anuzAstA ko yaha viveka detA hai ki kahAM kahA jAe aura kahAM mauna rakhA jAe ? yadi avaktavyatA kA guNa netA meM nahIM hogA to usakI vANI se aneka bAra vigraha yA tanAva kI sthiti bhI A sakatI hai| Aja sarvatra sakSama netRtva kI kamI A rahI hai| AvazyakatA hai netRgaNa anekAnta ko sakSama kara apane jIvana ke vyavahAroM meM prayoga kareM aura ve deza aura samAja ko nayI gati de| jaina vizvabhAratI lADanUM (rAjasthAna) 68 - tulasI prajJA aka 115

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vyavahAra meM anekAMnta dRSTi kA vikAsa - sAdhvI vardhamAnazrI jaina darzana ke pariprekSya meM yadi mAnava svastha aura samasyAmukta jIvana jInA cAhatA hai to usake lie sarvottama upAya hai - anekAnta dRSTi kA nirmANa / anekAnta hameM hara vicAra meM chipI satyatA kA darzana karAtA hai| anekAnta kA abhimata hai- pratyeka vastu ke aneka chora haiM, aneka dharma haiN| vastu meM ananta-ananta virodhI dharma eka sAtha rahate haiN| vyavahAra meM bhI pratyakSataH dekhA jAtA hai| eka phoTogrAphara ne socA maiM eka aise vyakti kA phoTo lUM jisake cehare se sAkSAt devatva Tapaka rahA ho| use eka aisA vyakti mila hI gyaa| kAphI samaya bAda usake mana meM AyA - maiM eka aise vyakti kA phoTo lUM jisake cehare se sAkSAt haivAniyata Tapaka rahI ho| anveSaNa karate-karate vaha vyakti bhI mila gayA jisake cehare se atyanta krUratA Tapaka rahI thii| bAtoM hI bAtoM meM jJAta huA ki jisa cehare se devatva Tapaka rahA thA vaha bhI usI vyakti kA phoTo thaa| ___vyakti eka, sthitiyA~ anek| paryAyeM badalatI rahatI haiN| pratyeka dravya meM eka dUsare ke virodhI yugala astitva meM rahate haiN| unameM kevala eka virodhI yugala hI nahIM kintu ananta virodhI yugala astitva meM rahate haiN| eka sAtha eka kA dUsare virodhI paryAya ke binA astitva Tika nahIM sktaa| yaha sArvabhauma niyama hai| isa jagata meM aisA koI bhI tattva nahIM hai jisakA pakSa ho aura pratipakSa na ho tathA pakSa aura pratipakSa meM saha-astitva na ho / Aja vaijJAnikoM ne bhI isa tathya ko siddha kara diyA hai| paramANu meM jitanI saMkhyA elekTraoNna, proTona, nyUTrona Adi kaNoM kI hotI haiM utanI hI saMkhyA pratikaNoM kI bhI hotI haiN| elekTraoNna kA pratikaNa pratielekTrona, proTona kA pratiproTona aura nyUTraoNna kA pratinyUTraoNna hotA hai / paramANu ke nAbhika kA jaba vikhaNDana hotA hai taba ye pratikaNa eka saikeNDa ke karor3aveM bhAga se bhI kama samaya ke lie astitva meM Ate haiN| usa samaya kaNa aura pratikaNa meM TakarAva hotA hai / phalasvarUpa gAmA kiraNeM yA proTonsa paidA hote haiN| tulasI prajJA janavarI-mArca, 2002 69

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vaijJAnika isa niSkarSa para pahuMce haiM ki pratikaNa kaNa kA pratidvandvI hote hue bhI usakA pUraka hai| ve donoM sAtha-sAtha rahate haiM / paraspara eka dUsare kA sahayoga karate haiM aura unameM kriyApratikriyA kA vyavahAra bhI calatA rahatA hai| anekAntavAda ke AdhAra para mukhya rUpa se cAra virodhI yugaloM kA nirdeza kiyA jAtA hai1. zAzvata aura parivartana 2. sat aura asat 3. sAmAnya aura vizeSa 4. vAcya aura avAcya 1. zAzvata aura parivartana bhagavAna mahAvIra ne utpAda vyaya aura dhrauvya, isa tripadI kA vyAkhyAna kiyA hai| pratyeka dravya zAzvata aura parivartana ke niyama se Abaddha hai| jIva eka dravya hai| vaha kabhI ajIva nahIM bana sakatA lekina manuSya, pazu, nAraka yA deva rUpa meM usakI paryAyeM palaTatI rahatI haiN| kaMgana ko tor3akara kuMDala banavA lie lekina sonA apane rUpa meM sthira rahatA hai| isI prakAra pratyeka dravya meM prakampanna hotA rahatA hai / usakI paryAya pratikSaNa parivartita hotI rahatI hai lekina vaha apane mUla rUpa ko nahIM chor3atA / usakA mUla dhruva rahatA hai / isa prakAra dhrauvya prakampana ke madhya aprakampana hai / parivartana ke madhya zAzvata hai| paryAya (utpAda-vyaya) aprakampana kI parikramA karatA huA prakampa aura zAzvata kI parikramA karatA huA parivartana hai / astitva meM parivartanazIla aura aparivartanazIla donoM prakAra ke tatva vidyamAna rahate haiM / koI bhI astitva zAzvata kI sImA se pare nahIM hai aura koI bhI astitva parivartana kI maryAdA se mukta nahIM hai| isIlie kahA hai - dravyaM kadA kena viyutaM, dRSTAH mAnena kena vA / arthAt paryAya se rahita dravya aura dravya se rahita paryAya kaba, kahAM, kisane dekhA ? astitva ke lie pariNamana anivArya hai / anantakAla ke ananta kSaNoM meM aura ananta ghaTanAoM meM kisI dravya ko apanA astitva banAe rakhane ke lie ananta pariNamana karanA Avazyaka hai| yadi usakA pariNamana ananta na ho to vaha anantakAla meM apane astitva ko banAe nahIM rakha sktaa| aisI sthiti meM AgrahapUrvaka aisA nahIM kahA jA sakatA ki yaha nahIM hai| hameM kahanA hogA - kisI apekSA se yaha vaha hai| gulAba ke phUla meM jitanI sugandha hai utanI hI durgandha hai kintu usameM sugandha vyakta hai aura durgandha avykt| cInI jitanI mIThI hai utanI hI kar3avI hai kintu usameM miThAsa vyakta hai aura kar3avAhaTa avyakta / yadi pUchA jAe ghAsa meM ghI hai yA nahIM? to uttara hogA- ogha zakti kI dRSTi se hai kintu samucita zakti kI dRSTi se nahIM hai / 70 2. sat aura asat pratyeka dravya meM sat aura asat kA yugala vidyamAna hai| sAmane jo ghar3A par3A hai vaha miTTI kA hai, sone yA cAMdI kA nahIM hai| miTTI kI apekSA se hai aura sone aura cA~dI kI apekSA se nahIM tulasI prajJA aMka 115

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hai, ata: ghar3A nahIM hai, yaha kathana bhI kisI apekSA se satya hai| ata: usake sat dharma ko lekara AgrahI nahIM bananA caahie| 3. sAmAnya aura vizeSa pratyeka dravya meM sAmAnya aura vizeSa donoM guNa pAe jAte haiN| sAmAnya guNa dhrauvyatva kA pratIka hai aura vizeSa guNa paryAya kA / eka hI vyakti janma se mRtyu taka yaha vahI hai, isa kathana se abhivyakta hotA hai lekina yaha baccA hai, yuvaka hai, bUr3hA hai, isI ke vizeSa guNa haiM / ataH sApekSatA kA yaha siddhAnta hara sthiti meM vyavahArya hai| 4. vAcya aura avAcya pratyeka dravya meM ananta virodhI dharma hote haiN| jisa samaya jisa dharma kA kathana kiyA jAtA hai usa samaya zeSa sabhI dharma avAcya ho jAte haiM lekina usakA yaha artha nahIM hotA ki usameM ve dharma nahIM haiN| udAharaNa ke lie eka lar3akI saMgItajJA bhI hai, lekhikA bhI hai, gRhakArya meM dakSa bhI hai, aura bhI aneka guNoM se yukta hai lekina prasaMgavaza usake sabhI guNoM kA vyAkhyAna na karake, eka guNa kA hI vyAkhyAna kiyA jAtA hai / usa samaya bAkI ke guNa avAcya hI rahate haiM, ataH aisA mAnanA ki vaha mAtra lekhikA hI hai, yaha mithyA hogaa| hama vartamAna paryAya ke AdhAra para padArtha kI vyAkhyA karate haiM, yaha hamArA sApekSa dRSTikoNa haiN| apekSA ke mukhya dRSTi bindu cAra haiM-1. dravya 2. kSetra 3. kAla 4. bhAva eka ke lie jo guru hai vahI dUsare ke lie laghu, eka ke lie jo dUra hai vahI dUsare ke lie nikaTa, eka ke lie jo Urdhva hai vahI dUsare ke lie nimna, eka ke lie jo sarala hai vahI dUsare ke lie vakra hotA hai| apekSA ke binA kisI kI sahI vyAkhyA nahIM ho sakatI ki guru aura laghu kyA hai ? dUra aura nikaTa kyA hai ? Urdhva aura nimna kyA hai ? sarala aura vakra kyA hai ? dravya aura kSetra Adi kI nirapekSa sthiti meM usakA uttara nahIM diyA jA sktaa| dravya ananta guNoM aura paryAyoM kA sahaja sAmaJjasya hai| isake sabhI guNa aura paryAya nirapekSa dRSTi se nahIM samajhe jA skte| eka guNa dravya ke jisa svarUpa kA nirmANa karatA hai vaha usI guNa kI apekSA se hotA hai| dUsare guNa kI apekSA se nahIM hotaa| cetana dravya caitanya guNa kI apekSA se hI cetana hai| usake sahabhAvI astitva, vastutva Adi guNoM kI apekSA vaha cetana nahIM hai| bhagavAna mahAvIra ke yuga meM pratyeka dravya tathA usake guNa aura paryAyoM kA naya dRSTi se vicAra kiyA jAtA thaa| usa samaya naya vAkya ke sAtha syAt zabda kA prayoga kiyA jAtA thaa| sie atthi, sie natthi, sie sAsae, siya asAsae- ye zabda naya vAkya ke AgamayugIna udAharaNa Aja ke isa viSama yuga meM jahAM vizva bhautikatA kI andhI daur3a meM betahAzA daur3A jA rahA hai| koI kisI ko sahana karane meM sakSama nahIM haiM, saMyukta parivAroM kI nIMveM tIvra gati se ukhar3atI jA rahI hai| pati aura patnI meM bhI nitya nauMka-jhauMka banI rahatI hai| guru-ziSya, pitA tulasI prajJA janavarI-mArca, 2002 71

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putra, mAM-beTI sabhI ke bIca vaimanasya kI dIvAreM khar3I ho rahI haiN| vahAM bhagavAna mahAvIra kI anekAntadRSTi atyanta vyavahArya hai| amuka vyakti jo kucha kaha rahA hai vahI sahI nahIM hai, sAmane vAlA vyakti bhI kisI apekSA se sahI hai| yaha sApekSa dRSTikoNa jisa dina mAnava ke bhItara utara jAegA, samyag darzana A jaaegaa| niSedhAtmaka bhAvoM kI viSavallarI svayameva bhasmIbhUta ho jaaegii| vidheyAtmaka bhAvoM kA bagIcA khila utthegaa| saba prakAra kA tanAva dhIre-dhIre dhulatA calA jaaegaa| antataH parama zAnti, parama Ananda aura parama sukha kA sAgara laharAne lgegaa| jaina vizva bhAratI lADanUM (rAjasthAna) 72 - - tulasI prajJA aMka 115

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Acaranga-Bhasyam Dear Reader, We are introducing the Acaranga-Bhasyam and commentary on it by Acarya Mahaprajna from this issue. This work was published in a book form from Jain Vishva Bharati in 2001. It gives us immense pleasure to publish this work in a series to reach you in an easier way. Hope, you will appreciate. tulasI prajJA janavarI-mArca, 2002 - Acarya Mahaprajna - Editor 73

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Preface This title of the present chapter is Sastraparijna' (comprehending and giving up the weapon of injury). The topic propounded in the sulra is self-restraint as regard living beings.? This self-restraint is ahimsa. The secret of ahimsa, says the Dasavaikalika Sutra (6.8), is self-restraint in regard to all living beings, which was realised by Lord Mahavira. According to Acharya Bhadrabahu, the author of the Acaranga Niryukti (the earliest commentary), four topics have been expounded in this chapter,' namely soul, exposition of six classes of living beings, bondage and abstinence. These topics relate to the Jaina science of conduct. Self-restraint stands for not injuring earth-, water-, fire-, air-, and plant-bodied beings as well as two-, three-, four-, and five-sensed beings: also for restraint in using inanimate objects, control of the senscs, avoiding laxity, proper disposal of excreta, inspecting and sweeping the place before use, and mental, vocal and physical restraint. Of these seventeen varieties, the first nine are concerned with the six classes of living beings:' the first five constituting five classes of immobile beings and the last four making the class of mobile beings. This self-restraint is possible only on the acceptance of the existence of soul (the sentient substance). Such acceptance leads to the four doctrines as the basis of self-restraint, doctrine of soul, doctrine of the cosmos, doctrine of karma and doctrine of action. The existence of soul, moreover, cannot be established without accepting the existence of its counterpart, namely, non-soul (the non-sentient substance). This is why the doctrine of the non-soul, like the doctrine of soul, is also the basis of self-restraint. 7 In the aforesaid list of seventeen varieties of self-restraint, the tenth is concerned with the non-sentient bodies. The doctrine of karma is bound up with the principle of bondage to which the doctrine of action is causally related. The scripture, Acaranga, propounds brahmacarya' in its widest connotation as the science of soul and the discipline of conduct based A UF GHORT-HTET, 2002 - 75

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on that science. In this spiritual scripture.'' abstinence has been accepted as the essence of conduct. Abstinence means giving up all sorts of violent activities. This is the principal aim of the asceticas conduct. In the Upanisads there are discussions, about the existence of soul, but the doctrine of six classes of living beings is an absolutely original contribution of the Jainas. There is mention of mobile beings and also plant life in nonJain literature, but the exposition of other lypes of living beings such as, immobiles like the earth-bodied, etc. and the scientific classification of beings based on the number of senses is exclusively a contribution of the Jainas. In the Sutrakrtanga" and other subsequent scriptures, 12 the doctrine of six classes of living beings has found universal acceptance. The attribution of pleasure and pain to the immobile beings such as, earth-bodied creatures is also an absolutely novel contribution. The comparison of the plant body with human organism in this context attracts the altention of the modern scholars. The doctrine of the weapons of injury to the living beings opens up a new vista of research in this field. Attention is spontaneously drawn to the description of such weapons and the logical argumentation to prove the category of sentient beings. Thus the present chapter is uniquely important from a number of standpoints 1. Acaranga Niryukti. Gatha 31. 2. Ibid. Gatha 33. Dasavcaliyam. 6/8 4. Acaranga Niryukti, Galha 35: jivo chakkayaparuvana ya lesim vahe ya bamdholli. viraic ahigaro, satthaparinnae nayavvo.. 5. Angasuttani 1. Samavao 17/2: sallarasavihe samjame pannalle, lam jaha--pudhavikayasmjame aukayasamjame Icukayasam jame vaukayasamjame vanssaikayasamjame beim diyasamja me tiemdiyasamjamc caurimdiyasamjame pamcimdiyasamjame ajivakayasamjame pchasamjame upchasamjame avahallu-samjame pamajjanasamjame manasamjame vaisamjame kayasmjamc. 6. Ayaro, 1.5. 7. Scc the note of Ayaro, 1.5. 8. Ayaro, 1.6. 9. Angasutlani 1, Samavao, 9/3 nava bambhaccra panntia, lam jaha---samgahani gaha-satthaparinna logavijao, siosanijjam sammaltam. avamti dhutam vimohayanam, uvahanasuyam mahaparinna.. 10. Ayaro, 1.7 11. Angasultani 1, Suyagado, 1/9/8,9 12. Dasaveyaliyam, IV. 76 C gert 4511 310 115

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Chapter-1 Comprehension and Abandonment of Weapon of Injury Section-1 1.1 suyam me ausam! tenam bhagavaya evamakkhayam ihamegesim no sanna bhavai, tam jaha-puratthimao va disao agao ahamamsi, dahina0 va disao ahamamsi, paccatthimao va disao agau ahamamsi, ultarao va disao agao ahmamsi, uddhao va disao agao ahamamsi, ahe va disao agao ahamamsi, annayario va disao agao ahamamsi, anudisao va agao ahamamsi? O longlived (Jambusvamin)! I (Sudharma) have heard the following discourse from Lord Mahavira: Here many do not have the experience (that is memory of the place from where they have transmigrated) such as Have Itransmigrated (to this world) from the eastern direction, or from the southern direction, or from the western direction, or from the northern direction, or from the direction above, or from the direction below, or from any other direction, or from any intermediate direction? 1 . 1.2 evamegesim no natambhavati-atthi meaya ovavaie, nalthi me ava ovavaie? Ke aham asio ke va io cuoiha pecca bhavissami? Similarly many do not know-Is my soul subject to birth, or is my soul not subject to birth? Who was I (in my previous life), or after departure from here what shall I become in my next birty? 1.3 sejjam puna janejja-sahasammuiyae, paravagaranenam, annosim va amtie socca tam jaha--puratthimao va disao agao ahamamsi, dakkhinao va disao agao ahamamsi, paccatthimao va disao agao ahamasi, uttarao va disao agao ahmapsi, IME WE Haf-418, 2002 C - 77

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uddhao va disao agao ahamamsi, ahe va disao agao ahamamsi, annayario va disao agao ahamamsi, anudisao va agao ahamamsi. By ones own power of recollection, from exposition advanced by an authority having the power of direct knowledge and on hearing from some one (who had learnt about it from one who commanded direct knowledge), some (people) acquire knowledge such as I have transmigrated (to this world) from the eastern direction, or from the southern direction, or from the western direction, or from the northern direction, or from the direction above, or from the direction below, or from any other direction, or from any intermediate direction. 1.4 cvamegeism jam natam bhavai-atthi me aya ovavaie. jo imao disao anudisao va anusamcarai. savvao disao savvao anudisao jo agao anusamcarai soham. In the same way some may know-my soul, being subject to birth, transmigrates in these cardinal direction or intermediate directions, that (soul) is I myself. Commentators Auspicious Invocation Visuddham visadatmanam Paramatmanamatmana. Sannidhim sahajam nitva, Tanomyacaramadbhutam. With inborn devotion, I surrender myself to the pure, manifest, great soul and propose elaborately to explain the excellent Ayaro (Spiritual discipline). Bhasyam Sutras 1-4 One of the chief disciples of Lord Mahavira, Suddharma, spoke thus to Jambu: 0, long-lived! I have directly heard this from Lord Mahavira, whatever lam saying is not the imagination of my own mind, but has been told by Lord Mahavira himself. There is birth. There is death. There cannot be any doubt about them in the mind of anybody. These obviously happen to everybody. The person who takes birth had of necessity experienced death in the past, and he will be reborn again. This is, of course, not directly perceived by the common man. There is cause for doubt on objects not perceived directly. Owing to such doubt, the believers in direct perception alone as the valid source of knowledge consider birth and death as without any precedence. In other words, according to them, there was no birth before, and in the absence of birth, the pre-incidence of death is utterly impossible. 78 C Det WET 310 115

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Some philosophers attempted at realising the events of birth and death by their constant endeavor to attain the state of direct intuition of those events. They realised the eternal cycle of birth and death, that is, transmigration of the soul from birth to birth. At the end of such realisation, they declared that there were people who had intuition of past and future lives, and that there were also people who were bereft of such intuition It has been explained in the Vytti that such experience of transmigration is not possible for beings not endowed with mind. And among beings, cndowed with mind, only some have the experience of transmigration from particular direction, while others have not. The Sutra makes such experience as the starting point of its disquisition: I have migrated from the castern direction, of from the southern direction, or from the western direction, or from the northern direction, or from the direction above, or from the direction below, or from any intermediate direction. This question of life before and life hereafter is of supreme importance not only for those who believe in the existence of the soul, but also for all living beings endowed with reason. To ignore this question is to deny the truth about birth and death. In the absence of such query the birth of philosophy itself would be impossible. Is it possible to disentangle the soul from the body? If it is not possible, the issue of brith and rebirth will be only imaginary and unreal. Only if it was possible to disentangle the soul from the body, it would be feasible to comprehend that the body and the soul are not identical entities. This is expressed in the sutra 'I have to soul that is subject to birth or I have none that is so'. All people have no intuition as to what I was in the past or what shall be in the future after departing from here. We find two investigating sutras in this context: 'what I was in the past'--this is concerned with the past life, 'what shall I be in the future'--this is concerned with the future life. Is such intuition possible? To this query, Lord Mahavira says that it is possible to have intuition of the past life as well as the future birth. There are three sources that prove such possibility: ones own power of recollection: exposition by the Jina having the power of direct knowledge, and hearsay, i.e., heard from some one who had learnt about it from one who commanded direct knowledge. THAT YFI Hati--ATE, 2002 C 79

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Ones own power of recollection This is the first source. Some children in their childhood get the memory of the past life spontaneously. With modern psychologists many events of spontaneous memory of past occurrences are found registered. In Jaina literature also, there are records of such incidents. In the Susruta Samhita, it is pointed out the persons with their mind, cultivated in the past life by the study of spiritual lore, are capable of the memory of the past life.' Exposition by the Jina This is the second source. The exposition is ascribed to the supreme authority namely the Jina. This is confirmed in the Niryukti (commentary) where it is said that there is no higher authority than Jina who had expounded the doctrine of transmigration.? In this connection, Meghakumara's memory of previous life deserves mention. In the commentaries, the example of Gautama Svami is also mentioned Lord Mahavira was asked by Gautama Svami, "O Lord ! how is it that omniscience is not arising in me''? The Lord explained "O Gautama! This is so because you have deep attachment to me". Gautama Svami, "O Lord! this is exactly so, but what is reason of my excessive attachment towards you''? Then the Lord mentioned that there was mutual relation between them in many past lives. In this connection, the Lord said, "You had been attached to me for a long time. You had been acquainted with me for a long time"'.' On hearing this explanation of the Lord, Gautama Svami came to possess the knowledge (memory) of the specific direction from which he came to the present state of existence, and the life. Hearsay This is third source. It is not direct revelation by the Jina, but it is something heard as propounded by a person with his power of extrasensory perception. Such hearing is conducive to intuitive knowledge in the listener. In ancient commentaries, such source was indicative of all people, other than the Jinas, who were possessed of special knowledge. The memory of the past life is inborn in some souls, while in other it is an acquired faculty due to some auxiliary causes, which are: the special 80 C TA U BiH 115

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subsidence of deluding karma, purity of perception (purity of aura), the process of speculation, elimination (of doubt), investigation, intensive search." The special subsidence of deluding karma is illustrated in Namipavvajja in the Uttaradhyayana. There it is said that Nami remembered the past life on account of the subsidence of deluding karma.? On account of his purity of perceplion, Mrgaputra got the memory of his past life simply at the sight of a monk. here the cause is mentioned to be the subsidence of the deluding karma and purification of the perceptive faculty simultaneously." Similarly, Harikesabala also had the memory of past life while engrossed in reflection. In the introduction to the chapter on Cifrasambhuti, there is mention of the memory of the past life.10 Both the sons of Bhrgupurohita, simply at the sight of a monk, acquired the memory of their past life, and also recollected their practice of penance and selfrestraint. 11 Realising that the faith in religion and desire for liberation are easily nourished by the memory of the past life, Lord Mahavira led many people recollect their past life. When Meghakumara was in the point of reverting to the householders life, the Lord reminded him of the third life in the past, 12 which produced in him the memory of his past rational lives due to beneficial psychical processes, auspicious perception with aura gradually purified. This was the result of speculation, elimination, investigation and intensive search due to the elimination-cum-subsidence of relevant karmic veils. 13 The memory of the past life arose in Sudarsana Sresthi too in the same manner. 14 The third auxilary cause consisting of speculation, elimination, investigation and intensive search is illustrated by the memory that occurred to Meghkumara as soon as he heard the name of Meruprabha elephant. There started 'speculalion' in his mind about the elephant. As a result, there was some agitation in his mind to know the elephant. Thereafter the process of elimination started with the querty-- "Ilad I been an elephant in the past''? In the process of ratiocination, he entered the state of investigation. In other words, he entered the area of past experience in order to search out the event in his past life. While reflecting on the past, he embarked upon the state of 'intensive research'. Even as a cow reaches the grazing posture visited earlier, while engaged in search of fodder, Meghakumara gained the memory of his elephant-life by investigating through concentrated investigation. The memory of the past life arises on account of some specific event, or without such evenl. The memory that arises simply on account of the IMET Ugla - HFC, 2002 C 81

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elimination-cum subsidence of the relevant karmic veils is without the occurrence of any specific event. Sometimes, on the other hand, such memory takes place due to the presentation of some external event. The memory of the past life is a variety of empirical knowledge. Maximally, one can recollect nine rational lives by means of this memory. According to the Acaranga commentary, however, the possessor of the power of recollection can remember any number of past lives, not only nine. 16 Rational life means life of a being who is possessed of mind which has the power of reasoning. Ordinarily, it is not possible to remember the past lives that were not endowed with mind. It is not possible for all beings to have this memory. The reason for this is given the Tandulaveyalia" which says that the intense suffering at the time of birth and death stupefies the person so deeply that he is incapable of remembering his past life. The supine remnants of past experiences need specific events for their revival. This is the reason for the non-occurrence of memory in ordinary persons. 15 Experience It is the act of experiencing, which is twofold: feeling and knowing. Knowing includes five kinds of knowledge, i.e., empirical, articulate, clairvoyant, mind-reading and omniscient. The feeling is a kind of sensation. The Niryukti explicitly says that the feeling is due to the rise of ones karma. It is not the subject matter in the present context. Only the knowledge aspect of experience is relevant here. That (soul) is 'I' myself this phrase refers to the person who recollects his past life and acquires a deep faith in his external existence through past, present and future. The person endowed with the memory of the past life is convinced of his own existence in the past. Such person has been directly referred to in the Sutra (1.4)-"the person who transmigrates from the cardinal and intermediate directions and subdirections is identical with myself". The Curni has defined atman with reference to the aforesaid phrase. The query is made, "Although there is atman, its defining characteristics have not been indicated". To this query, the preceptor answers thus: "experience of 'I' ness in the body which is not the 'I' in the judgements 'I am doing'. It is done by me, 'I' shall do this, defines the character of soul identified as 'I'. 18 82 tulasI prajJA aMka 115

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1.5 se ayavai, logavai, kammavai, kiriavai Only he (who knows the transmigration) is the upholder to the doctrine of soul, world, karma and action. Bhagyam Sutra 5 There were many doctrines about soul and world in the age of Agamas, which are mentioned in the eighth chapter of the present Agama.'' There were some who believed in the existence of should and there were others who did not. They tried to establish the doctrines by arguments and logic. Lord Mahavira assigned superior position to self-realisation or direct perception of the soul, as what was established by arguments could be rejected by counter-arguments. The reality that was perceived directly could not be refuted by a thousand and one arguments. This was the reason why the Lord attached supreme importance to the way of direct perception. The person possessed of the memory of the past life turns a supporter of the doctrine of soul, as his mind is absolutely free from any kind of doubt or suspicion. The admission of the eternal existence of the soul implies the admission of the doctrines of world, karma and action. As a result of the memory of past existence, nihilism, ontological and ethical is rejected, spiritualism is accepted, and the faith in religion is intensified. Such intensification of faith is endorsed in the Bhagavati20 where the merchant Sudarsana is said to have intensified his faith and dread of worldly life on being reminded of his past life by Lord Mahavira. The upholder of the doctrine of soul The doctrine of the soul has been described in the fifth chapter 21 The upholder of the doctrine of the world The Prakrit equivalent of 'world' is loga which has been used in different senses at different place in the present Agama. It has been used in the sense of the body, 22 the sensibles, 23 the passions,24 the soul,25 the world, 26 the people and so on. It should, therefore, be explained in different ways in different places. In the present context, the word stands for the physical universe. The substance soul is devoid of form and therefore is not visible to us. Among the other substance only the material bodies have form and colour and, therefore, these alone are meant by the word 'loga 'here. In the Bhagavati Sutra, the word loga is explained exactly in this sense. 24 Generally, in the Agamas, the loga is variously defined as the totality of jiva and ajiva and so on, but here, those definitions are not applicable. The meaning of the word loga as given by the Curni also appears plausible. According to the upholder of the doctrine of loga, the other DHE U Hi-FE, 2002 83

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creatures of the world are considered as real as one's own self. The jivas and ajivas (the substances other than the souls) constitute the loga. The doctrine signified by the word loga vadi (the upholder of the doctrine of loga) is to be understood in this sense of the word loga.29 The upholder of the doctrine of karma The Through memory of past existence the relation between soul and matter is properly understood. The acquisition of new body by the soul and its transmigration and wandering in different directions is due to its association with the matter. The soul has finer material body composed of material particles, auspicious and inauspicious, accumulated by it through the exertion of its own self-conscious will (adhyavasaya). The material particles are attracted by the activity (karma) of the soul and, therefore, they are called karma. The material body thus formed being the receptacle of those particles also designated as karma. In the doctrine of karma, the ethical theory of retribution is accepted. This is the implication of the sutra: 'one has to experience himself the consequence of ones own karma'. 90 The upholder of doctrine of action The soul and the karma are related by means of the activity of the soul. The soul relates itself to the karmic particles so long as there are vibrations in it due to the passions of attachment and hatred. The doctrine of karma is thus the outcome of the doctrine of action. A detailed description of the doctrine of action has found place in the present Agama. The soul with the memory of his past existence clearly understands that there is soul cternal, there is matter, there is association between the two, and there is a cause of the continuity of their association. 1.6 akarissam caham, karavesum caham, karao yavi samanunne bhavissami. I did it, I got it done, and I shall be the approver of the doer. Bhasyam Sutra 6 The person with the memory of the past has a deep experience of the causal chain of action, the karmic bondages and the resultant transmigration in different directions and subdirections. This has found vent in this sutra. The action is threefold: was done by the agent himself, or was got done, or shall be approved of by him. This threefold action becomes ninefold when combined with the three periods of times-past, present and future. From the present sutra all these nine types of action can be derived. The first, second 84 D TO UTI 31 115

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and ninth types are explicitly mentioned here. Others can be formulated as follows: (iii) I had approved of what was done. (iv) I am doing myself. (v) I am getting it done. (vi) I am approving of what is being done. (vii) I shall do myself. (viii) I shall get it done. Due to action there is the inflow of karmic particles, and therefore, the action is called inflow. in fact, this inflow is the cause of the transmigration in various directions. The comprehension of the cause of transmigration is due to the memory of the past existence. 1.7 eyavamti savvavamti logamsi kamma-samarmbha parijaniyavva bhavamti. All these worldly violent activities31 are to be comprehended and given up. Bhasyam Sutra 7 There is a radical change in the thinking of the person with an insight into his past existence. Saturated by faith, he develops dread for worldly life and resolves: "I should comprehend these violent actions". Such comprehension is twofold: theoritical knowledge and practical application. The implication is that the activities are first of all to be known and then abandoned. 32 1.8 aparinnaya-kamme khalu ayam purise, jo imao disao va anudisao va anusamcarai, savvao disao savvao anudisao saheti, anegaruvao jonio samdhei, viruparuve phase ya padisam vedei. The person who does not comprehend and renounce the karma, transmigrates in cardinal or intermediate directions, wanders loaded with karma to all cardinal and intermediate directions ad is born again and again in manifold births, and experiences various painful feelings. Bhasyam Sutra 8 In Samkhya philosophy, the person (purusa) stands for soul. In the present scripture also, at many places the word 'person' is used to denote soul. The person with memory of past births comes to understand that his various transmigrations from directions to direction and place to place and his sufferings are due to non-comprehension of the nature of karma. On knowing this truth, the person attempts at getting the comprehensive knowledge of karma. tulasI prajJA janavarI-mArca, 2002 85

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Here a sgnificant problem crops up. Is it possible to do away with karma? The maintenance of the body and sustenance of life are controlled by karma. How can a person live without karma? The meaning of the abandonment of karma is not the abandonment of all karma, but only of karma which nourishes non-restraint. "One should not conceal his energy". 33 This ways proclaimed by the Lord as experienced by himself. The energy is invariably bound up with the karma. The ascetic 'keeps his senses under complete restraint and does not let them go wanton". 34 In this sutra also, the self-restrained karma is prescribed. In the sutra: "One should not do anything for earning reputation". 35 There is prohibition only of action for the purpose of gaining name and fame, but not absolute prohibition of all kinds of karma. In the sutra: "The evil deeds are unworthy of being done it is clearly maintained that only evil actions are to be avoided and not all actions without exception. The statements about the comprchension and abandonment of karma are virtually the statements about the purity of karma. Even the seer makes use of worldly things, and such use is nothing other than karma. It is, therefore, said that the seer makes use of worldly things in a different manner and for a different purpose. 37 For instance, the ordinary man uses thing or enjoys them in a worldly way without any self-restraint. But a man of selfrestraint does not do so. He makes use of those things with proper restraint, and an act done with proper self-restraint is virtually not karma. It is with this veiw that the statement about the comprehension and abandonment of undertaking of the karma has been made. The upshot is that an ascetic should avoid the act that involves absense of self-restraint. 1.9 tattha khalu bhagavaya parinna paveiya. On this subject, the Lord has propounded the principle of comprehension and abandonment. Bhagyam Sutra 9 The Lord has revealed the nature of comprehension and abandonment by confirming the truth of the knowledge of the person with the memory of previous births through his own experience of special events. Comprehension and abandonment means discrimination between self-restraint and indulgence. The person who does not comprehend the nature of karma, travels from one birth to another in different cardinal and intermediate directions. This is indeed a fact. It is nevertheless necessary to search out the basic causes of the non-comprehension of the nature of karma leading to transmigration. The following causes of transmigration are enumerated in the sutra 10. 86 D ISO 31 314 115

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1. 1.10 imassa ceva siviyassa, parivamdana-mananna-puyanae, jai-marana moyanae, dukkhapadighayaheum. Longing for survival, praise, reverence and adoration; life and death; emancipation, and elimination of physical and mental suffering. Bhasyam Sutra 10 The following cause of transmigration are enumerated in the sutra 10: Longing for survival--There are multitude of longings in a living being. Among these, the longing to live is the strongest and foremost. This truth has been demonstrated in the following words coming out of the deepest experience of the seer. "All beings love life...... They are attached to this mortal coil. They want to hang on to life" 34 Life is dear to all brings": 39 The person longing for life stores up things to perpetuate cruel acts of violence. Thus the longing for life turns into a spring of karma."" This is the whirphool of suffering. 41 Praise-The word 'honour' (parivandana) has been explained as praise' by the commentator. 42 People indulge in violent actions to earn praise. Here it seems that the original text has got vitiated. It should read Jiviyassa paribamhana". In the Curni we get corroboration of this reading. According to the book of Ayurveda, the nourishment should help the growth of life. The word brmhaniya as used here in the context of present sutra, the meaning will be people indulge in violent activities for strengthening the life. The error of the scribe may be responsible for writing 'da' in place of 'ha'. This has resulted in changing of the whole meaning. The Curni, however, accepts the reading paribamdana. Reverence (mananam)-This word is to be explained in two different ways. First, a person engages in violent actions in order to honour another persons. Secondly, a person, when not honoured, indulges in violent action such as punishing the person who failed to honour him. For instance, when a powerful tyrant does not get proper honour and reverence from his subjects, he indulges in imprisoning and killing them and confiscating their possessions. Adoration (pujanam)--Even as acts of violence are done for offering respect, exactly so harmful acts can be prepetrated in order to adore others. The show of respect is done by standing up in order to welcome, while the worship is performed by putting mark of sandal or saffron on the forehead of the person to be adorned. 3. ICH THIC -, 2002 - 87

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5. Life and death-We have used the word birth for jati which has two meanings: birth and similarity. Here, the meaning birth is relevant and appropriate. Death means the end of life. The indulgence in violent karma can be easily be found to be done for the sake of birth and death. For instance, a person performs sacrifices for his birth in heaven, or he can arrange for special ceremony in advance on the occasion of his death. 6. Emancipation- It means liberation or freedom. It is well known that in many religious traditions, varieties of cruel acts are prescribed for liberation from worldly bondage. The phrase 'for birth, death and emancipation' ca be interpreted as one single concept, which means emancipation from birth and death. We find people believe in acts of violence (such as animal sacrifice) for their own freedom from birth and death, as well as the spiritual freedom of the victims of such violence. The reading 'bhoyanae', for 'moyanae'. accepted by the Curni appears to be more appropriate. People are found engaged in agriculture and the like for food. Even the psychoanalysts and biologists admit that the search for food is a fundamental instinct. 44 Freud has accepted only two instincts, e.g., instinct of life and instinct of death.45 The later psychologists expanded the scope of instincts and emotions. In the sutra 10, only seven fundamental instincts are mentioned. Maslo has admitted 'regard' and 'respect' also as a fundamental instinct and emotion. 46 7. The elimination of mental and physical suffering--- For the purpose of getting rid of various kinds of physical and mental suffering, a person indulges in various acts of violence. Such indulgence is the fountainhead of worldly activity. In the sutra under discussion, the most profound estimate and enumeration of the causes of violence has been made. 1.11 eyavamti savvavamti logamsi kamma-samarambha parijaniavva bhavamti. All these worldly violent activities are to be comprehended and given up. Bhasyam Sutra 11 What was stated as thesis in the sutra 7 is given in sutra 11 as conclusion. Persons who are ignorant of the source of violent karma are incapable of comprehending the true nature of karma and getting rid of it. Consequently, the sources of karma are given at the outset, to be followed by the 88 D que 4311 310, 115

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comprehension of the latter. The present sutra, therefore, does not repeat the content of sutra7. 1.12 The ascetic who has comprehended and avoided these violent indulgences in karma in his life is indeed an ascetic who has realise the essence of comprehension and abandonment. Thus I say. jassete logamsi kamma-samarambha parinnaya bhavamti, se hu muni parinnaya-kamme.--tti bemi. Bhasyam Sutra 12 The word 'karma' has different connotations. But here it stands for 'action'. The person who has given up all kinds of violent actions is an ascetic who has comprehended the nature of karma. In Gita, "one whose all actions are sans desires and aspirations, and whose all actions are burnt up by the fire of knowledge, is called a pandita (learned) by the wise ones"."7 The view of Lord Mahavira, in this connection, can be formulated thus: alongwith the reduction in the intensity of passions, the karma is proportionately purified and inhibited. The freedom from desire is due to the intensity of passions. Muni (ascetic)- The word muni connotes wisdom and knowledge. A muniis so called because he knows, munei the world as it was, is and will be in the past, present and future." 48 The comprehender of karma A wise person abstains from violent worldly activities by knowing their results. This is the reason why such person is designated as the comprehender of karma. The curni has clearly said that the person who has comprehended the karma has abstained from it by realising its nature." 49 Thus I say The Lord thus spoke to his principal disciples, or Sudharma addressed his disciple Jambu thus: "Whatever was experienced by me is being uttered for the well-being of all people". 1. 6. 7. - Susrutasamhita, sarirasthana 2.57 bhavitah purvadehesu, satatam sastrabuddhayah, bhavanti sattvabhuyisthah, purvajatismarah narah. 2. Acaranga Niryukti, gatha 66. 3. 4. 5. Acaranga Niryukti, gatha 66. Angasuttani II, Bhagavai, 14.77. Acaranga Vrtti, patra 20. Acaranga Curni, p.13. Uttarajjhayanani, 9.1. tulasI prajJA janavarI-mArca, 2002 89

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8. 9. Ibid, 19.5.-7. Sukhabodha, patra 174: evam bhavemano takkhansamjayajaisambhararano sumariyavimanavaso...... 10. Uttarajjhayanani, Chapter 13. 11. Ibid, 14.5 sarittu poraniya tallha jaim, taha succinnam tavasamjamam ca. 12. Angasuttani III, Nayadhammakahao, 1.156: evam khalu meha! tumam! io tacce are bhavagga-hane......... 13. Angasultani III: Nayadhammakahao, 1.190: tac nam lassa mchassa anagarassa samanassa bhagavao mahavirassa amtic evamattham socca nisamma subhchim parinamchim pasatthehim ajjhavasanehim lesahim visujjhamanihim tayavaranijjhanam kammanam khaovasamenam ihapuhama-gganagavesanam karemanassa sannipuvve jaisarane samuppanne, eyamattham sammam abhisamei. 14. Angasuttani II, Bhagavai, 11.115-171. 15. Senaprasna, ullasa 3, prasna 341: puvvabhava so picchai ikka do tinni java navagam va. uvarim tassa avisao sahavao jaisaranssa.. 16. Acaranga Vrtti, patra 19 : jatismaranastu niyamalah samkhyeyaniti. 17. Tamdulaveyaliyam, 39 18. Ibid, p.14 jai va koi bancjja bhanittam bhattarac nam-appa atthi, na tassa lakkhanam uvadittham, bhannai-bhanitam so hamiti, iha nirahamkare sarire jassa imo hamkaro, lam jaha-aham karemi maya kayam aham karissami, eyam tassa lakkhanam jo ahamkaro, bhani-tam appalakkhanam. 19. Sec-Ayaro, 8.5. 20. Angasuttani II, Bhagavai, 11.172: tac nam se sudamsane setthi samanenam bhagavaya mahavirenam sambhariyapuvvabhave dugunaniya saddhasamvege...... 21. Ayaro, 5.104-106: je aya se vinnaya, je vinna ya se aya.jena vijanati se aya. tam paducca padisamkhaya. csa ayavadi samiyac-pariyae viyahite. See also 5.123-140. 22. Ibid, 2.125. 23. Ibid, 2.159. 24. Ayaro, 'logavijao' biam ajjhayanam: also, Acaranga Niryukti, gatha 175. 25. Ibid, 3.3. 26. Ibid, 3.5 90 27. Ibid, 2.190. 28. Angasuttani II, Bhagavai, 5.255 ajivchim lokkai pallokkai, jo lokkai se loc? 29. Acaranga Curni, p.14. 30. Ayaro, 5.103. 31. 'eyavamti and savvavamti-these two are words of Magadhi language. The meaning of the word 'eyavamti' is 'these' and 'savvavamli' is all. cyavamti savvavamtiti etau dvau sabdau magadhade-sibhasaprasiddhaya etavantah sarve, pityetaparyayau. (Acaranga Vrtti, patra 25) 32. Parijna is defined thus in Buddhist works 'anasravaviyogaptch, bhavagravikalikrteh. hetudvayasamudghatat, parijna dhatvatikaramat.... (Abhidhammakosa, 5.68) tulasI prajJA aMka 115

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33. Ayaro, 5.41. 34. Ibid, 5.51. 35. Ibid, 5.53. 36. Ibid, 5.55. 37. Ibid, 2.118. 38. Ayaro 2.63. 39. Ibid, 2.64. 40. Ibid, 2.65-69 tam parigijjha dupayam cauppayam abbhijumjiyanam samsimciyanam tivihenam ja vi se tattha matta bhavai-appa va bahuga va. se tattha gadhie citthai, bhoyanac. tao se cgaya vipansittham sambhuyam ma hogavaranam bhavai. tam pi se cgaya dayaya bibhayamti, adattaharo va se avaharati, rayano va se vilumpamti, passati va se, vinassati va se, agaradahena va se dajjhai. iti se parassa atthac kuraim kammaim bale pakkuvvamane tena dukkhena mudhe vippariyasuvei. 41. Ibid, 2.74: bale puna nihe kamasamanunne asamiyadukkhe dukkhi dukkhanameva avattam anupariyattai. 42. Acaranga Vrtti, patra 24: parivamdanam samstavah prasamsa. 43. Acaranga Curni, p.16 parivamdanam nama chatti avilio hohami, vanno va me bhavissai, tena nehamani karoti, mallajuddhe va samgame va samsaradi balakaram bhottunam niltharissammi tena satte hanati. 44. McDogugall, W: Introduction to Social Psychology, London, Metheun & Co. 45. Freud-The erotic instincts, which are always trying to collect living substance in to ever larger unitics and the death instincts whichact against that tendency and try to bring living matter back into an inorganic condition. The co-operation and opposition of these two forces produce the phenomena of life to which death puts and end. (Great Books of the Western World, vol. 54, Editor-in-Chief-Robert Maynard Hutching, pp.851). 46. Maslow, A.H. 'Motivation and Personality.' N. Y. Harper. 47. Gita. 4.19: yasya sarve samarambhah, kamasamkalpavarjitah. jnanagnidagdhakarmanam, tamahuh, panditam budhah. 48. Acaranga Curni, p.17. 49. Ibid, p. 17. tulasI prajJA janavarI-mArca, 2002 91

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Psychophysiological Essence of Meditation Dr. J.P.N. Mishra Being simple yet having impressive evidence meditation brings about positive changes which may alter a person's personality and life profoundly. No doubt it is a powerful intervention. We need to ask a simple question - where this power comes from? What is meditation's secret? In trying to understand why meditation has the transforming effect it does, we might imagine watching many different streams flowing into one river. The characteristics of the river can be explained only by its volume of water and the direction of the flow. Similarly many, many factors converage in meditation, lending to it their combined power, something that is above and beyond the effects of any single component. While we may consider various explanations for its effectiveness, we must remember that the full experience of meditation is quite different from any of these and that our limited understanding can give only partial answer. Process of Discharging Negative Emotions Meditation functions, it may be assumed, like on electrical demagnetizing circuit. When a tape is demagnetized, the electrical charges are removed from it and the tape is wiped clean or become neutralised. It is quite possible that the thoughts and the feelings, which trouble us, are being neutralized by the process of meditation in the similar way. A psychological view States that if a person is asked to recall distressing thoughts, especially fears, while at the same time he is in a state of deep relaxation, the fears will lose their hold and thoughts about them become converted into objective and relatively nonemotional concerns. It is not possible for a person to be acutely anxious and at the same time deeply relaxed. If we deliberately couple 92 D Indt 9311 310h 115

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relaxation with distressing thoughts, therefore, this can bring about a sharp change in a person's reaction to those thoughts and this change may be more or less permanent in its effect. The process by which this is done is called 'Systematic Desensitization'. In this form of behaviour therapy the person is deliberately presented with the distressing thoughts (and sometimes with the actual distressing situation) while he is in a state of deep muscle relaxation. This process is accomplished in small increments and may take many sessions to complete but it can overcome deep-seated fears and phobias in some people. Daniel Goleman, a renowned psychologist has suggested that meditation may be a highly effective densensitization process which work much the same way as systematic desensitization except that it is much wider in its scope and under complete control of the meditator - no therapist is needed for it to work. He calls this process 'Global Desensitization' to indicate its all - inclusive nature (1). He has noted that when distressing thoughts and images float unbidden through the mind of a meditator, these typically occur in the deeply relaxed meditative state, and has suggested that this natural linking of distressing thoughts with deep physical calm makes the disturbing thoughts loose their emotional charge. This concept coincides with the views of most of the therapists and scientists working in the field of meditation, which states that mediator will often report that in a particular meditation session thoughts of a disturbing nature have passed through their mind, sometimes with great vividness, but that somehow they were able to remain calm despite the unpleasantness of these thoughts. After such a session the disturbing thoughts or fears seemed no longer to 'bother them' the same way. Something has happened. Meditation may well have acted to desensitize the individual who reports such experiences. Microcosm of Psychic Action and Meditation A living organism is an organic unity of two elements - a nonmaterial conscious element called 'Psyche' or soul, and a material element called body, as per the view of spiritualistic philosophy. Acharya Mahaprajna opines that the organism is circumscribed by the limits of the gross body, sense-organs and brain, a subtle taijasa sarira, a more subtle karma sarira, conscious mind (chitta), psychical expression (adhyavasaya), and finally the psyche or the soul itself (2). The soul itself i.e. conscious substance (dravyaatma) forms the nucleus of the organism, which is surrounded by an envelope of contaminating field producing malevolence (kasaya) created by karma sarira. Adhyavasaya, the primal drives, are processed by all living organisms and are the prime movers of the three fold activities - mental, vocal and physical, to be manifested later on in the gross physical body. met 37 HTC-HD, 2002 - 93

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Microwawes of urges and impulses cross the border between the subtle body and the gross body. These compulsive forces, originating in the subtle body, first effect the endocrine system when they reach the physical body and compel the latter to secrete and distribute chemical messengers (hormones), suitable and corresponding to the nature and intensity of the impulses. Thus the hormones become the agents for executing the orders of primal drives in the physical body. The chemical messengers secreted by the endocrines use blood circulation as their transport medium and interact with central and peripheral nervous system. Together they constitute an integral coordinating system known as neuro-endocrine system. This system controls and regulates not only bodily functions but also profoundly influences mental states, emotions, thought, speech and behavioural patterns of the individual. Meditation influences the route of analysis in the brain there by influencing the neuro-endrocrine pathway. This in-turn results in altered psychological function. Modified mental and emotional state brings about significant changes in behavioural patterns of an individual. The whole mechanism of change comes under the domain of psycho-neuro-endocrine system. This acts as transformer between the most subtle spiritual self and gross physical body and this may be attributed to meditation itself. Balancing the Brain Hemispheres One of the most important characteristics of meditation is a change in cognitive (thinking) style. During Meditation, the verbal, logical 'self' that reasons in orderly sequences and is highly aware of the passing of time seems to more into the background, and is replaced by a different aselfa - one that we usually encounter only under special circumstances such as the period just before we fall asleep, when our mind drift among images and impressions whose content and meaning we feel or know only intuitively. The self we know during meditation operates in a dim but intimate world, removed from considerations of time and involvement with past or future. Our 'interior speech', that ever-present running stream of words that occupies our thinking during regular activity, is now either stilled or relegated to a background role. In the meditative sphere of our being, images and an awareness of space are often the most real aspects of our experience. Scientific researches has shown that verbal, logical, time - linked thinking is usually processed through the left side of the brain in right-handed persons (3), and that this 'left hemispheric', more predominant type of thinking seems to be lessened during meditation (4). Holistic, intuitive, wordless thinking, the kind that is usually processed through the right-side of the brain, seems however, to come to the fore when we meditate. The regular practice of meditation may therefore create a greater balance between the two hemispheres of the brain by righting a skewed balance. In our fast 94 C da uzul 310h 115

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moving society the logical left hemisphere carries most of the workload - we are called upon to be very rational most of the time - while the use of intuition is generally down graded. Meditation may correct this imbalance. Reduction of Sensory Overload It is obvious to anyone who meditates that the process of meditation reduces the intrusive effect of the external world. Sight, sound and touch become relatively unimportant as we focus on our chosen object of meditation, whether this be a mantra a candleflame, the sensations of our own breathing, or some other repetitive or unchanging stimulus. As we engage with our chosen focus of meditation, our inner world comes to the fore as the outer world recedes (4). What effect does this have on us? The answer may lie in what happens when human beings are bombarded by stimuli. Too much stimulation can be annoying and, carried to an extreme, overstimulation can seriously break down the adequacy of our mental or physical functioning. The strategies of the third degree' and of 'brain washing' are based on this principle. If someone is kept overstimulated by constant bombardment with intense lights, sounds or sense impressions for hours on end, day after day, the clarity of his/her thinking processes eventually deteriorates. At this point people often become susceptible to suggestions or willing to comply with demands which, in a more rational state, they would reject. With overstimulation our normal tendency to withdraw from tense stimuli seems to be dulled. At this point instead of withdrawing from excitement, we may actually reach for more. The tendency to drive towards higher pitch of excitement and to more exhausting levels of stimulation is one reason why meditation is beginning to be looked upon favorably by so many people in the modern world. We may sense that we are being caught in a trend which, unless we stop it, may continue until we drop in our tracks. One of the most effective ways for us to re-establish a balance between too little and too great an amount of stimulation may be to meditate. If meditation restores us to a state of inner balance with respect to the adjustment of our stimulation level, its effects upon our health, both physical and mental, are highly beneficial. Meditation Restores Natural Rhythms Although during meditation we withdraw from our awareness of external things, when we meditate we do not retreat into a mere absence of external stimulation, but into the presence of something else. When one level of stimulation is removed - that of the world which often acts on us in ways convenient to it rather than to us - we are released to sense more subtle forms of stimulation. In the quiet of the meditative state, we may become attuned to the voices of the body which are ordinarily obscured by waking activity, Meditation seems to be the only natural state which is sufficiently still, and at the same time sufficiently alert so that when we are in it we can clearly perceive In 167227-, 2002 95

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our own inner rhythms. People often report that during meditation they hear the beating of their own hearts or sense their breathing as a compelling occurrence, or sense other minute and delicate bodily processes usually obscured by activity (5). might compare our insensitivity to bodily processes when active to our inability in the daytime to perceive stars in the sky. Although they are present twenty four hours a day, we can not see them when the sun is up because its brilliant light obscures them. When the sun sets, however, the far more subtle light of the celestial bodies are readily seen and it is as though a host of stars had 'appcared in the sky. So it is with meditation, which removes us from the bright light of the activity to the softer light or inner awareness-away from one level of perception toward an entirely different one. When we ccase to perceive ourselves in active interaction with the world, we are set free to see ourselves in one rhythmic livingness. Harmony of the Hormonal Profile The endocrine glands, whose secretions are known as 'harmones', are the tuning keys that tighten or lighten up the driving force of organism. They are, therefore, the psychic centers. They form a system, often called Endocrime Orchestra, and function in the form of chain (6). The system is inter-related by chemical processes and interlocked with brain and nervous system. Our thoughts affect the endocrines as the latter also influence our brain and mind. Practice of meditation restorcs equilibrium in the endocrine system to strengthen the power of reasoning mind and weaken the forces of primal urges. In the system of Preksha Meditation very specific emphasis is laid on perception of psychic centers, which lcads blissful tranquil state along with altitudinal changes through the route of conscious and subconscious mind. References 1. D. Goleman, 'Meditation as Mela c therapy : Hypothesis toward a proposed fifth state of consciousness'. Jl. of Transpersonal Psychology, 3 (1971), pp. 1-25. 2. Acharya Mahaprajna, 'Prekshadhyan : Theory and Practice', J.V.B. Publication, Ladnun, Rajasthan (India) 3. J.B. Earlc, Cerebral laterality and meditation : A review of the literature', Jl. of Transpersonal Psychology, 13 (1981), pp. 153 73. 4. R.W. Sperry, 'The great cerebral commissure', Scientific American (January, 1964), pp ae 42-52. 5. P. Carringlon, 'Why does meditation work', In the Book of Meditation', Element Books (Pub), USA. pp. 283-297. 6. Muni Mahendra Kumar, 'Raison Dactre of Preksha Dhyan', in 'Prokshadhyan: Theory and Practice', JVB, Ladnun (Rajasthan) India. Associate Professor Deptt. of Science of Living, Preksha Meditation & Yoga JVBI, Ladnun-341 306 (Rajasthan) 96 C dit 3105 115

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Eternal values for Divine Society The nature of man is such as to urge him to participate in the fulness of life, to be receptive of the significant and to lie open to whatever has meaning and value. Fortunately, our country has a cultural heritage which is at least five thousands years old and quite a few of its elements have been widely appreciated and acclaimed. There is a common belief, that Indian tradition is out and out spiritual in nature. And, the history of India would remain enigmatic, particularly, the remarkable phenomenon of the continuity of Indian culture through the millennia would remain a mystery, if we do not take into account the role that spirituality has played not only in determining the direction of her philosophical and cultural effort but also in replenishing the springs of corcativity at every crucial hour in the long and often many journey. It is true that spirituality has played a role in every civilization and that no culture can claim a monopoly for spirituality. And yet, it can safely be affirmed that the unique greatness and continuity of Indian culture can be traced to her imparalleled experimentation, discovery and achievement in the vast field of spirituality. Indian culture has recognised spirituality not only as the supreme accupation of man but also as his all integrating accupation. Ancient visionary seers and saints have expouned the universal and eternal values playing a role of beacon in the midst of darkness and helps one to perform his worldly duties in harmony and attain the highest goal prescribed for human being. Dr. Anil Dhar Thus, quest after values and the attainment of these constitute the very core of human life. There is an innate necessity in man, caused by his finitude and imperfection to participate in the process of value-realisation. That is why consciously or unconsciously value - concepts, value discrimination and value judgement feature prominently in his life. Infact, values occupy a pivotal role in human life. Values are described as the socially defined desires and goals that are internalised through the process of conditioning, learning and socialization. Values are goals set for achievements and they motivate, tulasI prajJA janavarI-mArca, 2002 97

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define and color all our activities cognitive and affective. Eternal ideals and values profounded ages ago like of non-violence, truth, nonstealing, chastity, non-possession, love, compassion, purity, simplicity etc. etc. Out of these the first five one are the basic of the foundation of morality and value realization and, in fact, are more relevant to the present times. The principle of non-violence is existent all over in Vedic, Jaina and Buddhist scriptures. It has been stressed by religious exponents, social reformers and political leaders, and above all it has been accepted as important from the point of view of one's ownself. Thus, it is religiously, ethically, socially, politically and psychologically important and necessary. The instinct of love, sympathy or 'Karma' Iconfussion) furnishes the basis of nonviolence. In-fact, it is essential for an individual as a member of a family, as a member of the society, as a member of a nation and as a member of the whole universe. Schopenhaner has laid that non-violence is non-hate or absence of hatred, that is in positive sense sympathy or love. Absence of hatred promote love, which is the source of unification of different individuals. Further, it is a fact of common experience that hatred retards the common development of both the mind and the body of the individual, while love makes them bloom forth in their natural splendour in the lover. And to this culture of hatred there is no antidote except the practice of love, compassion, equanimity etc. There are certain peaks of development of the concept of non-violence, and can be traced from the vedic times down to the times of Buddha, Mahavira and Gandhi, and its extreme can be noticed in Jainism. The entire Jaina religious and philosophical system is founed on non-violence. The essence of knowledge, lies in non-killing which is the supreme principle laid by the omniscients. The principle of non-violence is the principle of equality, of 'samta' as has been pointed out, 'samta' is the basis of all morality, philosophy and logic of Jaina thought and prevails all over system. Samta is that no one is inferior or superior, everybody has the potentiality to develop himself and can achieve the highest goal. One's behaviour should be such that it does not retard the development or injure the physical, mental, or intellectual vitality of life of others. In the intellectual or the philosophical field too, Jainism propound the theory of 'Anekant', which means that every judgement is relative. This theory in brief, expresses the view that every judgement reveals only one aspect of reality, and therefore every judgement is relative and subject to certain conditions. It is because one forgets this limitation and regards his own judgements as unconditionally true, that he indulges in number of quarrels and disagreements and thus hurts the feelings of those who have a different view of reality. 'Anekant' purifies the thinking. It invites to do away 98 Tot all sich 115

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evil thoughts and to cultivate good thoughts. The importance of this comprehensive synthesis of 'Anekant' in day to day life is immense in as much as these doctrines supply a rational unification and synthesis of the manifold and rejects the assertions of bare absolutes. The moment one begins to consider the angle from which a contrary view-point is put forward, one begins to develop tolerance, which is the basic requirement of the practice of non-violence. Origin of all bloody war fought on the surface of this earth can be traced to the war of ideas and beliefs. 'Anekant' puts 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, imports maturity to the thought process and supplies flexibility and originality to human mind, which in return helps the individual, society nation to become conflict-free. And, only in this type of environment and atmospheare a person can use his potentiality to attain the supreme goal. The term 'truth' has got varied implications. It is derived from 'sat? and 'sat' is more often understood in the sense of ultimate Reality. It is that which is never destroyed or destroyable. But some time 'sat' also means a general adjective goodness, virtue and chastity; beside this, it means genuine, honest, sincere and faithful etc. It is considered the true essense of the whole universe is even more profound than the ocean and more stable than Mt. Meru. This, as is apparent in the metaphysical truth and understood as highly important in the Jaina scriptures. As a moral principle also it is considered very significant. Truth, it is said, does not only pertain to our faculty of speech but to mind and body as well. Only that truth in speech is called truth which is coherent with body and mind, as it is sometimes said that the origin of truth lies not in the mouth but in the heart. Truth, in the systems of Indian philosophy is one of the top ranking tenents of morality. Its validity and universality can be realized as a basic principle of life. In the modern era, Gandhiji is one of the biggest exponents of truth. The remarkable thing about him is his application of truth, not only in his personal life, but in political life too with remarkable success, which is his unique contribution. The concept of 'satyagraha' is Gandhi's contribution to international politics, which means nothing but holding to or sticking to the principle of truth. About the results of this programme of 'satyagraha', which Gandhi applied against the untruthful regime of British, nothing is needed to be said as every thing is known. Today even, this application of the principle of truth has an extreme potentiality in itself. For the cultivation of which certain basic defects such as fear, selfishness greed and cowardice are needed to be checked. The ethical principle of non-stealing is actually based on the first and foremost principle of non-violence. Whether stealing is understood in the THE 3511 HORT-HIT, 2002 - 99

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sense of a crime or in the sense of a sin, the virtue of non-stealing fundamentally originates in non-violence either in the positive sense of maintenance of social order or in the negative sense of abstinence from hurting others by way of depriving them of their property or other necessary belongings. But it is only limited or restricted non-violence pertaining to human beings and not to all living creatures. One who observes this precept has a very strong or healthy feeling of social welfare, (which is rooted in non-violence, love and sympathy) it is therefore not only negative but positive as well. Its importance has been pronounced by all major schools of thoughts for the all aspects of life, in this life and the lives beyond. In Jainism the principle of non-stealing is a moral principle only because it indicates the principle of non-violence. Stealing is also violence, because it hurts both apparent and real vitalities of the person whose wealth is stolen, which maintains the mental as well as physical equipoise of him. Any thing taken ungricess with attachment or inadvertence is stealing. Abstinence from this is non-stealing. It has been laid down that, if you really want to obtain spiritual happiness and to preserve your moral life, fame and character, and above all want to attain the supreme happiness in this life, and the life after, never get entangled in the net of stealing. One, who really desires riddence from this embroilment, never takes anything ungiven. For understanding properly the precept of non-stealing in practical conditions, five major transgressions are mentioned in the scriptures. These are: (i) Buying a stolen article or property, (ii) imparting instruction on the method of committing a theft, or engaging theives, (iii) evading the civil laws and political laws, (iv) adulteration and selling impure commodities and deceiving the customer and (v) keeping false weights and measures. In these five heads come all the modern businessmen's tacts, of wrong sampling, reducing the quality of the product, getting involved in summggling markets, buying smuggled goods, helping the smugglers etc. It can be said that nonstealing (stealing either taken in the sense of a crime or a sin) has been regarded important virtue in Indian tradition ever since the time of Vedas, and is one of the most accepted moral tenents of all civilizations, in a certain sense it is made more important than non-violence because it directly deals with social morality. One of the significant moral precept is sexual or sensual restraint. This value of divine deed is prevalent in entire Indian religious system. The term 'brahmacarya' however, is most popular. The reason for its popularity lies in its very connotation and literal meaning which is comprehensive enough to include in itself all allied moral principles, primary and secondary. 'Brahmacarya', as it is known, means control or complete renunciation of sexual or sensual desires but this is only what it conventionally means. It is a tulasI prajJA aMka 115 100

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combination of two terms 'Brahman' and 'carya'. 'Brahman' in brief means the ultimate reality, the supreme being, the ultimate or the final truth in the sense of the highest good or ideal and 'carya' means code of conduct or way of living. The combined term 'brahmacarya' thus means code of conduct, actions, or movement in quest of true 'Brhman' or the ultimate truth. The ideal of 'brahmacarya' is therefore, the attainment of the final goal of ultimate truth by eradicating wrong and superficial notions or ideas and airiding wrong actions. In this sense, it has a close relationship with the principle of truth as a moral and metaphysical principle as sexual or sensual desire becomes a hindrance to the achievement of final goal. It is an established fact that sex restraint would give power and energy to a person which can be applied to various other projects. In Jainism, the term of 'brahmacarya' indicates all relevant virtues which are auxiliary to liberation. In general, therefore, it means the means of liberation, but as a precept its field has been restricted to abstention from sexual indulgence, since sex is considered a major hindrance to liberation because like other vows, this vow of 'brahmacarya' too is dependent on the vow of non-violence. It is asserted in various texts that the vow is rooted in the vow of non-violence, and sex desire and sex indulgence are also explained as an act of violence.. The vow is therefore a corollary of the vow of nonviolence; though the value of 'brahmacarya' is much emphasized because the very institution of asceticism is dependent on it, asceticism is futile in itself without the implementation of celibacy. Actually there are only two strong tenets of asceticism, viz. non-violence and celibacy. With this concept of abrahmacaryaa based on non-violence, its glory is pronounced in the scriptures in various places. It is said that all gods, demons and satans, etc., show respect for him who observes 'brahmacarya', which is very severe and painstaking. However, the institution of marriage occupies an important place in the whole of Indian culture and religion, though it may appear as contrary to the principle of 'brahmacarya'. But, an historiacal account of the institution of marriage, its aim and development, is very necessary and important in the sense that it gives an idea of relative social habits in different times and cultures, and also an idea of different ethical standards in different times. Marriage in itself is not an instinct, but an institution based on the instinct or the need. It is a symbol of development of the advanced human make up, which manifests the fulfilment of the basic desire of sex in a controlled and channelized form and stoppage of anti-social outburst of this desire. A person is supposed to be faithful to his own wife both physically and mentally, he should not think of any other women, It is said that if you speak to a woman, do it with pureness of heart say to yourself, placed in this sinful world, let me be a spotless lily, unsoiled by the more in which it grows, is she old, tulasI prajJA janavarI-mArca, 2002 101

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regard her as your mother, is she honourable as your sister, is she of small account as your younger sister; is she a child, treat her with reverence and politeness. In this age of free-sex the demographical problems, several discases like AIDS etc., etc. this concept of chastity or controlled chastity plays a role of light tower to the passionate and lustfull psersons and restless world. The fifth significant value of 'non-possession' is one of the basic values propounded in the traditional Indian system and has the equal importance in the different schools of thought. 'Non-possession' which is usually translated as 'aprigraha'. The term 'prigraha' is the opposite of the 'aparigraha', and is constituted of two terms, i.e. 'pari' and 'graha'. 'Graha' is rooted in 'grahana' which means to take hold of, taking or accepting or receiving something. 'Pari' means round or round about abundantly, richly, but it is usually used to express fullness of high degree. Thus, parigraha means acceptance, or taking or receiving gifts or other worldly possessions, 'Aparigraha' means abstention from taking possession, or refusal to master or overpower. The concept relates to renunciation and refers to the absence of desire to keep possessions. Basically, real parigraha arouses from within, it pertains more to thoughts and attitude than to objects and thus is inseparably associated with violence. It is said that one who has attachment to land and other objects, money, gold and silver, cattle and horses, servants, wife and other relatives, and is obstructed by such desires is to face the dangerous calamities just as a boat with a small hole in it is ultimatelly to face disorders. But it is non-practical for one to abstain himself from the possessions, as he has to make sure of his maintenances, for the maintenance of his family and for a normal living in the society. Eventhough, it is very much possible for him to observe this value in part in his daily life. The duty of the householder lies in limiting all his possessions and consequently controlling his limitless desire to possess more and more. It is in this sense of limitation of possessions that it is called the vow of partial limitation of possession or abstention from major possessions which are endless, as the desires are endless. The laity's vow of 'aparigraha' thus can be referred such as smaller vow of non-possession. aimitation of possessions, abstention from major kinds of possession and as Gandhi said, limitation of desires which implies both a limitation of desires as well as a spirit of generosity. To conclude, it is necessary to say that behind the limitation of desires the essential quality of aparigraha - there works a self-imposed socialistic spirit. Though it makes room for the fulfilment of the needs, it requires desires to be controlled. Here an apparent resemblance can be discovered between 'aprigraha' and the communist belief that every one should be equal economically, and that one should be given according to ones needs and not according to one's desires; for the staunch communists this ideal of economic equality is to be achieved by bloody revolution. However, the two ideologies tulasI prajJA aMka 115 102

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dcast 'parigraha' and a cconomic equality, cannot be assimilated to a great extent, but it can be said at the outset that the former would function in a definitely better way than the latter if applied at all, because voluntariners always works better than force. But at the same time one can very well imagine the picture of the new society, which would certainly be different from that of the present society. Here, as the precept declares, the ideal of the householder is lo curtail his desires, limit his possessions and try to remain satisfied with what he has and not always to strike for newer and newer achievement in terms of physical, social, economic and industrial development. For the moral way of living in society, partial vow of nonpossession of the laity is incvitably necessary. Even from social point of view in the modern world partial non-possession or limited possession would be great blessing, specially in developing or under-developed countries like India. These moral principles, which have been guiding human behaviour for thousands of ycars, may still remain potential for establishing the 'Divine Society'. Associate Professor Department of Non-violence & Peace JVBI, Ladnun-341 306 (Rajasthan) S 4311 642) --- 478, 2002 C 103

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Role of Jeevan Vigyan (Science of Living) in transformation of Human Personality S.C. Jain Adviser (Research & Academics) Nature and scope Science of living (Jeevan Vigyan ) is crucial for the all-round development of human personality. It is a unique experiment in the field of education. It lays much greater emphasis on practice and experimentation. Its nature and scope revolves around the bas problems of modern education including the problem of growing erosion of human values. For the revival of human values in the society and for the harmonious development of human personality, it has designed a conceptual framework on scientific lines. According to the framwork of Jeevan Vigyan (Science of Living), four factors, namely human mind, speech, body, and breath, play a valuable role in shaping the personality of an individual in a positive and integrated form. If these four factors work in a positive, balanced and integrated manner, the human personality is bound to develop in an integrated manner. On the contrary, if these factors are unbalanced or diseased, the personality of an individual will face mal-adjustment and unhealthy development. In other words, for the all-round development of human personality, the balanced coordination and perfect harmony between the mind, speech, body and breath is essential according to the approach of Jeevan Vigyan. Experiments and practical activities of Jeevan Vigyan give high priority to deep breathing and correct processes of inhaling, retention and exhaling of breath. This helps very significantly in the transformation of human personality and behaviour towards positive direction. Another important factor of the frame of work, Jeevan Vigyan, which needs to be mentioned, is that there are three crucial centres 104 0 JAT 4311 310 115

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in our body namely Pran Kendra. (The centre of the life force), Darshan Kendra (The centre of intuition), Jyoti Kendra : (The centre of controlling and disciplining the temperament). The Pran Kendra is located on the tip of the nose, Darshan Kendra at the middle point between the eyebrows and Jyoti Kendra in the middle of forehead. These three are primarily responsible for the development of life force, the development of intuition and the development of self discipline respectively. It is only when these three developments take place, an independent and integrated personality develops. The master controller or governor is the hypothalamus, which controls even the pineal, which in turn controls the pituitary. The predominant aspect of the process of Jeevan Vigyan is the effort to make body, breath, speech and mind refined and well trained. The process of training consists of four parts namely (i) Preksha : (Carefully and profoundly perceiving), (ii)Anupreksha (a Contemplation), (iii:) Kayorsarga (Total relaxation) and (iv) Spiritual vigilance (Awakening of the consciousness and observing constant alertness). These four ways together constitute the contents of Jeevan Vigyan and exercise a potent role in the transformation of human personality. It is through these four basic steps that an individual can enrich and intensify his consciousness and energy and can ensure total harmony and integrated working relationship between basic elements. Jeevan Vigyan places stress on the refinement of outlook, refinement; of behaviour, and refinement of feelings. The refinement is achieved by concentrating on the hypothalamus first which refines the secretions of endocrine glands, which in turn, refines the outlook, behaviour, feelings and attitudes. Thus Jeevan Vigyan revolves around following four aspects: The balance of vital force. 2. Establishment of biological balance. 3. Creation of faith in the infinite powers and potentialities of the individual. 4. Refinement of outlook behaviour, feelings and attitudes including emotions. These four aspects, combined together, are able to provide positive directions for the all-round development of human personality. In other words, Jeevan Vigyan activates the inner faculties of the individual, the inner potential is fortified and thus brings about an overall and balanced development of the personality. The foremost element of Jeevan Vigyan is the flow of regulated life force. The development and practice of right kind of techniques for breathing in and out is essential for the growth of mind and for attaining an emotional balance. Surya-nadi (right nostril) generates anxiety and heat. In contrast, the Chandra-nadi (let nostril) promotes quietness and coolness. The Sushumna-nadi strikes a delicate balance between these two opposite sets of life breath. These are called sympathetic and para-sympathetic nervous system respectively. When the right side of breath mechanism is abnormally Jo 511 HOT-HT, 2002 - 105

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active, it promotes the possibilites of irresponsibility, violence and aggression. On the other hand, when the left nostril is extra active the human being suffers from the feelings of weakness, inferiority and fear. In order to have an integrated and balanced development, it is, therefore, cssential to achicve a balance between the two sets of life breath, Unless and until, we are able to have a balanced flow of these two kinds of breaths, it would not be possible to have disciplined children having right conduct and being capable of realizing the dreams of their parents and countrymen. Thus for a harmonious * development of personality, it is essential that children should have the practice of right breathing. These are two parts of human brain, namely left hemisphere. The left side of the brain assists in the learning of logic, mathematics, languages, sciences, etc., while the right side of the brain promotes mental and emotional development, which enables an individual to raise the level of internal awareness and consciousness. Excessive growth of one part of the brain to the utter neglect of the other part leads to the unbalanced growth of mind. It is Jeevan Vigyan which establishes balance between the growth of both the parts of the brain. Transformation of thoughts, attitudes and emotions An essential condition for the modification of conduct and behaviour is the change in the attitudes and emotions. The dream of creating a disciplined and matured society cannot be realized unless there is an all out effort to transform negative attitudes and emotions into positive ones. The secretions from hypothalamus and pineal gland determine the quality of our attitudes, thoughts and emotions. Pineal and pituitary glands, particularly, influence the adrenal glands which in turn determines the quality of character and conduct. Thus the secretions realized by hypothalamus, pituitary and pineal glands can optimally be regulated to guide the formation of positive attitudes and to refine emotions leading to a balanced and harmonious personality. Another significant factor which influences attitudinal and emotional behaviour is the external environment and the situations which generate four kinds of imbalances (1) imbalanced life breath (2) imbalanced life style (3) lack of awareness about one's own capacities, and (4) the feeling of inferiority complex. The way in which fuel generates fire, in the same manner, the adverse external situations and circumstances enhance the negative and destructive emotions and feelings. Overcoming of the disorderliness created by the above imbalances, through restoration of balance between various secretions, can lead to the creation of a new human being capable of facing adverse circumstances in his life successfully and peacefully and he would be imbibing values in his behaviour. 106 C - MH 31 3ict 115

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Subtle regulation of body, mind, speech and breath The essence of education imparted through the medium of Science of Living : (Jeevan Vigyan) lies in the training and subtle regulation of mind, speech, body and breath. So long as we do not comprehensively understand the significance of these fundamental elements, we shall not be able to have balanced flow of breath and balanced life style and shall remain unaware of ourinfinite capacities. Hence complete balance between body, mind, speech and breath is essential, for the development of an integrated personality. A disciplined mind in a disciplined body It is impossible to have a disciplined mind and speech in the absence of a disciplined body. If various parts of body such as heart, lungs, liver etc. are not healthy, how can the body be healthy? The functioning of the mind and body is so intimately interrelated that one can expect to be healthy only as long as the other is healthy. A healthy body is, therefore, essential for the development of a disciplined mind and an integrated personality. One of the important features of education for Science of Living (Jeevan Vigyan) is the development of a healthy body. Yogic exercises, right postures and forms. therefore, occupy a central place in promoting the health. Imparting of education in yogic exercises, right postures and related practices helps the children in building a flexible body, healthy flow of blood, sound digestion system and balanced flow of breath. Flow of adequate blood to brain helps in building up sound mind and a sound body. Science of Living (Jeevan Vigyan) deals with these experiments on the body and lays stress on their significance. Comprehensive and intensive knowledge of the functioning of various parts of the body is also essential for having sound health. Science of Living (Jeevan Vigyan) attempts to provide information to children on these aspects. Balanced food and correct breathing are equally necessary for the sound health. A healthy mind, balanced breath and sound speech are essential for a sound body and these form part of the personality of an individual. Right direction to Thought Process and Mental Development A sound body, sweet speech and healthy mind pave the way for growth of balanced thought amongst the children. To begin with, the parents have to perform the crucial role of encouraging their children to follow the right path. The human mind has unlimited strengths and potentialities. In the absence of correct vision, positive feelings and right conduct, potencies of the mind remain unutilized and eventually get degenerated. It is, therefore, essential to provide a direction to the mind so that it remains positively occupied and is able to identify the correct vision of society. Three important functions of mind are remembrance (memory), contemplation and imagination. However, if the mind gets agitated and THE YEH Haft-41E, 2002 C J 107

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perturbed, it becomes incapable of taking any right decision. Consequently, one lands in a directionless and purposeless state. The essential purpose of the Science of Living is to give right direction to the mind. Attending to one task at one point of time, helps in completing that task efficiently. Attending to several tasks together at the same time Affects the productivity of efforts. The Science of Living therefore, endeavors to impart knowledge regarding situations where the students could observe silence or make use of right kind of speech. Balance between Knowledge and Energy Knowledge and energy are two important sources of life force. Balanced flow of life force can be achieved only if there is a balance between knowledge and energy. Energy alone is destructive and knowledge alone is unimportant. In order to strike a right balance between knowledge and energy, it is essential to have a balance in the life force. The activity of journey within can help in achieving balanced life force. During this activity the children are as sit in 'Kayotsarg Asana' with a peaceful and relaxed state of mind. They are guided to undertake a journey within the body between the energy centre and the intelligence centre. This process helps in developing a balance between sympathetic and para-sympathetic nervous system. In the language of Science of Living, the life force coming through Surya-nadi and Chandra-nadi comes with a right balance and begins to flow smoothly through the spinal cord and other parts of the body. This leads to the growth of awareness. The efficiency level of children also improves in the process. Perception of breath, perception of inhaling and exhaling and increased awareness of intelligence centre are some of the activities in Preksha Dhyan, which serves as effective medium of developing a balanced mind. Harmonic balance and optimal secretion from pituitary gland is essential for achieving balanced mind. For achieving this, the students are guided to focus their attention on various colors and at various points in the body. This process helps the children in emotional transformation and modification of attitudes towards positive directions. Correct breathing: The essence of life Another important element of the Science of Living is 'Pranayam'. Breathing is vital to our life and existence. No one can live without breathing. It is of utmost importance. Therefore, to educate our children in the art and science of correct breathing is essential. The predominant function of breathing is the generation of life force in the body. The life force is generated with the combustion of oxygen and glucose, derived from the food, which we consume. Thus, in order to stay healthy, it is essential that the life force gets generated in a balanced manner. 108 C Jet 4511 Bico 115

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Further, the life force should be used judicially. The final stage in this cycle is that the body should be able to recoup the energy spent. Recouping of energy is as essential as its generation. Hard work and sustained efforts should always be followed by relaxation to the body and the mind. There are two ways of providing rest to the body and the mind namely: (a) 'Kayotsarg' and (b) sleep. The Science of Living gives training in respect of both the processes. Another important function of breathing is to regulate and guide our natural tendencies and inclinations. Short and shallow breaths lead to negative feelings like anger, pride, arrogance, conceit, greed, jealousy and conflict while, long and deep breathing works significantly towards the weakening of these negative feelings and emotions and helps in awakening of conscience. The Science of Living attaches very high significance to the activity of long and deep breathing. The activities in Preksha meditation give high priority to deep breathing and correct processes of inhaling, retention and exhaling of breath. Practice of breathing exercises invariably helps in the transformation of the fundamental nature and temperament of children towards positive and ethical directions. THE SEVEN POINT STRATEGY Jeevan Vigyan has therefore adopted the following Seven-point strategy for developing an integrated personality of an individual. 1. Yogasanas Physical fitness of its members is the first essential requirement of a healthy and happy society. Yogic physical exercises are prescribed for keeping a healthy diseaseless body and for keeping perfect balance in body movement and maintaining its elasticity. These exercises are highly instrumental in promoting perfect absorption of nutrients taken with food and maintaining regular body movements to extricate the unabsorbed material. This keeps the digestive system of the body in perfect order which is the basic characteristic of a healthy physique. Thus through regular practice of Yogic Asanas, postures and exercises, we are able to achieve balanced secretions from various glands in the human system. These secretions are also responsible for generating positive thinking and stable temperament in an individual. It also promotes smooth flow of blood and a healthy flow of breath. Particular 'Asanas' are recommended for meditation purpose like the full lotus posture (Padamasana) half lotus posture (Ardh-padamasana), Simple crossed legged posture Sukhasana) the diamond posture (Vajrasana). These postures help in mental concentration and smooth flow of energy through the nervous system, which is a predominent ingredient of human personality. Mit all whai - rf, 2002 - 109

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2. Yogic Mudras Practice of different postures of the body with palms and fingers kept at particular angles and combination (mudras) is necessary for achieving mental concentration and generating positive thinking. The postures (Mudras) are a great help to memory, mental clarity as also to positive thinking. These are of two types: (i) Jnan-Mudra (Gyan-Mudra): This posture is recommended for activating the nervous system for promoting and energizing the learning and assimilating processes. (ii) Brahma Mudra: This posture involves keeping of the left hand palm under the right hand palm and putting both the hands in lap while sitting in one of three postures mentioned above. This position enables one to sit in meditation for long periods. While practicing these Mudras, eyes should be kept softly closed. (iii) Pranayam (Breathing Exercise) Conscious control and regulation of breath is called 'Pranayam'. It is an exercise in regulating the breath to generate maximum energy and achieve concentration of mind. It leads to strengthening the determination power and manifold increase in will power i.e. (Sankalp Shakti). It also generates control over the autonomous nervous system. The 'Pranayam' has to be practiced in its various modifications under a trained yogic teacher. If properly practiced daily for 10-15 minutes, it leads to emotional stability, mental concentration and attainment of self-confidence. 110 4. Kayotsarg It is an exercise in complete relaxation of mind and body making them free from physical (Muscular), mental (Nervous) and emotional stress. In 'Kayotsarg', total relaxation is practiced with full awareness and detachment through autosuggestion. It starts with total cessation of all voluntary movements of body. All tensions are drained out and the cellular structure of the body is revitalized and rejuvenated. It may be explained as relaxation with self-awareness producing alpha level in brain even in awakened state. 5. 'Prekhsa Dhyan' (Meditation Technique) It is a process of awakening one's reasoning mind ('Viveka') to control passions and emotions. It is the master technique of seeing one's inner self by concentrating on perception (inner phenomena of consciousness) rather than on thought. This process of self-observation reveals the mysterics of unconscious mind. This results in equilibrium of the neuro-endocrine system. Self perception moves the mind from gross to subtle and makes it tulasI prajJA aMka 115

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aware of the chemical, bio-electrical and magnetic energy in the nervous system. Simultaneous perception of diversity of individual parts of the human body and its organic unity results in the integration of personality wherein sympathetic and parasympathetic systems are kept in perfect balance with each other. Preksha Meditation is practiced for perceiving and realizing the deepest and highest levels of consciousness by conscious of mind. A humming sound through nostrils like the buzzing of bee is to be produced to prepare yourself for meditation. This is called 'Mahaprana Dhwani'. It liberates the brain from surrounding tensions and brings it in tune with the resolve to practice meditation for the purification of mind (Psyche). 6. 'Anupreksha' (Contemplation & Auto-suggestion) Through the practice of 'Anupreksha' an effort is made to inculcate Values in students' behaviour. It seeks to generate in the individual a deeprooted awareness of social, moral and spiritual values which are the distinguishing traits of a human being, when compared with an animal. The technique used in the training is called 'Anupreksha' (A process of contemplation and auto-suggestion) involving practice of concentration on psychic centres to control and regulate the breathing process to imbibe important values of life like sense of duty, truthfulness, fearlessness, patience, patriorism, honesty, freedom from envy, jealousy, and other negative traits. This may be described as therapautic thinking through autosuggestion for imbibing values through concentrated repetition of autosuggestion for reaching the subconscious mind. Through the medium of 'Anupreksha' and perception, an attempt is made to sow the seeds of positive values and right conduct amongst children. Continuous and sustained practice over a long period of time can be instrumental in giving birth to the following positive qualities: Devotion to duty Self reliance-Self confidence Truthfulness Equanimity Co-existence-Co operation Secularism and Nationalism Patience Stability and balance of mind Honesty Freedom from greed and fear Self Discipline Feeling of friendship Will power and determination go Y511 H1027-HC, 2002 111

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On imbibing the above qualities, an individual will be at peace with himself and his surroundings. His contacts with others will also radiate positive signals for the all-round benefit of all. 7. Leshya Dhyan (Awareness and regulation of deep-rooted characteristics & involuntary inclinations of the self) Leshya is a basic characteristic of an individual formed through the interaction of micro-vibrations and primal thought force producing matching secretions in the endocrine system generating feelings & urges demanding satisfaction through negative or positive actions. Natural Inclination (Positive or negative) thus formed for a short, long or indefinite period is known as Leshya. These are classified into six (3 negative & 3 positive) categories and attached to a particular colour like 'Krishna' (black), 'Neel' (blue), 'Kapot' (grey like pigeon), 'Peet' (yellow), 'Padam' (lotus colour) and aShuklaa (white). Human tendencies of cruelty, hate, lost, theft (all negative) and that of love, compassion, sacrifice & charity (all positive) are caused and determined by these 'Leshyas'. This process of subduing the forces of primal drives consists in generating counter-vibrations, which can counter-act this demand by conscious reasoning. Concentrated perception of specific colours is used to awaken the forces of malevolent 'leshyas' and strengthening those of benevolent leshyas. Leshya Dhyan results in eradication of psychological distortions of greed, cruelty, lust, hate etc. This seven fold methodology of Jeevan Vigyan is free from dogmas of religion and theology and can be freely learnt and practiced by anybody without distinction of caste, creed, religious denomination or social status. It is equally useful to all depending upon the sicnerity and dedication one puts in to learn this wonder technique. Once this practice becomes a regular function of one's life, he or she will never be overwhelmed or taken away by the overflow of passions and emotions. Jeevan Vigyan in School Curriculum As already explained Jeevan Vigyan is an innovative scientific technique for learning about a balanced and all-round development of a student's personality in its physical, intellectual, emotional & spiritual aspects. A full course curriculum has been developed by educationists for imparting training in this area to students of primary, secondary and senior secondary classes. The books have been designed for each class of students beginning from 3rd standard upwards, keeping in view the age group and the capacity of the students. Each book contains 16 to 18 chapters covering 11 to 12 units of Jeevan Vigyan. Details of these units are given below: 112 D OMEN 4511 310 115

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Sound-Rhythm, Resonance, Musical, Noisy, Harsh etc. Resoluteness-Development of Determination and firm resolve in the students. Right Exercises-To keep the body fit Right Breathing - For physical and mental health & longevity "Kayotsarg' - Complete relaxation of mind and body. *Dhyan' Colour perception, and Meditation. Anatomy- Knowledge of Human body, its structural frame, blood circulation and nervous system. Physical health-Food and nutrition, human physiology and cultivation of good habits among students. Emotional health - Development of emotional balance in the child is the basic aim of this unit of learning. He is taught to control anger, fcelings of hatred, prejudice, sense of false superiority etc. Emotional framework is so designed as to imbibe finer qualities of life in the speech and behaviour. Awareness of Values in life - The child is made to imbibe values in life through the medium of short stories, illustrated charts on happenings of day to day life, awareness of values like truthfulness, respect for elders. Uprightness in conduct and behaviour etc., Inculcation of feelings of love and helpfulness, sense of sacrifice, developing a peace-full disposition and boldness to resist injustice and cruelty. Non-Violence - The utility and efficacy of non-violence in child's conduct and behavior is brought home to the young child through real anecdotes from the life of great men like Gandhiji, Practical examples and experiences of real life are also effectively explained to him and he is made to experience it in actuality through games and community involvement. The experiences of love, compassion, tolerance, brotherhood etc. are inculcated in him. These twelve units are gradually upgraded as the child moves from one class to another and is able to grasp finer aspects till he reaches the school leaving stage. It has been observed that the students studying Jeevan Vigyan (Science of Living I attain better levels of performance than those who do without it. Besides performance in studies and examinations, a Jeevan Vigyan student exhibits a greater stability of mind and temper and is more balanced and rational in his conduct and behaviour in day to day life. In brief it may be said that he is better prepared to face the onslaught of life than a normal student. In schools where it is not possible to include Jeevan Vigyan in regular or Ull 77-HO, 2002 C - 113

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curriculum, short courses and practice oriented programmes have been designed to suit the convenience of the school management. The objective is that the benefits of this scientific innovation reach the young students even in small dosages so that they are able to utilize it as they move ahead in the regular stream of life. Jeevan Vigyan as an extra curricular activity Jeevan Vigyan in Morning Assembly As time table of schools is already over-crowded with the teaching of routine subjects like science, mathematics, social science, languages history, economics etc., a noble method has been evolved to make Jeevan Vigyan vibrant in the daily life of a student without burdening him with the study of an additional subject or an extra period in his curriculum. In some schools. 16 to 20 minutes programme has been kept in the Morning Assembly to give a blissful start to the day as mentioned below: 1. One brief Anuvrat Song or/and Mahaprana Dhwani to open up the nerves of the mind, to refresh the mental apparatus and to improve memory. (Three minutes) 2. Two or three 'Asanas' (Sitting or standing postures) as given below of two minutes each to activate body muscles and improve blood circulation. a. Sampadasana - one minute b. "Tadasana' - one minute c. 'Konasana' one to three minutes d. 'Padhastasana' - two minutes e. Exercise in determination. (Sahnkalp Shakti Abhyasa) - (Two minutes) f. Practice of Exercise in Relaxation (Kayotsarg) - (Three minutes) g. Practice of Long Breath and colour therapy. - (Two minutes) These 'Asanas' besides being very useful in improving the health of child are instrumental in causing a positive change in the hormones of ductless glands. These also help in maintaining balance in the glandular system and improvement of memory and grasping power. The practice of Jeevan Vigyan in 'Morning Assembly' has been found the most acceptable to schools, as it does not disturb the normal routine of the school. These items are changed as per the daily availability of time. (All these exercises have been illustrated with explanatory notes in a pocket size booklet of ten pages which is available from Kendriya Jeevan Vigyan Academy address on request) 114 0 TAAT 4311 31 115

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In some schools, three minutes are devoted to the practice of Jeevan Vigyan in each period, In some others, one full period a week is set apart for the teaching and practice of Jeevan Vigyan. Some schools are so much convinced of the efficacy of Jeevan Vigyan that they have allotted a period for it in the daily programme. CONCLUSION It can be summed up that Jeevan Vigyan is an effective medium for the transformation of human personality. It stresses more on practical demonstrations and activities and aims at developing an integrated personality by ensuring a balanced development of human mind and emotions. The subject matter of Jeevan Vigyan predominately consists of practice and experiment oriented activities. The practice of Jeevan Vigyan seeks to achieve following basic outcomes: - (i) Awareness of the inherent powers of the self. (ii) Access to those paths of development which above awareness makes known. (iii) Careful study, practice and experimentation. (iv) The method of Jeevan Vigyan is a method of refinement of emotions which, in turn leads to the elimination of negative thoughts or state of mind. Genetic traits can also be refined through the refinement of emotions. The refinement of genetic traits plays a significant role in the development personality, character formation and inculcation of values. Thus Jeevan Vigyan (Science of Living) is a comprehensive, practical and balanced intervention of value oriented education. It seeks to inculcate sixteen values as mentioned below: (a) Social Value: (i) Dutifulness (iii) Truth (v) Non-sectarianism. (vii) Mental Balance (ix) Honesty and Integrity (xi) Co-existence (xiii) Tolerance (xv) Fearlessness (b) Intellectual - Spiritual values: (c) Mental values: (d) Moral Valucs: (e) Spiritual values: tulasI prajJA janavarI-mArca, 2002 (ii) Self reliance. (iv) Harmony. (vi) Human Unity (viii) Patience (x) Compassion (xii) Non - attachment (xiv) Gentle Sweetness. (xvi) Self Control and Discipline 115

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With this fram work of values, Jeevan Vigyan attempts to establish a natural harmony bet en science and spirituality and plays a potent role in removing the imbalace between intellectual and emotional developments and in empowering the child with a value based personality. The schoolteachers can make an effective use of techniques of Jeevan Vigyan in providing training to the students in the art of making a realistic self-assessment. With the application of the techniques of breath and body Preksha Meditation, yogic exercises, Kayotsarg: (Relaxation), Anu-Preksha (Contemplation), Antaryatra (Internal Trip), Perception of Phychic Centres, Jagrukta (Spiritual vigilance) etc. An individual can know his own strengths, weaknesses and potentialities. Thus the practice of Jeevan Vigyan will facilitate the work of school teachers. In order to ensure correct practice of various activities, it will be imperative that school teachers undergo a short training in the field of Jeevan Vigyan (Science of Living) and they themselves imbibe a regular practice in the area of Jeevan Vigyan because this innovative technique of education educates the mind, body and speech in a balanced manner. The practice of Jeevan Vigyan activates the latent powers of an individual and opens the path of natural integration and a creative union between external knowledge and internal energy with consciousness. 116 tulasI prajJA aMka 115

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Postal Department : NUR 08 R.N.I. No. 28340/75 ya:syAdvAdI vacanasamaye yopyanekAntadRSTiH zraddhAkAle caraNaviSaye yazca caaritrnisstthH| jJAnI dhyAnI pravacanapaTuH karmayogI tapasvI, nAnArUpo bhavatu zaraNaM vardhamAno jinendraH / / 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 la Education le national