Tulsi Prajna 2002 10

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524613/1

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tulasI prajJA TULSI PRAJNA varSa 30 0 aMka 118 * akTUbara-disambara, 2002 Research Quarterly anusaMdhAna traimAsikI (too jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) pAsa lAbha JAIN VISHVA BHARATI INSTITUTE, LADNUN (DEEMED UNIVERSITY) For Private & Personal use only

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qorft ust. TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-118 OCTOBER-DECEMBER, 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 Jain Vish

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Research Quarterly of Jain Vishva Bharati Institute VOL. 118 OCTOBER-DECEMBER, 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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dharma aura zAstra cintanazIla vyakti yaha mAnane ko taiyAra nahIM hotA ki satya jo hai, vaha saba zAstra kI bhASA meM baMdha jAtA hai| phira bhI jo sampradAya aura paramparA ko sAtha lie calatA hai aura zAstroM meM vizvAsa karatA hai, use phUla ke sAtha kAMTeM kI cubhana sI sahanI hotI hai| jaba-jaba zAstrIya vAkyoM kI duhAI bar3hatI hai aura AtmAnubhUti ghaTatI hai, taba-taba zAstra tejasvI aura dharma nisteja ho jAtA hai| jaba-jaba AtmAnubhUti bar3hatI hai aura zAstrIya vAkyoM kI duhAI ghaTatI hai, taba-tabadharma tejasvI aura zAstra nisteja ho jAtA hai| - AcArya mahAprajJa tulasI prajJA akTUbara-disambara, 2002 - - 1

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anukramaNikA / CONTENTS viSaya lekhaka 'mahAprajJa darzana' meM dRSTi - parivartana prophesara dayAnanda bhArgava * vidyut : sacitta yA acitta ? AcArya mahAprajJa bhagavAna buddha kI zikSAoM kA sAmAjika sarokAra prophesara prema sumana jaina uttarAdhyayana meM pratIka samaNI amitaprajJA karmabaMdha kI prakriyA nAma karma aura zarIra racanA vijJAna prAkRta graMthoM meM karmasiddhAnta kA vizleSaNa jaina darzana meM guNasthAna jaina sAhitya aura darzana kI prAsaMgikatA jyotiSa - vidyA ko jainAcAryoM kA avadAna Acaranga-Bhasyam The Stage of Development of the Prakrit of Bhasas Dramas and his age V. Lesny Concept of Nisreyas in Jain Philosophy Muni Mahendra Kumar Implications of the Concept of Mode Yogic Exercises And Meditation Improve Sleep Quality and Mental Health 2 sAdhvI zrutayA sAdhvI ArogyazrI DaoN. ramezacandra jaina muni madanakumAra DaoN. manamohana svarUpa mAthura manoja kumAra zrImAla Acarya Mahaprajna Dr. J.P.N. Mishra pRSTha 3 15 29 39 53 63 69 81 84 92 99 115 Dr. Samani Chaitnya Prajna 125 122 131 tulasI prajJA aMka 118

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'mahAprajJa darzana' meM dRSTi parivartana kI bhAvabhUmi - prophesara dayAnanda bhArgava AcArya mahAprajJa eka vyakti nahIM, eka saMskRti hai| unakI santatA aura jAgRta prajJA Agama- anusaMdhAna kA durUha kArya sampAdana kara satya kI talAza meM jo darzana, vicAra, tathya aura niSkarSa prApta kie, Aja ve dArzanika, sAhityika, bauddhika evaM cintanapraur3ha vidvad samAja ke bIca mIla ke patthara bane haiN| unakA sAhitya unake jIe gae anubhavoM kA nicor3a hai / ve par3he- par3hAe jJAna ko lekhana aura bhASA meM nahIM utArate balki prajJA kI AMkha se parakhate haiM - satya kI kasauTI para kasate haiM / sampradAya kI sImAoM meM rahakara bhI unakI sAmpradAyAtIta svataMtra cetanA sAdhutA kI bhUmikA para sarvadarzI evaM sarvakalyANI hai / isIlie unake sAhitya kA gaharAI taka pahuMca kara prophesara dayAnanda bhArgava ne varSoM taka adhyayana-anusandhAna kiyA aura athAha jJAnasamandara meM DubakI lagAkara jo ratna prApta kie, una ratnoM ko unhoMne mahAprajJa darzana nAmaka eka grantha meM lipibaddha kara vidvAnoM ko isa varSa kA eka anUThA upahAra pradAna kiyA hai| mahAprajJa darzana zIrSaka grantha meM dRSTi, bhAvabhUmi, vyavahAra aura paramArtha - upazIrSakoM meM AcAra, vicAra, vyavahAra, darzana, zikSA Adi cintanAoM ko gahana adhyayana, anveSaNaanuzIlana ke bAda DaoN. bhArgava ne likhakara isa grantha ko bhAratIya vAGgamaya kI paramparA meM eka Adarza kar3I ke rUpa meM khar3A kara diyA hai| isa grantha kI samIkSA kA dAyitva jijJAsu pAThakoM ko sauMpate hue tulasI prajJA ke isa aMka meM grantha kA eka mahatvapUrNa aMza prastuta kara rahe haiM jo AcArya mahAprajJa ke sAhitya ko par3hane ke bAda yaha Alekha lekhaka ke gambhIra adhyayana, sUkSma medhA, samyak grahaNazIlatA aura udAra cintana kA pratIka hai| unhoMne isa adhyAya kA nirmANa kara prAcInatA ke sAtha AdhunikatA kA kevala samanvaya hI sthApita nahIM kiyA balki svataMtra cintana ke sAtha satya kI talAza meM sAhasI kadama uThAyA hai| prastuta hai mahAprajJa darzana grantha kA dRSTi nAmaka adhyAya, jo hamAre pracalita dhAraNAoM meM cintana kI pratibaddhatAoM ko DhIlA kara saccAI se rUbarU hone kA svarNima avasara detI hai / sampAdaka tulasI prajJA akTUbara-disambara, 2002 3

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AcArya mahAprajJa ke sAhitya kI eka mahattvapUrNa niSpatti hai-dRsstti-privrtn| hamAre mAnasa meM kucha mithyA dhAraNAeM jar3a jamAye rahatI haiN| vicAra karane para patA calatA hai ki hamArI ve dhAraNAeM bhrAnta thiiN| jaba taka una mithyA dharaNAoM kA nirAkaraNa na ho aura samyak dhAraNA unakA sthAna na le le, taba taka ve mithyA dhAraNAeM hI hamAre jIvana ko saMcAlita karatI rahatI haiN| pariNAma hotA hai-kuNThA, saMtrAsa aura virstaa| jaba samyak dhAraNAeM mithyA dhAraNAoM ke sthAna para AtI haiM to jIvana kI dizA bhI badala jAtI hai aura pariNAma hotA haipraphullatA, abhaya aura sarasatA / AcArya mahAprajJa ke sAhitya kA anuzIlana karane se jo mukhya dRSTi-parivartana hamAre sammukha Aye, unakA saMkSipta vivaraNa nIce diyA jA rahA hai| pAThakoM kI suvidhA ke lie hama isa vivaraNa ko vibhinna zIrSakoM ke antargata do kaoNlama meM vibhakta karake de rahe haiN| prathama kaoNlama meM ve dhAraNAyeM haiM jo sAmAnyataH pracalita rahatI haiM aura dvitIya kaoNlama meM ve dhAraNAeM haiM jo AcArya mahAprajJa kA sAhitya par3hane ke anantara banatI haiM bhAva-bhUmi pracalita avadhAraNA samyak avadhAraNA 1. satya utanA hI hai jitanA indriyoM se 1. kucha satya aise bhI haiM, aura ve adhika pratIti meM AtA hai| ___mahattvapUrNa haiM-jo indriyAtIta haiN| 2. hama jo jAnate haiM vahI mAnate haiN| 2. kabhI-kabhI hama jAnate kucha aura haiM aura ___mAnate kucha aura haiN| 3. hama jo socate haiM vahI karate haiN| 3. kabhI-kabhI hama socate kucha aura haiM tathA karate kucha aura haiN| 4. saMsAra ke kAma binA beImAnI ke siddha 4. antatogatvA beImAnI se hone vAle lAbha nahIM hote| kI apekSA beImAnI se hone vAlI hAni kaI guNA adhika hotI hai| 5 mokSa kI sAdhanA kucha gine-cane logoM 5. mokSa hama sabakA janmasiddha adhikAra hai| ke lie hai| 6. dharma unake lie hai jinhoMne saMsAra chor3a 6. dharma saMsArI puruSoM ke lie bhI Avazyaka diyA hai| 7. adhyAtma eka havAI cIja hai, Thosa hai 7. adhyAtma ke binA samAja-sevA binA jar3a smaaj-sevaa| kI bela hai| 8. hama sAmAnya vyakti haiM, santa nhiiN| hamArA 8. krodha, mAna, mAyA aura lobha bhale kitane kArya krodha, mAna, mAyA aura lobha ke bhI Avazyaka lage, kiMtu ve satya ko binA nahIM cala sktaa| Dhakate hI haiN| 4 - tulasI prajJA aMka 118

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9. AtmajJAna eka rahasyamaya cIja hai| 9. maiM svayaM AtmA huuN| apane ko jAnanA hI AtmajJAna hai| 10. bhogopabhoga ke padArtha hameM sukha dete haiN| 10. yadi hamArA mana azAnta hai to hameM koI bhI padArtha sukha nahIM de sktaa| 11. AtmajJAna ke lie zarIra ke pare jAnA 11. AtmA ko jAnane ke lie sabase pahale hogaa| zarIra ko jAnanA hogaa| 12. zarIra alaga hai, mana alaga hai| krodha mana 12. mana ke vikAra hI zarIra meM roga rUpa meM meM AtA hai, kaiMsara zarIra meM hotA hai| ina pariNata hote haiN| donoM kA Apasa meM koI saMbaMdha nahIM hai| 13. nAstika vaha hai jo Izvara ko nahIM maantaa| 13. nAstika vaha hai jo yaha mAnatA hai ki vaha burA kAma karake usa ke phala se baca sakatA hai| 14. zarIra kA mukhya ghaTaka paramANu hai, unhIM 14. zarIra meM mukhya sthAna spandana kA hai, ye se zarIra kA nirmANa hotA hai| spandana hI hamArI mana:sthiti aura zarIra kI sthiti kA nirdhAraNa karate haiN| 15. hamArA astitva hamAre zarIra taka sImita 15. hamArA AbhAmaNDala hamAre zarIra ke bAhara taka phailA hai| vaha AbhAmaNDala bhI hamAre astitva kA hissA hI hai aura vaha AbhAmaNDala zarIra se kahIM adhika mahattvapUrNa hai| 16. hama sabakA astitva alaga-alaga hai| 16. mukta AtmAoM ko chor3akara hama saba ___ hama svayaM meM para-nirapekSa rUpa meM sthita haiN| eka dUsare se prabhAvita hote haiN| 17. zraddhA vaha hai, jahA~ tarka nahIM hai| 17. zraddhA vaha hai jo hameM dUsaroM kI acchAI ke prati grahaNazIla banAtI hai| 18. dharma aMdha-vizvAsoM para TikA hai| 18. dharma hamAre una aMdha-vizvAsoM para coTa karatA hai jinheM hama sahaja hI sadA pAle rahate haiN| 19. pRthvI, jala, agni evaM vAyu jar3a hai| 19. pRthvI, jala, agni evaM vAyu sajIva hai, inheM sukha-duHkha nahIM hotaa| inheM bhI sukha-duHkha hotA hai| 20. hameM dUsaroM ke sukha-duHkha se koI prayojana 20. dUsaroM ke prati krUratA kA bhAva hameM kaThora nhiiN| hameM apanA hI sukha sAdhanA hai| banA detA hai aura hamArI grahaNazIlatA tulasI prajJA akTUbara-disambara, 2002 0 - 5

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samApta ho jAtI hai| aisI sthiti meM na hameM dUsaroM ke sadbhAva kA lAbha milatA hai, na AzIrvAda kaa| 21. jo jitanA sthUla hai vaha utanA zaktizAlI 21. jo jitanA sUkSma hai vaha utanA adhika zaktizAlI hai| 22. cetana aura jar3a eka dUsare ko prabhAvita 22. cetana aura jar3a eka dUsare se prabhAvita nahIM krte| hote haiN| 23. pauSTika bhojana se zarIra puSTa hotA hai| 23. kevala bhojana hI hamAre zarIra ko nahIM bnaataa| hamAre zarIra ke nirmANa meM vaha mana:sthiti bhI mahattvapUrNa yogadAna detI hai, jisa mana:sthiti se hama bhojana karate haiN| 24. eka-sI paristhiti meM sabako eka-sA 24. eka-sI paristhiti hone para bhI sabake hI anubhava hogaa| anubhava bhinna-bhinna hote haiN| 25. paristhiti kI anukUlatA aura prati- 25. niSedhAtmaka dRSTikoNa anukUla ko bhI kUlatA nizcita hai| pratikUla banA detA hai| vidheyAtmaka dRSTikoNa pratikUla ko bhI anukUla banA detA hai| 26. hama choTe-bar3e garIba-amIra haiN| 26. hama apane zuddha rUpa meM na choTe haiM, na bdd'e| 27. hameM koI anya vyakti satya kA darzana 27. apanA satya svayaM khojanA par3atA hai| karA degaa| 28. hama vicAra karake satya ko jAna leNge| 28. satya vahA~ nahIM hai jahA~ vicAra le jAtA hai| satya usa nirvicAratA meM hai jisa nirvicAratA meM se vicAra utpanna hotA hai| 29. padArtha ko badalane ke lie kucha kriyA 29. kriyA UparI parivartana lA sakatI hai| karanI par3atI hai| kevala dekhane-jAnane se Antarika parivartana dekhane-jAnane se hI koI parivartana nahIM aataa| AtA hai| 30. saMskAra mana meM rahate haiM, zarIra meM nhiiN| 30. zarIra bhI saMskAroM kA vAhaka hai| 6 - - tulasI prajJA aMka 118

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31. hamArI bhAvanA pRthak hai, zarIra kI sthUla 31. bhAvanA se zarIra kI sthUla kriyA prabhAvita kriyA pRthak hai| hotI hai| 32. hama sukha-du:kha ke dvandvoM meM jIte haiN| 32. sukha-duHkha ke dvandva hamAre mana kI upaja __hai| hama sukha-duHkha se pare haiN| 33. hama nirantara badala rahe haiN| 33. hamAre astitva kA dRzya bhAga badalatA hai, sAkSI bhAga nhiiN| 34. jaise hama bUr3he hote haiM vaise kamajora ho 34. kamajora honA jarA hai, paripakvatA vArdhakya jAte haiN| hai| avasthA bar3hane para zarIra jIrNa ho sakatA hai, kiMtu paripakvatA meM vRddhi honI caahie| 35. pratiSThA pAkara hamArA utsAha bar3hatA hai 35. pratiSThA pAkara hama ye mAna lete haiM ki aura usase vyakti ko saphalatA milatI hama bahuta bar3e haiM, isase hama puruSArtha karanA chor3a dete haiM aura hamArA vikAsa ruka jAtA hai| 36. kaSToM se vyakti nirbala hotA hai| 36. kaSToM se vyakti nikharatA hai| 37. zarIra ke samApta hone para hama samApta ho 37. zarIra ke samApta hone para hI hamArA jaayeNge| astitva banA rhegaa| 38. mukti ke lie karma chor3anA Avazyaka 38. mukti ke lie karma chor3anA Avazyaka nahIM hai| Avazyaka hai-karma ke prati jaagruuktaa| 39. kAla sIdhI rekhA ke rUpa meM calatA hai| 39. kAla vartulAkAra calatA hai| 40. kAla ke prabhAva se hama bUr3he hote haiM aura 40. jarA aura mRtyu zarIra kA dharma hai, AtmA marate haiN| kA nhiiN| samAja pracalita avadhAraNA samyak avadhAraNA 1. vyakti paristhiti kA nirmANa karatA hai 1. vyakti aura paristhiti eka dUsare kA athavA paristhiti vyakti kA nirmANa nirmANa karate haiN| karatI hai| 2. paristhiti ThIka ho to vyakti apane Apa 2. vyakti ke lie sAdhanA meM se gujaranA sudhara jAegA athavA vyakti ThIka ho to aura saMsthAoM ke lie ThIka vyavasthA saMsthAeM apane-Apa sudhara jaayeNgii| kA nirmANa karanA donoM Avazyaka haiN| tulasI prajJA akTUbara-disambara, 2002 -

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3. eka Adarza samAja kI vyavasthA honI 3. samAja vyavasthA kitanI bhI Adarza ho, caahie| usameM deza va kAla ke anusAra parivartana apekSita rahatA hai| 4. jaina paramparA meM sAmAjika va Arthika 4. prathama tIrthaMkara RSabhadeva ne rAjapada para tantra kA cintana nahIM hai| rahate samaya asi, masi aura kRSi kI vyavasthA dvArA sAmAjika tathA Arthika tantra kI cintA kI thii| 5. pUMjIvAdI vyavasthA meM pUrNa svatantratA hai| 5. icchA para aMkuza lagAe binA svatantratA svachandatA bana jAtI hai| 6. saba kArya paise se siddha ho jAte haiN| 6. paisA yadi sAdhana na rahakara sAdhya bana jAe to vaha manuSya ko dIna-hIna banA detA hai| 7. paise para yadi rAjya kA adhikAra hogA 7. rAjya sattA bhI atyAcAra kara sakatI hai| to zoSaNa nahIM hogaa| 8. varNAzrama vyavasthA sarvottama hai| 8. varNa-vyavasthA ke antargata UMca-nIca ke bhedabhAva ne munaSya ko apamAnita kiyA hai| 9. utpAdana kA prayojana lAbha kamAnA hai| 9. utpAdana manuSya ke hita ko kendra meM rakhakara honA caahie| 10. zikSA kA uddezya manuSya ko naukarI 10. zikSA kA uddezya manuSya ko susaMskRta dilAnA hai| banAnA hai| 11. abhAva pIr3A kA kAraNa hai| 11. kevala abhAva hI nahIM, akSamatA bhI pIr3A kA kAraNa hai| 12. abhAva du:kha kA kAraNa hai| 12. abhAva hI nahIM, atibhAva bhI duHkha kA kAraNa hai| 13. parigraha jitanA adhika ho, utanA acchaa| 13. parigraha va tyAga ke bIca santulana honA caahie| 14. samAjavAdI vyavasthA sarvopakArI hai| 14. samAjavAdI rASTra bhI ghAtaka zastroM kI hor3a meM kisI se pIche nahIM rhe| 15. vikAsa kA artha hai-pUre vizva meM utpanna 15. svadezI aura svAvalambana rASTrIya stara hone vAle uttama padArthoM kA saMgraha va bhaag| para zoSaNa ko rokane kA upAya hai| 16. parigraha sammAna kA kAraNa hai| 16. sammAna kA kAraNa hai-caritra / 8 - tulasI prajJA aMka 118

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17. sabhI svArthI haiN| 17. bRhattara svArtha hI saccA svArtha hai| bRhattara svArtha kA artha hai-aisA svArtha jo padArtha kA virodhI nahIM hai| 18. adhika logoM ke sukha ke lie thor3oM 18. sabhI samAna hai| kisI kA sukha kisI kA sukha chor3A jA sakatA hai| dUsare ke sukha ke lie chInA nahIM jA sktaa| 19. bhoga kI adhika se adhika sAmagrI 19. varIyatA manuSya kI prAthamika AvabAjAra meM lAnI caahie| zyakatAoM ko denI caahie| 20. dhana hI saba kucha hai| 20. jJAna, Atma-sammAna aura sevA kA bhI mahattva hai| 21. vikAsa ke lie kendrIkRta arthavyavasthA 21. karmacAriyoM ke saMtoSa ke lie Avazyaka hai| vikendrIkaraNa hai| saMyama pracalita avadhAraNA samyak avadhAraNA 1. saiksa kA saMyama hAnikAraka hai| 2. saiksa kA niyaMtraNa saMbhava nahIM hai| 3. bhoga sukha detA hai| 4. brahmacarya kA jIvana duHkhapUrNa hai| 1. aniyantrita saiksa na kevala zArIrika roga lAtA hai apitu mAnasika vikSiptatA bhI lAtA hai| 2. saiksa ke niyantraNa kI eka vidhi hai, jise jAna lene para saiksa kA niyantraNa sambhava hai| 3. bhoga UrjA kA vyaya karatA hai| 4. abrahma kA sevana hamArA santulana bigAr3atA hai| 5. Asakti bhogoM meM bhI bAdhaka hai| 6. icchA meM viveka karanA Avazyaka hai| 7. bhoga hamAre manobala ko kSINa karatA hai| 8. atibhojana roga kA ghara hai| 9. vilAsitA durbala banAtI hai| 5. vItarAgatA virasatA lAtI hai| 6. icchA kI pUrti meM sukha hai| 7. damana ahitakara hai| 8. bhojana zakti bar3hAtA hai| 9. tapa kaSTakara hai| tulasI prajJA akTUbara-disambara, 2002 -

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10. indriyA~ sukha kA sAdhana haiN| 11. yauvana kA artha hai-shkti| 10. vAstavika sukha atIndriya hai| 11. yauvana kA artha hai-zarIra kA lacIlApana aura buddhi kI grhnnshiiltaa| paryAvaraNa pracalita avadhAraNA samyak avadhAraNA 1. jar3a aura cetana kA paraspara koI saMbaMdha 1. mukta cetanA ko chor3akara zeSa sabhI nhiiN| sthitiyoM meM jar3a aura cetana eka dUsare ko prabhAvita kara rahe haiN| 2. prakRti hamArI bhogyA hai| 2. astitva meM prakRti, vanaspati aura pazu kA bhI usI prakAra kA mahattva hai jisa prakAra hmaaraa| 3. paryAvaraNa ko hama zuddha kara sakate haiN| 3. paryAvaraNa kI zuddhi kI prakriyA prakRti meM svata: calatI hai| hama usameM hastakSepa karate haiM to vaha vyavasthA gar3abar3A jAtI hai| 4. hama prakRti kA saMcAlana karate haiN| 4. prakRti meM hama kucha bhI nayA nahIM banA skte| prakRti jo kucha detI hai, hama kevala usakA upayoga kara sakate haiN| 5. udyogoM ko bar3hAvA dekara hama vikAsa 5. udyogoM se hone vAlA pradUSaNa prAkRtika karate haiN| sampadA kI dRSTi se hameM daridra banAtA 6. kendrIkRta artha-vyavasthA ke antargata bar3e 6. kendrIkRta vyavasthA ke antargata zramika udyogoM se paidA hone vAlA mAla sastA manuSya nahIM rahakara yantra bana jAtA hai| aura sulabha hotA hai| 7. hastazilpa kA kAma bhauMDA hotA hai| 7. hastazilpa meM saundarya hai| 8. mUlabhUta AvazyakatAeM nizcita haiN| 8. mUlabhUta AvazyakatAoM kI sUcI sApekSa hai| kisI ke lie TelIvijana mUla AvazyakatA hai, kisI ke lie vaha zAnti meM bAdhaka hai| 10 tulasI prajJA aMka 118

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9. dhana sAdhya hai, use kamAne ke lie koI 9. prakRti ke zoSaNa se eka bAra dhana bhale hI bhI upAya baratA jA sakatA hai| mila jAe lekina lambe samaya meM hama una mUlabhUta sAdhanoM se hI vaMcita ho jAte haiM jinake AdhAra para udyoga-dhandhe calate haiN| aMhisA pracalita avadhAraNA samyak avadhAraNA 1. mitra ke prati maitrI kA niyama ucita hai| 1. ahiMsA bezarta hotI hai| 2. jIvana ke atitva ke lie kI gaI hiMsA 2. hiMsA hara hAlata meM hiMsA hI hai| hiMsA nahIM hai| 3. hiMsA kA kAraNa krUratA hai| 3. tanAva ke kAraNa bhI vyakti hiMsaka ho jAtA hai| 4. satya ke prati to Agraha honA hI caahie| 4. kisI bhI prakAra kA Agraha hiMsA kA hetu 5. surakSA ke lie hiMsA ucita hai| 6. ahiMsA avyAvahArika hai| 5. ahiMsA kI pahalI zarta hai-abhy| 6. vyavahAra ke lie bhI eka sImA taka ahiMsA Avazyaka hai| 7. bheda meM chipe abheda ko jAnanA Avazyaka 7. hama saba alaga-alaga haiN| 8. suvidhA upalabdha ho to hiMsA nahIM hotii| 8. hiMsA kI jar3a meM bhoga kI icchA mukhya hai| 9. ahiMsA nirbaloM ke lie hai| 9. ahiMsA kA pAlana kevala samartha kara sakate haiN| 10. ahiMsA ke lie icchAoM kA damana karanA 10. ahiMsA ke lie icchAoM kA parisImana par3atA hai| __ yA pariSkAra karanA hotA hai| 11. ahiMsA ke lie sukha chor3anA Avazyaka 11. parigrahI vyakti ahiMsaka nahIM ho sktaa| nhiiN| 12. ahiMsA kA phala parokSa hai| 12. ahiMsA kA phala paryAvaraNa kI surakSA jaise sandarbho meM pratyakSa hai| 13. ahiMsA yathAsthitivAda kI samarthaka hai| 13. ahiMsA jIvana meM AmUlacUla parivartana mA~gatI hai| tulasI prajJA akTUbara-disambara, 2002 - - 11

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vijJAna pracalita avadhAraNA samyak avadhAraNA 1. deza aura kAla kI sattA pRthak-pRthak 1. deza aura kAla donoM milakara eka yuti banAte haiN| 2. kAla sarvatra eka jaisA hai| 2. kAla kI lambAI gati-sApekSa hai| 3. padArtha kI lambAI, cauDAI saba sthitiyoM 3. padArtha kI lambAI, cauDAI padArtha kI meM eka hI rahatI hai| gati ke sAtha badala jAtI hai| 4. hameM padArtha ke svarUpa ko tarka ke anusAra 4. hameM apane tarka ko padArtha ke svarUpAnusAra DhAlanA caahie| DhAlanA caahie| 5. padArtha kA dravyamAna sadA eka rahatA hai| 5. padArtha kA dravyamAna gati ke sAtha bar3hatA 6. kAla kI dRSTi se jo eka ke lie pUrva 6. kAla kI dRSTi se jo eka ke lie pUrva (pahale) hai vaha sabake lie pUrva hai| hai vaha dUsaroM ke lie yugapat hai| 7. do paraspara virodhI tathyoM meM eka hI 7. sthUla stara para nyUTana ke siddhAnta satya hai satya ho sakatA hai| aura sUkSmastara para AiMsTIna ke siddhAnta satya hai, yadyapi ve donoM paraspara virodhI haiN| 8. satya dvaMdvAtmaka hai| 8. eka dvaMdvAtIta satya bhI hai| 9. eka vaktavya yA to satya hotA hai yA 9. koI bhI vaktavya samyak pariprekSya meM satya asty| hotA hai aura mithyA pariprekSya meM asty| zikSA pracalita avadhAraNA samyak avadhAraNA 1. vartamAna zikSA sarvottama hai| 1. vartamAna zikSA se bauddhika vikAsa hotA hai kintu bhAvanAeM pariSkRta nahIM hotii| 2. adhyayana dvArA vyaktitva kA nirmANa kiyA 2. vyaktitva ke nimArNa ke lie kucha prayogoM jA sakatA hai| kA abhyAsa karanA bhI Avazyaka hai| ye prayoga hI yoga kahalAte haiN| 12 - - tulasI prajJA aMka 118

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3. zikSA kI sArthakatA isameM hai ki 3. zikSA ko eka aisA lakSya bhI pradAna karanA AjIvikA juTA de| hotA hai jisake prati vidyArthI apane Apa ko samarpita kara sake / 4. dhyAna unake lie hai jo mumukSu hai / 5. vItarAgatA adhyAtma kA mArga hai| 6. saMkalpa karane se saphalatA mila jaayegii| 7. roga kI jar3a zarIra meM hai / 8. pravRtti aura nivRtti meM virodha hai / 9. anukUla nimitta saphalatA dilAte haiN| 10. bhoga hameM puSTa karate haiM / 11. damana hAnikAraka hai| 12. suvidhAeM abhISTa haiM / 13. tapa vyartha hai / 14. AdhyAtmika tattva parokSa hai / 15. sRSTi jar3a se banI hai| tulasI prajJA akTUbara-disambara, 2002 4. dhyAna laukika saphalatA ke lie bhI mahattvapUrNa hai / 5. taTastha bhAva ke binA hama laukika samasyAoM kA bhI ThIka samAdhAna nahIM khoja paate| 6. 7. 8. saMkalpa se saphalatA tabhI milatI hai jaba saMkalpa gaharAI meM usa avacetana mana taka pahuMcA huA ho jisa avacetana mana taka vaha Adata pahuMcI huI hai jise hama badalanA cAhate haiM / roga kI jar3a manobhAvoM meM hai| korI pravRtti vikSiptatA utpanna karatI hai| korI nivRtti nikammApana lAtI hai / donoM meM sAmaJjasya caahie| 9. nimittoM se milane vAlI saphalatA sthAyI nahIM hai / sthAyI saphalatA upAdAna para TikI hai| 10. bhoga hamArI prANa-zakti kA hrAsa karate haiM / 11. yauna kI svacchandatA vikSepa kA kAraNa hai / 12. sahiSNutA Avazyaka hai| 13. tapa zarIra ke paramANuoM ko cumbakIya kSetra meM badala detA hai jisase zarIra paradarzI bana jAtA hai aura cetanA bAhara jhAMka sakatI hai| 14. hamAre astitva meM mana, buddhi, prANa Adi aneka aMza sUkSma haiM kiMtu parokSa nahIM / 15. sRSTi kA nirmANa prANiyoM ke bhItara baiThI cetanA kara rahI hai / 13

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ina vibhinna zIrSakoM ke antargata AcArya mahAprajJa dvArA pracalita avadhAraNAoM ke sthAna para dI gaI avadhAraNAoM kI eka sUcI bAnagI ke rUpa meM dI gaI hai| isa sUcI kA saMbaMdha vyavahAra sambandhI prathama khaNDa se hai| jahA~ taka paramArtha kA saMbaMdha hai, isa graMtha ke paramArtha khaNDa meM die gae sabhI sUtra koI na koI abhinava avadhAraNA lie hue haiN| ataH inheM pRthaka rUpa meM nahIM diyA jA rahA hai| ina avadhAraNAoM kI sUcI avalokana se spaSTa ho jAtA hai ki AcArya mahAprajJa ke cintana kA paTala kitanA vyApaka hai aura unake dvArA pradatta avadhAraNAe~ kitanI maulika haiN| isI vyApaka paTala para unakI AvadhAraNAoM kI maulikatA ko ukerane kA eka prArambhika evaM vinamra prayAsa kiyA gayA hai| pustaka - mahAprajJa darzana lekhaka - prophesara dayAnanda bhArgava prakAzana - jaina vizvabhAratI, lADanUM mUlya - 200/ DaoN. dayAnanda bhArgava C/o DaoN. zrImatI rInA bhArgava relve kvArTara ema-101 relve aspatAla ke pAsa, phulerA jilA - jodhapura (rAjasthAna) 14 tulasI prajJA aMka 118

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vidyut : sacitta yA acitta? -AcArya mahAprajJa bhagavAna mahAvIra kA bhAratIya darzana ko eka maulika avadAna hai - SaDjIvanikAya kA siddhaant| jIvoM ke chaha nikAya haiM- pRthvIkAya, apkAya, taijasakAya, vAyukAya, vanaspatikAya aura trskaay| inameM pahale pAMca sthAvarakAya haiN| trasakAya gatizIla haiN| sthAnAMgasUtra meM batalAyA gayA hai--- pAMca sthAvarakAya pariNata aura apariNata - donoM prakAra ke hote haiM, sacitta aura acitta-donoM prakAra ke hote haiN| pRthvI sacitta- sajIva bhI hotI hai, acitta-nirjIva bhI hotI hai| jala sajIva aura nirjIva donoM prakAra kA hotA hai| pAnI barasatA hai, vaha sArA sacitta hai, aisA nahIM hai| vaha acitta bhI ho sakatA hai, para hameM patA nahIM lgtaa| agni aura vAyukAya bhI sacitta aura acitta donoM prakAra ke hote haiN| eka niyama hai- zastra pariNata hone para sacitta acitta bana jAtA hai| sajIva, nirjIva bana jAtA hai| hameM vidyut ke prazna para vicAra karanA hai| vidyut sacitta hai yA acitta? Aja bijalI kA prayoga bahuta hotA hai| pUjya gurudeva ke zAsanakAla meM cintana calA ki bijalI sajIva hai yA nirjIva? pUjya gurudeva bIdAsara meM virAja rahe the| vahIM tIna dinoM taka hajAroM vyaktiyoM ke bIca cintana calA, pakSa-vipakSa meM bahuta se tarka aae| Akhira nirNaya huA ki bijalI sajIva nahIM hai| bijalI UrjA hai, jIva nahIM hai, vidyuta ko nirjIva kisa AdhAra para mAnA gayA? Akhira AdhAra kyA hai? AdhAra donoM haiM / Agama kA AdhAra hai| usase bhI bijalI nirjIva siddha hotI hai| vartamAna ke vijJAna kA to hai hii| vijJAna ne to ise eka rAsAyanika kriyA mAnA hai| agni ko bhI jIva nahIM mAnate to bhalA bijalI kA to prazna hI nhiiN| tulasI prajJA akTUbara-disambara, 2002 - - 15

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Agama ke AdhAra para vicAra kreN| taijasakAya ke pudgala pUre loka meM vyApta haiN| ATha vargaNAoM meM eka vargaNA hai taijasa vrgnnaa| usake pudgala pUre loka meM vyApta haiM / agni kaise hotI hai aura agni kahA~ hotI hai? isa para Agama meM vicAra kiyA gyaa| batalAyA gayA ki sajIva agni tiryak loka meM hI ho sakatI hai| na UMce loka meM agni hai, na nIce loka meM hai| vahA~ agni nahIM, UrjA hai| use agni kahate haiM para vAstava meM sacitta agni nahIM hai| sacitta agni kevala manuSya loka meM, tirache loka meM hI ho sakatI hai| kaha sakate haiM ki naraka loka meM to bahuta teja agni hai| sUtrakRtAMga, uttarAdhyayana Adi meM varNana milatA hai ki naraka loka meM koI nairayaka jIva hai, use nikAla kara yahAM kI agni meM DAla diyA jAe to use lagegA ki jaise himAlaya meM DAla diyA gayA ho| itanI bhayaMkara agni kA tApa hai vahAM / para vaha nirjIva hai| sajIva nahIM hai, kyoMki tirache loka se nIce sajIva agni hotI nahIM hai| isIlie sUtrakRtAMga meM kahA gayA--agaNI akaTTho, binA IMdhana kI agni, binA kASTha kI agni| 'agni' zabda kA prayoga to kiyA gayA hai, para vAstava meM agnikAyika jIva nahIM hai| bijalI bhI agnikAyika jIva nahIM hai| eka tejolezyA sampanna muni hai, jise tejopalabdhi prApta hai, vaha kabhI krodha meM Akara usakA prayoga karatA hai, jaise gozAlaka ne mahAvIra para kiyA thaa| bhagavAna mahAvIra yAtrA kara rahe the| gozAlaka unake sAtha thaa| eka saMnyAsI paMcAgni tApa rahA thA, usane cher3achAr3a kii| krodha meM Akara usane tejolezyA kA prayoga kara diyaa| zakti kA prayoga kiyA, jalane kI sthiti A gii| lagA ki bhasma ho jaaegaa| usI samaya bhagavAna mahAvIra ne zItala lezyA kA prayoga kara use zAnta kara diyaa| tejolabdhi kI zakti itanI hai ki aneka prAntoM ko vaha bhasma kara sakatI hai| eka aNubama se bhI adhika zaktizAlI tejolabdhi kA prayoga hai| kintu vaha sArA pudgala hai, ajIva hai, nirjIva hai| aba use agni kaha deM yA Aja kI bhASA meM vidyut / vaha sajIva nahIM hai| bijalI agni nahIM hai, isakA eka kAraNa to yaha hai ki vaha binA vAyu ke jalatI hai| bhagavatI sUtra meM kahA gayA hai ---- 'na vinA vAUkAeNa aggI pjjlii|' vAyu ke binA agni jalatI nahIM hai| agni ko hamezA oNksIjana caahie| vAyu nahIM milegI, agni nahIM jlegii| UrjA hogI, kintu agni nahIM jlegii| jahAM bijalI kA prasaMga hai, vahA~ vaikyUma karanA hotA hai| vAyu kA niSkAsana jarUrI hai vhaaN| vahAM oNksIjana kA suyoga mila jAe to vaha Aga kA rUpa le sakatI hai| kintu jahAM UrjA hai, vahAM agni nahIM hai| sUrya kA tApa kitanA bhayaMkara hotA hai| Aja to saura UrjA kA prayoga bhI hone lagA hai| cUlhA bhI jalatA hai, rasoI bhI banatI hai aura bhI aneka kArya hote haiM para vaha sArI nirjIva agni hai / vaha sajIva agni nahIM hai| vidyut hai, agni nahIM hai| saura UrjA yA jo bhI UrjA hai, vaha taijas paramANu hai yAnI taijasa vargaNA hai, paramANu hai| isalie Agama meM inheM agnisadRza dravya kahA gayA hai, agnitulya drvy| agni jaisA dravya hai, isalie isakA nAma agni rakhA gayA hai| 16 - - tulasI prajJA aMka 118

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jayAcArya ne bhagavatI kI vyAkhyA meM kahA- agnidravya sarisa- agni jaisA drvy| yaha agnikAyika jIva nahIM hai| vidyut eka UrjA kA pravAha hai| yaha sArA nirNaya ho gyaa| isa nirNaya ke AdhAra para phira gurudeva ne yaha ghoSaNA bhI kara dI ki bijalI hamArI dRSTi meM acitta hai, nirjIva hai| zAstrArtha ke aneka AdhAroM para yaha siddha ho gayA ki agni jIva nahIM, mAtra UrjA hai / taijasa vargaNA ke pudgala haiM, isalie nirjIva hai / yaha hamArI mAnyatA hai| jainoM meM bhI kucha loga ise sajIva mAnate haiN| yaha to apanA-apanA vicAra hai| agara koI khoja na kare to paramparA se jo cala rahA hai, vaha mAnA jAtA hai| hamane to cintana kiyA, khoja kI, anusaMdhAna kiyA, pramANa DhUMDheM aura Agama ke itane pramANa upalabdha kie, jinake AdhAra para yaha sthApanA karane meM hameM koI saMkoca nahIM huaa| yaha koI saMzaya meM nahIM kiyA gayA ki agni acitta hai yA nahIM? anusaMdhAna ke AdhAra para acchI taraha nizcita ho gayA ki yaha mAtra pudgala hai, UrjA hai, eka zakti hai, agnikAyika jIva nahIM hai| aba apanI-apanI paramparA hotI hai| kucha loga dhyAna nahIM dete to kyA kahA jAe? hAtha meM ghar3I baMdhI hai to kahate haiM ki sajIva hai| ghar3I meM baiTrI hai kyA? UrjA kA eka spandana hI to hai| juganUM camakatA hai to Aga jaisA lagatA hai, kintu vaha Aga to nahIM hai| auroM kI bAta chor3a deM, hamAre zarIra meM bhI agni hai, para vaha sajIva nahIM, nirjIva agni hai| hamAre zarIra meM bhI paudgalika agni hai| Ayurveda ko jAnane vAlA jaTharAgni ko jAnatA hai| bhojana karate haiM, vaha kisase pacatA hai? jaTharAgni se pacatA hai| hamAre jaThara yAnI peTa kI jo agni hai, usase hamArA bhojana pacatA hai| jaba koI bImAra hotA hai to vaidya usakI parIkSA kara kabhI-kabhI kahate haiM - isakI agni maMda ho gaI hai| khAyA huA paca nahIM rahA hai| agni jaba taka ThIka rahe, bhojana kA ThIka pAcana hotA hai, vaha maMda ho jAe to bhojana kA pAcana nahIM ho paataa| hamAre zarIra meM bhI agni hai, vidyut hai| zarIrazAstra kI dRSTi se dekheM to hara koziza kA apanA pAvara hAusa hai| araboM kozikAe~ haiM aura hara kozikA kA apanA pAvara hAusa hai| itanI agni bharI par3I hai zarIra ke bhItara / yaha bar3I adbhuta bAta hai ki zarIra kI agni kabhI lIka nahIM hotii| yadi ho jAe to pUre zarIra meM jalana ho jAtI hai| zarIra aMgArA jaisA ho jAtA hai| aise kaI kesa prekSAdhyAna ziviroM meM Ae ki zarIra pUrA jalane laga gyaa| hamAre zarIra meM bhI agni hai| yaha saba taijasa vargaNA ke paramANu haiM, pudgala haiN| aba prazna hai ki cAhe mAika ho, cAhe ghar3I ho, hama use sacitta nahIM mAna sakate / Agama ke AdhAra para use sajIva nahIM siddha kiyA jA sktaa| isalie pUrI spaSTatA rhe| bahuta se bhAI Ate haiM aura kahate haiM ki ghar3I ba~dhI huI hai, saMgaTTA kareM yA na kareM? ghar3I hAtha meM baMdhI huI hai, AhArapAnI baharAe~ yA na baharAe~? nahIM baharAo to ApakI icchaa| hameM koI Apatti nahIM hai| vaMdanA karane meM sparza karo yA nahIM, ApakI icchaa| hameM koI saiddhAntika Apatti nahIM hai, kyoMki use hama sajIva nahIM, mAtra UrjA mAnate haiN| eka kaThinAI jarUra hai hamAre saamne| paramparAe~ alaga-alaga hotI haiM, AcArya alaga-alaga hote haiN| maiM jo mAnatA hU~, yaha bAta sahI hai, jo maiM nahIM mAnatA, vaha sArA galata tulasI prajJA akTUbara-disambara, 2002 - __ 17

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hai, aisA bhrama paidA kara dete haiN| yaha koI saMgata bAta nahIM hai| pahale khoja karanI cAhie, anusaMdhAna karanA caahie| hamAre sAmane prazna aayaa| kucha kanyAoM ne mahAzramaNajI se prazna pUchA ki kAjU-bAdAma denA santoM ko kalpatA hai yA nahIM? aba yaha siddhAnta kahAM se AyA? siddhAnta to eka hI hai ki jo zAkAhAra hai, zuddha bhojana hai, jo nirjIva hai, vaha sAdhu ke lie kalpatA hai| cAhe kAjU ho, cAhe bAdAma ho, cAhe bAjare kI roTI ho| acitta sArA kalpatA hai| jo zAkAhAra hai, bhakSya hai, abhakSya nahIM hai, vaha sArA kalpatA hai| koI nahIM khAe, acchI bAta hai| koI phalakA nahIM khAe to aura acchI bAta hai| abhI yahAM eka saMnyAsI AyA thaa| patA calA ki vaha kaI varSoM se anna nahIM le rahA hai| sAdhanA kI dRSTi se vaha prayoga kara rahA hai, yaha acchI bAta hai| hama yaha nahIM kahate ki sArA hI khAnA hai| para lene meM doSa kahA jAe, yaha galata bAta hai| koI doSa nahIM hai| hamAre bahuta se sAdhu-sAdhviyAM haiM, jo chaha vigaya nahIM khaate| na dUdha, na dahI, kucha bhI nahIM khaate| acchI bAta hai| apanI-apanI sAdhanA hai| khAdyasaMyama kareM , tyAga kareM, isameM Apatti nahIM, yaha to bar3I acchI bAta hai| para yaha kaheM ki dUdha pInA doSapUrNa bAta hai, yaha eka taraha kI bhrAnti paidA karanA hai| aisA nahIM karanA hai, doSa nahIM batalAnA hai| ___ AcArAMga sUtra kI TIkA meM eka bahuta sundara bAta kahI gaI hai| eka muni aisA hai jo acela rahatA hai aura eka muni aisA hai jo eka vastra rakhatA hai| eka muni aisA hai jo do vastra rakhatA hai aura eka muni aisA hai jo tIna vastra rakhatA hai| aba eka vastra rakhane vAlA yaha kahe ki do vastra rakhane vAlA DhIlA hai to yaha ekAntataH mithyA bAta hai| muni ko aisA kahanA kalpatA nahIM hai| sAdhanA ke aneka prakAra haiN| kauna-sA rAstA cuneM? jainoM meM aura dUsare bhI bahuta se loga kriyAkANDoM meM ulajhe rahate haiN| unheM yaha socane ko bhI samaya nahIM hai ki adhyAtma kA kaise vikAsa kareM? vicAra nahIM karate, yaha unakI icchA hai, para unheM isa bAta kA doSa kyoM deM ki ve adhyAtma para koI vicAra nahIM karate? kisI kI ruci tapasyA karane meM hai, kisI kI upavAsa karane meM hai| kisI kI ruci sAmAyika karane meM hai, kisI kI svAdhyAya karane meM hai to kisI kI mAlA japane meN| aba unheM doSI kyoM kahA jAe? sAdhanA ke kSetra meM apanI-apanI ruci hai| prazna hai kalpa aura akalpa kA, sacitta aura acitta kaa| yaha nirNaya hamArA spaSTa honA cAhie ki sacitta hai yA acitta? jaba siddha ho jAtA hai ki sacitta nahIM hai to phira leM yA na leM, kareM yA na kareM, apanI-apanI icchA hai| kintu siddhAntataH hameM yaha samajha lenA hai, jisase bhrAnti na rhe| hama jAnate haiM, kucha rAsAyanika kriyAe~ aisI haiM, jinake bAre meM Aja vaijJAnika jagata meM jitanA spaSTa huA hai, zAyada dhArmika jagata meM utanA spaSTa nahIM thaa| jaina darzana meM to UrjA ke bAre meM bahuta vistAra se varNana hai| para unake bAre meM jaina muni hI ThIka se nahIM jAnate to auroM kI to bAta hI kyA? jaina darzana meM ATha vargaNAe~ aura bayAlIsa vargaNAe~ haiM ve| kisa prakAra sthUla aura sUkSma vargaNAe~ haiM, unakI jAnakArI nahIM hai kisI ko| yaha dhyAna meM rahe ki thor3A-sA par3ha lene se inakA pUrA jJAna bhI nahIM hotaa| bahuta vyApaka aura 18 - - tulasI prajJA aMka 118

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gaMbhIra adhyayana karane para kucha saccAiyAM sAmane AtI haiN| isalie sabake mana meM bahuta spaSTa rahe ki gurudeva ne jo bahuta anusaMdhAna aura khoja ke bAda nirNaya diyA thA ki bijalI sacitta nahIM hai, acitta hai| isalie cAhe ilaikTronika ke upakaraNa hoM Apake pAsa, cAhe ghar3I ho yA koI aura upkrnn| vahAM hamArI spaSTa dhAraNA hai ki inakA upayoga kara hama koI doSa nahIM kara rahe haiN| aisA karane meM koI agnikAyika jIva kI hiMsA nahIM ho rahI hai| paramparA kI bAta bar3I vicitra hotI hai| maiM to yaha socatA hU~ ki hamAre jaina vidvAnoM aura jaina muniyoM ko paramparA ke sAtha-sAtha thor3A gaMbhIra adhyayana aura gaMbhIra anusaMdhAna kI bAta bhI jor3anI caahie| jainadharma aura darzana ke itane bar3e tattva, kintu anusaMdhAna ke abhAva meM hama kucha batA na sakeM, yaha cintanIya bAta hai| aba jaise-jaise ina para kAma ho rahA hai, khoja ho rahI hai, yahAM ke aura videzI vidvAnoM ke dvArA bahuta-sI bAteM sAmane A rahI haiM to aba laga rahA hai ki itanI bar3I saccAiyAM haiM, jo abhI taka hamAre sAmane nahIM AI thiiN| vizvavidyAlaya kI kulapati sudhAmahIjI ne dillI meM anekAnta para bhASaNamAlA kA Ayojana kiyA, usa bhASaNamAlA meM pahalA bhASaNa saMsthAna ke kulAdhipati zrI lakSmImalla siMghavI kA thaa| eka IsAI vidvAn jo pAdarI thA, usane eka prastAva rakhA ki yaha siddhAnta itanA U~cA hai ki aba Apako eka globala iMsTITyUTa kI sthApanA karanI cAhie, jisase pUre vizva ko patA cale ki anekAnta kitanA mahattvapUrNa hai| AvazyakatA hai ki hama loga thor3I dizA badaleM aura Aja ke vaijJAnika sAdhana, Agamika sAdhana aura anya darzanoM ke tulanAtmaka adhyayana ke bAda kucha aise niSkarSa nikAleM, sthApanA kareM jo sArI mAnava jAti ke lie kalyANakArI ho skeN| kevala paraMparA ke nAma para yaha na kaheM ki hama aisA nahIM maaneNge| ApakI icchA hai, mata mAno, para vaha dUsaroM ke lie pramANa nahIM ho sktaa| maiM mAnUM yA nahIM mAnUM, para pramANa to vahI hogA jo yuktisaMgata, tarkasaMgata aura siddhAntaparaka haiM, pramANita haiN| __paramparA kI bAta alaga hai| do-tIna yuvaka sAtha meM jA rahe the| eka ne pUcha liyAApane jo yaha aMgarakhA pahana rakhA hai, vaha to bahuta purAnI paramparA hai| usane kahA, yaha mere kula kI paramparA hai| paramparAe~ calatI haiM, para sArthaka vahI hai, jisakI prAmANikatA siddha ho, jo upayogI ho, anyathA vaha mAtra bAdhA hI banakara raha jAtI hai| phira pUchA-Ajakala to dAr3hI aura bAla choTA rakhane kI paramparA hai| tumane to bAla bar3hA rakhe haiN| usane kahA-yaha mere kula kI paramparA hai| na mere bApa ne zAdI kI, na mere dAdA ne kii| aba dekheM, isa taraha kI paraMparA meM kitanA virodhAbhAsa A jAtA hai| korI paramparA kI duhAI kahAM taka dete raheMge? hameM paramparA kA sammAna karanA hai, use chor3anA nahIM hai balki usI paraMparA ko nahIM chor3anA hai jisakA koI artha hai, jisakI koI sArthakatA hai| eka AdamI kA pitA divaMgata ho gyaa| usakA krama thA ki roja savere uThakara vaha Ale ke pAsa jAtA thaa| putra bhI gyaa| pitA Ale ke pAsa kyoM jAtA thA, putra ko patA nahIM, phira bhI vaha gayA aura roja kA usakA yaha krama bana gyaa| kisI ne pUcha liyA bhojana ke bAda tuma Ale ke pAsa kyoM jAte ho? usane kahA-mere pitAjI bhI jAte the aura ve kyoM jAte the, yaha bhI mujhe patA hai| unake dAMta meM chidra tulasI prajJA akTUbara-disambara, 2002 - - 19

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the| dAMtoM kI saphAI ke lie Ale meM tinake rakhate the, use lene ke lie ve vahAM jAte the| praznakartA ne pratiprazna kiyA-kintu tumhAre lie vahAM jAnA kyA anivArya hai? vaha bolA-yaha maiM nahIM jaantaa| pitAjI aisA karate the, isalie maiM bhI aisA kruuNgaa| yaha eka arthahIna rUr3hi hai| mAtra nirarthaka paraMparA hai| eka hotI hai Arthika paramparA aura eka hotI hai arthahIna paraMparA / sArthaka paraMparA ko calAnA bahuta jarUrI hai, usake binA kAma nahIM calegA, kintu vaha paramparA sArthaka honI caahie| arthahIna paramparA kA bhAra DhonA koI buddhimAnI nahIM hai| bahuta sAre siddhAnta aise haiM, jinakI Aja ke vaijJAnika yuga meM samIkSA karanA bahuta jarUrI ho gayA hai| karma kA siddhAnta, jIva kA siddhAnta, yaha saba bahuta mahattvapUrNa haiN| bahuta varSa pahale kI bAta hai| hama bhInAsara meM the| rAtri meM eka prophesara aayaa| thA to terApaMthI zrAvaka hI para vaha vaijJAnika soca vAlA vyakti thaa| usane Akara kahA-Apa loga jIva kI bAta batalAte haiM, para jaba taka bAyolojI kA gaharA adhyayana nahIM hogA, taba taka ApakI bAta calegI nhiiN| maiMne kahA-tumhArI bAta ThIka hai| hama donoM kA tulanAtmaka adhyayana kara rahe haiN| hamane use sArI bAta btaaii| usane prasannatA vyakta karate hue kahA-yaha acchI bAta hai| aisA honA hI caahie| Aja kloniMga kI bAta sAmane AI hai| aise meM kahAM TikegA hamArA karmavAda aura jiivvaad| bar3A vicitra prazna hai| jahAM AdamI bher3a aura bakarI paidA kara sakatA hai aura haoNla meM hI kisI vaijJAnika ne kampyUTara kI TaiknolojI kA upayoga karate hue AdamI ko hI kampyUTara banA diyaa| jahAM aisI nita naI vaijJAnika pragatiyAM aura khojeM ho rahI hoM, vahAM hamAre dhArmika jagata ke loga kele ke chilake para hI aTake raheM, yaha kahAM kI yuktasaMgata bAta hai? binA anveSaNa ke hama kahIM pahuMca nahIM paaeNge| Aja kA par3hA-likhA AdamI unakI bAta ko mAnane ke lie taiyAra bhI nahIM hogaa| hameM bahuta dhyAna denA hogaa| agara Aja jainadharma kI vizva meM do-cAra bar3I leboreTriyAM hotI, vahAM nae aura purAne siddhAntoM para prayoga aura prazikSaNa calate to nae-nae siddhAntoM kA vikAsa hotaa| taba vaha sajIva darzana hotaa| Aja to binA prayoga aura khoja ke use sajIva kahane meM bhI saMkoca kA anubhava ho rahA hai| basa, kevala duhAI dene ke sivAya aura kucha bhI hamAre pAsa nahIM hai| hamako cintana karanA hai ki isa dizA meM kyA kiyA jAnA cAhie? maiM bahuta choTA thA, taba yaha prazna AtA thA ki aba sAmyavAda A gayA, aise meM karmavAda kA kyA hogA? maiM bar3e vizvAsa ke sAtha kahA karatA thA ki cintA kI koI bAta nhiiN| isase karmavAda kI mAnyatA jhUThI nahIM ho jaaegii| karmavAda kA siddhAnta kAyama rhegaa| bar3e hue to aura bhI bahuta se prazna sAmane Ae aura aba yaha jIna kA prazna sAmane hai| eka-eka kozikA ke dvArA nae-nae jIva paidA karane kA, klona kA, kRtrima garbhAdhAna kaa| pichale varSa klona ke prazna para hamAre sAdhu-sAdhviyoM ne kahA-hamArI mAnyatAoM se isakI saMgata kaise baiThegI? maiMne kahA-cintA kI koI bAta nhiiN| hamArI khojeM aura anusaMdhAna jo isa dizA meM cala rahe haiM, koI samAdhAna avazya deNge| hama ina vidhiyoM ko pahale se jAnate haiN| eka jaina grantha thA-joNI paahudd'| pUrva kA eka aMga hai-joNI paahudd'| usa grantha meM sacitta dravyoM kI, vastuoM kI yoniyAM 200 - tulasI prajJA aMka 118

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varNita haiN| isI AdhAra para AcArya siddhasena ne senA kA nirmANa kiyA thaa| jaba rAjA para virodhI senA ne AkramaNa kara diyA to asahAya rAjA siddhasena ke pAsa Akara bolA-aba Apa hI koI upAya kreN| siddhasena ne isI vidhi ke AdhAra para tAlAba se ghur3asavAra paidA kara die| AkramaNakArI senA bhAga gii| vidhAna hai ki yoniprAbhRta ke siddhAnta kA pArAyaNa rAtri ke usa prahara meM ho, jaba koI suna na paae| AcArya eka bAra rAtri meM ziSya ko par3hA rahe the| rAtri meM bAraha baje ke bAda koI vyakti A gyaa| ve batA rahe the ki amuka prayoga kiyA jAe to tAlAba meM machaliyAM hI machaliyAM paidA ho jaaeNgii| usane suna liyaa| dUsare dina dekhA gayA ki tAlAba meM machaliyAM hI machaliyAM ho gaI haiN| prazna huA ki yaha kaise ho gayA? patA calA ki kisI ne usa vidhi ko suna liyA hai| klona kI bAta hamAre lie koI cintA kI bAta nahIM hai| para saba viSayoM meM hamArA jJAna, khoja, risarca honI caahie| sirpha paramparA ke AdhAra para koI samAdhAna nahIM prApta hogaa| hamAre sAmane aise bahuta sAre prazna Ate haiM, isalie hamane vyAkhyAna meM isakA ullekha kiyA, jisase sabako jJAta rhe| abhI-abhI eka prazna AyA ki vidyut sacitta nahIM hai to kyA eka sAdhu svica ko cAlU kara sakatA hai yA banda kara sakatA hai? yaha vyavahAra kI bAta hai| prayoga karanA yA na karanA, yaha hamAre vyavahAra kI bAta hai| hama kitanA prayoga kareM, kitanA na kareM? isa sandarbha meM abhI nahIM kaha skte| varjita hai| isakA tAtparya yaha nahIM hai ki vidyut ko hama sacitta mAnate haiN| para prayoga karane meM viveka se kAma lete haiM ki kitanA vyartha kA kAma hotA hai, kitanA sArthaka kAma hotA hai| do bAte ho gaIM-siddhAnta aura vyavahAra / vyavahAra meM kitanA kAma meM lenA, yaha alaga bAta hai| vyavahAra meM bahuta sArI bAteM varjita bhI hotI haiN| yaha khAnA, yaha nahIM khaanaa| aise meM siddhAnta ko prayoga meM lAeM to bar3I vicitra bAta ho jAtI hai| siddhAntataH vihita hai, para vyavahAra meM bahuta sArI varjita haiM, kyoMki svica ko oNna aura oNpha karane meM bahuta sArI samasyAe~ paidA ho jAtI haiN| isalie abhI vyavahAra meM ise nahIM lete| kintu siddhAntataH yahI bAta mAnya hai ki vidyut sacitta nahIM hai| hama aisA nahIM karate, isalie yaha bAta galata hai, aisA nahIM honA caahie| galata yA sahI hone kA AdhAra yA to Agama haiM yA dUsare aise koI tathya, jinake AdhAra para yaha mAnanA par3e ki yaha bAta sahI nahIM hai| apanI paramparA nibhAo, kintu dUsaroM para Aropita mata karo ki hama jo kara rahe haiM, vaha tuma nahIM karoge to galata hogaa| tumhArI icchA hai to bAjarI kI roTI ke atirikta kucha mata khaao| jisa vyakti ko jamIna ke nIce pAnI dekhanA hai, usake lie prAcIna yoga kA niyama hai ki chaha mahIne taka bAjarI ke sivAya aura kucha na khaaeN| tabhI vaha zakti, vaha dRSTi paidA hotI hai| yaha apanI sAdhanA hai, apanA prayoga hai| apanI-apanI ruci hai, pasanda hai| hama kisI kI ruci ko pratibandhita yA niyantrita karanA nahIM caahte| prazna hai siddhAnta kaa| siddhAnta kyA kahatA hai? isa para hameM vicAra karanA hai| isI AdhAra para hamArA nirNaya honA caahie| (AcArya zrI mahAprajJa dvArA pradatta pravacana'. vijJapti 14-20 apraila, 2002) tulasI prajJA akTUbara-disambara, 2002 - - 21

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vidyut : sacitta yA acitta? AgamoM ke AdhAra para - AcArya mahAprajJa vidyut sacitta hai yA acitta? isa viSaya kA cintana bahuta varSa pahale huaa| aneka sAkSyoM ke AdhAra para hama isa nirNaya para pahuMce ki vidyuta sacitta nahIM hai| yaha nirNaya pUjya AcAryazrI tulasI kI sannidhi meM ho gayA thaa| vaha nirNaya hamAre pAsa surakSita thaa| hamane usakA vizeSa pracAra bhI nahIM kiyaa| ina cAra-pAMca varSoM meM hamAre sAmane kucha prazna, kucha jijJAsAe~ aura kucha samasyAe~ AIM, isalie hameM aneka bAra unakA samAdhAna karanA pdd'aa| bijalI ko acitta batAne ke lie hamane koI abhiyAna zurU nahIM kiyA hai, kintu Ane vAle praznoM kA samAdhAna prastuta kiyA hai| kucha jaina muni vidyut (baiTarI) dvArA saMcAlita ghar3I kA sparza nahIM krte| jisake hAtha meM vaisI ghar3I baMdhI ho, usake hAtha se bhikSA nahIM lete| vaisI ghar3I ko bAMdhakara vyakti sAmAyika bhI nahIM kara sakatA, sAdhuoM kA caraNa-sparza bhI nahIM kara sktaa| terApaMtha meM baiTarI saMcAlita ghar3I kA sparza karanA varjita nahIM hai aura sAmAyika karanA bhI varjita nahIM hai| isa dvaidha ke viSaya meM hamAre sAmane prazna Ae taba hameM usakA samAdhAna karanA Avazyaka lagA aura hamane kiyA bhii| vidyut ke saMdarbha meM hamane sacitta-acitta ke prazna para samagratA se vimarza kiyA hai| vidyut : sacitta yA acitta ? vartamAna yuga bijalI kA yuga hai| isa viSaya meM do prazna upasthita hote haiM1. bijalI agni hai yA nahIM? 2. bijalI sacitta hai yA acitta? isa viSaya para vibhajyavAdI zailI se vicAra karanA Avazyaka hai| agni ke mukhya dharma pAMca haiM-1. jvalanazIlatA, 2. dAhakatA, 3. tApa, 4. prakAza, 5. pAka shkti| naraka meM jo agni hai vaha jvalanazIla bhI hai (sUyagar3o 1/5/11) / dAhaka bhI hai (sUyagar3o 1/5/12) / usameM tApa (sUyagar3o 1/5/13) aura prakAza bhI hai (sUyagar3o 1/5/14) / pAka zakti bhI hai (sUyagar3o 1/5/15) / phira bhI vaha nirjIva hai, acitta hai| sajIva agnikAya sirpha manuSya kSetra meM hotA hai| manuSya kSetra se bAhara sajIva agni nahIM hotii| use sUtrakRtAMga meM akASTha agni-IMdhana ke binA hone vAlI agni batAyA gayA hai| (sUyagar3o 1/5/38) manuSya loka meM bhI acitta agni hotI hai| usakA udAharaNa hai tejAlezyA / bhagavatI ke eka prasaMga se yaha viSaya spaSTa hotA hai 22 - - tulasI prajJA aMka 118

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- bhNte| kyA acitta pudgala bhI vastu ko avabhAsita karate haiM? udyotita karate haiM? tapta karate haiM? prabhAsita karate haiM? - hAM, karate haiN| -- bhNte| ve kauna-se acitta pudgala vastu ko avabhAsita karate haiM? udyotita karate haiM? prabhAsita karate haiM? kaalodaayii| kruddha anagAra ne tejolezyA kA nisarjana kiyaa| vaha dUra jAkara dUra deza meM giratI hai, pArzva meM jAkara pArzva deza meM giratI hai| vaha jahAM-jahAM giratI hai, vahAM-vahAM usake acitta pudgala bhI vastu ko avabhAsita karate haiM, udyotita karate haiM, tapta karate haiM aura prabhAsita karate haiN| kAlodAyI / isa prakAra ve acitta pudgala bhI vastu ko avabhAsita karate haiM, udyotita karate haiM, tapta karate haiM aura prabhAsita karate haiN| (bhagavaI 7/229-230) kucha vicAraka kahate haiM-isameM vidyut kA nAma nahIM hai| prazra nAma hone kA nahIM hai| mUla pratipAdya yaha hai-acitta pudgala prakAza karate haiM, tapta karate haiN| usa sthiti meM yaha vyApti nahIM banatI ki jisameM dAhakatA hai, prakAza hai, tApa hai, vaha sacitta hI hotA hai| naraka meM hone vAlI agni, tejolezyA ke prayoga ke samaya nikalane vAlI jvAlA jaise acitta athavA nirjIva agni hai vaise hI vidyut bhI acitta aura nirjIva agni hai, yaha svIkAra karane meM koI kaThinAI nahIM hai| vAstava meM acitta agni taijas UrjA hai, taijasa vargaNA ke pudgala haiM / SaDjIvanikAya meM Ane vAlA sajIva agnikAya nahIM hai| bhagavatI vRtti meM tejolezyA ko agnisRdaza dravya kahA gayA hai| (bha. vR. patra 642. tadagni sadRza dravyAntarA'pekSayAvaseyaM saMbhavanti tathAvidha zaktimanti dravyANi tejoleshyaadrvyvditi|) vidyut agni hai yA nahIM-isa prazna para vicAra karate samaya hameM bhagavatI ke usa niyama ko bhI dhyAna rakhanA cAhie-vAyukAya ke binA anikAya prajvalita nahIM hotaa| na viNA vAUkAeNa agaNikAe ujjlti| (bhagavaI 16/5) niSkarSa ukta vivaraNa kA niSkarSa yaha hai-vidyut UrjA hai| ise kASThavihIna agni bhI kahA jA sakatA hai| jaise tejolezyA ke prayoga ke samaya tejolabdhi saMpanna vyakti ke mukha se nikalane vAlI jvAlA ko agni kahA jA sakatA hai, vaise hI vidyut ko agni kahA jA sakatA hai| jaise naraka meM hone vAlI UrjA ko agni kahA gayA hai, vaise hI vidyut kI UrjA ko agni kahA jA sakatA hai| jaise tejolezyA ke taijasa paramANuoM se utpanna UrjA acitta hai aura jaise naraka meM hone vAle taijasa paramANuoM kI UrjA acitta hai, vaise hI vidyut kI taijasa paramANuoM se utpanna UrjA acitta hai| tulasI prajJA akTUbara-disambara, 2002 - - 23

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vidyut sacitta hai yA acitta? yaha koI hamAre Agraha kA viSaya nahIM hai| vidyut kA prayoga vyAvahArika hai yA avyAvahArika? isa prazna para cintana karanA hamAre adhikAra kA viSaya nahIM hai| saba apanI paramparA ko mAnane aura usake anusAra vyavahAra karane meM svataMtra haiN| hamArA pratipAdya itanA hI hai ki vyavahAra aura avyavahAra kI samasyA ke AdhAra para yathArtha ko nahIM badalA jA sktaa| yadyapi prastuta lekha meM Agama ke sAkSya uddhRta kie gae haiM, phira bhI saMlagna rUpa meM Agama, cUrNi aura vRtti ke kucha uddharaNa prayukta karanA apekSita mAnatA huuN| bAdara tejasakAya manuSya kSetra se bAhara nahIM kahi NaM bhNte| bAdarateukAiyANaM pajjattagANaM ThANA paNNatA? ___ goymaa| saTThANeNaM aMtomaNussakhette aDDAijesu dIva-samuddesu nivvAghAeNaM paNNarasasu kammabhUmIsu, vAghAyaM paDucca paMcasu mahAvidehesu, ettha NaM bAdarateukkAiyANaM pajjattagANaM ThANA pnnnnttaa| ___ uvavAeNaM loyassa asaMkhejaibhAge, samugghAeNaM loyassa asaMkhejaibhAge, saTThANeNaM loyassa asNkhejibhaage| (paNNavaNNA 2/7) - bhNte| paryAya bAdara taijasakAyika jIvoM ke sthAna kahA~ prajJapta haiM? - gautama / svasthAna kI apekSA bAdara taijasakAyika jIvoM kA kSetra manuSya kSetra se kucha nyUna hai| nirvyAghAta sthiti meM aDhAI dvIpa samudroM aura pandraha karmabhUmiyoM meM hai| vyAghAta sthiti meM ve pAMca mahAvideha kSetroM meM hai| paryApta bAdara taijasakAyika jIvoM kA yaha anta:kSetra prajJapta hai| upapAta kI apekSA bAdara taijasakAyika jIva loka ke asaMkhyAtaveM bhAga meM, samudghAta kI apekSA se taijasakAyika jIva loka ke asaMkhyAtaveM bhAga meM, svasthAna kI apekSA bAdara taijasakAyika jIva loka ke asaMkhyAtaveM bhAga meM hote haiN| acitta pudgala : prakAza aura tApa atthi NaM bhaMte / accittA vi poggalA obhAsaMti? ujjoveMti? taveMti? pabhAseMti? haMtA atthi| kayare NaM bhNte| te accittA vi poggalA obhAsaMti? ujjoveMti? taveMti? pabhAseMti? kaalodaaii| kuddhassa aNagArassa teya-lessA nisaTThA samANI dUraM gatA dUraM nipatati, desaM gatA desaM nipatati, jahiM jahiM ca NaM sA nipatati tahiM-tahiM ca NaM te acittA vi poggalA obhAsaMti, ujjoveMti, taveMti, pabhAseMti / eteNaM kAlodAI! te acittA vi poggalA obhAsaMti, ujjoveMti, taveMti, pbhaaseNti| (bhagavaI 7/229, 230) 24 | 24 - tulasI prajJA aMka 118 -

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- bhNte| kyA acitta pudgala bhI vastu ko avabhAsita karate haiM? udyotita karate haiM? tapta karate haiM? prabhAsita karate haiM? - kaalodaayii| kruddha anagAra ne tejolezyA kA nisarjana kiyA, vaha dUra jAkara dUra deza meM giratI hai, pArzva me jAkara pArzva deza meM giratI hai| vaha jahAM-jahAM giratI hai, vahAMvahAM usake acitta pudgala bhI vastu ko avabhAsita karate haiM, udyotita karate haiM, tapta karate haiM aura prabhAvita karate haiN| kaalodaayii| isa prakAra ve acitta pudgala bhI vastu ko avabhAsita karate haiM, udyotita karate haiM, tapta karate haiM aura prabhAvita karate haiN| agni nahIM, agni sadRza dravya ___tattha NaM je se viggahagati samAvannae neraie se NaM agaNikAyassa majjhaMmajjheNaM viiivejjaa| (bhagavaI 14/54, 55) nArakakSetre bAdarAginakAyasyAbhAvAt, manuSyakSetre eva tadbhAvAt, yaccottarAdhyayanAdiSu zrUyatehuyAsaNe jalaMtaMmmi daDDapuvvo annegso| ityAdi tadagnisadRzadravyAntarApekSayAvaseyaM, saMbhavanti ca tathAvidhazaktimanti dravyANi tejolezyAdravyavaditi / (bhagavaI TIkA 14/54, 55) vAyu ke binA agni nahIM jalatI na viNA vAUyAeNaM agaNikAya ujjlti| (bhagavaI 17/5) acitta agni iMgAlarAsiM jaliyaM sajoI, taovamaM bhuumimnnukkmNtaa| te DajjhamANA kaluNaM thaNaMti, usucoiyA tattha ciraTTiIyA / (sUyagaDo 5/1/7) ve jalatI huI jyoti sahita aMgArarAzi ke samAna bhUmi para calate haiN| usake tApa se jalate hue ve cillA cillAkara karuNa krandana karate haiN| ve cirakAla taka usa naraka meM rahe haiN| iMgAlasiM jadhA iMgAlarAsI jalito dhagadhageti evaM te narakAH svabhAvoSNA eva Na puNa tattha bAdaro aggI atthi, usiNapariNatA poggalA jaMtavADaculleo vi usiNatarA / (sUtrakRtAMga cUrNi, pR. 128) tatra bAdarAnerabhAvAttadupamAM bhUmimityuktam, etadapi digdarzanArthamuktam, anyathA nArakatApasyehatyAgninA nopamA ghaTate, te ca nArakA mahAnagaradAhAdhikena tApena dhymaanaa| (sUtrakRtAMga vRtti. patra 129) vidhUmo nAmAgnireva, vidhUmagraNAd, nirindhano'gniH svayaM prajvalitaH sendhanasya hyagneravazyameva dhUmo bhvti| (cUrNi, pR. 136) vaikriyakAlabhavA agnayaH aghaTTitA pAtAlasthA apynvsthaa| (cUrNi, pR. 137) tulasI prajJA akTUbara-disambara, 2002 25

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naraka meM bAdara agni nahIM hotii| vahAM ke kucha sthAnoM ke pudagala svata: uSNa hote haiM / ve bhaTTI kI Aga se bhI adhika tApa vAle hote haiN| ve acitta agnikAya ke pudgala haiN| hamArI agni se usa agni kI tulanA nahIM kI jA sakatI, kyoMki vahAM agni kA tApa mahAnagaradAha kI agni se utpanna tApa se bahuta tIvra hotA hai / paiMtIsaveM tathA ar3atIsaveM zloka meM bhI binA kATha kI agni kA ullekha hai / usakI utpatti vaikriya se hotI hai / yaha acitta agni hai / keMsi ca baMdhittu gale silAo, udagaMsi boleMti mahAlayaMsi / kalaMbuyAvAluyamummure ya, loleMti pacvaMti ya tattha aNNe || (sUyagaDo 5/1/10) kucha paramAdhArmika deva kinhIM ke gale meM zilA bAMdhakara unheM athAha pAnI meM Dubo dete haiN| (vahAM se nikAlakara ) tuSAgni kI bhAMti ( vaitaraNI ke) tIra kI tapI huI bAlukA meM unheM loTapoTa karate haiM aura bhUnate haiM / asUriyaM NAma mahAbhitAvaM, aMdhaM tamaM duppataraM mahaMtaM / uDDuM ahe yaM tiriyaM disAsu, samAhio jatthagaNI jhiyAi || (sUgaDo 5/1/11 ) sUrya nAma kA mahAn saMtApakArI eka narakAvAsa hai| vahAM ghora andhakAra hai / jisakA pAra pAnA kaThina ho, itanA vizAla hai| vahAM UMcI, nIcI aura tirachI dizAoM meM niraMtara Aga jalatI hai / agaNI-Aga 26 tattha kAlobhAsI aceyaNo agaNikkAyo / (cUrNi, pR. 129 ) cUrNikAra ne isakA artha kAlI AbhA vAlA anikAya kiyA hai| vaha acetana hotA hai| jaMsI guhA jalaviTTe, avijANao Dajjhai luttapaNNo / sayA ya kaluNaM puNa ghammaThANaM, gADhovaNIyaM aidukkhadhammaM / (sUyagaDo 5/1/12) usakI guphA meM nArakIya jIva r3hakelA jAtA hai / vaha prajJAzUnya nairayika nirgamadvAra ko nahIM jAnatA huA usa agni meM jalane laga jAtA hai| nairayikoM ke rahane kA vaha sthAna sadA tApamaya aura karuNA utpanna karane vAlA hai / vaha karma ke dvArA prApta aura atyanta duHkhamaya hai / cattAri agaNIo samArabhettA, jahi kUrakammA bhitaveMta bAlaM / te tattha ciTTaMta'bhitappamANA, macchA va jIvaMtu va joipattA || (sUyagaDo 5/1/13) krUrakarmA narakapAla narakAvAsa meM cAroM dizAoM meM agni jalAkara ina ajJAnI nArakoM ko pAte haiN| ve tApa sahate hue vahAM par3e rahate haiM, jaise agni ke samIpa le jAI gaI jIvita machaliyAM / ayaM va tattaM jaliyaM sajoiM, taovamaM bhUmimaNukkamaMtA / te DajjhamANA kaluNaM thaNaMti, usucoiyA tattajugesu juttA || (sUyagaDo 5/2/4) prajJA aMka 118

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tapta loha kI bhAMti jalatI huI agni jaisI bhUmi para calate hue ve jalane para karuNa rudana karate haiM, ve bANa se bIMdhe jAte haiM aura tape hue jue se jute rahate haiN| (1) taovamaM-agni jaisI sA tu bhUmi..........na tu kevalamevoSNA / jvalitajyotiSA'pi aNaMtaguNaM hi uSNA sA, tadasyA aupamyaM tdopmaa| (sUtrakRtAMga cUrNi, pR. 135) ___ evAM tadevaMrUpAM tadupamAM vA bhuumim| (sUtrakRtAMga vRttipatra 135) yaha bhUmi kA vizeSaNa hai| isakA saMskRta rUpa hai 'tdupmaam'| vaha bhUmi kevala uSNa hI nahIM hai kintu agni se bhI ananta guNa adhika uSNa hai| (2) te DajhamANA-ve jalane para te taM iMgAlatullaM bhUmiM puNo puNo khuMdAvijaMti / (sUtrakRtAMga cUrNi, pR. 135) narakapAla dhadhakate aMgAre jaisI uSNa bhUmi para nairayikoM ko jAne-Ane ke lie vivaza karate haiN| samUsiyaM NAma vidhUmaThANaM, jaM soyatattA kaluNaM thnnNti| ahosiraM kaTaTu vigattiUNaM, ayaM va satthehi samUsaveMti // (sUyagaDo 5/2/8) vahAM eka bahuta UMcA vidhUma agni kA sthAna hai, jisameM jAkara ve nairayika zoka se tapta hokara karuNa rudana karate haiN| narakapAla unheM bakare kI bhAMti auMdhe sira kara, unake sira ko kATate haiM aura zUla para laTakA dete haiN| vidhUmaThANaM (1) vidhUmo nAgAgnireva, vidhUmagrahaNAd nirindhano'gniH svayaM prajvalita: sendhanasya hyagneravazyameva dhUmo bhavati athavA vidhUmavad, vidhUmAnAM hi aGgArANAmatIva tApo bhvti| (sUtrakRtAMga cUrNi, pR. 136) cUrNikAra ne batAyA hai, jo agni IMdhana se hI prajvalita hotI hai, usase dhuAM avazya hI nikalatA hai| naraka kI agni nirindhana hotI hai| sayAjalaM ThANa NihaM mahaMtaM, jaMsI jalaMto agaNI akttttho| ciTuMti tatthA bahukUrakammA, ahassarA kei ciraTTiIyA // (sUyagaDo 5/2/11) sadA jalane vAlA eka mahAn vadhasthAna hai| usameM binA kATha kI Aga jalatI hai| vahAM bahuta krUra karma vAle nairayika jora-jora se cillAte hue laMbe samaya taka rahate haiN| jahA ihaM agaNI uNho, ettoNaMtaguNe thiN| naraesu veyaNA uNhA, assAyA veiyA me|| (uttarajjhayaNANi 19/47) jaise yahAM agni uSNa haiM, isase ananta-gunA adhika duHkhamaya uSNa-vedanA vahAM naraka meM maiMne sahI hai| tulasI prajJA akTUbara-disambara, 2002 2 - 27

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kaMdaMto kaMdukuMbhIsu, uDDapAo ahosiro| huyAsaNe jalaMtammi, pakkapuvvo aNaMtaso // (uttarajjhayaNANi 7/57) pakAne ke pAtra meM, jalatI huI agni meM pairoM ko UMcA aura sira ko nIcA kara Akrandana karatA huA maiM ananta bAra pakAyA gayA huuN| huyAsaNe tatra ca bAdarAgnerabhAvAt pRthivyA eva tathAvidhaH sparza iti gamyate / (bRhadvRtti, patra 459) agnikAyika jIva do prakAra ke hote haiM - sUkSma aura baadr| agni ke bAdara jIva naraka meM nahIM hote| yahAM jo agni kA ullekha hai, vaha sajIva agni ke lie nahIM kintu agni jaise tApavAn aura prakAzavAn pudgaloM ke lie hai| mahAdavaggisaMkAse, marummi virvaalue| kalaMbavAluyAe ya, daDDapuvvo annNtso|| (uttarajjhayaNANi 19/50) mahA davAgni tathA maru-deza aura vajra-bAlukA jaisI kadamba nadI ke bAlu meM maiM ananta bAra jalAyA gayA huuN| huyAsaNe jalaMtammi, ciyAsu mahiso vi v| daDDo pakko ya avaso, pAvakammehi paavio|| (uttarajjhayaNANi 19/57) pApa karmoM se ghirA aura paravaza huA maiM bhaiMse kI bhAMti agni kI jalatI huI citAoM meM jalAyA aura pakAyA gayA huuN| iMdabhUtI nAma aNagAre goymsgotte........sNkhittviulteylese......| (bhagavatI 1/9) saMkSiptA-zarIrAntInatvena hrasvatAM gatA, vipulA-vistIrNA anekayojanapramANakSetrAzritavastudahanasamarthatvAttejolezyA-viziSTatapojanyalabdhivizeSaprabhavA tejojvAlA yasya sa tathA / (bha. vR. 1/9) ___vRttikAra ne tejolezyA kA artha tejo-jvAlA kiyA hai| yahAM tejolezyA kA prayoga eka Rddhi (labdhi yA yogaja vibhUti) ke artha meM huA hai| ThANaM ke anusAra yaha Rddhi tIna kAraNoM se upalabdha hotI hai| isakI tulanA haThayoga kI kuNDalinI se kI jA sakatI hai| kuNDalinI kI do avasthAeM hotI haiM-supta aura jaagRt| tejolezyA kI bhI do avasthAeM hotI haiM-saMkSipta aura vipula / isake dvArA hajAroM kilomITara meM avasthita vastu ko bhasma kiyA jA sakatA hai| isI prakAra bahuta dUra taka anugraha bhI kiyA jA sakatA hai| isake dvArA anugraha aura nigraha donoM kiye jA sakate haiN| 000 28 - tulasI prajJA aMka 118

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bhagavAna buddha kI zikSAoM kA sAmAjika sarokAra -prophesara prema sumana jaina bauddhadharma ke siddhAnta aura unako pratipAdita karane vAle bauddha granthoM kA dRSTAnta vivecana jitanA AkarSaka hai, usase kaI gunA prabhAvita karane vAlA hai bhagavAn buddha kA vyktitv| ujjvala aura pavitra caritra kA dhAraka bhagavAn buddha kA AtmasaMyama preraNAdAyI banA hai janamAnasa ko sadAcAra ke prati samarpita banAne meN| buddha kA hRdaya prANImAtra ko sukhI karane ke lie karuNA se bharA thA, ataH unhoMne apanA samasta jIvana saMsAra ke duHkha ko dUra karane ke lie samarpita kara diyaa| isalie buddha kI zikSAeM samAja ke hara varga ke utthAna se jur3I huI haiN| unakA dharma hara vyakti ke lie thaa| unakA apanA paTTaziSya upAli nAma kA eka nAI thA, ataH buddha kI zikSAeM siddhAnta aura vyavahAra meM antara nahIM karatI haiN| sadAcAra, ahiMsA, karuNA, maitrI, sevA Adi buddha kI zikSAoM ke sumadhura phala haiN| bhagavAna buddha ne abaira se baira kI zAnti kA upadeza dekara, prANI-hiMsA se sadaiva dUra rahane kA mArga prazasta kara, prANiyoM meM maitrI bhAvanA kA saMcAra karane kI preraNA dekara vizva kA parama kalyANa kiyA hai| gRhasthoM ke lie bhI bhagavAn buddha ne aneka prasaMgoM meM vividha zikSAeM pradAna kI haiN| inameM se katipaya buddha kI zikSAoM ke sAmAjika sambandhoM para dRSTipAta karanA upayogI hogaa| bhagavAn buddha ne bhAvAnAzUnya kriyAkANDI pUjA-pATha kA niSedha kiyA thaa| unhoMne apanI pUjA taka ko sArthaka na kahakara dharma-AcaraNa kI ora sabako prerita kiyaa|' unhoMne yaha bhI kahA thA ki manuSya bhaya ke mAre parvata, vana, udyAna, vRkSa, caitya Adi ko devatA mAnakara unakI zaraNa meM jAte haiM, kintu ye zaraNa maMgaladAyaka nahIM, ye zaraNa uttama nahIM, kyoMki ina zaraNoM meM jAkara saba duHkhoM se chuTakArA nahIM miltaa| jo buddha dharma aura saMgha kI zaraNa jAtA hai aura cAra AryasatyoM kI bhAvanA karatA hai, vahI saba duHkhoM se mukta hotA hai| tulasI prajJA akTUbara-disambara, 2002 D - 29

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kalyANakArI dharma : __ bhagavAn buddha karuNA kI mUrti the| samasta janatA ko aneka prakAra ke duHkhoM se duHkhI dekhakara sarvaprathama unake mana meM karuNA kA utpAda huaa| antatogatvA upAya kI khoja meM unhoMne gRhatyAga kiyA aura uruvelA meM bodhivRkSa ke nIce anupama jJAna prApta kara buddha hue| isa taraha unameM mahAkaruNA aura mahAprajJA vikAsa kI caramakoTi ko prApta kara, samarasa hokara sthita thiiN| 'buddhaM saraNaM gacchAmi' meM buddha zabda kA artha hotA hai bhagavAna buddha ke skandha dravyoM meM hone vAle arhatva Adi 9 guNa / arhat Adi navaguNoM ko hI buddha kahA jAtA hai / buddha aura saMgha ke bIca 'dhamma' madhyasthatA karatA hai| buddha ne dhamma kA sAkSAtkAra kiyA aura apane bAda 'dhamma' ko apanA pratinidhi bnaayaa| 'dhamma' ke lie buddha ne apane ko visarjita kara diyaa| 'dhamma' ke pracAra ke lie, brahmacarya ke prakAza ke lie saMgha kA Ayojana huaa| buddha ke bAda usakA niyantraNakartA bhI 'dhamma' hI huA, koI vyakti nhiiN| vastutaH buddha ne apane jIvanakAla meM bhI kabhI yaha nahIM mAnA ki ve saMgha kA saMcAlana kara rahe haiM / dhamma ke dvArA hI ve saMgha ko saMcAlita mAnate the| jisa dharma kA buddha ne sAkSAtkAra kiyA, use Adi meM kalyANakArI, madhya meM kalyANakArI aura anta meM bhI kalyANakArI kahA gayA hai| bauddha dharma meM dharma aura satya eka mAnA gayA hai tathA donoM paryAyavAcI zabda haiN| dharma satya ke hI mArga kA nAma hai| dhammapada meM bhI satya, saMyama, dama aura ahiMsA ko dharma ke hI antargata mAnA gayA hai yamhi saccanca dhammo ca ahiMsA sannago dmo|| -dhammapada 261 ____ AcArya buddhaghoSa ne visuddhimagga meM dharma zabda ke mukhyataH cAra arthoM kA vivecana kiyA hai-1. siddhAnta, 2. hetu, 3. guNa aura 4. nisatta / bauddha sAhitya meM dharma zabda kA prayoga aura bhI vyApaka artha meM kiyA gayA hai| vaha kahIM svabhAva, kahIM karttavya, kahIM vastu aura kahIM vicAra aura prajJA kA vAcaka bhI banakara AyA hai| isake atirikta dharma kA prayoga bodhi-dharma yA jJAna dharma ke lie bhI kiyA gayA hai| bauddha paramparA ke loga jJAna ko hI saccA dharma mAnate the| jJAna ke atirikta dharma zabda kA prayoga satya ke artha meM bhI milatA hai| dhammapada meM dharma zabda kA prayoga bhagavAn buddha ke upadezoM ke lie kiyA gayA hai| usameM kahA gayA hai ki buddhimAn loga dharma arthAt bhagavAn buddha ke vacanoM ko sunakara usI prakAra zuddha aura nirmala ho jAte haiM jisa prakAra gambhIra jalAzaya meM jala nirmala ho jAtA hai| jo acchI taraha upadiSTa dharma meM dharmAnucaraNa karate haiM, ve hI durasta mRtyu ke rAjya ko pAra kara sakate haiM ye ca kho samdakkhAte dhmmaanuvttino| tejanA pAramessanti maccudheyaM sduttrN|| -dhammapada, 86 isa prakAra hama dekhate haiM ki dhammapada meM dharma zabda kA prayoga bhagavAn buddha ke upadezoM ke artha meM kiyA gayA hai| isa dhamma siddhAnta meM samAja ke utthAna ke sUtra samAhita haiN| 30 - tulasI prajJA aMka 118

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bauddha granthoM ke anuzIlana se yaha jJAta hotA hai ki naitika vikAsa ke lie zIla, samAdhi aura prajJA ye tIna mukhya sAdhana haiM / aSTAMgika mArga isI sAdhanAtraya kA vikasita rUpa hai| bauddhadharma meM AcAra aura puruSArtha kI pradhAnatA hai| buddha ne bhikSuoM se kahA-udyoga tumheM karanA hogaa| upadeza ke zravaNamAtra se duHkhanirodha kathamapi nahIM hogaa| usake lie Avazyaka hai udyoga krnaa| tathAgata kA kArya to kevala upadeza denA hai| usa para calanA bhikSuoM kA kArya hai| sAmAjika utthAna ke lie yaha vyakti-svAtantrya aura puruSArtha kA mUlya vizeSa mahatva kA hai| ahiMsaka AjIvikA : tathAgata buddha dvArA upadiSTa mArga'madhyamamArga' yA 'madhyamA pratipadA' kahalAtA hai, kyoMki yaha saiddhAntika aura vyAvahArika donoM dRSTiyoM se donoM antoM kA parihAra karatA hai| yaha samanvaya kA sUtra hai| madhyamamArga ke sabhI ATha aMga vyakti aura samAja ke vikAsa meM sahAyaka haiM, kintu unameM samyak AjIva Aja ke samAja ke lie nitAnta Avazyaka bana gayA hai| Arya zrAvaka mithyA AjIva (jhUThI jIvikA) ko chor3akara samyak AjIva se jIvikA calAtA hai| binA jIvikA ke jIvana dhAraNa karanA kaThina hai| mAnava mAtra ko zarIra-rakSaNa ke lie koI-na-koI jIvikA grahaNa karanI hI par3atI hai| parantu yaha jIvikA acchI honI cAhie, jisase dUsare prANiyoM ko na to kisI prakAra kA kleza pahu~ce aura na unakI hiMsA kA avasara aae| bhagavAn buddha ne usa samaya kI ina pA~ca jIvikAoM ko hiMsApradhAna hone se anumodita nahIM kiyA - 1. hathiyAra kA vyApAra, 2. prANiyoM kA vyApAra, 3. mAMsa kA vyApAra, 4. zarAba kA rojagAra aura 5. viSa kA vyaapaar| isa prakAra ke anya hiMsA pramukha udyogoM athavA sAdhanoM ke mAdhyama se jIvikopArjana karanA hIna mAnA gayA hai| inase alaga hokara aise kAryoM dvArA jIvikA upArjana karanA jisase kisI kI hAni na ho, samyak AjIvikA hai| jIvikopArjana ke sAdhanoM meM sarvatra nirdoSa DhaMga ko hI zreSTha batAyA gayA hai| dhammapada se prakaTa hai ki jisa prakAra bhramara vibhinna puSpoM para jAkara unase rasa lekara apanI jIvikA calAtA hai usI prakAra bhikSu gA~voM meM vicaraNa karate hue binA kisI para bhAra svarUpa bane jIvikopArjana kare yathApi bhamaro puSpaM vaNNagandhaM ahetthyN| phaleti rasamAdAya evaM gAne munI cre|| -dhammapada, 49 bauddha upAsaka kA pramukha kartavya yaha hai ki vaha nimnalikhita cAra prakAra ke pApa karmoM se vimukha rahe 1. pANAtipAta (hiMsA krnaa)| 2. adinnAdAna (corI krnaa)| 3. kAmesu micchAcAra (strI sambandhI durAcAra krnaa)| 4.musAvAda (asatya bolnaa)|' tulasI prajJA akTUbara-disambara, 2002 - - 31

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prANimAtra ke prati prema : suttanipAta meM prANimAtra ke prati prema karane kA upadeza diyA gayA hai| vahAM kahA gayA hai ki zAnta pada (nirvANa ) kI prApti ke icchuka manuSya ko cAhie ki vaha yogya tathA atyanta sarala bane / usakI bAta mRdu, sundara aura vinamratA se yukta ho / vaha santoSI ho, alpakRtya va alpavRttivAn ho, indriyasaMyamI va apragalbha ho / sadaiva nirdoSa rahane kA prayatna kre| upAsaka/ sAdhaka kI yaha bhAvanA rahe ki sabhI prANI sukhI hoM, sabhI kA kalyANa ho aura sabhI sukhapUrvaka raheM / jaMgama yA sthAvara, dIrgha yA mahAn, madhyama yA hrasva, aNu yA sthUla, dRSTa yA adRSTa, dUrastha yA nikaTastha, utpanna yA utpatsyamAn jitane bhI prANI haiM, sabhI sukhapUrvaka rheN| 10 eka-dUsare kI pravaMcanA na kareM, apamAna na kareM, vaimanasya ke kAraNa paraspara meM duHkha dene kI bhAvanA na kreN| mAtA jisa prakAra svayaM kI cintA na kara apane ikalaute putra kA saMrakSaNa karatI hai usI prakAra kA asIma prema vyakti prANimAtra ke prati kare / " zatrutA ko chor3akara akhila saMsAra ke prati asIma prema bar3hAye / khar3e rahate, calate, baiThate, sote va jAgRta rahate samaya isI prakAra kI smRti sajaga rakhanI cAhie / yahI brahnavihAra hai / prANiyoM ke prati isa prakAra kI prema bhAvanA vyakti ko sadAcArI banAtI hai| vahI mukti kA pathika banatA hai| paMcazIla kA AcaraNa : bauddha AcAra-saMhitA meM hiMsA, caurya, asatya bhASaNa, mithyAcAra tathA surA, meraya, madya Adi nazIlI cIjoM se virata rahanA - ye upAsakoM ke paMcazIla mAne gaye haiN| inhIM ko paMca zikSApada bhI kahA gayA hai| ina pAMca zikSApadoM kI pRSThabhUmi meM dasa uddezya nihita haiM- 1. saMgha kI bhalAI, 2. saMgha kI suvidhA, 3. duSTa vyaktiyoM kA nigraha, 4. zIlavAn bhikSuoM kA sukhapUrvaka vihAra, 5. AzramoM kA saMyamana, 6. zraddhAvAnoM meM adhika zraddhA kI jAgRti, 7. azraddhAvAnoM meM adhika zraddhA sampannatA, 8. bhAvI janmoM ke AzravoM kA pratighAta, 9. saddharma kI sthiti tathA 10. vinaya para anugraha / ina dasa uddezyoM kI prApti ke lie prAtimokSa ke bhI niyama banAye gaye haiM / 12 bauddhadharma meM sadAcAra ko zIla kahA jAtA hai| zIla kA pAlana pratyeka bauddhoM ke lie Avazyaka hai / jo vyakti zIloM kA pAlana nahIM karatA vaha apane ko bauddha kahane kA adhikArI nahIM samajhA jAtA / zIla se mana, vANI aura kAyA ThIka hote haiN| sadguNoM ke dhAraNa yA zIlana ke kAraNa hI use zIla kahA jAtA hai / saMkSepa meM zIla kA artha hai- saba pApoM kA sevana na karanA, puNya kA saMcaya tathA apane citta ko parizuddha rakhanA / bhagavAn ne kahA hai ki jisameM AkAMkSAe~ banI huI haiM vaha cAhe naMgA rahe, cAhe jaTA bar3hAe, cAhe kIcar3a lapeTe, . cAhe upavAsa kare, cAhe jamIna para soye, cAhe dhUla lapeTe aura cAhe ukar3a baiThe, para usakI zuddhi nahIM hotii|'4 asalI zuddhi to zIla- pAlana se hotI hai| dhammapada (gA. 654) meM zIlavAn vyakti ke guNoM ko batalAte hue tathAgata ne kahA hai- puNya, candana, tagara yA camelI kisI kI bhI sugandha ulTI havA nahIM jAtI kintu sajjanoM kI sugandha ulTI havA bhI jAtI hai, satpuruSa sabhI dizAoM meM sugandha bahAtA hai| 32 tulasI prajJA aMka 118

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1 vaira kA mUla kAraNa duHzIlatA hI hai / vairAgni kA zamana zIla se hI ho sakatA hai| jo vyakti zIla kA pAlana nahIM karatA, durAcArI hokara aneka prakAra ke pApakarmoM meM hI lagA rahatA hai, vaha mAnavatA se cyuta samajhA jAtA hai| usakI durgati hotI hai aura vaha jaba taka sadAcArI nahIM banatA hai, taba taka nirvANa-sukha ko nahIM prApta kara sakatA / usakA jIvana nissAra aura heya mAnA jAtA hai| bhagavAn buddha ne kahA hai ki asaMyamI aura durAcArI hokara rASTra kA anna khAne se Aga kI lapaTa ke samAna tapta lohe kA golA khA lenA uttama hai / 'S paMcazIla sadAcara ke pAMca sArvabhauma niyama haiN| ve isa prakAra haiM" - 1. prANatipAta arthAt jIva-hiMsA se virati, 2. musAvAda yA asatya bhASaNa se virati, 3. adinnAdAna yA corI se virati, 4. paradAraJca yA parastrIgamana se virati, 5. surAmerayapAnaJca arthAt madyapAna se virati / jo vyakti inakA pAlana karatA hai, usakA AcaraNa pavitra mAnA jAtA hai / sAmAnya ziSTAcAra kI zikSA : bhagavAna buddha ne pratidina ke jIvana meM upasthita hone vAlI bAtoM para bhI hameM mArgadarzana pradAna kiyA hai| sAmAjika ziSTAcAra kI zikSA dete hue ve kahate haiM ki gRhastha kA karttavya haisamAgata atithi kA prasanna mana se uThakara svAgata karanA, abhivAdana karanA, baiThane ke lie Asana denA, kisI rakhI huI vastu ko nahIM chipAnA, bahuta rahane para thor3A nahIM denA, jo bhI deM AdarapUrvaka denaa| jisa gRhastha kula meM ye sAta bAteM na hoM vahA~ kabhI nahIM jAnA caahie| " tathAgata ne vyakti kI avanati ke kAraNoM para bhI atyanta vyAvahArika buddhi se vicAra kiyA hai| unhoMne kahA hai ki kAryabahulatA, vacana - bahulatA, nidrA - bahulatA, maNDalI - bAhulya ( atyadhika sAmAjika honA), durvacanIyatA va kusaMgati, ye cha: kAraNa haiM jinase vyakti kI unnati nahIM ho pAtI-(chakaka nipAta, aMguttara nikAya) / zrAvastI meM bhagavAn ne vyakti kI avanati ke aura bhI kAraNa pradarzita kie haiM, jinameM pramukha haiM - 1. dharmadveSa, 2. asatpuruSa priyatA, 3. nidrA, adhika samparka, anudyoga, krodha, 4. vRddha mAtA-pitA kI azuzrUSA, 5. mithyA bhASaNa, 6. mAtra svAdiSTa bhojana, 7. jAti, dhana tathA gotra kA garva va bandhuoM kA apamAna, 8. mithyAcAra va madyamAna, 9. parastrI saMsarga, 10. anamela vivAha, 11. lAlacI bhRtya tathA 12. alpasAdhana sampanna para mahAlAlacI puruSa dvArA rAjya kI icchaa| ye parAbhava ke kAraNa aise haiM, jinheM koI bhI asvIkAra nahIM kara sktaa|' 18 sampatti nAza ke kAraNa haiM - 1. zarAba Adi kA sevana, 2. cauraste kI saira, 3. samAja - nAca - tamAzA, 4. juA, 5. . bure mitra kI mitratA, 6. Alasya meM jiinaa| inameM se hareka se aniSTa hotA hai / isameM Age batalAyA hai - cAra mitra rUpa meM zatru haiM - 1. paradhanahAraka, 2. bAtunI, 3. sadA mIThA bolane vAlA, 4. apAya ( hAnikara) bAta meM tulasI prajJA akTUbara-disambara, 2002 33

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shaayk| sacce mitra meM cAra bAteM hotI haiM-1. upakArI honA, 2. sukha-duHkha meM samAna rahane vAlA, 3. artha prApta karAne vAlA, 4. anukmpk|| ___ aMguttaranikAya meM kahA hai jo priya ho, anukUla ho, gaurava-bhAjana ho, pUjya ho, vaktA ho, vacanakSama ho, gambhIra bAta karane vAlA ho tathA anucita mArga se dUra karane vAlA ho usakI saMgati karanI cAhie piyo garu bhAvanIyo vattA ca vcnkkhyo| gambhIra ca kathaM kattA no caTThAne niyojko| yamhi etAni ThAnAti, savijjantIdha puggle| so matto mittakAmena, bhajitabbo tthaavidho|| gRhasthoM kA vinaya : ___ rAjagRha ke veNuvana kalandakanivApa meM bhASita sigAlovAdasutta hai| isameM gRhasthoM kA kartavya batalAyA gayA hai, isIlie ise gRhasthoM kA vinaya bhI kahate haiN| siMgAla rAjagRha kA vaizya-putra thaa| vaha sA~jha-savere uThakara sabhI dizAoM ko hAtha jor3akara namaskAra karatA thaa| bhagavAn ke pUchane para usane kahA-marate samaya pitA ne kahA thA, tAta! dizAoM ko namaskAra krnaa| pitA ke vacana ko mAnakara maiM namaskAra karatA huuN| bhagavAn ne kahA- aise nahIM, cAra karmaklezoM ke nAza se isa loka tathA paraloka kI vijaya hotI hai-1. prANI na mAranA, 2. corI na karanA, 3. vyabhicAra na karanA, 4. jhUTha na bolanA, isa prakAra bhagavAna buddha ne paramparAgata mUr3ha vicAradhArAoM kA nirasana kara vyAvahArika sadAcArI mArga apanAne kA upadeza diyA hai| ahiMsA aura karuNA: buddha ne prANimAtra ke prati karuNA karane kA upadeza diyA hai| unhoMne kahA hai ki sabhI prANI sukhI hoM, sabhI kA kalyANa ho aura sabhI sukhapUrvaka raheM ye keci pANabhUtatthi tasA vA thAvarA vA anvsesaa| dInA vA ye mahAntA vA majjhimA rsmkaannukthuulaa|| diTThA vA ye va adiTThA ye ca dUre vasanti aviduure| bhUtA vA saMbhavesI vA sabbe sattA bhavanti sukhitttaa|| -mettasuta 4-5 saMyuttanikAya meM kahA hai ki jo zarIra mana aura vacana se hiMsA nahIM karatA aura para ko nahIM satAtA, vahI ahiMsaka hai| ahiMsaka kI yaha paribhASA bar3I vyApaka va mAnavatA se bharapUra hai| aMguttaranikAya meM yaha kahA gayA hai ki vyakti ko tIna prakAra kI zucitA prApta karanI cAhie 1. zarIra zucitA-prANI hiMsA, corI, mithyAcAra se virti| 2. vANI zucitA-mRSAvAda, paizunya, kaThora vacana tathA vyartha vacana se virti| 3. mAnasika zucitA- krodha, lobha, mithyAdRSTi, Alasya, auddhatya, kaukRtya, vicikitsA Adi se virti|1 34 - tulasI prajJA aMka 118

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kAruNya ahiMsA - bhAvanA kA pradhAna kendra hai / usake binA ahiMsA jIvita nahIM raha sktii| samasta prANiyoM para anugraha karanA isakI mUla bhAvanA hai| heyopAdeya jJAna se zUnya dIna puruSoM para vividha sAMsArika duHkhoM se pIr3ita puruSoM para, svayaM ke jIvana - yAcaka jIva-jantuoM para, aparAdhiyoM para, anAtha, bala, vRddha, sevaka Adi para tathA duHkha - pIr3ita prANiyoM para pratIkAtmaka buddhi se unake uddhAra kI bhAvanA hI kAruNya bhAvanA hai / yahI ahiMsAmaya dharma hai| 22 karma kI pradhAnatA : tAtkAlIna jIvana meM varNa-vyavasthA U~ca-nIca kI bhAvanA se grasta hokara samAja ko jarjara kara rahI thii| yahI kAraNa hai ki bauddha-granthoM meM varNa-vyavasthA kI kar3I bhartsanA kI gaI hai| 23 janma ke sthAna para karma ko pramukhatA dI gaI hai tathA unake pArasparika bhedabhAva ko kama karane kI ceSTA kI gaI hai| bhagavAn buddha kI uparyukta dhAraNA kA spaSTIkaraNa majjhimanikAya ke assalAyanasutta meM milatA hai, jisameM bhagavAn buddha ne jAti-bheda sambandhI mithyA dhAraNAoM kA nirasana kara cAroM vargoM ke mokSa yA naitika zuddhi kI dhAraNA kI pratisthApanA kI hai | 24 bhagavAna buddha ke saMgha meM samAja ke sabhI vargoM ke vyakti the / bauddha dharma ke prasAra meM yaha bhAvanA vizeSa rUpa se sahAyaka banI hai ki bauddha dharma ke pAlana ke lie vyakti ko apanA sAmAjika jIvana badalane kI AvazyakatA nahIM hai / vyakti kisI bhI jAti yA AjIvikA vAlA ho vaha dharma kI zaraNa meM jA sakatA hai| use mAtra sadAcArI hone kI AvazyakatA hai, karma usakA zuddha honA cAhie / nArI jIvana kA hita-sukha : bauddha dharma meM nArI jIvana ke vibhinna prasaMgoM para vidvAnoM ne vizeSa prakAza DAlA hai 125 dharma aura saMgha kI dRSTi se nAriyoM ke prati bhagavAna buddha kA vizeSa dRSTikoNa bhI rahA hai| kintu samAja kI dRSTi se unhoMne nArI ko gRhastha jIvana kI AdhArazilA mAnA hai| usake karttavyoM kA bhI nirdeza kiyA hai| eka bAra gRhastha uggaha ne bhagavAn se yaha nivedana kiyA ki merI ye lar3akiyA~ pati ke kula jaaeNgii| bhagavAn inheM aisA upadeza deM, jo dIrghakAla taka inake hita tathA sukha kA kAraNa ho / bhagavAn ne kahA - kumArioM ! mAtA-pitA tumheM jisa kisI bhI pati ko sauMpe, tuma usake sokara uThane se pUrva uTho, usake sone ke bAda soo, AjJAkAriNI raho, anukUla vyavahAra karo tathA priyavAdinI bno| pati ke gauravabhAjana janoM - mAtA-pitA, zramaNoM, brAhmaNoM kA satkAra kro| svAmI kA jo bhI zilpakArya ho, cAhe Una kA ho yA kapAsa kA ho, usameM pUrNa dakSatA prApta karo, apramAdI hokara usakI vyavasthA karane meM yathocita sahayoga kro| svAmI ke bhRtyagaNoM ke kArya kI pUrNa jAnakArI rkho| rogiyoM kI bharapUra sevA-zuzrUSA kro| svAmI ke dhana-dhAnya Adi kA yathAzakya saMrakSaNa kro| aisI nArI dharmasthitA, satyavAdinI, zIlavatI kahalAtI hai tulasI prajJA akTUbara-disambara, 2002 35

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yona bharati savvadA niccaM AtApi utsko| sabbakAmaharaM posaM bhaccAra nAtimannati / / na sApi sotthi bhattAraM icchAcarina rosye| bhattu ca garuno sabbe paripUjate pnndditaa|| uTThAhikA alalasA saMgahIta prijnaa| bhattu manApA carati sambhataM anurakkhati // yA evaM vattatI nArI bhattu chndvsaanugaa| manApA nAma te devA yati sA upajati / sAmAjika sevA ke mApadaNDa : ___ bauddha granthoM meM sAmAjika sevA ke aneka prasaMga prApta haiN| bhagavAna buddha ne sevA karane ke katipaya sUtra die haiM jinakI Aja bhI utanI hI prAsaMgikatA hai, jitanI usa yuga meM thii| aguttaranikAya meM tathAgata ne kahA hai ki upAsaka kA karttavya hai ki vaha mAtA-pitA, AcArya, patnI, mitra, sevaka tathA sAdhu kI sevA kre| mAtA-pitA ne hamArA bharaNa-poSaNa kiyA, kAma kiyA, kula paramparA banAye rakhI, dAyajaya (virAsata) dI, zrAddha dAna diyA, yaha socakara upAsaka ukta sabhI kArya mAtA-pitA ke prati kare, kyoMki mAtA-pitA ko pApa se nivArita karate haiM, puNya patha para ArUr3ha karate haiM, zilpa zikSaNa dete haiM, yogya vivAha sambandha karate haiM, dAyaja niSpAdana karate haiN| AcArya kI sevA ke sandarbha meM utthAna (tatparatA), upasthAna (upasthiti) zuzrUSA, paricaryA va satkArapUrvaka zilpa prazikSaNa adhika mahattvapUrNa hai| AcArya ziSya ko vinIta banAtA, sundara zikSA detA, sabhI prakAra ke zilpa sikhAtA, mitra kA supratipAdana karatA va dizA kI surakSA krtaa| patnI kI sevA usake sammAna se, apamAna na karane se, mithyAcAra na karane se, aizvarya pradAna karane se tathA alaMkAra pradAna karane se karanI cAhie, kyoMki bhAryA dvArA karmAnta bhale prakAra ke hote haiM, parijana vaza meM rahate haiM, vaha svayaM anAcAriNI nahIM hotI, arjita sampatti Adi kI rakSA karatI hai tathA sabhI kAmoM meM nirAlasa aura dakSa hotI hai| mitroM kI sevA dAna, priya vacana, arthacaryA, samAnatA tathA vizvAsa pradAna karane se honI cAhie, kyoMki ve mitra pramAda kara dene para rakSA kara dete haiM, bhaya ke samaya zaraNa dene vAle hote haiM, pramatta kI sampatti kI rakSA karate haiM, ApatkAla meM nahIM chor3ate tathA dUsare loga bhI aise mitra kA sammAna karate haiN| sevaka kI sevA karake usake bala ke anusAra kArya dene se, bhojana vetana pradAna karane se, bhogI-zuzrUSA se, uttama saMrakSaka padArtha dene se aura samaya para avakAza (vosagga) dene se karanI cAhie, kyoMki sevaka svAmI se pUrva bistara se uTha jAne vAle hote haiM, pradatta vastu ko hI grahaNa karane vAle hote haiM, suvyavasthita kArya karane vAle hote haiM tathA kIrti ko phailAne vAle hote haiN| sAdhu-brAhmaNa kI sevA maitrI bhAvayukta kAyika, vAcika va mAnasika karma se, unake lie dvAra khulA rakhane se, khAdya vastu karane se honI caahie| ye zramaNa-brAhmaNa gRhasthoM ko pApa kAryoM se dUra rakhate haiM, kalyANa kA patha dikhAte haiM, kalyANa pradAna karate haiM, vidyAdAna dete haiM tathA svarga kA patha-darzana karAte haiN| 36 / - tulasI prajJA aMka 118

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isa prakAra pratIta hotA hai ki bhagavAn buddha ne dhammacakka kA pravartana vizva ke prANiyoM ko duHkha se chuTakArA dilAne ke lie kiyA thaa| unakA dhamma karuNA, ahiMsA, maitrI, apramAda aura sAmAjika nyAya jaise mUlyoM kI sthApanA karane vAlA hai| vyakti aura samAja ke vikAsa aura sukha ko bar3hAne vAle praznoM kA buddha ne samAdhAna kiyA hai, zeSa gUr3ha dArzanika praznoM ko unhoMne avyAkRta kahakara sAmAjika aura vyaktigata buddhi ke durupayoga ko rokA hai| bodhisatva siddhAnta sAmAjika utthAna kA mahattvapUrNa AdhAra hai| saMvedanazIlatA kA vistAra isase samAja meM huA hai| samAja meM zubha saMkalpa kI saMracanA eka acche nagara kI saMracanA ke samAna hai| bhagavAn buddha ne isI sAmAjika kalyANa ke pariprekSya meM varNa vyavasthA aura pArivArika dAyitvoM kI zikSA dI hai| gRhastha ke AcaraNa dhamma se kaise jur3e raheM, isa para bhagavAn buddha ne apanI zikSAoM meM paryApta prakAza DAlA hai| nArI ke sammAna aura sAmAjika nyAya ke dRzya bhI unakI zikSAoM meM jhalakate haiM, ata: bhagavAn buddha kI zikSAoM kA sAmAjika vikAsa se gaharA sarokAra hai| sandarbha : 1. mahAparinibbAnasutta, pRSTha 144 2. bahuM ve saraNaM yanti pabbatAni vanAni ca / ArAma rUkkhacetyAni manussAbhaya tjjitaa|| netaM kho saraNaM khemaM netaM saraNamuttamaM / netaM saraNamAgammaM sabba dukkhA pamuccati // - dhammapad, 188, 189 / 3. vahI, 190-192 4. hatthipedopasamasutta (majjhimanikAya, 1/3/7) 5. bauddha-darzana tathA anya bhAratIya darzana, bhAga-1, pRSTha 120-121 6. yathApi rahado gambhIro vippasIdanti anaavilo| evaM dhammAni suvvAna vippasIdanti paNDitA / / -dhmmpd,82| 7. tumhehi kiccaM AtappaM akkhAtAro tthaagtaa| paTipannA pamokkhanti jhAyino mArabandhanA // -vahI, 2761 8. dIghanikAya, dvitIya bhAga, pRSTha 233 / 9. pANitipAto adinnAdAnaM musAvAdI ca vuccati / paradAragamanaceva cappasaMsanti pnndditaa|| -siMgAlovAdasutta, dI. 8.1.4 10. mettasutta 4-5 11. mAtA yathA niyaM puttaM AyusA ekputtmnurkkhe| evaM pi savvabhUtesu mAnasaM bhAvaye apriyaannN|| -vahI,7 12. mettasetta, suttanipAta, 1-10 | 13. sabbapApassa akaraNaM kusalassa upsmpd| sa-citta pariyodapanaM etaM buddhAnaM sAsanaM / / -dhammapada, 183 / 14. na naggacariyA na jaTA na paDka / nAnAsakAthaNDilasAyikA vaa| rajo vajallaM ukkuTikappadhAnaM / sodhenti maccaM avitiSNakaDkha // -dhammapada, 141 tulasI prajJA akTUbara-disambara, 2002 - - 37

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15. seyo ayogulo bhutto tatto agnisikhuupmo| yaJce bhujerUya dussIlo raTThapiNDaM asaJjato // -vahI, 308 / 16. yo pANamatipAteti musAvAdaJca bhAsati / loke adinnaM Adiyati paradAraJca gacchati // surAmerayapAnaJca yo naro anuyunyjti| idhevameso lokami mUlaM khntiattno||-dhmmpd, 246-247 17. sattaka, aMguttara nikaay| 18. vasala sutta, suttnipaat| 19. pAlI sAhitya kA itihAsa, paM. rAhula sAMkRtyAyana lakhanaU 1963 20. ahiMsaka sutta 21. tikanipAta, aMguttara nikaay| 22. dharmaH samAsatauhiMsA varNayanti tathAgataH, catu:zataka, 298 / 23. (ka) phika, ricarDa, sozala ArganAijezana ina nArtha-IsTa iNDiyA ina buddhAja TAima, pRSTha 85, 253,321, 322 (kha) siMha, madanamohana, buddhakAlIna samAja aura dharma, pRSTha 22 (ga) majjhimanikAya, jilda 2, pRSTha 84, 148, dIghanikAya, jilda 1, pRSTha 90-91, 103 suttanipAta 1/7/21,3/9/57, aMguttaranikAya 1, pRSTha 19, udAna, 1/15 (gha) bauddhadharma ke vikAsa kA itihAsa, pANDeya, govindacandra, pRSTha 27-31 (Ga) bauddha tathA jainadharma-DaoN. mahendranAtha siMha, vArANasI 1990, pR. 177-178 24. assalAyanasutta (majjhimanikAya, 2/5/31) pRSTha 390 / 25. bauddha evaM jaina AgamoM meM nArI jIvana, DaoN. komala canda jaina, vArANasI 26. aMguttaranikAya, paMcaka-aTThakanipAta / 27. (ka) paMcaka nipAta, (kha) bauddha saMskRti kA itihAsa-DaoN. bhagacanda jaina, nAgapura 1972, pR. 255-257 29, vidyAvihAra kaoNlonI uttarI sundaravAsa, udayapura-313001 (rAjasthAna) 38 - - tulasI prajJA aMka 118

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uttarAdhyayana meM pratIka pratIka : svarUpa vizleSaNa 'pratIyate yena iti pratIka : ' - jisake dvArA kisI artha - vizeSa yA vastuvizeSa kI pratIti ho, vaha pratIka hai / isa anvaya ke anusAra pratIka vaha hai jo apane se bhinna kisI anya pratIyamAna artha kA bodha karAtA hai| lokamAnya tilaka ne 'gItA rahasya' meM pratIka zabda kI vyAkhyA karate hue usakI saMracanA 'prati' aura 'ika' ke yoga se maanii| jisakA abhiprAya hai (kisI ke) prati jhukA huaa| unake kathanAnusAra 'jaba kisI vastu kA koI eka bhAga pahale gocara ho aura phira Age usa vastu kA (sampUrNa samyak) jJAna ho taba usa bhAga ko pratIka kahate haiN|" isa dRSTi se pratIka apane bhItara kisI padArtha ke saMketa chipAe rakhane vAlA tattva hai| sAMketika zabdoM se vastu yA guNa ko vyakta kara denA pratIka kA kArya hai / kalA kA vaiziSTya chupAva hai, pradarzana nhiiN| isa dRSTi se pratIka alaMkaraNa yA prasAdana ke hetu haiN| pratIka meM sampUrNa kI apratyakSa abhivyakti hotI hai| 2 kisI jIva - vastu, dRzya-adRzya, prastuta- aprastuta vastu kA pratinidhitva karane vAlI zakti pratIka hai / 'pratIka vaha jAduI kuMjI hai jo sabhI dvAroM ko khola sakatI hai| pratIka ko aMgrejI meM 'simbala' kahA gayA hai| DaoN. nAgendra ne pratIka ko rUr3ha upamAna va acala bimba mAnA hai| unakA kathana hai ki jaba upamAna svataMtra na rahakara padArtha vizeSa ke lie rUr3ha ho jAtA hai taba vaha pratIka bana jAtA hai / " DaoN. rAmakumAra varmA ke anusAra- 'jisa prakAra madhu kA eka bindu sahasroM puSpoM kI sugandhi evaM makaranda kA saMzliSTa rUpa hai usI prakAra eka pratIka anekAneka mAnava jagat aura vastu jagat ke kArya-vyApAroM kA saMkalana hai / sAhitya ke itihAsa meM maMtra se lekara Atmabodha kI anekAneka bhAvanAeM isI pratIka dvArA ubuddha huI hai| pratIka vyaSTi meM samaSTi kA saMpoSaNa hai / kAvya bhASA pratIkoM ke ratha para savAra hokara apanA saphara taya karatI hai / pratIka guhya artha-paTala ko kholane vAlI vaha kuMjI hai jo AkAra meM laghu hote hue bhI bhAva jagat ke vizAla prAsAda meM praveza ke dvAra unmukta karatI hai / kAla kI tulasI prajJA akTUbara-disambara, 39 - samaNI amitaprajJA 2002

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pratIka tajana sampreSya bhAvanAeM abhivyakti ke dvAra banda dekhatI haiM taba pratIka anAyAsa unakI unmukti kA nayA mArga prazasta karate haiM / zailI vijJAna ke anusAra pratIka meM nibaddha kAvyabhASA amUrta ko mUrta, adRzya ko dRzya athavA aprastuta ko prastuta banAne vAle prasaMga garbhita viziSTa saMracanA binduoM kA ujAgara karatI hai| mitavyayitA pratIka kA dharma hai| pratIka aura bimba, ye donoM zabda prAyaH eka jaisA artha dhvanita karate haiM para donoM meM bahuta antara hai bimba 1. bimba meM nizcita vastu ke nizcita rUpa 1. pratIka meM sthiti sadaiva anizcita .. kA saMketa rahatA hai| ____ hI rahatI hai| 2. bimba meM citrAtmakatA pradhAna rahatI hai| 2. pratIka saMketa, vyaMgyapradhAna rahatA hai| 3. bimba kA vaiziSTya usake pUrNa vivaraNa 3. pratIka kA vaiziSTya saMkSiptatA meM hai| meM hai| 4. bimba sAmAnya pAThaka meM bhI bhAvottejana 4. pratIka meM bauddhikatA adhika sannihita karane meM sakSama hai| rahatI hai| kabhI ye itane durUha hote haiM ki unheM samajhAne ke lie bauddhika saMskAra Avazyaka hai| pratIka-prayoga kA hetu viSaya kI vyAkhyA, spaSTIkaraNa va artha ko dIpta karanA hai| pratIka kA rUpa pUrNa tathya kA dyotaka mAtra hotA hai, isameM pUrNa tathya kI abhivyakti pratyakSa nahIM hotii| uttarAdhyayana ke RSi ne apane kAvya meM pratIkAtmaka bhASA kA prayoga kiyA hai| uttarAdhyayana ke pratIka ve jalate hue dIpaka haiM jisakI rozanI meM hama zAzvata satyoM kA, zaktiyoM kA kucha rahasya prApta kara sakate haiN| mAnavIya manobhAva, dharma, darzana, siddhAMta Adi ke gahana rahasyoM ko samajhAne ke lie vividha pratIkoM kA sundara prayoga huA hai| pratIkoM kI prakRti, arthavattA aura vyaMjanA-zakti deza-kAla-vyakti ke anusAra parivartanIya hai| isIlie vidvAnoM, samIkSakoM ne pratIkoM kA vargIkaraNa vibhinna rUpoM meM kiyA hai| uttarAdhyayana meM prayukta pratIkoM ke aneka vibhAga kie jA sakate haiM1. srota ke AdhAra para manuSya jagat ke pratIka- sUre daDhaparakkame, vAsUdeve, cakkavaTTI mahiDDie, sakke, sArahI, iMdiyacoravasse tiryaJca jagat ke pratIka- mie, bhAruDapakkhI, kaMthae Ase, kuMjare, vasahe, sIhe, kAvoyA vittI, duTThasso, sppe| 40 - - tulasI prajJA aMka 118

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sthAna pratIka prAkRtika pratIka khAdya padArtha ke pratIka 2. zubhAzubha ke abhivyaMjaka zubha : jagaI, doguMchI, lADhe, dhayasitta vva pAvae, bhAruMDapakkhI, pattaM, ceie vacche, kumudaM, kaMthae Ase, sUre daDhaparakkame, kuMjare, vasahe, sIhe, vAsudeve, cakkavaTTI mahiDDie, sakke, divAyare, uDuvaI caMde, koTThAgAre, jaMbU dume, sIyA naI, maMdare girI, sayaMbhUramaNe udahI, vihAraM, siraM, kAvoyA vicI, vijjusoyAmaNippabhA, bhANU, sArahI, aMtakiriyaM / azubha : mie, tamaM tameNa, sAhAhi rukkho, kiMpAgaphalANaM, duTThasso, sappe, iMdiyacoravasse / 3. mUrttatva - amUrttatva ke AdhAra para amUrta ke lie mUrta pratIka : mie, dhayasitta vva pAvae, bhAruMDapakkhI, kumudaM, siraM, kiMpAgaphalANaM, duTThasso, sappe aMtakiriya amUrta ke lie amUrta pratIka : mUrta ke lie mUrta pratIka : 4. liMga ke AdhAra para strIliMga : pulliMga : laDhe jagaI, ghayasita vva pAvae, ceie vacche, kumudaM, divAyare, uDuvaI caMde, jaMbU dume, sIyA naI, maMdare girI, sayaMbhUramaNe udahI, tamaM tameNaM, kiMpAgaphalANaM, vijjusoyA - maNippabhA, bhANU / saMkhammi payaM napuMsakaliMga : jagaI, lADhe, ceie vacche, saMkhammi payaM, kaMthae Ase, sUre daDhaparakkame, kuMjare, vasahe, sIhe, vAsudeve, cakkavaTTI mahiDDie, sakke, divAyare, uDuvaI caMde, koTThAgAre, jaMbU dume, sIyA naI, maMdare girI, sayaMbhUramaNe udahI, vihAraM, tamaM tameNaM, sAhAhi rukkho, vijjusoyAmaNippabhA, bhANU, sArahI aMtakiriyaM / , jaI, doguMchI, sIyA naI, kAvoyA vittI, vijjusoyAmaNippabhA / miye, lADhe, dhayasitta vva pAvae, bhAruMDapakkhI, ceie vacche, kaMthae Ase, sUre daDhaparakkame, kuMjare, vasahe, sIhe, vAsudeve, cakkavaTTI mahiDDie, sakke, divAyare, uDuvaI caMde, koTThAgAre, jaMbU dume, sIyA naI, maMdare girI, sayaMbhUramaNe udahI, sAhAhi rukkho, duTThasso, bhANU, sArahI sappe, iMdiyacoravasse | tulasI prajJA akTUbara-disambara, 2002 pattaM, kumudaM saMkhammi payaM, vihAraM, tamaM tameNaM, siraM, kiMpAgaphalANaM, antakiriyaM / 41

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isa prakAra aura bhI vibhAjana kiyA jA sakatA hai| uttarAdhyayana meM prayukta kucha pratIkoM kA vizleSaNa yahAM kAmya hai / mie (mRga: ) mRga indriyoM meM Asakta mana kA pratIka hai| mRga zabda ke do artha haiM - hariNa va pazu / uttarAdhyayanakAra ne pazu kI lAkSaNika vivakSA se isa pratIka kA prayoga vivekahIna vyakti ke lie kiyA hai evaM zIlaM caittANaM, dussIle ramaI mie / ' ajJAnI bhikSu zIla ko chor3akara duHzIla meM ramaNa karatA hai| yahAM kavi abhipreta pratIka kA bhAvArtha hai 'ajJAnaM sarvapApebhyaH pApamasti mahattaram'krodha Adi saba pApoM se bhI ajJAna bar3A pApa hai| ajJAna mahAroga hai, kaSTakara hai| ajJAna rUpI parde se AcchAdita vyakti apane hita-ahita ko nahIM jAna pAtA / jagaI (jagatI ) pRthvI ko vinIta ziSya kA pratIka banAyA gayA hai| pRthvI eka pratIka hai 'sarvaMsahA ' kA, 'kSamAzIlatA' kA, sabhI ke AdhAra kA / zAstroM meM sthAna-sthAna para kahA gayA ki muni ko pRthvI ke samAna sahanazIla honA caahie| yahAM vinIta ziSya kA pratIka banAkara kahA gayAhavaI kiccANaM saraNaM, bhUyANaM jagaI jahA / / jisa prakAra pRthvI prANiyoM ke lie AdhAra hotI hai, usI prakAra vaha AcAryoM ke lie AdhArabhUta bana jAtA hai / sabhI prANiyoM ko AdhAra pradAna karane ke kAraNa pRthvI sabakI AzrayadAtA hai, sabakA AdhAra hai| pRthvI kI anavarata AdhArazIlatA ko AcArya ke lie vinIta ziSya ke AdhAra kA pratIka mAnakara ziSya ko pRthvI se bhI adhika AdhArabhUta hone kA kavi - icchita pratIka kI sAkSya ye paMktiyAM haiM / doguMchI (jugupsI) ahiMsaka ke pratIka rUpa meM prayukta 'doguMchI' zabda kA niMdA karane vAlA, ghRNA karane vAlA Adi arthoM meM sAhitya-kSetra meM paryApta pracalana hai / kavi ne isa pratIka ke pracalita artha ko thor3A vistAra dekara, use bhAvArthapradhAna banAkara usa zabda ke dvArA prANI mAtra ke prati ahiMsaka vyavahAra kI abhivyaMjanA karAI hai - ahiMsaka yA karuNAzIla lajjAvAna saMyamI sAdhu pyAsa se pIr3ita hone para sacitta pAnI kA sevana na kareM, kintu prAsuka jala kI eSaNA kreN| 42 tao puTTho pivAsAe doguMchI lajjasaMjae / sIodagaM na sevijjA viyaDassesaNaM care // tulasI prajJA aMka 118

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'doguMchI' kA saMskRta rUpa 'jugupsI' gupU rakSaNe' dhAtu se niSpanna hai| usakA zAbdika artha hai-ghRNA karane vaalaa| muni hiMsA se, anAcAra se ghRNA karatA hai| pyAsa se AkrAnta hone para bhI sacitta jala kA sevana usake lie anAcIrNa hone se tyAjya hai, ahitakara hai| vaha parISaha sahana kara letA hai kintu aisI hiMsA se ghRNA karatA hai| yahAM 'doguMchI' zabda muni kI ahiMsaka vRtti kA, avirAma sAdhanA kA pratIka hai jo sAdhu kI sahI pahacAna kI pratIti karAne meM samartha hai| lADhe (lADhaH) Agamika bhASA RSi-racita hone se adhyAtmaparaka hai| 'lADha' mUla rUpa meM eka pradeza kA nAma hai, kintu yahAM kaSTasahiSNu ke rUpa meM prayukta hone se kAvyajagat meM ubharane vAlA AgamakAra kA yaha ekadama nayA pratIka hai| ega eva care lADhe abhibhUya priishe| gAme vA nagare vAvi nigame vA rAyahANie / saMyama ke lie jIvana-nirvAha karane vAlA muni parISahoM ko jItakara gAMva meM yA nagara meM, nigama meM yA rAjadhAnI meM akelA (rAga-dveSa rahita hokara) vicaraNa kre| bhagavAna mahAvIra ne lADha deza meM vihAra kiyA thA, taba vahAM aneka kaSTa sahe the| kabhI zikArI kuttoM ke to kabhI vahAM ke rukSabhojI logoM ke| Age calakara lADha zabda kaSTa sahane vAloM ke lie zlAghA-sUcaka bana gyaa| saMyamI jo ki kaSTa-sahiSNu hai, usake lie yahAM lADha zabda kA arthagarbhita pratIkAtmaka prayoga huA hai| isI Agama ke 15/2 meM lADha kA atha sat anuSThAna se pradhAna kiyA hai|12 isI gAthA meM prayukta 'ega' zabda 'rAga-dveSa-rahitatA' kA tathA janatA ke madhya rahatA huA bhI 'apratibaddhatA' kA sUcaka hai| ghayasitta vva pAvae (ghRtasiktaH iva pAvakaH) krodha kI abhivyakti, dIpti, nirvANa, tejasvitA kI abhivyakti ke lie 'agni' pratIka sarva pracalita hai| svayaM racanAkAra ne nirvANa, dIpti artha meM 'ghRtasikta-agni' pratIka kA prayoga kiyA hai sohI ujjuyabhUyassa dhammo suddhassa citttthii| nivvANaM paramaM jAi ghayasitta vva paave|| zuddhi use prApta hotI hai, jo RjubhUta hotA hai| dharma usameM ThaharatA hai jo zuddha hotA hai| jisameM dharma ThaharatA hai vaha ghRta se abhisikta agni kI bhAMti parama nirvANa (samAdhi) ko prApta hotA hai| _ghRtasikta-agni ko nirvANa kA pratIka banAkara kavi kahanA cAhatA hai ki palAla, tRNa Adi ke dvArA agni utanI dIpta nahIM hotI jitanI ghRta ke siMcana se hotI hai| ghRta se agni tulasI prajJA akTUbara-disambara, 2002 : 43

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prajvalita hotI hai, bujhatI nhiiN| ata: nirvANa kA artha bhI yahAM 'bujhanA' kI apekSA 'dIpti' adhika upayukta hai| jisakA jIvana dharmAnugata hotA hai vaha AtmaramaNa se nirantara sukha ko prApta karatA huA dIptimAna banatA hai| bhAruMDapakkhI (bhAruNDapakSI) kAvya-jagat meM svachanda vyaktitva ke lie prAyaH 'pakSI' pratIka kA prayoga hotA hai| yahAM apramatta avasthA kA pratIka bhAruNDa pakSI hai| jaina sAhitya meM yaha vyApaka stara para pracalita pratIka hai suttesu yAvI paDibuddhajIvI na vIsase paMDie Asupanne / ghorA muhuttA abalaM sarIraM bhAraMDapakkhI va carappamatto / / 14 AzuprajJa paMDita soe hue vyaktiyoM ke bIca bhI jAgRta rahe / pramAda meM vizvAsa na kre| kAla bar3A ghora hotA hai| zarIra durbala hai| isalie bhAruNDapakSI kI bhAMti apramatta hokara vicaraNa kre| kavi kA pratIka saMdeza spaSTa hai ki mRtyu kA koI nizcita samaya nahIM hai, kSaNa bhara bhI pramAda mata kro| pramAdI ke cAroM ora se bhaya hai| apramAdI abhaya hokara vicaraNa karatA hai, ata: bhAruNDa pakSI kI taraha apramatta hokara vicaraNa kro| bhAruNDa pakSI pramAda rahita, lakSya ke prati sadA jAgarUka evaM satata prayatnazIla tathA saMyama se yukta hotA hai| apramattatA ke inhIM guNoM ko udghATita karane 'bhAruNDa pakSI' ko pratIka banAyA gayA hai| pattaM ( pAtraM) pakSI ke saundarya ko bar3hAne vAlA tathA nirantara usake sAtha rahane vAlA upakaraNa 'pattaM' bhikSu ke bhikSApAtra kA pratIka bana gayA hai sannihiM ca na kuvvejA levamAyAe sNje| pakkhI pattaM samAdAya niravekkho parivvae / saMyamI muni pAtragata lepa ko chor3akara anya kisI prakAra ke AhAra kA saMgraha na kre| pakSI apane paMkhoM ko sAtha lie ur3a jAtA hai vaise hI muni apane pAtroM ko sAtha le, nirapekSa ho parivrajana kre| zleSa para AdhArati yaha pratIka hai| 'pattaM' ke do artha hote haiM-patra/paMkha aura bhikSA-pAtra / kavi abhipreta saMpreSya kathya yaha hai ki jaise pakSI apane paMkhoM ko sAtha lie ur3atA hai, isalie use pIche kI koI cintA nahIM hotii| vaise hI bhikSu apane pAtra Adi upakaraNoM ko jahAM jAe vahAM sAtha le jAe, saMgraha kara na rakhe, pIche kI cintA se nirapekSa hokara vihAra kre| 44 - tulasI prajJA aMka 118

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ceie vacche (caityo vRkSaH ) kavi - mAnasa svabhAvataH prakRti kA sahacara hotA hai| prakRti se usakA sAhacarya kAvyabhASA ke lie anAyAsa hI varadAna bana jAtA hai| pratIka ke saMdarbha meM bhI prakRti ke vibhinna upakaraNoM kA saMyojana paryApta sahAyaka hai / 'namipavvajjA' adhyayana meM 'ceie vacche' nami kA pratIka banakara ubharA hai mihilAe ceie vacche sIyacchAe maNorame / pattaphalovee bahUNaM bahuguNe sayA || " mithilA meM eka caityavRkSa thA - zItala chAyA vAlA, manorama, patra, puSpa aura phaloM se ladA huA aura bahuta pakSiyoM ke lie sadA upakArI / caityavRkSa ko nAma rAjarSi kA pratIka banAkara kavi kA kahanA hai ki rAjarSi ke zItala, sukhada Azraya meM sabhI mithilAvAsI sukha - pUrvaka jIvana vyatIta kara rahe haiN| hara dRSTi nagaravAsiyoM ke lie rAjarSi AdhAra banA huA thA / gAthA meM prayukta 'bahUNaM' zabda bhI cUrNikAra ke anusAra dvipada, catuSpada tathA pakSiyoM kA dyotaka hai 118 kumuyaM (kumudaM ) prakRti manuSya se bhI adhika saMvedanazIla hai / kavi hRdaya ke amUrtta udgAroM kI abhivyaMjanA ke lie vibhinna prakRti-pratIka mAdhyama banate haiN| zarad Rtu kA kumuda nirlepatA kA pratIka banakara upasthita huA hai vochiMda siNehamappaNo kumuyaM sAraiyaM va pANiyaM / se savvasiNehavajjie samayaM goyama / mA pamAyae // 19 jisa prakAra zarad Rtu kA kumuda jala meM lipta nahIM hotA usI prakAra tU apane sneha kA viccheda kara nirlisa bana / he gautama! tU kSaNa bhara bhI pramAda mata kr| kumuda ko nirlepatA kA pratIka banA bhagavAn ne gautama ko snehamukta hone kA upadeza diyA / kumuda pahale jalamagna hotA hai, bAda meM jala ke Upara A jAtA hai / cira saMsRSTa, ciraparicita hone ke kAraNa gautama kA mahAvIra se sneha - baMdhana hai| mahAvIra nahIM cAhate ki koI unake sneha - baMdhana meM baMdhe / isalie mahAvIra ne sneha ke apanayana ke lie kumuda ko pratIka banA gautama ko preraNA dii| bahussuto ke pratIka bahuzruta kauna ? ' bahussuyaM jassa so bahussuto 20 - jo zruta kA dhAraka hai vaha bahuzruta hai / 'bahussuyapujjA' meM bahuzruta ke prasaMga meM rUr3ha upamAnoM ke rUpa meM pratIkoM kA prabhUta prayoga huA hai| tulasI prajJA akTUbara-disambara, 2002 45

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bahuzruta ke vyaktitva kA sarvAMgINa paricaya karAne vAlI solaha vizeSatAeM pratIka rUpa meM prastuta haiM1. nirmalatA : zaMkha meM nihita dUdha kI taraha nirmala AbhA vAlA 2. jAgarUkatA : AkIrNa azva kI taraha nirantara jAgarUka 3. zauryavIratA : ajeya yoddhA kI taraha parAkramI 4. apratihatatA : balavAn hAthI kI taraha samartha, apratihata 5. bhAranirvAhakatA : yUthAdhipati vRSabha kI taraha bhAra-nirvAhaka, gaNa pramukha 6. duSpradharSatA/ : duSparAjeya siMha kI taraha anAkramaNIya anAkramaNIyatA (anyadarzanI usa para vaicArika AkramaNa nahIM kara sakate) 7. abAdhita bala : vAsudeva kI bhAMti abAdhita bala vAlA 8. labdhisaMpannatA : RddhisaMpanna cakravartI kI taraha yogaja vibhUtiyoM se saMpanna 9. svAmitva : devAdhipati zakra kI bhAMti divya zaktiyoM kA adhipati 10. tejasvitA : sUrya kI bhAMti tejasvI (tapa ke teja se) 11. kalAoM se paripUrNatA : pUrNimA ke candramA kI bhAMti samasta kalAoM se paripUrNa 12. zrutasaMpannatA : koSThAgAra kI bhAMti zruta se paripUrNa 13. zreSThatA : jambU vRkSa kI taraha zreSTha 14. nirmalatA : nirmala jala vAlI zItA nadI kI bhAMti nirmala jJAna se yukta 15.acala aura dIptimAn : mandara parvata kI taraha acala tathA jJAna ke prakAza se dIpta 16.akSaya jJAna : nAnA ratnoM se paripUrNa svayambhUramaNa samudra kI taraha akSaya jJAna tathA atizayoM se sampanna / ye sabhI pratIka bahuzruta kI AMtarika zakti tathA tejasvitA ko prakaTa karate haiN|' 46 - tulasI prajJA aMka 118

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vihAraM (vihAraM) vihAra zabda ke aneka artha haiM-manoraMjana, khela, Amoda-pramoda, ghUmanA aadi| prastuta prasaMga meM vihAra kA prayoga eka anya artha jIvana kI samagratA, manuSya jIvana ke lie kiyA gayA hai asAsayaM daThu imaM vihAraM, bahuaMtarAyaM na ya dIhamAuM / ' tamhA gihaMsi na raiM lahAmo, AmaMtayAmo carissAmu moNaM // 22 hamane dekhA hai ki yaha manuSya jIvana anitya hai, usameM bhI vighra bahuta haiM aura Ayu thor3I hai| isalie ghara meM hameM koI Ananda nahIM hai| hama municaryA ko svIkAra karane ke lie ApakI anumati cAhate haiN| tamaM tameNaM (tamastamasi) sAhitya jagat meM aMdhakAra nirAzA, avasAda yA vipatti ke rUpa meM pracalita hai| uttarAdhyayana meM isa pracalita artha se dUra na hote hue bhI, usameM eka anya sUkSma artha ko samAviSTa kara viziSTa arthavyaMjanA kI hai veyA ahIyA na bhavaMti tANaM bhuttA diyA niti tamaM tmennN| veda par3hane para bhI ve trANa nahIM hote| brAhmaNoM ko bhojana karAne para ve andhakAramaya naraka meM le jAte haiN| yahAM 'tama' kA artha naraka aura 'tameNaM' kA artha ajJAna se kiyA hai| 'tamaMtameNaM' ko eka zabda tathA saptamI ke sthAna para tRtIyA vibhakti mAnI jAe, to isakA vaikalpika arthaandhakAra se bhI jo ati saghana andhakAramaya haiM vaise raurava Adi naraka hogaa| 24 yahAM 'tamaM tameNaM' zabda andhakAramaya naraka kA pratIka hai| sAhAhi rukkho (zAkhAbhivRkSo) pahINaputtassa hu Natthi vAso vAsiTThi bhikkhAyariyAi kaalo| sAhAhi rukkho lahae samAhiM chinnAhi sAhAhi tameva khANuM // 5 putroM ke cale jAne ke bAda maiM ghara meM nahIM raha sktaa| he vAziSThi! aba mere bhikSAcArya kA kAla A cukA hai| vRkSa zAkhAoM se samAdhi ko prApta hotA hai| unake kaTa jAne para loga use lUMTha kahate haiN| prastuta prasaMga meM vRkSa purohita kA pratIka hai aura zAkhA zabda purohita putroM kaa| vRkSa zAkhA se samAdhi ko prApta hotA hai arthAt mere putra saMyama svIkAra kara rahe haiN| zAkhAeM mere se alaga ho rahI haiN| kaTI huI zAkhAoM vAlA vRkSa DhUMTha kahalAtA hai| pratIka-saMketa hai ki maiM DhUMTha kI taraha asahAya hokara nahIM jI sktaa| tulasI prajJA akTUbara-disambara, 2002 / - 47

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siraM (ziraH) mAnava jIvana ke AdhyAtmika lakSya prApti kI vyaMjanA isa pratIka ke mAdhyama se kI hai, jo vyakti ko jAtipatha, janmamaraNa ke cakkara se mukta kara zAzvata sthAna para pratiSThita karatI hai tahevuggaM tavaM kiccA avvakkhitteNa ceysaa| mahAbalo rAyarisI adAya sirasA siraM / / 26 isI prakAra anAkula citta se ugra tapasyA kara rAjarSi mahAbala ne apanA zira dekara zira/mokSa ko prApta kiyaa| kavi kA varNya-viSaya yahAM zira nahIM, vaha to aprastuta hai| prastuta hai-vaha uccatama sthAna jise prApta kara vyakti zAzvata AnaMda meM ramaNa karane lagatA hai| zarIra meM sabase UMcA sthAna zira kA hai tathA loka meM sabase UMcA mokSa, apavarga hai| isa samAnatA ke kAraNa zira sthAnIya mokSa ko 'sira' kahA hai| 'sirasA' zabda bhI jIvana nirapekSatA kA pratIka hai| sira die binA arthAt jIvana nirapekSa hue binA sAdhya kI upalabdhi nahIM hotii| 'sirasA' zabda meM 'iSTaM sAdhayAmi pAtayAmi vA zarIram' kI pratidhvani hai| kAvoyA (kApotI) bhikSu SaTjIvanikAya kA rakSaka hone se svayaM bhojana nahIM bnaataa| gRhastha ke dvArA svayaM ke lie banAye hue bhojana meM se usakA kucha aMza lekara apanA jIvana nirvAha karatA hai| jaina sAhitya meM bhikSuoM ke bhikSA kA nAmakaraNa pazu-pakSiyoM ke nAmoM ke AdhAra para kie gae haiN| yathA-mAdhukarIvRtti, kApotIvRtti, ajagarIvRtti aadi| prastuta prasaMga meM kApotivRtti bhikSu kI bhikSAvRtti kA pratIka hai kAvoyA jA imA vittI kesaloo ya daarunno| dukkhaM baMbhavayaM ghoraM dhAreuM a mahappaNo / / 28 yaha jo kApotI-vRtti (kabUtara ke samAna doSa-bhIru vRtti), dAruNa keza-loca aura ghora-brahmacarya ko dhAraNa karanA hai, vaha mahAn AtmAoM ke lie bhI duSkara hai| yaha pratIka doSa-bhIru vRtti kA saMvAhaka banakara AyA hai| vRttikAra ne kApotIvRtti kA artha kiyA hai-kabUtara kI taraha AjIvikA kA nirvahana karane vaalaa| jisa prakAra kApota dhAnyakaNa Adi ko cugate samaya nitya sazaMka rahatA hai, usI prakAra bhikSAcaryA meM pravRtta muni eSaNA Adi doSoM ke prati sazaMka hotA hai|" kiMpAgaphalANaM (kimpAkaphalAnAM) bhogoM kI virasatA ke nidarzana ke lie 'kiMpAkaphala' ko pratIka banAyA gayA haijahA kiMpAgaphalANaM pariNAmo na suNdro| evaM bhuttANaM bhogANaM pariNAmo na suMdaro / / 48 - tulasI prajJA aMka 118

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jisa prakAra kimpAka phala khAne kA pariNAma sundara nahIM hotA usI prakAra bhoge hue bhogoM kA pariNAma bhI sundara nahIM hotaa| pratIka kA saMdeza hai ki kiMpAkaphala dekhane meM bahuta sundara aura khAne meM ati svAdiSTa hotA hai| kintu usako khAne kA pariNAma prANAnta hai| vaise hI bhoga bhogate samaya sukhAnubhUti hotI hai para usakA pariNAma sundara nahIM hotaa| ___ pariNAma-abhadratA kA pratIka kiMpAkaphala bhoga sevana ke duHkhada pariNAma kA nirdeza karatA hai| vijusoyAmaNippabhA (vidhutsaudAminIprabhA) kSaNikatA, sphUrti, tvaritA, dIpti, oja Adi jIvana-tattvoM kA aMta:karaNa meM eka sAtha saMcAra karane vAle pratIka kA prayoga uttarAdhyayana meM rAjImatI kI zArIrika kAMti, dIpti dyotita karane ke prasaMga meM huA hai aha sA rAyavarakannA susIlA caarupehinnii| savvalakkhaNasaMpunnA vijusoyaamnnippbhaa||1 vaha rAjakanyA suzIla cAruprekSiNI, strI-janocita sarva-lakSaNoM se paripUrNa aura camakatI huI bijalI jaisI prabhA vAlI thii| sarvalakSaNa-yukta rAjImatI ke zArIrika saundarya kI abhivyakti ke lie 'vidyut' pratIka ke rUpa meM upanyasta kiyA gayA hai| duTThasso (duSTAzvaH) duSTa-azva ko mana kA pratIka banAkara kavi kahate haiM ayaM sAhasio bhImo duTThasso pridhaavii| jaMsi goym| ArUDho kahaM teNa na hIrasi? // 32 yaha sAhasika, bhayaMkara, duSTa-azva daur3a rahA hai| gautama! tuma usa para car3he hue ho| vaha tumheM unmArga meM kaise nahIM le jAtA? isa pratIka se kavi kahanA cAhate haiM ki mana rUpI azva ko zruta rUpI lagAma se bAMdhakara sanmArgagAmI bnaao| bhANU (bhAnUH) ___ 'tamaso mA jyotirgamaya' aMdhakAra se prakAra kI ora le cl| yaha prakAza asmitA va sarvajJatA kA hai| mokSa kA mArga tapomayI sAdhanA kI apekSA rakhatA hai| jisakA saMsAra kSINa ho cukA hai, jo sarvajJa hai, tapa ke teja se dIpta hai, usa dedIpyamAna jyoti-puMja ko bimbAyita karane meM bhANU' pratIka saTIka aura sakSama hai uggao vimalo bhANU svvlogppbhNkro| so karissai ujjoyaM savvalogaMmi paanninnN||3 tulasI prajJA akTUbara-disambara, 2002 - - 49

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samUce loka meM prakAza karane vAlA eka vimala bhAnu ugA hai / vaha samUce loka meM prANiyoM ke lie prakAza kregaa| tejasvitA kA puMja sUrya yahAM prANiyoM ke ajJAna tathA moha rUpI aMdhakAra ko naSTa karane vAle arhat rUpI bhAskara kA pratIka banakara upasthita huA hai| mahAvIra rUpI sUrya kA pRthvI para avataraNa prANiyoM ke lie ujjavala bhaviSya kA sUcaka hai| sArahI (sArathiH ) sArathi zabda pathapradarzaka kA pratIka hai| kavi ne isa pracalita artha ko dhyAna meM rakhakara AcArya ke pratIka ke rUpa meM yahAM prastuta kiyA aha sArahI viciMtei khaluMkehiM samAgao / kiM majjha duTThasIsehiM appA me avasIyaI / 1 34 kuziSyoM dvArA khinna hokara sArathI (AcArya) socate haiM- ina duSTa ziSyoM se mujhe kyA ? inake saMsarga se merI AtmA asavanna-vyAkula hotI hai / 'sArahI' kA zAbdika artha hai - rathavAn, mArgapradarzaka / prastuta prasaMga meM yaha lAkSaNika prayoga AcArya ke pratIka ke rUpa meM huA hai| jaise sArathi utpathagAmI yA mArgacyuta baila yA ghor3e ko sahI mArga para lA detA hai, vaise hI AcArya bhI apane ziSyoM ko mArga para lA dete haiM | 35 aMtakiriyaM ( antakriyAM ) mokSa ke pratIka rUpa meM 'aMta' zabda kA prayoga nANadaMsaNacarittabohilAbhasaMpanne ya NaM jIve aMtakiriyaM kappavimANo vavattigaM ArAhaNaM Ahe || jJAna, darzana aura cAritra ke bodhilAbha se saMpanna vyakti mokSa prApti yA vaimAnika devoM meM utpanna hone yogya ArAdhanA karatA hai / anta kA tAtparya hai bhava yA karmoM kA vinAza / usako phalita karane vAlI kriyA antakriyA kahalAtI hai| yahAM tAtparyArtha ke rUpa meM 'anta' zabda mokSa kA pratIka hai| sappe (sarpaH ) durvyahAra, kaTu bhASaNa, chala-kapaTa Adi kI prastuti ke lie 'sarpa' pratIka prayukta hotA rahA hai| uttarAdhyayana ke RSi ne isa pracalita pratIka ko gaMdhAsakti kI abhivyaMjanA hetu apanI kAvya-bhASA kA upakaraNa banAyA hai 50 gaMdhe jo giddhimuvei tivvaM akAliyaM pAvai se viNAsaM / rAgAure osahigaMdhagiddhe sappe bilAo viva nikkhamaMte // 37 tulasI prajJA aMka 118

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jo manojJa gaMdha meM tIvra Asakti karatA hai, vaha akAla meM hI vinAza ko prApta hotA hai| jaise nAga-damanI Adi auSadhiyoM ke gaMdha meM gRddha bila se nikalatA huA rAgAtura srp| pratyakSataH sarpa dUsaroM kA ghAtaka hotA huA bhI yahAM gaMdha meM Asakta hotA huA svayaM ke dvArA hI akAla meM vinAza ko prApta hotA hai| iMdiyacArevasse (indriyacoravazyaH) viSayoM meM pravRtta indriyAM bhItara baiThe caityapuruSa ko sulA detI hai| ataH yahAM cora ke pratIka ke rUpa meM indriya' zabda kA prayoga navInatama hai kappaM na icchijja sahAyalicchU pacchANutAve ya tavappabhAvaM / evaM viyAre amiyappayAre AvajjaI iNdiycorvsse||38 'yaha merI zArIrika sevA karegA'-isa lipsA se kalpa, yogya ziSya kI bhI icchA na kreN| tapasyA ke prabhAva kI icchA na kareM aura tapa kA prabhAva na hone para pazcAttApa na kreN| jo aisI icchA karatA hai vaha indriyarUpI coroM kA vazavartI banA huA aparimita vikAroM ko prApta hotA hai| indriyAM jJAnAvaraNa aura darzanAvaraNa ke kSAyopazamika bhAva haiN| jaba ve rAga-dveSAtmaka pravRtti meM lipta ho jAtI haiM taba manuSya kA dharmarUpI sarvasva china jAtA hai| ata: cora ke pratIka ke rUpa meM indriyoM kA sAbhiprAya prayoga upayukta hai| yaha rUpakAtmaka pratIka hai| . niSkarSa uttarAdhyayana meM prayukta pratIkoM kA zailI vaijJAnika-adhyayana racanAkAra kI pratIkanirmiti kA abhinava AyAma prastuta karate haiN| kavi kalpanA se niHsRta kucha nae pratIka bhI prayukta hue haiN| eka ora kavi kalpanA vastu-jagat para pratIkatva kA Aropa karatI hai to dUsarI ora jJAna-vijJAna ke anya srotoM ke pratIkoM ke saMgrahaNa se bhASika saMracanA meM navInatA tathA romAMcakatA bar3ha jAtI hai| aise pratIka bhI haiM jo sAhitya jagat meM alpa-prApta yA aprApta haiM-yaha RSi kI apanI sRjanAtmaka pratibhA kA pramANa hai| isa prakAra bahuvidha pratIka-prayoga meM racanAkAra saphala rahe haiN| sandarbha: 1. gItA rahasya, pR. 435 2. zrImad bhAgavat kI stutiyoM kA samIkSAtmaka adhyayana pR. 232 3. DaoN. vidyA-nivAsa mizra, rIti-vijJAna pR.57 4. kAvyabimba, pR.7-8 5. sAhityazAstra, pR. 469 6. uttarAdhyayana 1/5 tulasI prajJA akTUbara-disambara, 2002 - - - 51

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7. uttara.1/45 8. uttara. 2/4 saMskRta dhAtukoSa pR. 36 10. uttara. 2/18 11. Avazyaka niyukti, gAthA 482 : lAThesu a uvasaggA, ghoraa.........| tato bhagavAn lADhAsu janapade gataH tatra ghorA upasargA abhvn| 12. bRhadvRtti, patra 414 : 'lADhe' tti sadanuSThAnatayA prdhaanH| 13. uttara. 3/12 14. uttara.4/6 15. uttara. 6/15 16. uttarAdhyayana cUrNi, pR. 156 : yathAsau pakSI taM patrabhAraM samAdAya gacchati evamupakaraNaM bhikSurAdAya NiravekkhI privve| 17. uttara.9/9 18. uttarAdhyayana cUrNi, pR. 182 : bahUNaM duppayacauppadapakkhINaM ca 19. uttara. 10/28 20. nizItha pIThikA bhASya cUrNi, pR. 495 21. uttara.11/15-30 22. uttara. 14/7 23. uttara. 14/22 24. bRhadvRtti, patra 400 25. uttara. 14/29 26. uttara. 18/50 27. bRhadvRtti, patra 447 : 'ziraM' ti zira iva ziraH sarvajagaduparivartitayA mokssH| 28. uttara. 19/33 29. bRhadvRtti, patra 456/457 30. uttara.19-17 31. uttara. 22/7 32. uttara. 23/55 33. uttara. 23/76 34. uttara. 27/15 35. bRhadvRtti, patra 553 36. uttara. 29, sUtra 15 37. uttara. 32/50 38. uttara. 32/104 samparka sUtra- jaina vizva bhAratI __ lADanUM (rAjasthAna) 52 - - tulasI prajJA aMka 118

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karmabaMdha kI prakriyA -sAdhvI zrutayazA adhyAtma kA kendra hai-aatmaa| AtmA ke pAramArthika yA zuddhasvarUpa kA vivecana karate samaya usake vyAvahArika svarUpa para vimarza karanA bhI apekSita ho jAtA hai / dRzyamAna jagata kI vibhinnatA evaM vicitratA kA yauktika samAdhAna haikarmavAda / karma kI svIkRti ke binA jIva ke vaibhAvika svarUpa kA pratipAdana sambhava nahIM / ata: karmavAda adhyAtma-vidyA kA mahattvapUrNa adhyAya hai| baMdha kA sAmAnya artha hai-saMzreSa, aneka padArthoM kA ekiibhaav| vaha tIna prakAra kA haijIvabaMdha- jIva ke paryAyabhUta rAgAdi pratyaya jo use saMsAra va dhana parijana ke sAtha bAMdhate haiN| ajIvabaMdha- paramANuoM meM pAe jAne vAle snigdha va rukSa sparza jo paramANu skandha banAte haiN| ubhayabaMdha- jIva ke pradezoM ke sAtha hone vAlA karma-paramANuoM kA sambaMdha isa Alekha meM ubhayabaMdha kI prakriyA kA nirUpaNa kiyA jA rahA hai| sabhI Astika darzana jagata-vaicitrya kA hetu karma ko mAnate haiN| vedAnta darzana karma ko avidyA, bauddha vAsanA, sAMkhya kleza, nyAya-vaizeSika adRSTa yA dharmAdharma tathA mImAMsaka use apUrva kahate haiN| jainadarzana ke atirikta prAyaH sabhI darzana karma ko saMskAra yA vAsanA rUpa mAnate haiM, ata: ubhaya baMdha kI prakriyA vahAM spaSTataH parilakSita nahIM hotii| jainadarzana karma kI paudgalika sattA svIkAra karatA hai, kyoMki jo jisa vastu kA guNa yA paryAya hotA hai vaha usakA vighAtaka yA AvAraka nahIM hotaa| karma AtmA ke lie AvaraNa, pArataMtrya evaM duHkha ke hetu haiN| ata: ve kevala saMskAra yA vAsanA mAtra nhiiN| ve ber3I evaM zarAba ke samAna paudgalika haiN| ber3I yA zarAba sthUla tulasI prajJA akTUbara-disambara, 2002 - 53

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bAhya nimitta haiM, alpa sAmarthya vAle haiN| karma Antarika nimittoM-rAgadveSAtmaka pariNatiyoM se AtmA ke sAtha ekIbhUta ho jAte haiM, sUkSmatama skaMdha haiM, ata: unakA sAmarthya va prabhAva ber3I Adi kI apekSA adhika hotA hai| jainadarzana ke anusAra AtmA aura karma kA saMzUSa honA baMdha hai| vAcaka umAsvAti ke anusAra sakaSAyI jIva karma ke yogya paramANuoM ko grahaNa karatA hai, vaha baMdha hai| AcArya haribhadra ne baMdha ko paribhASita karate hue likhA hai ki AtmA aura karma kA jo parasparAnuga sambaMdha haiM vahIM baMdha hai| pUjyapAda ne baMdha ko vistAra se paribhASita karate hue batAyAmithyAdarzana Adi abhinivezoM se Ardra bane hue AtmA ke yoga vizeSa se, una sUkSma, ekakSetrAvagAhI, karmabhAva ko prApta hone yogya anantAnanta pudgaloM kA upazleSa honA baMdha hai| akalaMka ke anusAra karmapradezoM kA AtmapradezoM meM ekakSetrAvagAha ho jAnA baMdha hai| isa prakAra karmapudgaloM kA AdAna evaM AtmapradezoM ke sAtha ekameka ho jAnA baMdha hai| yaha karmabaMdha kaise hotA hai? isakI kyA prakriyA hai? isameM mukhya hetu kyA haiM? kyA isakI koI nizcita kAlamaryAdA hai? isakA parimANa kitanA hotA hai? kauna-sA karma kitanI mAtrA meM Atmatattva ko prabhAvita karatA hai? karma ke kArya (prakRti) kA nirdhAraNa karane vAlA tattva kyA hai? usakI kAla-sthiti ko kauna nizcita karatA hai? karma ke rasabaMdha ke kitane prakAra ho sakate haiM? Adi praznoM ke saMdarbha meM jainadarzana meM vistRta vivecana upalabdha hai| __ jainadarzana ke anusAra sakarmA jIva hI karmabaMdha karatA hai| karmamukta AtmA meM pravRtti evaM doSa (kaSAya) kA abhAva hotA hai, ata: karmabaMdha usI prakAra sambhava nahIM jaise sUkhI dIvAra para reta kA cipknaa| jisa prakAra teja havA ke nimitta se cikanI dIvAra para reta kA jamAva adhika va saghana hotA hai usI prakAra yoga aura kaSAya kI nyUnAdhikatA baMdha kI vyavasthA ko prabhAvita karatI haiN| karmavargaNA ke pudgala AtmA ke sAtha tabhI saMzliSTa ho sakate haiM jaba mAnasika, vAcika yA zArIrika pravRtti ke rUpa AMdhI se unakA AkarSaNa ho aura kaSAya rUpa lepa se AtmA meM cipacipAhaTa ho / AtmA aura karma kA 'sneha' unake baMdha kA kAraNa banatA hai| isIlie bhagavatIsUtra meM baMdha ke viSaya meM 'aNNamaNNasiNehapaDibaddhA' zabda kA prayoga kiyA gayA hai| yahAM sneha zabda se pudagaloM ke saMdarbha meM snigdha evaM rukSa sparza tathA AtmA ke lie saMdarbha meM rAga dveSamaya AtmapariNAma vivakSita haiM / baMdha kI prakriyA meM donoM prakAra ke sneha vaise hI jarUrI haiM, jaise vidyuta meM pojiTiva negeTiva caarj| baMdha-prakriyA ko bhalIbhAMti samajhane ke lie usake cAra prakAroM ko jAnanA Avazyaka hai 1. prakRtibaMdha-karmoM kA svbhaav| 2. sthitibaMdha- jIva ke sAtha karma ke sambaMdha kI kaalaavdhi| 3. anubhAgabaMdha-karmapudgaloM meM phala-pradAna karane vAlI zakti vishess| 4. pradezabaMdha-karma-pudagaloM kA parimANa, maatraa| 54 - tulasI prajJA aMka 118

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isa caturvidha baMdha ko karmabaMdha meM modaka ke dRSTAMta se samajhAyA gayA hai| jisa prakAra soMTha, mirca, pIpala Adi vAtanAzaka padArthoM se bane hue laDDa kA svabhAva vAyu kA nAza karanA hotA hai vahAM yadi pittanAzaka padArthoM se banA huA ho to usakA svabhAva pittazamana kA ho jAtA hai usI prakAra jaisI pravRtti se karma kA AkarSaNa hotA hai, karmapudgaloM kA svabhAva bhI vaisA hI ho jAtA hai, jaise jJAnAntarAya kI pravRtti se baMdhe karma jJAna ko AvRtta karate haiN| jisa prakAra bhinna-bhinna vidhiyoM se banAye hue laDDa bhinna-bhinna kAlAvadhi taka Tika sakate haiM, kharAba nahIM hote vaise hI karma-pudgala bhI eka nizcita kAlAvadhi taka AtmA ke sAtha baMdhe rahate haiN| jisa prakAra bhinna-bhinna padArthoM evaM unakI pRthak-pRthak mAtrA ke AdhAra para laDDuoM kA svAda bhI bhinna-bhinna hotA hai vaise hI kaSAya kI alpatA yA bahulatA se karmapudgalau ko maMda yA tIvra vipAka zakti kA AdhAna hotA hai| jisa prakAra dravya kI mAtrA ke anusAra modaka ke parimANa kA nirdhAraNa hotA hai usI prakAra yoga kI tIvratA aura mandatA se karma pudgaloM kI iyattA nizcita hotI hai| baMdha ke uparyukta cAroM prakAra usI prakAra sahabhAvI haiM jaise modaka nirmANa meM uparyukta cAroM vyvsthaaeN| AtmA ke sAtha ekIbhAva kI dRSTi se pradeza baMdha kA sthAna prathama hai| isake hote hI unameM svabhAva, kAlasthiti evaM phalasthiti kA nirdhAraNa ho jAtA hai| amuka-amuka svabhAva, kAla evaM rasa vAlA pudgalavarga amuka-amuka parimANa meM baMTa jAtA hai-- yaha parimANa-vibhAga bhI pradeza baMdha hai, ataH ise aMtima bhI kahA jA sakatA hai| 1. prakRtibaMdha-prakRti kA artha hai svabhAvA vAcaka umAsvAti kI isa paribhASA ko sodAharaNa samajhAte hue pUjyapAda ne likhA-jaise nIma kA svabhAva tikta hotA hai vaise hI artha kI avagati na hone denA jJAnAvaraNa kA svabhAva hai| isI prakAra pratyeka karmaskaMdha kI apanI-apanI prakRti hotI hai| digambara sAhitya meM prakRti kA yahI artha abhISTa hai| prAcIna kAla meM zvetAMbara sAhitya meM prakRti kA artha samudAya bhI rahA hai Thii baMdhadalassa Thii, paesabaMdho pAsagahaNaM jN| vANaraso aNubhAgo, tassagudAyo pgibNdho||' para vartamAna meM prakRti kA svabhAva artha hI pracalita hai| jIva kI pravRtti dvArA AkRSTa evaM kaSAya dvArA Abaddha sArI karmavargaNA svabhAvataH ekarUpa hI hotI haiM aura jIva bhI inheM eka sAtha grahaNa karatA hai para jIva ke dvArA gRhIta hone ke anantara hI unameM bhinna-bhinna svabhAvoM kA nirmANa ho jAtA hai| koI karmaskandha jJAna aura darzana ko AvRtta karate haiM to koI dRSTi evaM AcaraNa ko mUr3ha banAte haiN| kucha karmaskandha jAti, nAma, gotra Adi zaktiyoM se yukta hokara AtmA ke sAtha baMdha jAte haiN| karmaskandhoM ke svabhAva nirmANa kI prakriyA ko pUjyapAda ne bahuta hI vyAvahArika udAharaNa se samajhAyA hai-jisa prakAra eka bAra meM khAyA huA anna aneka vikAroM meM samartha, vAta, pitta, kapha, zleSma, khala, rasa Adi meM pariNata ho jAtA hai usI prakAra karma bhI jIva ke sAtha saMzliSTa hokara nAnA rUpoM meM pariNata ho jAte haiN| akalaMka ne ise kAphI vistAra se vivecita kiyA hai|" tulasI prajJA akTUbara-disambara, 2002 0 - 55

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prakRti ke asaMkhyAta prakAra ho sakate haiN|2 para saMkSepa meM usake do prakAra hote haiM - mUlaprakRti aura uttrprkRti| mUlaprakRti ATha haiM - 1. jJAnAvaraNIya-jJAna ko AvRtta krnaa| 2. darzanAvaraNIya-darzana ko AvRtta krnaa| 3. vedanIya-sukha aura duHkha kA hetu bnnaa| 4. mohanIya-dRSTi evaM cAritra ko viparyasta krnaa| 5. AyuSya-bhavasthiti ko prApta krvaanaa| 6. nAma-zubha aura azubha vyaktitva Adi nAnA paryAyoM kA hetu bnnaa| 7.gotra- uccatA-nIcatA, sammAna-apamAna kA hetu bnnaa| 8. antarAya-Atmazakti ko pratihata karanA 13 ina karmaprakRtiyoM ko kramazaH AcchAdana-paTa, pratIhAra, madhulipta talavAra, madya, paira phaMsAne kA khor3A, citrakAra, kumbhakAra aura bhaNDArI ke dRSTAMta se bahuta saralatA se samajhA jA sakatA hai pdd-pddihaarsimjjaahddi-cittkulaalmNddyaariinnN| jaha edesiM bhAvA vaha vi ya kammA munneyvvaa| inameM jJAnAvaraNIya, darzanAvaraNaya, mohanIya aura antarAya-ye cAra ghAtyakarmaprakRtiyAM haiM, AtmaguNoM kA ghAta karatI haiM, ataH ekAntataH azubha haiN| ghAtyakarmoM kA kSaya karane ke lie AtmA ko tIvra puruSArtha karanA par3atA hai| zeSa cAra prakRtiyAM aghAtI haiN| ve iSTa aura aniSTa saMyoga kA nimitta hone se zubha aura azubha donoM prakAra kI haiN| aghAtya karma bhavopagrAhI haiM, ataH sazarIrI ke lie anivArya haiM / vedanIya karma aghAti hai aura antarAya ghAti phira inakA krama yaha kyoM? pahale ghAti aura bAda meM aghAti karmoM kA grahaNa kyoM nahIM? isa viSaya meM vibhinna mantavya haiM bhagavatIsUtra ke anusAra jJAnAvaraNa ke tIvra udaya se darzanAvaraNa kA tIvra udaya hotA hai| darzanAvaraNa ke tIvra udaya se moha kA tathA moha ke tIvra udaya se mithyAtva kA udaya hotA hai| mithyAtva ke AThoM hI karmoM kA baMdha hotA hai| isa nimitta-naimittika apekSA se karmaprakRtiyoM kA kramanirdhAraNa ho sakatA hai para isameM pUrI vyavasthA nirdiSTa nahIM hai| __ akalaMka ke anusAra jIva ke saba guNoM meM sAkAra upayoga-jJAna pradhAna hai aura upalabdhi rUpa hone se darzana kA dvitIya sthAna hai, ataH sarvaprathama una donoM kA grahaNa kiyA gyaa| vedanA jJAna aura darzana kI avyabhicAriNI hone se tadanantara vedanIya kA kathana kiyA gyaa| mohAbhibhUta prANI ko hita-ahita kA viveka nahIM rahatA, ataH jJAna, darzana aura vedanA ke pratipakSabhUta mohanIya ko caturtha sthAna prApta huaa| ina sabakA anubhava Ayu ke nimitta se 56 - - tulasI prajJA aMka 118

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hotA hai| Ayu ke AdhAra para gati, zarIra Adi nAmakarma ke udaya anusAra zubha yA azubha gotra kI abhivyakti hotI hai| isa krama se sAtoM prakRtiyoM ke ullikhita ho jAne para aMta meM antarAya kA kathana kiyA gayA hai|" gommaTasAra karmakANDa kA mantavya bhI prAya: isI prakAra kA hai / " karmagraMtha kI paramparA ke anusAra vedanIya karma kathaMcit ghAtiyA hai, ataH isakA kathana ghAtikarmoM ke madhya huA hai| vIrya cetana ke samAna acetana meM bhI hotA hai, ata: vaha cetanA kA vyavacchedaka dharma nahIM / vIrya ko pravAhita karane vAlA antarAya karma kathaMcit aghAtiyA hai, kyoMki vaha jIva ke guNa kA sarvathA ghAta nahIM karatA tathA usakA udaya nAma Adi ke nimitta se hotA hai, ata: usakA kathana una sabake bAda kiyA gayA hai| 1 prastuta karma-vyavasthA ke saMdarbha meM paMcasaMgraha TIkA, karmavipAka TIkA, zrI jayasomasUri kRta Tabbe evaM zrI jIvavijaya kRta bAlAvabodha Adi kA mantavya batAte hue paNDita sukhalAlajI kA kahanA hai ki jJAnadarzanAtmaka upayoga meM jJAna pradhAna hai, kyoMki mokSa paryanta sabhI labdhiyAM sAkAra upayoga meM prApta hotI haiM, ataH sarvaprathama jJAnAvaraNa kA kathana kiyA gyaa| mukta jIvoM meM jJAna ke pazcAt darzanopayoga hotA hai, ataH tadanantara darzanAvaraNa kA vyapadeza kiyA gyaa| ina donoM kA tIvra udaya duHkha tathA kSayopazama sukha vedana kA kAraNa banatA hai, ataH vedanIya ko tRtIya sthAna milaa| vedanIya kI anubhUti rAgadveSa kI utpatti kA nimitta banatI hai, isalie usake bAda mohanIya kA kathana kiyA gyaa| mohAkula jIva Arambha Adi ke dvArA Ayu kA baMdha karatA hai, AyuSya kA udaya gati Adi nAmakarmoM ko bhogane kA nimitta banatA hai, nAmakarma kI vibhinna prakRtiyoM se uccagotra aura nIcagotra ke vipAkodaya ko avakAza milatA hai, nIca aura uccagotra kA vipAka kramazaH dAnAntarAya ke udaya aura kSayopazama kA nimitta banatA hai, isalie udaya sambaMdhI isa nimitta - naimittika - bhAva se mUla karmaprakRtiyoM kI uparyukta kramazavyavasthA upayukta hai| 18 ina ATha karma prakRtiyoM ke kramaza: pAMca, nau, do, aTThAIsa, cAra, eka sau tIna, do aura pAMca bheda karane para uttara prakRtiyoM kI kula saMkhyA 158 ho jAtI hai - paNa - nava-duaTThavIsa-cau- tisaya-du paNavihaM / " jainetara darzanoM meM karma ke itane svabhAvoM kI carcA upalabdha nahIM hotI / sthitibaMdha - 'kAlAvaradhAraNaM sthiti: 20 AtmA aura karma pudgaloM kA saMzleSa eka nizcita samayAvadhi ke lie hotA hai, usa kAlakhaNDa ke bAda unheM avazya hI viyukta honA par3atA hai / kAla kI yaha nizcittatA sthiti-baMdha kahalAtI hai| karma karate samaya prANI kI kaSAya jisa mAtrA meM uddIpta hotI hai, azubha karmoM kI sthiti utanI hI sudIrgha ho jAtI hai / kaSAya jitanI maMda, maMdatara sthiti vAlI hotI hai, zubhakarmoM kA sthitibaMdha utanA hI adhika hotA hai| isake viparIta usa samaya kie gae azubhakarmoM kI sthiti alpa, alpatara hotI hai| tIvra kaSAya -azubha karmoM kI dIrghasthiti zubha karmoM kA abaMdha athavA alpasthiti / maMdakaSAya - zubha karmoM kI dIrghasthiti / azubha karmoM kI alpasthiti / tulasI prajJA akTUbara-disambara, 2002 - 57

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vedanIya nAma jisa samaya jaghanya kaSAyAMza kA udaya hotA hai usa samaya vaha apanI prakRti kA baMdha nahIM kara sakatA, jaise krodha kA aMtima vipAkodaya krodha mohanIya kA baMdha karane meM asamartha hotA hai| kaSAya kI anudayAvasthA meM sthiti baMdha nahIM hotA, kyoMki karmoM ko saMzrRiSTa karane vAle sneha kA abhAva ho jAtA hai| yahI kAraNa hai ki akaSAya avasthA meM hone vAlA IryApathika baMdha dvisAmayika sthiti vAlA hotA hai| kaSAya kI tulanA hama anya darzanoM meM doSa ke sAtha kara sakate haiM / doSarahita pravRtti baMdha kA kAraNa nahIM bntii| pratyeka karma prakRti kI jaghanya evaM utkRSTa sthiti kA sAmAnya niyama isa prakAra hai ---- karmaprakRti utkRSTa sthiti jaghanya sthiti jJAnAvaraNa 30 koTikoTi sAgara antarmuhUrta darzanAvaraNa 30 koTikoTi sAgara antamuhUrta 30 koTikoTi sAgara 12 muhUrta mohanIya 70 koTikoTi sAgara antarmuhUrta AyuSya 33 sAgara antarmuhUrta 20 koTikoTi sAgara 8 muhUrta gotra 20 koTikoTi sAgara 8 muhUrta antarAya 30 koTikoTi sAgara antamuhUrta karmabaMdha kI yaha utkRSTa aura jaghanya sthiti mUla prakRtiyoM kI dRSTi se samuccaya rUpa meM batAI gaI hai| uttaraprakRtiyoM kI dRSTi se unameM kaI sthAnoM para viSamatA bhI dekhI jAtI hai, jaise moha karma kI utkRSTa sthiti darzanamoha kI apekSA se nirdiSTa hai, cAritramoha kI utkRSTa sthiti 40 koTikoTi sAgara hai| vedanIya karma kI jaghanya sthiti sakaSAyI avasthA kI apekSA se batAI gaI hai, kyoMki vItarAga ke do samaya sthiti vAle sAtavedanIya karma kA baMdha hotA hai| AyuSya karma kI utkRSTa sthiti bhI deva aura nArakoM kI apekSA se kahI gaI hai, manuSya evaM tiryaMca kA AyuSya itanA nahIM hotaa| isI prakAra nAma, gotra Adi karmoM ke viSaya meM bhI bhinnatAeM dekhI jA sakatI haiN| sthiti baMdha ke sAmAnya niyama ke anusAra kucha apavAdoM ke atirikta prAyaH sabhI prazasta prakRtiyoM kI sthiti aprazasta prakRtiyoM kI apekSA kama hotI haiM, kyoMki prazasta prakRtiyoM kA baMdha mandatara, mandatama aura atyadhika maMda kaSAya ke samaya hotA hai| prakRtibaMdha ke samAna sthitibaMdha kI itanI vistRta carcA jainadarzana ke alAvA kisI bhI darzana meM dRSTigocara nahIM hotii| karmoM kI sthiti jitanI adhika hotI hai utanA hI unakA abAdhAkAla-supta yA anudaya kA kAla lambA hotA hai| yahI kAraNa hai ki eka bhava meM baMdhA huA karma usa bhava meM tathA bAda meM bhI kaI bhavoM taka udaya meM nahIM AtA, phira dIrghakAla taka udaya meM AtA hai| sthiti aura abAdhAkAla ke viSaya meM sUkSma jJAna rakhane vAle vyakti ke mana meM jaghanya aparAdhI ko Ananda aura sajjana vyakti ko du:khI dekhakara bhI karmavAda ke prati 58 - tulasI prajJA aMka 118

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AsthA nahIM DolatI, kyoMki vaha jAnatA hai ki tIvra kaSAya meM baMdhe hue karmoM kI sthiti va abAdhAkAla itanA lambA hotA hai ki sAmAnyata: yaha anumAna lagAnA bhI kaThina hai ki yaha amuka karma kA phala hai| anubhAga baMdha- rasa, anubhAga, anubhAva, phala-ye saba ekArthaka haiN|2 jIva ke sAtha baMdhane se pUrva karmapudgala ekarUpa evaM nIrasa hote haiM, unameM phaladAna kI zakti nahIM hotii| jIva ke dvArA gRhIta hone se unameM rAga-dveSamaya AtmapariNAmoM se rasa kA ApAdana hotA hai| bAhara par3e sUkhe ghAsa meM dUdha rUpa meM pariNata hone kI zakti nahIM hotI para gAya, bakarI Adi ke dvArA khAye jAne para ve dUdha rUpa meM pariNata ho jAte haiM aura tadanusAra unameM kama yA adhika cikanAI bhI A jAtI hai usI prakAra lokAkAza meM phaile kArmaNa skaMdhoM meM rasa nahIM hotA, jIva ke sAtha saMzliSTa hone para usa prakAra kA pariNamana hotA hai| kaSAya ke asaMkhya prakAra ho sakate haiM, ata: anubhAga bhI asaMkhya prakAra kA ho sakatA hai| para saMkSepa meM unakA samAveza cAra prakAroM - ekasthAnika, dvisthAnika, visthAnika aura catu:sthAnika meM ho jAtA hai, jaise kaSAya kA samAveza anantAnubaMdhI, apratyAkhyAnI, pratyAkhyAnI aura saMjvalana-ina cAra prakAroM meM ho jAtA hai| karmagraMtha3 (5/65), paMcasaMgraha4 (gA. 150) nandIsatra kI malayagirIyA vRtti (patra) Adi meM inheM kvAtha ke udAharaNa se samajhAyA gayA hai| nIma kA Ikha ke svAbhAvika rUpa se upalabdha rasa kI kaTutA aura madhuratA ko ekasthAnika rasa se upamita kiyA jAtA hai| use oTAkara kvAtha banAyA jAe aura vaha AdhA zeSa bace to usakI kaTutA yA madhuratA dugunI ho jAtI hai, vaha dvisthAnika baMdha ke samAna hotA hai| usakA eka tihAI bhAga zeSa rahe to usakI rasa-zakti tIvratama ho jAtI hai, ise tristhAnika baMdha se upamita kiyA jAtA hai| oTAne para yadi eka cauthAI bhAga hI kvAtha meM rUpa meM prApta ho to vaha catu:sthAnika baMdha ke samAna atyadhika tIvra rasa vAlA ho jAtA hai| tIvratA ke samAna mandatA ke bhI mukhyata: cAra prakAra kie jA sakate haiN| rasa meM alpatama, alpatara, alpa aura analpa pAnI milAne se vaha kramazaH manda, mandatara aura atyadhika manda rasa ho jAtA hai| kisa kaSAya ke kAraNa zubha aura azubha prakRtiyoM ke kisa prakAra ke rasa vAlA baMdha hotA hai, ise nimnokta tAlikA ke dvArA samajhA jA sakatA hai-- kaSAya zubha karmabaMdha azubha karmabaMdha anantAnubandhI abandha catu:sthAnika apratyAkhyAnI dvisthAnika tristhAnika pratyAkhyAnI tristhAnika dvisthAnika saMjvalana catuHsthAnika ekasthAnika uparyukta tAlikA se spaSTa hai ki zubha karma prakRtiyoM kA ekasthAnika baMdha nahIM hotaa| puNya aura pApa-ina do bhedoM kA mUla AdhAra anubhAga baMdha hai kyoMki jinakA anubhAga nIma, kaMjIra Adi ke samAna kaTuka va amanojJa hotA hai, pApa kahalAte haiM tathA madhura evaM manojJa tulasI prajJA akTUbara-disambara, 2002 - - 59

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anubhAga vAle karma puNya kahalAte haiN| isI prakAra karmoM kA eka anya vibhAga-ghAti aura aghAti karma bhI rasabaMdha ke AdhAra para hotA hai| amuka prakRtiyoM kA upazama kA kSayopazama ho sakatA hai, amuka kA nahIM- ina avasthAoM ke nimittabhUta dezaghAti evaM sarvaghAti rasasparddhakoM kI dRSTi se bhI anubhAga baMdha kA mahattvapUrNa sthAna hai| anubhAgabaMdha jainadarzana kA viziSTa siddhAnta hai| isake dvArA karma meM phaladAna kI svAbhAvika zakti ko svIkAra kiyA gayA hai| jahAM anya darzana karma phaladAna ke rUpa meM Izvara kA astitva svIkAra karate haiM vahAM jainadarzana spaSTata: udghoSaNA karatA hai-- naitadarthamIzvaraH klpniiyH| karmoM kA lekhA-jokhA rakhane evaM zubha yA azubha karmoM kA puraskAra yA daNDa dene ke lie kisI anya nyAyAdhIza rUpI Izvara kI apekSA nhiiN| bhojana, auSadha evaM zarAba jar3a padArtha haiN| unameM puSTi, Arogya evaM mada kI zakti kI svataH abhivyakti nahIM hotI para vyakti ke zarIra meM jAne ke bAda usakI abhivyakti ke lie kisI dUsare kI apekSA nahIM hotI, ve usa rUpa meM pariNata ho jAte haiM vaise hI kArmaNa skaMdhoM meM jIva se saMzliSTa hote hI svabhAvataH zakti kA ApAdana hotA hai| kartA ke pariNAma svayaM hI karma kI zubhatA-azubhatA, mandatAtIvratA ke niyAmaka hote haiN| isase nyAyAdhIza ke rUpa meM Izvara kI sattA svIkAra karane se Ane vAlI vibhinna samasyAeM bhI svataH samAhita ho jAtI haiN| pradezabaMdha karmapudgaloM kI iyattA kA avadhAraNa pradezabaMdha hai? jainadarzana ke anusAra sampUrNa loka pudgalAstikAya se ThasAThasa bharA huA hai| pudgaloM kI aneka prakAra kI skaMdha-vargaNAeM haiN| unameM se anantAnanta vargaNAeM jIva ke grahaNa-prAyogya nahIM hotii| usake grahaNayogya vargaNAeM ATha haiM - audArika, vaikriya, AhAraka, taijasa, bhASA, zvAsocchvAsa, mana evaM kaarmnn| inameM audArika vargaNA sabase sthUla evaM kArmaNa vargaNA sabase sUkSma hai| kArmaNa vargaNA ke pudgaloM meM cAra sparza, do gaMdha, pAMca varNa evaM pAMca rasa hote haiM / prati samaya grahaNa karane vAle ina skaMdhoM meM sarvajIva rAzi se anantaguNe avibhAgI praticchekoM (rasANuoM kI zakti kA sabase choTA aMza) ke dhAraka ananta pradeza hote haiN| jisa prakAra lohe kA garama golA pAnI meM DAlA jAne para saba ora se pAnI ko khIMcatA hai usI prakAra vIryAntarAya ke kSayopazama evaM zarIra nAmakarma ke udaya se utpanna pravRtti ke kAraNa jIva sAre AtmapradezoM se karmapudgaloM ko AkRSTa karatA hai| jIva ke dvArA AkRSTa hone vAle ve kArmaNa skandha unhIM AkAza pradezoM para avasthita hote haiM jina para usa jIva ke AtmapradezoM kA avasthAna hotA hai| isa baMdha-prakriyA meM jIva kA koI pradeza Abaddha-aspRSTa nahIM rahatA, isIlie bhagavatIsUtra meM baMdha ko 'savveNaM savve' pada se vizeSita kiyA gayA hai| gommaTasAra karmakANDa aura paMcasaMgraha meM bhI isI mantavya kA nirUpaNa milatA hai ki eka abhinna kSetra meM (unhIM AkAza pradezoM para) avasthita, karma ke yogya dravya ko yaha jIva apane hI hetuoM ke dvArA saba AtmapradezoM se bAMdhatA hai| - tulasI prajJA aMka 118 60 -

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sAmAnyata: jIva prati samaya sAta-ATha karmoM kA baMdha karatA hai| eka sAtha grahaNa kie hue kArmaNaskaMdhoM ko kisa-kisa parimANa meM vibhAjita kiyA jAtA hai, vibhAjana meM kisa karma ko kitanA anupAta prApta hotA hai - yaha vibhAga vyavasthA bhI pradezabaMdha kA hI kArya hai| sAmAnyataH pradeza parimANa kA niyAmaka hai sthitibaMdha arthAt jisa karma kI utkRSTa sthiti jitanI adhika hai usako pradeza samUha bhI utanA hI adhika milegA para isameM AyuSya aura vedanIya - ye do karma apavAda haiN| AyuSya karma kA baMdha jIvana meM eka bAra hotA hai / AyuSya baMdha kA adhikatama kAla antamuhUrtta hai / ata: usa antarmuhUrta ko chor3akara karmaskaMdhoM ke sAta hI vibhAga hote haiM / jisa samaya AyuSya baMdha hotA hai usa samaya bhI ATha karmoM meM AyaSya ko sabase kama skaMdha prApta hote haiM / dUsarI ora vedanIya karma isa vibhAjana meM sabase adhika bhAgIdAra hai / yadyapi sthiti dRSTi se usakA sthAna mohanIya ke bAda tathA jJAnAvaraNa, darzanAvaraNa aura antarAya ke samAna hai / karmasiddhAnta ke anusAra yadi vedanIya ko kama pudgala prApta hoM to sukha - duHkha Adi kI spaSTa anubhUti nahIM ho pAtI, ataH sthiti kama hote hue bhI pradezabaMdha meM use sabase Age rakhanA jarUrI hai| isa prakAra pradezabaMdha kI vibhAjana - vyavasthA kA sthUla prArUpa yaha hai sabase kama - AyuSyakarma usase bahubhAga adhika - nAma va gotra karma usase bahubhAga adhika - jJAnAvaraNa, darzanAvaraNa va antarAya unase bahubhAga adhika - mohanIya usase bahubhAga - adhika vedanIya " paMcasaMgraha kA mantavya bhI karmagraMtha ke samAna hai / 2 gommaTasAra ke anusAra sukha aura duHkha ke nimitta se vedanIya karma kI nirjarA bahuta hotI hai, ata: pradezabaMdha meM use sarvAdhika hissA milatA hai 133 - pradezabaMdha kA kAraNa hai yoga / yadi vivakSita jIva saMjJI hai, samasta paryAptiyoM - jIvanI zaktiyoM se yukta hai tathA vivakSita kAla meM kama prakRtiyoM kA baMdha karatA hai to tIvrayoga kI avasthA meM pradeza-baMdha sarvAdhika hotA hai, jaise dasaveM guNasthAna meM / isake viparIta uparyukta cAroM meM se eka bhI zarta kama ho to pradezabaMdha meM antara A jAtA hai 14 asaMjJI, aparyApta athavA mandayoga ke samaya yadi AThoM karma-prakRtiyoM kA baMdha ho to mAMga- pUrti ke siddhAnta ke anusAra pradezabaMdha bahuta kama ho pAtA hai / jainadarzana puruSArtha pradhAna hai| isameM saMkramaNa ke dvArA prakRti ke parivartana tathA apavartana ke dvArA rasa evaM sthiti ghAta karake karma ko badalane kA siddhAnta mAnya hai parantu pradezabaMdha ko parivartita nahIM kiyA jA sakatA / ataH 'nAmuktaM kSIyate kvacit' 'natthi aveyaittA mokkho ' Adi sUkta pradezabaMdha kI apekSA se akSarazaH satya haiM, kyoMki use bhoge binA kSaya sambhava nahIM / isIlie bhagavAn ne kahA tulasI prajJA akTUbara-disambara, 2002 - 61

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'jaM NaM padesakammaM taM niyamA vedei / vattha NaM jaMNaM aNubhAgakamma, taM atthegaiyaM vedei, atthegaiyaM No vedei| vastuta: saMzleSa kI dRSTi se pradeza-baMdha hI vAstavika baMdha hai|' saMkSepa meM, yaha cAturvidhyAtmaka baMdha prakriyA jaina-darzana ke vaiziSTya kA sUcaka hai| vistAra ke bhaya se prastuta nibaMdha meM aneka viSayoM kA ullekha mAtra hI huA hai, zeSa bahuta avazeSa hai| phira bhI yaha itanA batAne ke lie paryApta hai ki jainadarzana meM karma na kevala caitasika hai aura na kevala paudglik| baMdha eka prakAra kI rAsAyanika prakriyA hai, jisake kAraNa AtmA aura pudgala, jo sarvathA bhinna-bhinna pratipakSI sattAeM haiM, milakara eka ho jAtI haiN| donoM kI svataMtratA aura asmitA naSTa hokara eka naI pariNati ho jAtI hai| saMsArI jIva nAmaka tRtIya prajAti, jo kathaMcit mUrta aura kathaMcit amUrta hai, kA AvirbhAva hotA hai| karmabaMdha se lekara karmaphala taka kI itanI sundara aura svata: saMcAlita vyavasthA hai jisameM tRtIya tattva-Izvara kI bhI apekSA nhiiN| karmasiddhAMta kA adhyayana karmamukti meM yogabhUta bane- yahI isa prayAsa kI arthavattA hai| saMdarbhasUcI 1. tattvArthasUtra 8/2 2. SaDdarzanasamuccaya 51 3. sarvArthasiddhi 8/2 4. tattvArtharAjavArtika1/4 5. bhagavatIsUtra 1/312 6. karmagraMtha 1/2 7. jainadarzana : manana aura mImAMsA, pR. 280 8. tattvArthasUtra 8/3 9. karmagraMtha 1, pR. 107 (pariziSTa) 10. savArthasiddhi 8/4 11. tattvArtha rAjavArtika 8/4 12. gommaTasAra karmakANDa gA. 7 13. jainasiddhAnta dIpikA 4/3 14. gommaTasAra karmakANDa gA. 21 15. bhagavatIsUtra 6/3 16. tattvArtharAjavArtika 8/4 17. gommaTasAra karmakANDa gA. 16-20 18. karmagraMtha 1, pR. 107-8 (pariziSTa) 19. karmagraMtha 1/3 20. jainasiddhAnta dIpikA 4/9 21. vahI, 4/9 kI vRtti 22. vahI, 4/10 kI vRtti 23. karmagraMtha 4/65 24. paMcasaMgraha gA. 150 25. nandI, malayagirIyA vRtti patra 77-78 26. jaina siddhAnta dIpikA 4/10 27. vahI,4/11 28. karmagraMtha 5/78-79 29. gommaTasAra karmakANDa gA. 185 30. paMcasaMgraha 284 31. karmagraMtha 5/78-80 32. paMcasaMgraha 285 33. gommaTasAra karmakANDa gA. 183 34. karmagraMtha 5/89 35. bhagavatIsUtra 1/190 samparka sUtra- jaina vizva bhAratI lADanUM (rAjasthAna) 62 - - tulasI prajJA aMka 118

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nAma karma aura zarIra racanA vijJAna - sAdhvI ArogyazrI yaha dRzyamAna carAcara jagat bahuAyAmI hai| aneka vicitratAoM ko apane meM sameTe hue hai| eka bAra gaNadhara gautama ne bhagavAn mahAvIra se puuchaa-bhNte| vizva meM sarvatra taratamatA hai, vibhinnatA hai| vibhinna prakAra ke vyaktiyoM ke vibhinna vyavahAra, vibhinna AcaraNa, unakI AkRti meM bhinnatA, prakRti meM bhinnatA, zakti aura sAmarthya meM taratamatA dikhAI detI hai| jagat ke isa vaicitrya ko dekhakara prazra uThatA hai ki yaha taratamatA kyoM? vividhatA kyoM? bhagavAn ne gautama svAmI ko samajhAte hue kahA- gautm| saMsAra kI vicitratA kA hetu hai krm| bhagavAn buddha ne bhI abhidhammakoza meM loka kI vicitratA ko karma rUpa meM svIkAra kiyA hai -'karmajaM loka vaicitrym'| karma siddhAnta bhArata ke Astika darzanoM kI AdhArazilA hai| karma kI nIMva para hI AsthA va zraddhA kA bhavya mahala TikA huA hai| adhyAtma ko karma siddhAnta ke AdhAra para hI vyAkhyAyita kiyA jA sakatA hai| karma zabda kA sAmAnya artha hai-kriyA pravRtti yA kArya / jainadarzana ke anusAra karma kA artha hai "AvArakAH antarAyakArakAzca vikaarkaaH| priyApriyanidAnAni pudgalA karma sNjnyitaaH||" jo pudgala AtmA (jJAna, darzana, cAritra) ko AvRtta karate haiM, Atma-zakti ke vikAsa meM vighna DAlate haiM yA naSTa karate haiM, AtmA ko vikRta karate haiM, priya aura apriya meM nimitta banate haiM ve karma kahalAte haiN| Aja ke isa tArkika aura bauddhika yuga meM karma siddhAnta ko vijJAna ke pariprekSya meM samajhanA bahuta jarUrI hai| use vijJAna kI kasauTI para kasa kara prayoga aura parIkSaNa ke mAdhyama se sahaja buddhigrAhya kiyA jA sakatA hai| ataH pratyeka siddhAnta zAstrasammata hone ke sAtha-sAtha vijJAnasammata bhI honA caahie| tulasI prajJA akTUbara-disambara, 2002 0 - 63 -

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jaina darzana ke anusAra jJAnAvaraNa Adi ATha karma mAne gaye haiN| pratyeka karma ke apane alaga-alaga kArya haiM / una ATha karmoM meM chaTThA karma hai ---- nAma karma / nAma karma ko zarIra racanA kA mukhya AdhAra mAnA gayA hai| nAma karma ke kAraNa jisa zarIra kI racanA hotI hai usakI tulanA hama zarIra vijJAna ke sAtha kara sakate haiM / zarIra vaijJAnikoM ne zarIra ke sUkSmatama aMgoM ko jAnane kA prayatna kiyA aura usameM saphalatA bhI prApta kii| zarIra zAstriyoM ne zarIra kA to jJAna prApta kiyA aura kara bhI rahe haiM kiMtu zarIra kA aisA nirmANa kyoM hotA hai? kaise hotA hai? kisake dvArA hotA hai? aise praznoM para vaha bhI cuppI sAdha letA hai| kiMtu karma siddhAnta ke AdhAra para ina gUr3ha rahasyoM ko jAnA jA sakatA hai| zarIra vijJAna kI khoja kA upakrama to mAtra 300-400 varSoM se cala rahA hai| jabaki adhyAtma ke AcAryoM ne hajAroM varSa pUrva hI zarIra racanA ke hetu kA ullekha karma siddhAnta ke rUpa meM prastuta kiyaa| jaisA ki Upara ullekha kiyA gayA hai ki nAma karma zarIra racanA kA mukhya hetu hai, kyoMki jIva kA zarIra AtmA ke adhIna nahIM hai| yaha AtmA kI apanI racanA nahIM hai| AtmA cAhe jaisA zarIra kA nirmANa nahIM kara sktii| zarIra kA sRjana tathA zarIra se saMbaMdhita indriyAM, aMgopAMga, AkRti, saMsthAna aura majabUtI Adi ina sabakI racanA nAma karma ke adhIna hai| isI prakAra zarIra vijJAna kI dRSTi se yadi eka zarIra-zAstrI se pUchA jAe ki zarIra racanA kA AdhAra tathA zArIrika vikAsa kI dRSTi se vyaktiyoM meM pAI jAne vAlI paraspara bhinnatA kA kyA kAraNa hai? to usakA uttara hogA 'jiin'| jIva jisa prakAra ke Genes grahaNa karatA hai usI ke anurUpa vyakti ke zarIra kI racanA hotI hai| jaisA Genes hogA vaisA AdamI kA vyaktitva bnegaa| nAma karma kI paribhASA jisa karma ke udaya se jIva nAraka, tiryaMca Adi nAmoM se saMbodhita hotA hai athavA jo jIva ko vividha paryAyoM meM pariNata karatA hai yA jo jIva ko gatyAdi paryAyoM kA anubhava karane ke lie unmukha karatA hai use nAma karma kahate hai| nAma karma ko citrakAra kI upamA se upamita kiyA gayA hai| jisa prakAra citrakAra vividha vargoM se aneka prakAra ke sundara-asundara citra banAtA hai usI prakAra nAma karma meM sthita caurAsI lAkha prakAra ke jIvayonigata jIvoM ke vividha citra-vicitra zarIra aura unase saMbaddha aMgopAMga Adi kI racanA karatA hai aura usI ke anusAra hAtha, paira, jIbha, kAna, nAka Adi kA nirmANa hotA hai| nAma karma aura graMthi taMtra karmavAda kI yaha prakRti rahI hai ki hamAre sAtha jitane bhI karmoM kA saMbaMdha hotA hai unameM virodhI yugaloM kA bhI samAveza hotA hai| jaise zubha nAma karma hai to azubha nAma karma bhI hogaa| sabhI vyaktiyoM meM ye do virodhI prakRtiyAM pAI jAtI haiN| phira bhI do virodhI prakRtiyAM 64 tulasI prajJA aMka 118

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eka sAtha udaya meM nahIM A sktii| jaise yadi susvara nAma karma kA udaya hai to usa samaya duHsvara nAma karma kA udaya nahIM ho sakatA hai| yadi anAdeya nAma karma kA udaya hai to vyakti kA vacana yuktipUrNa tathA sundara hote hue bhI vaha manojJa nahIM hogA, kyoMki usa samaya Adeya nAma karma kA udaya nahIM hai| __ zarIra vijJAna kI dRSTi se zarIra saMracanA meM sahAyaka jIva bhI eka yugala ke rUpa meM sAthasAtha kArya karate haiM taba zarIra kA vikAsa hotA hai| jo jIva apane-apane anurUpa guNa paidA karatA hai use prabhAvI jIna kahate haiM aura jo jIva kucha nahIM karatA use aprabhAvI jIva kahate haiN| graMthi taMtra ke anusAra zarIra meM sthita aneka prakAra kI graMthiyAM vibhinna rasAyana paidA karatI haiM jinheM hArmonsa kahate haiN| ye hArmonsa zArIrika vikAsa meM mahattvapUrNa bhUmikA adA karate haiN| jina graMthiyoM kA srAva na to sIdhA kisI aMga meM giratA hai aura na hI unameM se kisI prakAra kI nalikAeM nikalatI haiM, una graMthiyoM kA srAva sIdhA rakta meM pravAhita hotA hai| aisI graMthiyoM ko antaHsrAvI graMthitaMtra kahate haiN| ina graMthiyoM se nikalane vAle srAvoM kA vibhinna aMgoM para bhinna-bhinna prabhAva par3atA hai| kucha vyakti bahuta adhika zaktizAlI, balavAna aura sugaThita zarIra vAle hote haiN| unake zarIra kI asthiyAM Adi bahuta hI sudRr3ha aura majabUta hotI haiN| prazna ubharatA hai ki ina sabakA kAraNa kyA hai? saMhanana nAma karma ke udaya se zarIra meM aneka prakAra kI haDDiyoM kA nirmANa hotA hai| inameM kucha Ter3hI-mer3hI, kucha eka dUsare se jur3I huI kaI prakAra kI hotI haiN| zarIra vijJAna ke anusAra mAnava zarIra meM bhI alaga-alaga prakAra kI asthiyoM kA nirmANa hotA hai| jaise-lambI asthiyAM, kramahIna, capaTI, choTI tathA snaayujaat| perAthAirAiDa graMthi zarIra ke saMtulana ko banAe rakhatI hai| isa graMthi ke abhAva meM khUna meM kailaziyama kama hone lagatA hai jo ki haDDiyoM ko majabUta banAe rakhatA hai| isake hArmonsa kI adhikatA hone para blaDa tathA kailziyama kI kamI hone para haDDiyAM kamajora hotI jAtI haiM / isase vyakti kA zarIra zithila par3a jAtA hai tathA bhaddA dikhAI dene lagatA hai| haDDiyoM se to hamAre zarIra kA mAtra DhAMcA taiyAra hotA hai| jaba taka mAMsapezIya saMracanA suvyavasthita nahIM hotI taba taka zarIra suDaula aura sugaThita nahIM lgtaa| mAMsapezIya saMracanA ko svastha tathA zaktizAlI banAne meM eDrinala graMthi yogabhUta banatI hai| isa graMthi se hone vAle srAva eDrinelina kahalAte haiN| isake atirikta parAnukampI nAr3I saMsthAna bhI zarIra meM zakti kA saMcaya karatA hai tathA zarIra ke vibhinna bhAgoM ko puSTa banAtA hai| isa prakAra zarIra ko AkAra dene vAlI asthi saMracanA kI tulanA hama saMhanana nAma karma ke sAtha kara sakate haiN|' prAyaH dekhA jAtA hai ki eka hI garbha se utpanna saMtAna eka gorI hotI hai to dUsarI kaalii| kucha jAti vizeSa ke loga gore hote haiM to kucha jAti vizeSa ke loga kAle aura yaha tulasI prajJA akTUbara-disambara, 2002 :

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krama kaI pIDhiyoM taka calatA rahatA hai| jalavAyu yA sthAna parivartana ke pazcAt bhI unake raMga meM badalAva nahIM aataa| eka dRSTi se dekhA jAe to yaha zAzvata niyama kyoM? tvacA ke varNa nirdhAraNa meM varNa nAmakarma ke udaya se vyakti ke zarIra kA raMga gorA yA kAlA hotA hai| __ zarIra vijJAna kI dRSTi se tvacA kA cauthA stara hai --- prArohI stara (The Stratum Germinatirum) / prArohI stara meM vidyamAna varNaka kozikAoM (Pigment Cell) ke kAraNa hamArI tvacA kA raMga gorA yA kAlA hotA hai| ye kozikAeM zarIra meM jitanI kama hotI haiM tvacA kA raMga utanA hI sApha hotA hai tathA ye kozikAeM jitanI adhika hotI haiM tvacA kA raMga utanA hI kAlA hotA hai| kucha jAti vizeSa meM ye kozikAeM adhika pAI jAtI haiN| jaise-aphrikana, nigro, habzI Adi logoM meM / pariNAmasvarUpa vahAM ke vyakti kAle hote haiN| amerikA jaise ThaMDe deza ke loga gore hote haiM, kyoMki unameM ina kozikAoM kI mAtrA kama hotI hai| zarIra meM sapheda dAga yA dhabbe bhI inhIM ke kAraNa hote haiN| isa prakAra varNa nAmakarma kI tulanA tvacA ke prArohI stara kI varNaka kozikAoM ke sAtha kI jA sakatI hai| ___ hamAre zarIra kI tvacA meM snigdhatA aura rUkSatA ke donoM guNa vidyamAna rahate haiN| kiMtu kucha vyaktiyoM kI tvacA atyadhika tailIya va snigdhatA se yukta hotI hai to kucha vyaktiyoM kI tvacA sUkhI va rUkSa dikhAI par3atI hai| hamArI tvacA meM pAI jAne vAlI tvagasIya graMthi isameM mukhya nimitta banatI hai| isa graMthi meM kolesTrola, orgesTrola tathA vasIya amla Adi tattva rahate haiM jisake kAraNa tvacA sadaiva cikanI aura mulAyama banI rahatI hai| jaba isa graMthi meM ina tattvoM kI kamI ho jAtI hai to tvacA rUkSa aura sUkhI ho jAtI hai| vizeSa rUpa se sardiyoM ke daurAna isa graMthi meM ina tattvoM kI kamI ho jAtI hai| phalataH tvacA phaTa jAtI hai aura khuradarI bhI ho jAtI hai| tvagasIya graMthi ke ina tattvoM kI tulanA sparza nAmakarma ke sAtha kI jA sakatI hai| isake udaya se prANI kA zarIra snigdha, rUkSa Adi sparza yukta hotA hai| yadyapi pratyeka prANI ke zarIra meM zIta, uSNa, rUkSa, snigdha, laghu, guru, mRdu, karkaza-ye ATha sparza hote haiM kiMtu jisa prANI meM jisa prakAra ke varNa, gaMdha Adi kA vizeSa udaya hotA hai usa samaya usa prANI meM usI prakAra tvacA kI snigdhatA aura rUkSatA kI tulanA sparza nAmakarma ke sAtha kI jA sakatI hai| / pratyeka prANI ke aMga aura upAMga alaga-alaga hote haiN| una sabakA zarIra meM eka vyavasthita sthAna aura krama hai / eka gAya ke kAna kA sthAna aura eka manuSya ke kAna kA sthAna bhinna hai, kiMtu mAnava zarIra meM vaha prAyaH usI sthAna meM samAna rUpa meM hotA hai| bhinna-bhinna jAtiyoM ke prANiyoM meM ina aMga-upAMgoM kA sthAna nirdhAraNa kauna karatA hai? zarIra vijJAna ke pAsa isakA samAdhAna hai guNasUtroM meM pAye jAne vAle bhinna-bhinna Adeza evaM D.N.A. aura R.N.A. nAmaka rasAyana / karma zAstrIya dRSTi se aMgopAMga nAma karma ko isakA saMvAdI tattva kahA jA sakatA hai| vizeSa bAta yaha hai ki vijJAna kI pahuMca kevala mAnava aura pazu-pakSiyoM taka hI hai, jabaki aMgopAMga nAmakarma kA kSetra bahuta vizAla hai| 66 - tulasI prajJA aMka 118

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vyakti ke zarIra kI lambAI-moTAI vyaktitva kA AkarSaka yA anAkarSaka honA yaha saba zarIra-vijJAna ke anusAra vividha graMthiyoM-vizeSa rUpa se thAyarAiDa graMthi ke srAvoM para nirbhara karatA hai| isa graMthi se thAyaraoNksina Adi hArmonsa nikalate haiM jisake kAraNa vyakti ke zarIra meM uparyukta parivartana evaM vikAsa ke ghaTaka tattva nirmita hote haiN| yaha saba bhI bAhya vyaktitva se saMbaddha hai| phalataH zarIra nAmakarma hI inake lie uttaradAyI hai| jaba zubha nAma karma kA udaya hotA hai to vyakti kA vyaktitva AkarSaka hotA hai| prazna uThatA hai ki mAnava jAti meM liMga kA nirdhAraNa kisa AdhAra para hotA hai| zarIra vijJAna kI dRSTi se pratyeka zarIra kI kozikA meM 46 kromojoma pAye jAte haiN| garbhAdhAraNa ke samaya mAnavIya prANI mAtA ke aNDANu (Ovim) se 23 guNUsatra tathA pitA ke zukrANu se 23 guNasUtra prApta karatA hai| puruSa meM pAye jAne vAle kromojoma ko 'Y' kromojoma kahate haiM aura nArI meM pAye jAne vAle ko 'X' kromojoma kahate haiN| ina X tathA Y kromojoma ko liMga kromojoma kahate haiN| inake saMyoga se liMga kA nirmANa hotA hai| isa nirmANa ke pazcAt strI meM strItva aura puruSa meM puruSatva vikAsa ke lie gonADsa graMthi mAnI jAtI hai| ___ karma zAstra kI bhASA meM ina sabake lie uttaradAyI hai veda / Aja zarIra vijJAna ne itanA vikAsa kiyA ki liMga parivartana ke dvArA eka lar3ake ko lar3akI ke rUpa meM aura eka lar3akI ko lar3ake ke rUpa meM rUpAntarita kiyA jA sakatA hai| yaha saba graMthiyoM ke srAvoM para hI nirbhara karatA hai| kucha vyaktiyoM ke zarIra kA vikAsa asAmAnya hotA hai arthAt kisI ke Upara kA bhAga sundara to kisI ke nIce kA bhaag| kisI ke paira atyadhika patale hote haiM to kisI kA peTa bahuta bar3A ho jAtA hai| kucha vyaktiyoM ke zarIra ke anupAta meM hAtha-paira adhika moTe ho jAte haiM, sira bar3A ho jAtA hai| yaha sArI asAmAnyatA kisa AdhAra para ghaTita hotI hai? karmazAstra ke anusAra yaha saba zubha-azubha nAma karma ke udaya se hotA hai| jisake zubha nAma karma kA udaya hotA hai, usake zArIrika avayava sundara hote haiN| jisake azubha nAma karma kA udaya hotA hai usake zArIrika aMga-upAMga sundara nahIM hote haiN| zarIra vijJAna kI dRSTi se thAyarAiDa graMthi ke asaMtulita srAva se ye sArI kriyAeM ghaTita hone lagatI haiN| jaina karma siddhAnta ke anusAra saMhanana arthAt AkRti racanA ke mukhyata: 6 prakAra ho sakate haiM - 1. vajraRSabhanArAca, 2. RSabhanArAca, 3. nArAca, 4. ardhanArAca, 5. kIlikA, 6. sevaart| __ 1. vajraRSabhanArAca-kucha vyaktiyoM kI asthi saMracanA isa prakAra se hotI hai ki usameM kaI asthiyoM ko bheda kara usake Ara-pAra eka bolTa kasA huA hotA hai| ise vajraRSabhanArAca kahate haiN| yaha atyadhika zaktizAlI aura majabUta asthi saMracanA hotI hai| 2. RSabhanArAca-isa asthi saMracanA meM do paraspara guMthI huI asthiyoM ke Upara eka aura tIsarI asthi lipaTI huI rahatI hai| use RSabhanArAca kahate haiN| 3. nArAca-kucha vyaktiyoM kI haDDiyAM donoM ora se Apasa meM jur3I huI hotI haiN| aisI asthi saMracanA ko nArAca kahate haiN| tulasI prajJA akTUbara --disambara, 2002 - - 67

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4.ardhanArAca-isameM haDDiyoM ke kinAre eka ora se guMthe hue hote haiN| ise ardhanArAca asthi saMracanA kahate haiN| 5. kIlikA-kucha vyaktiyoM kI haDDiyAM paraspara eka-dUsare se jur3I huI hotI haiN| aisI asthi saMracanA ko kIlikA kahate haiN| 6.sevArta-kucha zarIra meM asthiyAM jur3I huI nahIM hotI, kevala Amane-sAmane hotI haiN| ise sevArta kahate haiM / isa prakAra hamAre zarIra meM sAdhanA aura svAsthya donoM dRSTi se ina cha: prakAra ke saMhanana kA bahuta mahattvapUrNa sthAna hai| asthi saMracanA ke saMbaMdha meM isa prakAra kA vivecana jainadarzana ke atirikta anyatra kahIM bhI upalabdha nahIM hotA hai| vartamAna meM bhI hama dekhate haiM ki asthi saMracanA kI dRSTi se vyakti bhinna-bhinna prakAra ke hote haiN| kucha manuSyoM kI kSamatA itanI kama hotI hai ki sAmAnya-sI coTa se haDDI kreka ho jAtI hai jabaki kucha vyaktiyoM ke bhayaMkara durghaTanAgrasta hone para bhI bAla bAMkA taka nahIM hotaa| zarIra vijJAna kI dRSTi se isake kyA-kyA kAraNa ho sakate haiM? yaha tulanAtmaka adhyayana kA viSaya hai| karmavAda ke antargata zarIra saMracanA kI dRSTi se nAma karma itanA zaktizAlI hai ki koI jIva usakI racanA kA prativAda nahIM kara sktaa| usake nirmANa ke adhIna parataMtra hokara use zarIra rUpI kArAgAra meM rahanA par3atA hai| ata: jIvoM ke zarIra aura usase saMbaddha sArI racanA nAmakarma ke adhIna hai| koI bhI jIva isa viSaya meM svataMtra nahIM hai| saMkSipta rUpa se nAmakarma aura zarIra-racanA-vijJAna kI tulanA karane para aisA pratIta hotA hai ki karmavAda kaI sandarbho meM vijJAna ke lie mArgadarzaka bana sakatA hai| aise kaI bindu ho sakate haiM jo Ane vAle dazakoM athavA zatAbdiyoM meM vaijJAnikoM ke lie hAipothisisa ke viSaya bana sakate haiN| sImA sApekSa hone ke kAraNa yaha viSaya kA prArambha mAtra hai, pUrNatA nhiiN| saMdarbhasUcI1. gAthA-16/1-2 2. abhidhammakoza-4/1 3. karma baMdhana aura mukti kI prakriyA-candanarAja mehatA, pR. 82 4. paNavannA-23/1 5. go. karmakAMDa, karmagraMthi prathamabhAga--- paMDita sukhalAla 6. karma baMdhana aura mukti kI prakriyA 7. manovijJAna ke siddhAMta evaM sampradAya- DaoN. Ara.ke. ojhA, pR. 368 8. zarIra kriyA vijJAna - kAMti pANDeya, pramilA varmA, pR. 484 9. jaina tattva vidyA-AcAryazrI tulasI, pR. 94-95 10. karma vijJAna samparka sUtra- jaina vizva bhAratI lADanUM (rAjasthAna) 68 - - tulasI prajJA aMka 118

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prAkRta graMthoM meM karmasiddhAnta kA vizleSaNa -DaoN. ramezacandra jaina bhAratIya darzana kI pramukha zAkhAoM- vaidika, bauddha aura jaina paramparA meM karmavAda para vicAra kiyA gayA hai kiMtu jaina paramparA meM karmasiddhAnta kA jaisA sUkSma evaM vizada vivecana upalabdha hotA hai, vaisA anyatra dRSTigocara nahIM hotA hai| karmasiddhAnta kA vizleSaNa karane hetu jaina AcAryoM ne aneka svataMtra graMtha likhe| dvAdazAMgazruta ke bArahaveM aMga ke jo pAMca bheda batalAe gae haiM, unameM se cauthe bheda pUrvagata ke caudaha bhedoM meM se, dUsare agrAyaNIya pUrva kI 14 vastuoM meM se, pAMcavIM cayanalabdhi ke 20 prAbhRtoM meM se, cauthe karma prakRti prAbhRta ke 24 anuyogadvAroM meM se bhinna-bhinna anuyogadvAra evaM unake avAntara adhikAroM se SaTkhaNDAgama ke vibhinna aMgoM kI utpatti huii| pAMcaveM jJAna pravAda pUrva kI dasavIM vastu ke tIsare pejjadosapAhur3a se kaSAyapAhur3a kI utpatti huii| guNadharAvAryakRta kaSAyapAhur3a kI racanA SaTakhaNDAgama se pUrva huii| zvetAmbara sampradAya kI mAnyatA ke anusAra karmaprakRti, zataka, paMcasaMgraha aura saptatikA-ye cAra graMtha pUrvAddhRta karmazAstra ke antargata haiN| prAkaraNika karmazAstra (vikrama kI AThavIM zatI se lekara satrahavIM zatI taka nirmita) meM karmazAstra sambandhI aneka graMtha samAviSTa haiN| inakA AdhAra pUrvoddhRta karmasAhitya hai| pUrvAddhRta evaM prAkaraNika karmazAstroM kI racanA prAyaH prAkRta meM huii| adhikatara saMskRta meM karmazAstra para TIkATippaNiyAM hI likhI giiN| gaNadhara grathita jisa pejjadosapAhur3a meM solaha hajAra madhyama pada the arthAt jinake akSaroM kA parimANa do kor3Akor3I, ikasaTha lAkha, sattAvana hajAra, do sau bAnave karor3a, bAsaTha lAkha, ATha hajAra thA, itane mahAn vistRta graMtha kA sAra 233 gAthAoM meM AcArya guNadhara (vikrama kI dUsarI zatI kA pUrvArddha) ne kaSAyapAhur3a meM nibaddha kiyaa| kaSAyapAhur3a pandraha adhikAroM meM baMTA huA hai --1. pejjadoSavibhakti, 2. sthitivibhakti, 3. anubhAgavibhakti, 4. pradezavibhakti jhINAjhINasthityantika, tulasI prajJA akTUbara-disambara, 2002 - 69

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5. bandhaka, 6. vedaka, 7. upayoga, 8. catu:sthAna, 9. vyaMjana, 10. darzanamohopazamanA 11. darzanamohakSapaNA, 12. saMyamAsaMyamalabdhi, 13. saMyamalabdhi, 14. cAritramohopazamanA, 15. cAritramohakSapaNA / 233 gAthAoM dvArA sUcita artha kI sUcanA yativRSabha ne 6000 zloka pramANa cUrNi sUtroM dvArA dI aura unakA vyAkhyAna uccAraNAcArya ne 12000 zloka pramANa uccArAvRtti ke dvArA kiyA / usakA Azraya lekara 60,000 zloka pramANa jayadhavalA TIkA racI gii| AcArya dharasena (vIra vi.saM. 614 - 683 ke madhya ) ke ziSya puSpadanta AcArya ne satprarUpaNA sUtroM kI racanA kI / bhUtabali nAmaka AcArya ne dravyapramANAnugama Adi lekara Age ke graMtha kI racanA kI / isa prakAra SaTkhaNDAgama kI racanA huii| SaTkhaNDAgama ke 6 khaNDa isa prakAra haiM1. jIvasthAna, 2. kSudrakabandha, 3. bandhasvAmitvavicaya, 4. vedanA, 5. vargaNA aura 6. mahAbandha / - jIvasthAna ke antargata ATha anuyogadvAra tathA nau cUlikAeM haiN| ATha anuyogadvAra inase sambaMdhita haiM- - 1. sat, 2. saMkhyA ( dravyapramANa), 3. kSetra, 4. sparzana, 5. kAla, 6. antara, 7.bhAva, 8. alpabahutva | nau cUlikAeM ye haiM- 1. prakRti samutkIrtana, 2. sthAna samutkIrtana, 3 - 5. prathama, dvitIya, tRtIya mahAdaNDaka, 6. utkRSTa sthiti, 7. jaghanyasthiti, 8. samyaktvotpatti, 9. gati - Agati / kSudrakabandha ke 11 adhikAra haiM- - 1. svAmitva, 2. kAla, 3. antara, 4. bhaMgavicaya, 5. dravyapramANAnugama, 6. kSetrAnugama, 7. sparzAnugama, 8. nAnA jIvakAla, 9. nAnA jIva antara, 10. bhAgAbhAgAnugama, 11. alpabahutvAnugama / baMdhasvAmitvavicaya meM nimna viSaya haiM - karmaprakRtiyoM kA jIvoM ke sAtha baMdha, karmaprakRtiyoM kI guNasthAnoM meM vyucchitti, svodaya bandharUpa prakRtiyAM, parodayabandharUpa prakRtiyAM / - vedanA khaNDa meM kRti aura vedanA nAmaka do anuyogadvAra haiN| kRti sAta prakAra kI hai1. nAmakRti, 2. sthApanAkRti 3. dravyakRti, 4. gaNanAkRti, 5. graMthakRti, 6. karaNakRti, 7. bhAvakRti / , vedanA ke 16 adhikAra haiM 1. nikSepa, 2. naya, 3. nAma, 4. dravya, 5. kSetra, 6. kAla, 7. bhAva, 8. pratyaya, 9. svAmitva, 10. vedanA, 11. gati, 12 anantara, 13. sannikarSa, 14. parimANa, 15. bhAgAbhAganugama, 16. alpabahutva / I vargaNAkhaNDa kA mukhya adhikAra bandha sthAnIya hai jisameM vargaNAoM kA varNana hai / isameM sparza, karma, prakRti aura bandha adhikAra bhI antarbhUta haiM / mahAbaMdha meM prakRtyAdi cAra prakAra ke baMdhoM kA vistRta varNana hai / SaTkhaNDAgama para AcArya kundakunda, zAmakuNDa, tumbalUra, samantabhadra, vappadeva, vIrasena Adi aneka AcAryoM ne 70 tulasI prajJA aMka 118

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TIkAeM likhiiN| vIrasena svAmI ne sampUrNa dhavalA likhI tathA jayadhavalA (samAdita I. san 837) kA pUrva bhAga rcaa| dhavalA 72,000 zloka pramANa hai| yaha maNipravAlanyAya se prAkRtasaMskRta mizrita prAkRta bhASA meM likhI gaI hai| AcArya vIrasena jayadhavalA TIkA adhUrI hI likha pAye the ki unakA svargavAsa ho gyaa| usa TIkA kI pUrti unake suyogya ziSya jinasena ne kii| AcArya zivadharma ke kammapayaDI aura sataka do graMtha upalabdha haiN| ina donoM hI graMthoM kA udgamasthAna mahAkammapayaDi pAhur3a hai| isase ve dvitIya pUrva ke ekadeza jJAtA siddha hote haiN| zivazarmasUri kA samaya vi.saM. 500 ke lagabhaga anumAna kiyA jAtA hai| sittarI athavA saptatikA nAmaka eka karmaviSayaka graMtha zvetAmbara paramparA meM bahumAnya hai| isake atirikta karmastava, paMcasaMgraha, SaDzIti, baMdhasvAmitvavRtti, gommaTasAra, sArddhazataka, labdhisAra, karmagraMtha, mana:sthitirIkaraNa prakaraNa tathA saMkramakaraNa Adi aneka graMtha karmasiddhAnta ke viSaya meM likhe ge| digambara paramparA meM AcArya nemicandra dvArA likhita gommaTasAra (racanAkAla vi.saM. 1040) vizeSa lokapriya hai| AcArya nemicandra ne apane gommaTasAra karmakANDa meM likhA hai jaha cakkeNa ya cakkI chakkhaNDaM sAhiyaM avigghenn| taha maicakkeNa mayA chakkhaNDaM sAhiyaM sammaM // jisa taraha cakravartI apane cakraratna se bharatavarSa ke chaH khaNDoM ko binA kisI vighnabAdhA ke sAdhatA hai yA apane adhIna karatA hai, usI taraha maiMne (nemicandra ne) apane buddhi rUpI cakra se SaTakhaNDoM ko (SaTakhaNDAgama siddhAnta ko) samyak rIti se sAdhA hai| gommaTasAra ke do bhAga haiM - pahale bhAga kA nAma jIvakANDa hai aura dUsare bhAga kA nAma karmakANDa hai| jIvakANDa meM jIva kA kathana 20 prarupaNAoM dvArA kiyA gayA haiguNasthAna, jIvasamAsa, paryApti, prANa, saMjJA, 14 mArgaNAeM aura upyog| jIvakANDa meM 734 gAthAeM haiN| karmakANDa kI gAthA saMkhyA 972 hai| usameM nau adhikAra haiM - 1. prakRti samutkIrtana, 2. bandhodayasatva, 3. satvasthAnabhaMga, 4. tricUlikA, 5. sthAnasamutkIrtana, 6. pratyaya, 7. bhAvacUlikA, 8. trikaraNacUlikA aura 9. krmsthitircnaa| jJAta samasta karma sAhitya kA graMthamAna lagabhaga sAta lAkha zloka hai| isameM ve kevala digambarIya karma sAhitya kA graMthamAna lagabhaga 5 lAkha zloka hai| mahAkarma prakRtiprAbhRta aura kaSAyaprAbhRta jo ki digambara paramparA ke Agama graMtha haiM aura jinase sambaMdhita TIkAeM bhI AgAmika sAhitya ke antargata hI ginI jAtI haiM, digambarIya sAhitya kA sarvAdhika mahattvapUrNa aMza hai| karma kA tAtparya-karma siddhAnta kevala bhAratIya darzana kI hI AdhArazilA nahIM hai, apitu isa deza ke manuSyoM kI samasta sAmAjika kriyAoM kA yaha nirdezaka hai| karma zabda tulasI prajJA akTUbara-disambara, 2002 0 - 71

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saMskRta kI kR dhAtu se nikalA hai, jisakA artha karanA hai| pratyeka kriyA hamAre Upara kuchana-kucha saMskAra chor3a jAtI hai, inake saMskAroM se bacA nahIM jA sakatA / prAya: yaha samajhA jAtA hai ki jaisA hama bote haiM, vaisA kATate haiN| yadi hama acche kArya karate haiM to hama sukhI rahate haiM aura yadi hama bure kArya karate haiM to duHkhI rahate haiN| dUsare zabdoM meM sukha puNya kA phala hai| aura duHkha pApa kA phala hai| kevala kriyAeM hI nahIM, apitu vicAra aura anubhUtiyAM bhI apanA phala detI haiN| jainadarzana kI yaha vizeSatA hai ki jahAM vaha bhale-bure kAryoM ke preraka vicAroM se AtmA meM saMskAra mAnatA hai, vahAM usa saMskAra ke sAtha eka vizeSa jAti ke sUkSma pudgaloM kA AtmA se sambandha honA bhI mAnatA hai / paramAtma prakAza meM kahA hai " viSaya tathA kaSAyoM ke kAraNa AkarSita hokara jo pudgala ke paramANu jIva ke pradezoM meM lagakara use mohayukta karate haiM, unheM karma kahate haiN|" pudgala dravya kI teIsa prakAra kI vargaNAoM meM kArmaNa vargaNA karma rUpa hotI haiM tathA AhAra, taijasa, bhASA aura manovargaNA nokarmarUpatA ko prApta hotI haiN| zeSa aSTAdaza prakAra kA pudgala karma nokarmarUpatA ko prApta nahIM hotA hai / usakA AtmA ke sAtha sambandha hone ke lie yaha Avazyaka hai ki uparyukta paMca prakAra kI vargaNAoM ke rUpa meM pariNata ho / visaya kasAyahiM raMgiyahaM, je aNuyA laggaMti / jIva esahiM mohiyahaM te jiNa kamma bhavaMti // 62 loka sarvata: vividha prakAra ke anantAnanta sUkSma tathA bAdara pudgalakAyoM dvArA avagAhita hokara gAr3ha huA hai| AtmA ( moha, rAga, dveSa rUpa) apane bhAva ko karatA hai, taba vahAM rahane vAle pudgala apane bhAvoM se jIva meM anyonya avagAha rUpa se praviSTa hue karmabhAva ko prApta hote haiM / jisa prakAra pudgala dravyoM kI aneka prakAra kI skandha racanA para se kie gae binA hotI dikhAI detI hai, usI prakAra karmoM kI bahuprakAratA para se akRta jAnanA caahie| jIva aura pudgalakAya anyonya avagAha ke grahaNa dvArA paraspara baddha hai / kAla se pRthak hone para sukha-duHkha dete aura bhogate haiN| isalie jIva ke bhAva se saMyukta karma karttA hai, cetaka bhAva ke kAraNa karmaphala kA bhoktA to jIva mAtra hai|' isa prakAra apane karmoM se karttA, bhoktA hotA huA AtmA mohAcchAdita bartatA huA sAMta athavA ananta saMsAra meM paribhramaNa karatA rahatA hai| karma se saMsAra cakra - pudgala jaba AtmA ke sAtha baMdha jAte haiM, taba ve tatkAla yA kAlAntara meM sukha yA duHkha rUpa phala dete haiN| AcArya kundakunda ne paMcAstikAya meM kahA haijo khalu saMsArattho jIvo tatto du hodi pariNAmo / pariNAmAdo kammaM kammAdo hodi gadisu gadI // gadimadhigadassa deho dehAdo iMdiyANi jAyaMte // tehiM du visaggahaNa tatto rAgo va doso vA // 72 --- tulasI prajJA aMka 118

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jAyadi jIvassevaM bhAvo sNsaarckkvaalmmi| idi jiNavarehiM bhaNido aNAdidhiNo saNidhaNo vA / / jo vAstava meM saMsArasthita jIva hai, usase pariNAma hotA hai, pariNAma se karma aura karma se gatiyoM meM gamana hotA hai| gati prApti se deha hotI hai, deha se indriyAM hotI haiM aura indriyoM se viSayagrahaNa aura viSayagrahaNa se rAga athavA dveSa hotA hai| aise bhAva saMsAracakra meM jIva ko anAdi ananta athavA anAdi sAMta hote haiN| karma mUrta haiM, kyoMki karma kA phala jo viSaya hai, ve niyama se mUrta sparzanAdi indriyoM dvArA jIva dvArA sukha rUpa se athavA du:kha rUpa se bhoge jAte haiM, isalie karma mUrta haiN| AtmA ke karmoM ke kartRtva-bhoktRtva ke prati anekAnta-samayasAra meM kahA hai ki jJAnI jIva aneka prakAra pudgala dravya ke paryAya rUpa karmoM ko jAnatA huA bhI tanmayatA ke sAtha para dravya kI paryAyoM meM una svarUpa na to pariNayamatA hai aura na grahaNa hI karatA hai aura na una rUpa utpanna hI hotA hai| pudgala dravya bhI para dravya kI paryAya rUpa meM na to pariNamana hI karatA hai aura na kabhI usako grahaNa hI karatA hai aura na usa rUpa meM kabhI utpanna hI hotA hai, kiMtu apane Apake pariNAmoM se hI pariNamana karatA hai| yadyapi jIva ke rAga-dveSa pariNAmoM kA nimitta pAkara pudgala dravya karmatva rUpa pariNamana karatA hai, vaise hI paudgalika karmoM ke udaya kA nimitta pAkara jIva rAgAdi rUpa pariNamana karatA hai, tathApi jIva karma ke guNa rUpAdi ko svIkAra nahIM karatA, usI bhAMti karma bhI jIva ke cetanAdi guNoM ko svIkAra nahIM karatA, kiMtu kevala mAtra ina donoM kA paraspara eka dUsare ke nimitta se vikAra-pariNamana hotA hai| isa kAraNa se vAstava meM AtmA apane bhAvoM se hI apane bhAvoM kA kartA hotA hai kiMtu pudgala karmoM dvArA kie gae sarvabhAvoM kA karttA nahIM hai| nizcaya naya kI apekSA AtmA apane ApakA hI kartA hai aura apane ApakA hI bhoktA hai| vyavahAranaya kI apekSA AtmA aneka prakAra ke pudgala karmoM kA kartA hai aura unhIM aneka prakAra ke karmoM kA bhoktA bhI hai|2. karmavargaNAoM kA samUha kaise AtA hai? jIva ke jo atattva rUpa zraddhAna hotA hai, vaha mithyAtva kA udaya hai| unake (jIvoM ke) jo tyAgabhAva kA abhAva hai, vaha asaMyama kA udaya hai| isI prakAra jo svarUpa kA anyathA jAnatA hai, vaha ajJAna kA udaya hai tathA jo jIvoM ke upayoga kA mailApana hai, vaha kaSAya kA udaya hai aura jo jIvoM ke zubhAzubha rUpa mana, vacana, kAya kI utsAhAtmaka ceSTAvizeSa hotI hai, vaha yoga kA udaya hai| ina pAMcoM meM se kisI ke bhI hone para jo karmavargaNAoM kA samUha AtA hai, vaha jJAnAvaraNAdi ke rUpa meM ATha prakAra kA hokara avazya hI jIva ke sAtha sambaddha hotA hai, usa samaya una mithyAtvAdi bhAvoM kA yaha jIva kAraNa hotA hai| jIva ke jo rAgAdi vikArabhAva hote haiM, ve yadi vAstava meM karma ke bhI hote haiM to jIva aura karma ye donoM hI rAgAdimAn hone cAhie, kiMtu aisA hotA nhiiN| yadi akele jIva ke hI rAgAdi pariNAma mAna lie jAyeM to karmodaya ke binA bhI ho jAne caahie| isI prakAra yadi tulasI prajJA akTUbara-disambara, 2002 - 73

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jIva sahita pudgala dravya kA pariNamana karmarUpa ho to pudgala aura jIva-- ye donoM hI karmarUpa meM ekapane ko prApta ho jAnA cAhie aura yadi akele pudgala dravya kA hI pariNAma karmarUpa meM ho to jIva ke rAgAdi bhAvoM ke binA hI ho jAnA cAhie, para aisA nahIM hotA hai| karma jIva se sambaddha hai, AtmapradezoM meM mile hue haiM, yaha vyavahAranaya kA pakSa hai aura karma jIva meM abaddhaspRSTa hai arthAt baMdhe hue nahIM haiM, aisA zuddhanaya kA kathana hai| jIva karma se baddha hai, jIva karma se abaddha hai, ye saba nayapakSa haiM, kiMtu samayasAra rUpa AtmA ina pakSoM se dUravartI hai| zubha aura azubha karma-azubha karma to pAparUpa hai, burA hai aura zubhakarma puNyarUpa hai, acchA hai, aisA sarvasAdhAraNa kahate haiM, parantu paramArtha dRSTi se dekheM to jo karma isa jIva ko rAgArAtmaka zarIra rUpa saMsAra meM hI banAe rakhatA hai, vaha karma acchA kaise ho sakatA hai? jaise ber3I sone kI banI ho, cAhe lohe kI banI huI ho, donoM hI taraha kI ber3iyAM puruSa ko sAdhAraNa rUpa se jakar3a kara rakhatI haiM / isI prakAra cAhe zubha karma ho yA azubha karma ho, vaha sAdhAraNa rUpa se jIva ko saMsAra meM rakhatA hai|6 (a) jJAnI abhoktA hai- jJAnI jIva saba hI dravyoM ke prati hone vAle rAga ko chor3a detA hai, ataH vaha jJAnAvaraNAdi karmasahita hokara bhI navIna karma raja se lipta nahIM hotA, jaise ki kIcar3a meM par3A huA sonA jaMga nahIM khAtA hai, kiMtu ajJAnI jIva sabhI dravyoM meM rAga rakhatA hai, isalie karmoM ke phaMde meM phaMsakara nitya nae karmabaMdha kiyA karatA hai, jaise ki lohA kIcar3a meM par3ane para jaMga khA jAyA karatA hai|" jJAnI jIva nirveda samApanna arthAt vairAgya sahita hotA hai, isalie vaha mIThA yA kaDuvA Adi aneka prakAra vAle karmaphala ko jAnatA hai, phira bhI vaha usakA bhoktA nahIM hotA hai| jJAnI aneka prakAra ke karmoM ko na to karatA hI hai aura na bhogatA hI hai, parantu karma ke baMdha ko tathA karmaphala puNya aura pApa ko jAnatA bhI hai| jaise cakSu dekhane yogya padArtha ko dekhatA hI hai, usakA kartA tathA bhoktA nahIM hai, usI prakAra jJAnI bhI baMdha, mokSa, karmodaya ke udaya tathA karmoM kI nirjarA ko jAnatA hI hai| kartA bhoktA nahIM hotA hai| amUrta AtmA ke baMdha kA kAraNa: prazna-rUpAdi guNayukta hone se mUrtimAna pudgala kA anya pudgala ke sAtha baMdha honA upayukta hai, kiMtu AtmA to rUpAdiguNa rahita hai| vaha kisa prakAra paudgalika karmoM kA baMdha karatA hai?20 uttara-AtmA svayaM rUpa, rasa, gaMdha tathA varNarahita hai, phira bhI vaha rUpa, rasa Adi yukta dravya tathA guNoM ko dekhatA hai tathA jAnatA hai| isI prakAra rUpAdirahita AtmA rUpI karmapudgaloM se baMdha ko prApta hotA hai| dravyakarmabaMdha aura bhAvakarmabaMdha-gommaTasAra karmakANDa meM "poggalapiMDo davvaM" pudgala ke piNDa ko dravyakarma kahA hai, usameM rAgAdi utpanna karane kI zakti bhAvakarma hai| adhyAtmadRSTi se jIva ke pradezoM kA sakampa honA bhAvakarma hai| jIva ke pradezoM ke kampana dvArA pudgalakarmoM kA jIva pradezoM meM Agamana hotA hai| pazcAt rAga, dveSa, mohavaza baMdha hotA hai| 74 - tulasI prajJA aMka 118

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AcArya nemicandra ne dravya tathA bhAvabaMdha ke viSaya meM isa prakAra kahA hai - vajjhadi kammaM jeNa da cedaNabhAveNabhAvabaMdho so| kammAdapadesANaM aNNANNa pavesaNaM idro|| caitanya kI jisa rAgAdi rUpa pariNati ke dvArA karmoM kA baMdha hotA hai, use bhAvabaMdha kahate haiN| karmoM aura AtmA kA paraspara praveza ho jAnA dravyabaMdha hai| kyA AtmA sarvathA amUrtika hai? - AtmA aura karmoM ke sambaMdha ke viSaya meM anekAMta dRSTi ko spaSTa rUpa se samajhAte hue pUjyapAda svAmI sarvArthasiddhi graMtha meM Agama kI yaha gAthA uddhRta karate haiM - baMdhapaDi eyattaM lamkhavAdo havadi tassa nnaannttN| tamhA amuttibhAvo NegaMto hodi jiivss| baMdha kI apekSA jIva aura karma kI ekatA hai| svarUpa kI dRSTi se donoM meM bhinnatA hai, isase jIva ke amUrtapane ke bAre meM ekAMta nahIM hai| karma mUrttika kyoM hai? - jayadhavalA TIkA (1/57) meM likhA hai taM pi muttaM cev| taM kathaM Navvade? mutto saha sambandheNa pariNAmAMtaragamaNa nnnnaahaannuvvttodo| Na ca pariNAmAntara gamaNamasiddhaM, tasya teNa viNA jara kuTThakkhayAdINaM viNAsANuvavattIe pariNAmaMtaragamaNasiddhIdo-karma mUrta haiN| isakA kAraNa yaha hai ki yadi karma ko mUrta na mAnA jAe to mUrta auSadhi ke sambaMdha se pariNAmAntara kI utpatti nahIM ho sakatI arthAt rugNAvasthA meM auSadhi grahaNa karane se roga ke kAraNa karmoM kI upazAMti dekhI jAtI hai, vaha nahIM bana sakatI hai| auSadhi ke dvArA pariNAmAntara kI prApti asiddha nahIM hai, kyoMki pariNAmAntara ke abhAva meM jvara, kuSTha tathA kSaya Adi rogoM kA vinAza nahIM bana sktaa| ataH karma meM pariNAmAntara kI prApti hotI hai, yaha bAta siddha hotI hai| - karma mUrtimAna tathA paudgalika hai| jIva amUrttika tathA apaudgalika hai, ata: jIva se karmoM ko sarvathA bhinna mAna liyA jAe to kyA doSa hai? isa viSaya meM vIrasena AcArya jayadhavalA meM isa prakAra prakAza DAlate haiM-jIva se yadi karmoM ko bhinna mAnA jAe to karmoM se bhinna hone ke kAraNa amUrta jIva kA mUrta zarIra tathA auSadhi ke sAtha sambaMdha nahIM ho sktaa| isase jIva tathA karmoM kA sambandha svIkAra karanA caahie| zarIra Adi ke sAtha jIva kA sambandha nahIM hai, aisA nahIM kaha sakate haiM, kyoMki zarIra ke chede jAne para duHkha kI utpatti hone se jIva tathA karmoM kA sambandha sUcita hotA hai| eka ke chede jAne para sarvathA bhinna dUsarI vastu meM duHkha kI utpatti nahIM pAI jaatii| aisA mAnane para avyavasthA hogii|22 __ karma Agamana kA dvAra-AtmA meM karmoM ke praveza dvAra ko Asrava kahA gayA hai| manovargaNA, vacanavargaNA tathA kAyavargaNA meM se kisI eka ke avalambana se Atma pradezoM meM sakampatA utpanna hotI hai, usase karmoM kA Agamana huA karatA hai, ise hI yoga kahate haiM / tulasI prajJA akTUbara-disambara, 2002 - - 75

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bhAva mana kI utpatti ke lie jo prayatna hotA hai, vaha manoyoga hai / vacana kI utpatti ke lie jo prayatna hotA hai, vaha vacanayoga hotA hai| kAya kI kriyA kI utpatti ke lie jo prayatna hotA hai, vaha kAya yoga hai| 24 karmabaMdha ke bheda - yoga aura kaSAya ke nimitta se AtmA ke sAtha karma paramANuoM kA jo baMdha hotA hai, vaha cAra prakAra kA hotA hai - prakRti baMdha, sthiti baMdha, anubhAga baMdha aura pradeza baMdha | prakRti baMdha - prakRti nAma svabhAva kA hai| Ane vAle karmaparamANuoM ke bhItara jo AtmA ke jJAna-darzanAdika guNoM ke AvaraNa rUpa svabhAva par3atA hai, use prakRtibaMdha kahate haiM / 25 sthitibaMdha - sthiti nAma kAla kI maryAdA kA hai / karma-paramANuoM ke Ane ke sAtha hI unakI sthiti bhI baMdha jAtI hai ki ye amuka samaya taka AtmA ke sAtha baMdhe raheMge 26 anubhAga baMdha - karmoM ke phala dene kI zakti ko anubhAga kahate haiN| karma paramANuoM meM Ane ke sAtha hI tIvra yA manda phala dene kI zakti bhI par3a jAtI hai, isI ko anubhAga baMdha kahate haiN| pradeza baMdha - jIva pradezoM kA aura karmapradezoM kA jo sambaMdha hotA hai, usakA nAma pradeza baMdha hai 128 ina cAroM baMdhoM meM se prakRti baMdha aura pradeza baMdha kA kAraNa yoga hai tathA sthiti baMdha aura anubhAga baMdha kA kAraNa kaSAya hai / prakRti baMdha ke bheda - cAroM prakAra ke baMdhoM meM prakRtibaMdha ke ATha bheda haiM- 1. jJAnAvaraNa, 2. darzanAvaraNa, 3. vedanIya, 4. mohanIya, 5. AyuSya, 6. nAma, 7. gotra aura 8. antarAya / 1. jJAnAvaraNa- - jJAna ke Avaraka karma ko jJAnAvaraNa kahate haiM / 2. darzanAvaraNa - darzanAvaraNa kI prakRti padArtha kA avalokana na hone denA hai arthAt jo padArtha ke darzana meM bAdhaka ho, use darzanAvaraNa kahate haiM / darzana guNa ke Avaraka karma ko darzanAvaraNa kahA jAtA hai| jaise-- pratihAra (dvArapAla) rAjA ke darzana kI icchA rakhane vAle vyakti ko usake darzana meM bAdhA pahuMcAtA hai, vaise hI darzanAvaraNa karma padArtha ke darzana ke bAdhA pahuMcAtA hai - 3. vedanIya - jo pudagalaskandha mithyAtva Adi kAraNoM ke vaza karmaparyAya rUpa se pariNata hokara jIva ke lie sukha-duHkha kA kAraNa hotA hai, use vedanIya kahA jAtA hai / 31 4. mohanIya - jo prANiyoM ko mohita karatA hai, unheM sat, asat ke viveka se rahita karatA hai, usakA nAma mohanIya hai / 32 76 5. Ayu - bhava ko prApta karAne vAle karma ko Ayu kahate haiM / jo pudgala mithyAtvAdi kAraNoM se narakAdibhavadhAraNa karane kI zakti se pariNata hokara jIva meM niviSTa haiM, unakI Ayu saMjJA hai / tulasI prajJA aMka 118

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6. nAma- jo jIva ko namAtA hai, gati Adi ke prati namrIbhUta karatA hai, use nAmakarma kahA jAtA hai| 7. gotra-mithyAtva Adi kAraNoM ke dvArA jIva ke sAtha sambaMdha ko prApta huA jo karmapudgalaskandha U~ca athavA nIca kula meM utpanna karAtA hai, use gotra kahate haiM / santAna krama se Ae hue AcaraNa kA nAma gotra hai| 8. antarAya-jo karma dAtA aura deya Adi ke bIca meM AtA hai| dAna dene meM rukAvaTa DAlatA hai, use antarAya karma kahate haiN| dAna, lAbha, bhoga, upabhoga Adi meM vighna karane meM samartha pudgalaskandha kAraNoM sahita jIva se samaveta huA antarAya isa nAma se kahA jAtA hai| ghAti aura aghAti karma-krama se kevalajJAna, kevaladarzana, samyaktva va cAritra tathA vIryarUpa jIva guNoM ke ghAtaka jJAnAvaraNa, darzanAvaraNa, mohanIya aura antarAya- ina cAra karmoM ko ghAtikarma kahA jAtA hai| zeSa aghAti karma kahe jAte haiN| ghAtikarma ke bhI do bheda haiM - dezaghAtI aura srvghaatii| jo karma AtmA ke guNa kA ekadeza ghAta karatA hai, vaha dezaghAtI kahalAtA hai aura jo AtmaguNa kA pUrNarUpa se ghAta karatA hai, vaha sarvaghAtI kahalAtA hai| aghAtikarmoM ke bhI do bheda haiM - 1. puNya karma aura 2. pApa krm| sAtAvedanIya, zubha Ayu, nAma karma kI zubha prakRtiyAM aura uccagotra puNyakarma haiM aura zeSa prakRtiyAM pApakarma haiN| karmoM kI uttara prakRtiyAM-matijJAna, zrutajJAna, avadhijJAna, manaHparyaya jJAna aura kevalajJAna, inako AvaraNa karane vAle karma pAMca jJAnAvaraNa haiN|" cakSudarzana, acakSudarzana, avadhidarzana aura kevaladarzana - ina cAroM ke cAra AvaraNa tathA nidrA, nidrA-nidrA, pracalA, pracalA-pracalA aura styAnagRddhi- ye pAMca nidrAdika aise nau darzanAvaraNa haiN| sadvedya aura asadvedya-ye do vedanIya haiN|" darzanamohanIya, cAritramohanIya, akaSAyadavedanIya aura kaSAyavedanIya inake krama se tIna, do, nau aura solaha bheda haiN| samyaktva, mithyAtva aura tadubhaya-ye tIna darzanamohanIya haiN| akaSAyavedanIya aura kaSAyavedanIya- ye do cAritramohanIya haiN| hAsya, rati, arati, zoka, bhaya, jugupsA, strIveda, puruSaveda aura napuMsakaveda-ye nau akaSAyavedanIya haiM tathA anantAnubandhI, apratyAkhyAna, pratyAkhyAna aura saMjvalana-ye pratyeka krodha, mAna, mAyA aura lobha ke bheda se solaha kaSAyavedanIya haiN| narakAyu, tiryaMcAyu, manuSyAyu aura devAyu-ye cAra Ayu haiN| gati, jAti, zarIra, aMgopAMga, nirmANa, baMdhana, saMghAta, saMsthAna, saMhanana, sparza, rasa, gaMdha, varNa, AnupUrvya, agurulaghu, upaghAta, paraghAta, Atapa, udyota, ucchvAsa aura vihAyogati tathA pratipakSabhUta prakRtiyoM ke sAtha arthAt sAdhAraNa zarIra aura pratyeka zarIra, sthAvara aura trasa, durbhaga aura subhaga, duHsvara aura susvara, azubha aura zubha, bAdara aura sUkSma, aparyApta aura paryApta, asthira aura sthira, anodaya aura Adeya, ayaza:kIrti aura yaza:kIrti evaM tIrthaMkaratvaye bayAlIsa nAmakarma ke bheda haiN| uccagotra aura nIcagotra ye do gotrakarma haiN| dAna, lAbha, bhoga, upabhoga, aura vIrya inake pAMca antarAya haiN| karmoM kI dasa avasthAyeM-karmoM kI dasa avasthAeM hotI haiM, jinheM karaNa kahate haiN| tulasI prajJA akTUbara-disambara, 2002 0 - 77

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1. baMdha-rAgI jIva udayaprApta jisa zubha yA azubha bhAva ko karatA hai aura usake Azraya se jo aneka prakAra ke paudgalika karma se sambandha hotA hai, usakA nAma bandha hai|" kaSAya se saMyukta prANI yoga ke Azraya se karmarUpa pariNata hone ke yogya jo pudgaloM ko grahaNa karatA hai, vaha baMdha kahalAtA hai| mithyAtvAdi pariNAmoM se jo pudgala dravya jJAnAvaraNAdi rUpa pariNamita hotA hai, vaha jJAnAdi ko AvRtta karatA hai, isa prakAra kA sambandha baMdha hai / 2. sattA-baMdhane ke pazcAt karma tatkAla phala nahIM detA, usa avasthA ko sattA kahate haiN| 3. udaya-karma kI yathAkAla phala ko prApta karAne kI sAmarthya kA paripAka udaya hai 50 athavA dravyAdi kA nimitta pAkara jo karma kA phala prApta hotA hai, use udaya kahA jAtA hai| 4. udIraNA- adhika sthiti va anubhAga ko lie hue jo karma sthita haiM, unakI usa sthiti va anubhAga ko hIna karake phala dene ko unmukha karanA, usakA nAma udIraNA hai| karma ke phala dene ke do prakAra haiM-samaya para phala dene kA nAma udaya aura asamaya meM phala dene kA nAma udIraNA hai| jaise- per3a para lagA Ama pake to vaha sAmayika pakanA hai aura use kaccI avasthA meM tor3akara bhUse vagairaha meM dabAkara jaldI pakA liyA jAe to vaha asamaya kA pakanA hai| isI taraha baMdhe hue karma jIva ke pariNAmoM kA nimitta pAkara asamaya meM bhI udaya meM lAkara naSTa kie jA sakate haiM, ise udIraNA kahate haiM / 5. apakarSaNa-karmapradezoM kI sthitiyoM ke hIna karane kA nAma apakarSaNa hai| 6. utkarSaNa-karmapradezoM kI sthiti ke bar3hAne ko utkarSaNa kahate haiN| 7. upazama- bhasma ke samUha se DhakI huI agni ke samAna karma ke udaya na hone rUpa lakSaNa vAlI avasthA kA nAma upazama hai|" 8. saMkrama- prakRti, sthiti, anubhAga aura pradezoM kA anyathA svarUpa se pariNamAnA athavA yahI anya prakRti rUpa pariNamAnA, isakA nAma saMkramaNa karaNa hai| vivakSita prakRti kA jo anya prakRti meM gamana yA parivartana hotA hai, use saMkrama yA saMkramaNa kahate haiM / 1. nidhatti--jo karma kA pradezapiNDa na to udaya meM diyA jA sake aura na anya prakRtiyoM meM saMkrAnta bhI kiyA jA sake, use nidhatta yA nidhatti kahA jAtA hai| udvartanA aura apavartanA karaNoM ko chor3akara zeSa karaNoM ke ayogya rUpa se jo karma ko vyavasthApita kiyA jAtA hai, use nidhattikaraNa kahate haiN| karma aura guNasthAna- mokSa ke lie prayatnazIla jIva kI abhyunnati ke sUcaka caudaha darje haiM, jinheM guNasthAna kahate haiN| jyoM-jyoM jIva Upara ke guNasthAnoM meM car3hatA jAtA hai, usake karmoM ke baMdha, udaya aura sattA meM hrAsa hotA jAtA hai| jaise karmastava gAthA 2-3 meM batalAyA gayA hai ki mithyAtva guNasthAna meM dasa prakRtiyoM ke baMdha kA viccheda hotA hai| isI taraha Age pAMcaveM guNasthAna meM cAra kA, chaThe meM cha: kA, sAtaveM meM eka kA, AThaveM meM chattIsa kA, nauveM meM pAMca kA, dasaveM meM solaha kA aura terahaveM saMyoga guNasthAna meM eka sAtAvedanIya kA baMdhaviccheda hotA hai| isa prakAra prAkRta graMthoM meM karmasiddhAnta kA vizada vizleSaNa kiyA gayA hai| 78 - - tulasI prajJA aMka 118

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sandarbha : 1. paM. kailAzacandra zAstrI : jaina sAhitya kA itihAsa, bhAga-1, pR. 304 2. ina graMthoM ke saMkSipta paricaya ke lie dekheM--1.jaina sAhitya kA itihAsa bhAga-1 (paM. kailAzacandra zAstrI dvArA likhita) evaM jaina sAhitya kA vRhad itihAsa, bhAga-4 (DaoN. mohanalAla mehatA evaM pro. hIrAlAla kApar3iyA) 3. jaina sAhitya kA vRhad itihAsa, bhAga-4, pR. 114 4. AcArya kundakunda, paMcAstikAya-65 vahI, 67, 6. vahI,68, 7.vahI, 69 8. paMcAstikAya-133 9. samayasAra -82, 10. 85, 11. 86-88, 12. 89-90, 13. 140-144 14. 145-146, 15.147-148, 16.149-50, 16. 153-154, 17.230-231 18. 339,19.340-341, 20. pravacanasAra 173,21. 174 22. kaSAyapAhur3a sUtra kI paM. sumerucandra divAkara dvArA likhita prastAvanA, pR. 33 23. puggalaviidehodayeNa maNa vayaNa kAya juttss| jIvassajA hu sattI kammAgamakAraNaM jogo|| go.jI. 216 24. dhavalA pu. 1, pR. 279 25. prakRti svabhAvaH-sarvArthasiddhi 8/3 26. teSAmeva karmarUpeNa pariNatAnAM pudgalAnAM jIvapradezeH saha yAvatkAla manasthitiH sa sthitibandhaH mUlA., pR. 5/47 27. kammANaM samakajjakaraNasattI aNabhAgo NAma (jayadhavalA 5, pR. 2) 28. azuddhAntaMstatva karmapudgalayoH parasparapradezAnupravezaH prdeshbndhH||--niymsaar vRtti 40 29. NANamavavoho avagamo paricchedo idi eyttttho| tabhAvaredi tti NANAvaraNIyaM kammaM // dhavalA pu. 6, pR. 6 30. dasaNassa AvArayaM kammaM daMsaNAvaraNIyaM (dhavalA pu. 13, pR. 208) daMsaNasIle jIve daMsaNaghAyaM karei jaM kammaM / taM paDihArasamANaM daMsaNAvaraNaM bhave vIyaM / jaha raNNopahihAro aNabhippeyassa so uloyss| raNNo tahi darisAvaM na dei daTTha pi kAmassa / jaha rAyA taha jIvo paDihArasamaMtu dasaNAvaraNaM / teNiha vivaMdharaeNaM na picchai so gharDAiyaM / / karma vi.ga. 19-21 31. vedyata iti vedanIyam athavA vedayatIti vedniiym| jIvassa suhadukkhANuhavaNaNivaMdhaNo poggalakkhaMdho micchattAdipaccayavaseNa kammapajayacariNado java samavedo vedaNIyamidi bhaNNade // dha.pu. 6, pR. 10 32. muhayata iti mohanIyaM athavA mohayatIti mohanIyam / dha.pu. 6, 12 33. eti bhavadhAraNaM prati ityaayuH| je poggalA micchattAdikAraNehiM NirayAdi bhavadhAraNasatti pariNadA jIvaNi vaTdhA te AyuasaNNidA hoMti // dhava.pu. 6, pR. 12 34. nAmayati pariNamayatyAtmAnaM taistairmatyAdibhiH paryAyeriti nAma // karmasta.go. pR. 10, pR. 17 35. gamayatyuccanIcakulamiti gotram uccanIcakulezu uppAdaopogAlakkhaMdho micchatAdipaccaehi jIvasaMbaddho godamidi uccade (dhava.pu. 6, pR. 12, pu. 13, pR. 20) saMtANakameNAgayajIvAyaraNassa tulasI prajJA akTUbara-disambara, 2002 - 79

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godamidi snnnnaa| (go.ka. 13) 36. antarameti gacchati hyorityntraayH| dANalAhamogovabhogAdisuvigghakaraNakkhamo poggalakkhaMdho sakAraNehi jIvasamavedo antarAyamidi bhnnnnde|| dha.pu. 6, pR. 13-14 37. NaMNANAvaraNa-dasaNAvaraNa mohaNIyaM atarAiyANi ghAdikammANi, kevalaNAyAM daMsaNa sammatta-caritra voriyANamaNeyabhedabhiNNANaM jIva guNANaM / virohittaNeNa tesi dhAdivavadesAdI (dhavalA pu.7,pR. 62) 38. sadvedya zubhAyunima gotrANi puNyAM, atauanytpaapai|| ta.sU. 8/24-25 39. ta.sa. 8/6, 40. vahI, 8/7. 41. vahI.8/8. 42. vahI.8/9 43. vahI, 8/10, 44. vahI, 8/11, 45. vahI, 8/12, 46. vahI, 8/13 47. jaM suhamasuhamudiNNaM bhAvaM ratto karedi jadi AppA so teNa havadi baMdho poggalakAmeNa viviheNa // paMcAstikAya-147 48. jIvo kasAyajutto jogAdo kammaNo du je joggaa| geNhai poggaladavve baMdho so hodi paayttvo| mUlAcAra-12-183 49. mithyAtmAdiyariNAmairyatpudgaladravyaM jJAnAvaraNAdirUpeNa pariNamati tacca jJAnAdInyAvRNotItyAdi sambandho bndhH||- go.ke.jI.pra.TI. 438 50. karpaNo yathAkAlaM phalopajananasAmarthyaparipAka udyH| siddhivinizcaya TIkA 4-10, pR. 268 51. dravyAdinimittavazAtkarmaNAM phlpraaptiruudyH|| sarvArthasiddhi 2-1 52. je kammakkhadhA mahaMtesu TThidi aNubhAgesu avaTThidA okaDDidUNa phaladADapo kIraMti tesimudIraNAtti saNNA, apakvapAcanasya udIraNA vyapadezAt / / dhavalA pustaka 6, pR. 214 53. aprAptakAla phalAnAM karmaNAmudae prveshnmudiirnnaa| sthAnAMga abhaya vR. 4, 2, 296, pR. 210 54. paM. kailAzacandra zAstrI : jaina sAhitya kA itihAsa, bhAga-1, pR. 30 55. pedasANaM ThidINamovaTTaNA okkaDDaNA nnaam| dhava.pu. 10, pR. 53 56. kammapadesaTThidivaDDaNamukkaDDaNA / dhava.pu. 10, pR. 22 ukkaTuNaM have vaDDI // go.ka. 438 upshmnmupshmH| karmaNoDanudayalakSaNAvasthA bhsmpttlaavcchnnaagnivt| ta.bhA.hari. va siddha vR. 2-1 58. tattha pagatiTThiti aNubhAga-padesANaM aNNahAbhAva parichAmaNaM aNNapagati pariNAmaNaM ihaM vA saMkamaNakaraNaM / karma pra.ca. 2 59. paraprakRti rUpariNamanaM sNkrmnnm| go.ka.jI., pR. 438 60. jaM padasaggaM Na sakkamudae dAduM aNNapayahiM vA saMkAme, taM NidhattaM nnaam| (dhava.pu. 1, pR. 235), padesaggaM NidhattIkayaM udae dAtuM NosakaM, aNNapayaDiM saMkAbhiduM pi No sakkaM, okkaDDidumukkaDDidu ca sakaM, evaM vihassa padesaggassa Nidhattamidi saNNA / (dhava.pu. 16, pR. 516) 61. jaM padesaggaM okaDDiduM No sakkaM ukkaDieM No sakkaM aNNapayaDiM saMkAmiduM No sakkaM udayadAduM No sakkaM taM padesaggaM NikAcidaM NAma // dhavalA pu. 16, pR. 517 jaina mandira ke pAsa bijanaura (u.pra.) 246701 80 __tulasI prajJA aMka 118

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jaina darzana meM guNasthAna : AtmA se paramAtmA banane kI prakriyA -muni madanakumAra manuSya meM vikAsa kI prabala icchA hotI hai| bhautika aura AdhyAtmika donoM dRSTiyoM se usameM vikAsa kI arhatA hAtI hai| padArtha aura cetanA ko vikAsa ke AdhAra para tIna vargoM meM vibhAjita kiyA jA sakatA hai--- avikasita, vikAsazIla aura viksit| padArtha ke vikAsa ke AdhAra para rASTroM kA vargIkaraNa tathA cetana ke vikAsa ke AdhAra para prANiyoM kA vargIkaraNa kiyA jAtA hai| padArtha mUrta hai, vaha hamArI indriya cetanA kA viSaya hai| manuSya padArtha ko jAnatA hai, usake mahattva aura sAmarthya ko jAnatA hai, isalie bhautika vikAsa karatA hai| sukha-suvidhA ke naye-naye padArthoM kA AviSkAra karatA hai| manuSya AtmA ko jAna jAye, usake prati AsthA aura niSThA paidA ho jAye to jIvana meM AdhyAtmika vikAsa bhI saMbhava hai| yaha saca hai ki bhautika vikAsa sarala hai aura Atma-vikAsa ktthin| hama padArtha se ghire hue haiN| cAroM ora padArtha kA eka chatra zAsana hai| vaha sahaja buddhigamya hai| AtmA amUrta aura indriyAtIta hai| padArtha kI taraha AtmA bhI zaktisaMpanna hai| padArtha kI zakti se manuSya paricita hai jabaki cetanA kI zakti se apricit| vijJAna aura takanIkI ke yuga meM padArtha kI zakti ko jAnA gayA hai aura usakA abhivyaktikaraNa bhI kiyA gayA hai| kampyUTara, roboTa, TI.vI., TelIphona Adi padArtha-zakti ke vikAsa ke nidarzana haiN| pUrvajanma smRti, atIndriya jJAna, dUrabodha, antardRSTi Adi Atma-zakti ke vikAsa ke pratiphala haiN| AtmA kA zuddha, buddha aura saccidAnaMda svarUpa paramAtmA hai| AtmA apane saMyama aura pauruSa se paramAtmA banane kI kSamatA rakhatI hai| karma aura kaSAya se mukta AtmA paramAtmA hai| hamArI AtmA anaMta catuSTayI se sampanna hai| usameM anaMta jJAna, darzana, sukha aura zakti vidyamAna hai| karmodaya se AtmA AvRtta, vikRta aura pratihata tulasI prajJA akTUbara-disambara, 2002 -

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ho jAtI hai| dharmArAdhanA se AtmA zuddha aura svastha banatI hai / jaina paraMparA meM AtmA kI zuddhatA aura azuddhatA ke hetu haiM --saMvara aura aashrv| karma grahaNa kA Atma pariNAma yA karma Agamana kA dvAra Azrava kahalAtA hai| karma nirodha kA Atma pariNAma yA karma Agamana ke dvAra kA nirodha saMvara kahalAtA hai| yaha Azrava aura saMvara kI tAttvika paribhASA hai| Azrava saMsArabhramaNa kA hetu hai aura saMvara mukti kaa| padArtha-niSThA Azrava hai aura Atma-niSThA saMvara / Azrava kA alpIkaraNa aura saMvara kI varddhamAnatA AdhyAtmika jIvana kI saphalatA hai| AdhyAtmika ArohaNa ko guNasthAna ke mAdhyama se bhalI-bhAMti hRdayaMgama kiyA jA sakatA hai| makAna kI U~cI maMjila aura pahAr3a kI coTI taka pahuMcane meM jo mahattva sIr3hI kA hotA hai, vahI mahattva jaina darzana meM Atma-vikAsa ke lie guNasthAna kA hai| guNasthAna ArohaNa kA artha haiAzrava kI kamI aura saMvara kI vRddhi| prathama guNasthAna meM Azrava kI utkRSTatA hai aura saMvara kA abhaav| caudahaveM guNasthAna meM saMvara kI utkRSTatA hai aura Azrava kA abhaav| jaina darzana kA ciMtana aura dRSTikoNa vyApaka hai| jainadarzana ke anusAra hara jIva meM guNa hai, alpa yA bahu-Atma ujjvalatA aura caitasika nirmalatA hai, ata: hara jIva meM guNasthAna hai| saMsAra kA koI bhI jIva guNasthAna se rahita nahIM hai / guNasthAna caudaha haiM tathA inakI vividhatA kA AdhAra Atma-vizodhi kI taratamatA hai| caudahaveM guNasthAna ke chUTane ke bAda AtmA mukta aura siddha bana jAtI hai| karmoM kA sarvathA vilaya ho jAtA hai| AtmA samasta guNoM se paripUrNa bana jAtI hai tathA sabhI guNasthAna kRtArtha ho jAte haiN| jIva ke do prakAra haiM--siddha aura sNsaarii| siddhoM meM guNasthAna nahIM hotA, kyoMki ve karma aura zarIra se sarvathA mukta ho jAte haiN| sabhI guNasthAnavI jIva saMsArI kahalAte haiM, kyoMki ve karma aura zarIra sahita hote haiN| hara prANI meM vyakta yA avyakta sadguNa hote haiM, yahI guNasthAna hai| samyak darzana, vrata cetanA, apramAda avasthA Adi AtmA ke viziSTa guNa haiM, ye guNasthAnoM kI AdhArazilA hai| viparIta AsthA, avrata bhAvanA, Atma vismRti, kaSAya pariNAma aura Atma-caMcalatA-ye guNasthAna nahIM haiN| saMyama, samatA, karuNA, satya, prAmANikatA, pavitratA Adi se prANI guNasthAna kA adhikArI banatA hai| karma-vilaya kI taramatA ke AdhAra para saMsArastha jIvoM ko caudaha vargoM meM vibhAjita kiyA jA sakatA hai| karma ke raMgamaMca para sabase adhika prabhAvazAlI hai-- moha yA rAga-dveSa ke prmaannu| moha-vilaya jIvana kI sarvocca saphalatA hai| caudaha guNasthAna kA svarUpa anaMtAnaMta jIvoM kA Azraya prathama guNasthAna hai| isameM jIva kI tattva-zraddhA viparIta hotI hai| jIva, sAdhu, mArga, dharma aura mokSa ko yathArUpa svIkAra na karane vAlA tathA anaMtAnubaMdhI kaSAya catuSka ko na bheda pAne vAlA jIva mithyAdRSTi kahalAtA hai| mithyA dRSTi vyakti meM pAyI jAne vAlI Atma-vizuddhi mithyAdRSTi guNasthAna kahalAtI hai| abhavya jIvoM kI apekSA yaha guNasthAna anAdi-anaMta hai| isa guNasthAna ke chUTane se jIva mokSagAmI bana jAtA hai| samyaktva se mithyAtva kI ora agrasara jIva meM svalpakAlIna dUsarA guNasthAna hotA hai| samyaktva aura 82 - _ tulasI prajJA aMka 118

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mithyAtva ke bIca kI avasthA kA nAma sAsvAdana samyag dRSTi hai| samyaktva se cyuta hone para thor3I dera samyaktva kA svAda rahatA hai, yaha sAsvAdana samyag dRSTi nAmaka dUsarA guNasthAna hai| tIsare guNasthAna meM tattva viSayaka saMdehazIla avasthA rahatI hai| nizcayAtmaka cintana na hone se ise mizra guNasthAna kahate haiN| cauthe guAsthAna meM samyag darzana kI prApti aura Atma-sAkSAtkAra kI bhUmikA kA nirmANa hotA hai| isameM AtmaciMtana kI prakriyA suvyavasthita banatI hai| isameM satya ke prati AsthA jAgatI hai, kiMtu asvaraNa nhiiN| yathArtha kA bodha hone para bhI tyAga kI cetanA vikasita nahIM hotI hai| pAMcave guNasthAna meM satya ke AMzika AcaraNa tathA chaThe guNasthAna meM satya ke saMpUrNa AcaraNa kI bhUmikA banatI hai| pAMcave guNasthAna meM avrata rahane se dezavirati guNasthAna tathA chaThe guNasthAna meM avrata kA samUla viccheda hone se pramatta saMyata guNasthAna kahalAtA hai| sAtaveM guNasthAna meM Atma-smRti, Atma-utsAha aura Atma-jAgarUkatA prakarSa sthiti meM rahane se apramatta saMyata guNasthAna kahalAtI hai| sAtaveM guNasthAna meM AtmonmukhatA ke sAtha AtmAnaMda aura paramAnaMda kI avasthA prApta hotI hai| yaha apramatta sAdhaka kI mahAn avasthA hai| jIvana meM AtmotkarSa ke kSaNoM kI upalabdhi hai| AThaveM guNasthAna meM caitanya meM apUrva parAkrama kI sthiti kA Agamana hotA hai| yaha sthiti durlabha hai| isameM abhUtapUrva Atma-vizuddhi hotI hai| isameM moha cetanA para jabardasta prahAra hotA hai aura isameM prAyaH sthUla kaSAya kI nivRtti ho jAtI hai, isalie ise nivRttibAdara guNasthAna kahate haiN| isase AtmArohaNa kI do zreNiyAM nizcita hotI haiN| moha karma ko dabAne kI praNAlI upazama zreNI tathA moha karma ko khapAne kI praNAlI kSapaka zreNI kahalatI hai| upazama zreNI meM avarodha AtA hai tathA punaH lauTane kI sthiti banatI hai jabaki kSapaka zreNI se ArohaNa karane vAlA caitanya-vikAsa ke zikhara para pahuMca jAtA hai| upazama zreNI ko elopaithI cikitsA paddhati tathA kSapaka zreNI ko Ayurvedika cikitsA paddhati kI upamA dI jA sakatI hai| elopaithI roga kA zamana karatI hai jabaki Ayurvedika roga kA samUla nAza kara detI hai| nauveM guNasthAna meM saMjvalana krodha, mAna aura mAyA kA sarvathA kSaya yA upazama ho jAtA hai, ise anivRtti bAdara guNasthAna kahate haiM / dasaveM guNasthAna meM saMjvalana lobha atyadhika sUkSma mAtrA meM rahatA hai| ata: ise sUkSma saMparAya guNasthAna kahate haiN| upazama zreNI se ArohaNa karane vAlA moha karma kA sarvathA upazamana kara gyArahaveM guNasthAna meM tathA kSapaka zreNI se ArohaNa karane vAlA moha karma kA sarvathA kSaya kara bArahaveM guNasthAna meM pahuMca jAtA hai, inheM kramaza: upazAMta moha guNasthAna aura kSINa moha guNasthAna kahate haiM / ina donoM kI samAna Atma-vizuddhi hone se inheM vItarAga-avasthA kI pratiSThA milatI hai| bArahaveM guNasthAna vAlA terahaveM guNasthAna meM jAkara avaziSTa tIna dhAti karmoM kA kSaya kara detA hai tathA kaivalya avasthA ko upalabdha ho jAtA hai| cirakAla taka dharmodyota ke pazcAt caudahaveM guNasthAna meM zailezI arthAt niSprakaMpa avasthA ko prApta kara letA hai, inheM kramazaH sayogI kevalI aura ayogI kevalI guNasthAna kahate haiN| caudahaveM guNasthAna kI svalpa kAlAvadhi ko pUrNa kara jIva mokSa yA nirvANa ko prApta kara letA hai tathA lokAMta meM jAkara zAzvata sukhoM meM lIna ho jAtA hai| .00 tulasI prajJA akTUbara-disambara, 2002 - - 83

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jaina sAhitya aura darzana kI prAsaMgikatA -DaoN. manamohana svarUpa mAthura bhAratIya dharma-darzana ke kSetra meM brAhmaNa-zramaNa, pravRtti-nivRtti aura AstikanAstika zabdayugmoM kA pracalana prAcIna hai| vastutaH ye zabda aura yugma bhAratIya jIvana paddhati ko aura usake ciMtana ko darzAne vAle haiN| brAhmaNa dharma yA darzana (saMskRti) sanAtana hai to zramaNa dharma-darzana (saMskRti) prvrtii| bauddha aura jainadharma ke AcArAMga zramaNa haiM aura inameM dIkSita bhikSu evaM shraavk| isa prakAra vaidika dharma prAyaH brAhmaNa dharma-darzana kahalAyA jabaki zramaNa dharma-darzana viziSTa rUpa se jaina saMskRti ke lie prayukta hone lgaa| ina tInoM zabda yumoM meM dharma-darzana ke lie loka pracalita pada brAhmaNa-zramaNa hI prayukta rhaa| isake viparIta Astika-nAstika kA artha dharma ko mAnane vAloM ke artha meM tathA pravRtti-nivRtti unakI phala prApti ke rUpa meM pracalita rahA arthAt mokSa-prApti vAlA dharma pravRttimArgI evaM mokSa na karavAne vAlA dharma nivRttimArgI khlaayaa| prAyaH Astika aura brAhmaNa saMjJaka dharma-darzana pravRttimArgI evaM AcArAMga athavA zramaNa-Azrita dharma-darzana nivRttimArgI kahe jAte haiN| kintu nirapekSa bhAva se yaha kahanA ucita nahIM ki zramaNa paramparA zuddha rUpa se nAstika tathA nivRttimArgI hI hai| sAtha hI yaha bhI bhrAMti hI hai ki brAhmaNa paramparA vizuddha pravRttimArgI athavA Astika hI hai| vastuta: na to zramaNa paramparA niMdaka hai aura na hI brAhmaNa paramparA zramaNa virodhii| bhAratIya samAja meM donoM paramparAoM kA sAtvika samanvaya rahA hai| yaha bAta jaina AcArAMgoM se bhI pramANita hai| tripiTaka (bauddha) evaM uttarAdhyayana (jaina) meM varNita kathAeM tathA dRSTAMta isake pramANa haiN| donoM hI vicAradhArAoM kA AdhAra AtmA hai| antara yahI hai ki brAhmaNa dharma-darzana ekAtmavAda se prabhAvita hai jabaki jainadarzana anekAtmavAdI hai| isI AdhAra para jaina dharma-darzana meM punarjanmavAda ko mahattva milaa| 84 tulasI prajJA aMka 118

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isa Alekha meM hamArA mUla lakSya jaina sAhitya aura usameM nihita darzana kI prAsaMgikatA kA pratipAdana karanA hai, ata: jaina dharma-darzana se saMbaMdhita sAhitya evaM tatsambandhI RSimuniyoM, zrAvakoM kI racanAoM ke Aloka meM apanI bAta ko pramANita karane kA hI prayatna yahAM rhegaa| jaina dharma-darzana paramparA meM tIrthaMkaroM kA viziSTa mahattva hai / inhIM kI vANI jaina sAhitya kA marma hai| zAstrIya dRSTi se yaha aMga aura upAMga saMjJAoM se abhihita haiM / ina racanAoM ke lie zramaNa - saMskRti meM Agama graMtha sandarbha nAma bhI pracalita haiM / inakA vahI mahattva hai jo brAhmaNa saMskRti meM vedoM kA / jIvana kA parama lakSya hai satya / bhagavAn mahAvIra ne apane uddezyoM meM satarka pratipAdana kiyA hai / yadyapi jaina tIrthaMkaroM dvArA pratibodhita upadeza ati prAcIna haiN| Aja kA vAtAvaraNa usa kAla vizeSa se nitAnta bhinna hai, phira bhI itanA bar3A jaina samAja Aja ikkIsavIM sadI ke AraMbha meM bhI pUrNa vizvAsa ke sAtha unakI pAlanA kara rahA hai| Aja sarvatra audyogika krAMti, bhautikavAdI UhApoha tathA vaizvIkaraNa se mAnava-jIvana saMtrasta haiN| isa vAtAvaraNa ne pratyeka sAmAjika ke ciMtana ko jhakajhorA hai aura usameM aneka asImita lAlasAoM ko bar3hAyA hai| isa naye dRSTikoNa ko sirpha mAnava kI AdhyAtmika pravRtti hI samanvita kara sakatI hai| dharma-tatva athavA bhaktiyoga donoM hI brAhmaNa aura zramaNa saMskRtiyoM meM vidyamAna haiN| isIlie zramaNa saMskRti se sambaMdhita dArzanika siddhAMtoM se deza, samAja evaM antarrASTrIya stara para samanvaya sthApita kiyA jA sakatA hai| jaina dharma-darzana kA syAdvAda, samyak traya, paMcavrata, aNuvrata sambandhI vicAradhArAeM isake pramANa haiN| udAharaNArtha mokSa kI avadhAraNA ko leN| brAhmaNa darzana meM sadkarmoM dvArA mokSaprApti kI bAta kahI gaI hai| uttarAdhyayana sUtra meM bhI bhagavAn mahAvIra ne isI satya ko udghATita kiyA hai thathuI maMgaleNa bhante, jIve kim jaNayaI? thava thuI maMgaleNaM daMsaNa caritta bohilAbhaM jaNayaI / NANa caritta bohilAbhaM saMpanne thaNaM jIve aMta kariyam / kappa vimANo vavattayaM ArAhaNaM Ahei / aneka paMthoM aura sampradAyoM ke astitva meM A jAne tathA bhArata kI dharmanirapekSatA pravRtti ke kAraNa brAhmaNa dharma-darzana kI kAphI avahelanA huI hai| sAtha hI brAhmaNa dharmadarzana kI udAra bhAvanA ke kAraNa bhI yahAM dhArmika sahiSNutA rhii| isake viparIta zramaNa dharma-darzana kA vikAsa sudhArAtmaka pravRtti ke kAraNa huA / jAgatika sambandhoM kA niSedha kara cittavRttiyoM ko saMyamita rakhate hue Atmastha hokara sAdhanArata ho AdhyAtmika utkarSa ko prApta karanA hI zramaNa saMskRti meM jIvana kA lakSya hai| preyas kA niSedha aura zreyas kI pratiSThA hai, 'ataH isake anuyAyiyoM ne pUrI zraddhA ke sAtha ise grahaNa kiyaa| paMca mahAvrata, dhyAna, sAmAyika Adi ne vartamAna yuga meM phailatI bhautikavAda kI cakAcauMdha meM apanI upAdeyatA ko banAye rakhA hai|' tulasI prajJA akTUbara-disambara, 2002 85

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yadyapi zramaNa saMskRti meM bhI cAra varNa haiM kintu inakA AdhAra karma hai, varNa (janma) nhiiN| brAhmaNa yahAM bhI zreSTha hai kintu pauruhitya karma dvArA nhiiN| unakA zuddha AcaraNa evaM ucca jIvanadRSTi hI isakA AdhAra rhii| isI bhAMti kSatriya vIra hai, vijetA hai tathA jina hai parantu usakI vijaya kA AdhAra yuddha nahIM balki sadkarma hai- indriyoM para vijaya / bAhya vijaya kI apekSA AbhyaMtara vijaya ke AdhAra kI vicAradhArA ke kAraNa hI jaina-dharma darzana kI Aja ke ApAdhApI vAle yuga meM prAsaMgikatA banI huI hai / 1 parivartana jIvana kI anivAryatA hai / zramaNa-saMskRti kA syAdvAda isI kI vyAkhyA karatA hai / syAdvAda ke anusAra parivartana rahita koI sthAyitva nahIM hai aura sthAyitva rahita koI parivartana nhiiN| donoM apRthakbhUta hai / parivartana sthAyI meM hI ho sakatA hai evaM sthAyI vahI ho sakatA hai jisameM parivartana ho / bhAvArtha yaha hai ki niSkriyatA tathA sakriyatA, sthiratA aura gatizIlatA kA jo sahaja samanvita rUpa hai, vahI dravya hai / pratyeka dravya apane kendra meM dhruva, sthira evaM niSkriya hai| usake cAroM ora parivartana kI aTUTa zrRMkhalA hai| isI maulika dRSTi ne jaina-dharma-darzana ko maulikatA pradAna kI hai tathA use sAmayika banAyA hai| samanvaya ke lie sahanazIla honA jarUrI hai, jo jaina dharma-darzana meM upasthita hai| yaha bAta dUsarI hai ki svayaM jaina samAja use kahAM taka grahaNa kiye hue hai / isI bAta para apanI cintA abhivyakta karate hue AcArya zrI mahAprajJajI kA jAtivAda ke sadaMrbha meM kathana hai- " jaina AcArya bhI jAtivAda se achUte nahIM rahe - yaha eka satya hai, ise hama dRSTi se ojhala nahIM kara skte| Aja bhI jainoM para jAtivAda kA kucha asara hai| samaya kI mAMga hai ki jaina isa viSaya para punarvicAra kare / ' 119 jaina dharmadarzana ke saiddhAntika sAhitya kI bhAMti hI unake RSi-muniyoM dvArA racita laukika sAhitya (jIvanazailI) meM bhI jainetara saMtoM kI-sI vyAvahArikatA kA paricaya milatA hai / inakI racanAoM ke adhyayanoparAnta ekadama aisA lakSita nahIM hotA hai ki yaha zuddha rUpa se dhArmika athavA paMtha vizeSa kA sAhitya hai / madhyakAlIna bhAratIya samAja meM aneka dhArmika vicAradhArAeM pallavita rahIM / bhakti sambandhita aneka sampradAya astitva meM Aye, kintu jaina sAhitya ko bhakti sAhitya kI viSayavastu ke rUpa meM sirpha AcArya hajArI prasAda dvivedI ne hI svIkArA / vastutaH jaina bhakti - sAhitya kA lekhana vidhivata rUpa se AThavIM zatAbdI se hI likhA jAtA rahA hai|deg udyotanasUri kI kuvalayamAlA isakA pramANa hai I isa prakAra jaina sAhitya ke sRjana kI paramparA dIrghakAlika hai| dUsare zabdoM meM yaha kahA jA sakatA hai ki jaina sAhitya puSpadaMta - udyotana sUri se AcArya tulasI, AcArya hastI taka lagAtAra likhA jAtA rahA hai| inakI racanAoM meM bhakti tatva ke sAtha hI sAmayikatA kA pUrNa citraNa milatA hai / isIlie yaha sAhitya vartamAna paristhitiyoM meM bhI prAsaMgika lagatA hai| ikkIsavIM zatAbdI kampyUTarajanita hai| 19vIM zatAbdI ke jaina kavi Anandaghana kI nimnalikhita paMktiyAM Aja ke yuga meM bhI saTIka lagatI haiM, jinameM parabhAva aura bAhara bhaTakane kI mAnava pravRtti ko mUr3ha karma kahakara ghaTa meM base ananta paramAtmasvarUpa kA dhyAna karane ke lie kahA hai 86 tulasI prajJA aMka 118

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bahirAtama mUDhA jaga jetA, mAyA ke phaMda rhetaa| aMtaraghaTa paramAtama dhyAvai, durlabha prANI tenaa|| madhyakAlIna sAhitya meM vicitra bhaktidhArAoM kA vikAsa huaa| nirguNa aura saguNa bhakti-paddhati ke aneka paMtha evaM sampradAyoM kA AvirbhAva huaa| jaina samAja meM bhI digambarazvetAmbara saMpradAyoM ke paMtha aura gacchoM (84 prakAra ke gacchoM) kA astitva rhaa| phira bhI jaina sAhitya ne yugIna paristhitiyoM meM dhArmika samanvaya kA paricaya diyaa| vaiSNavadharmI sampradAyoM kI khaNDana-maNDana pravRtti se inakA sAhitya kosoM dUra rhaa| unakA to arhat sadaiva jina (jitendra) hI rahA, kyoMki jainiyoM kA iSTa arhat svapauruSa se bhagavAna hai| rAma-kRSNa kI bhAMti AraMbha se hI brahma ke avatArI nhiiN| isIlie arhat ATha karmoM kA kSaya kara zarIra ko tyAga zuddha AtmarUpa meM hamAre sAmane prastuta hote haiN| yaha tarka-saMgati hI jaina sAhitya kI prAsaMgikatA kI sthApanA karatI hai| jaina saMtoM ne madhyakAla se Aja taka bhAratIya antazcetanA ko sudRr3ha tathA jAgarUka banAye rakhane kA nirantara prayatna kiyA hai| AcArya rAmacandra zukla ne jaina, bauddha, siddha sAhitya ko dhArmika noTisa mAtra kahakara apane itihAsa kI viSayavastu se pRthak kara diyaa| kintu saMta zabda kI vyApaka vyAkhyA meM jaina sAdhu bhI saMta hI hai, kyoMki ve bhI sAMsArika aura bhautika viSayAdi se Upara uThe hue haiN| kAyA ko sAdhakara indriyoM ko vazIbhUta kara kevalajJAna kI prApti jaina sAdhanA kA antima lakSya hotA hai| yahI kAraNa hai ki saMta sAhitya kI bhAMti hI jaina bhakti sAhitya meM bAhyADambaroM kA virodha hai| jaina kaviyoM ne apanI racanAoM meM apane nAyakoM ko bAhyADambaroM kA virodha, sAMsArika asAratA, citta zuddhi kA varNana karate hue apane guru dvArA dIkSita karavA kara saMnyAsI banAyA hai| saMta racanAoM meM bhI hameM yahI citraNa milatA hai| antara hai to yahI ki jaina sAhitya muktaka kI apekSA prabandha rUpa meM adhika likhA gayA, jabaki saMta sAhitya muktaka rUpa meM hI milatA hai| jaina racayitA mUlataH saMnyAsI haiN| sAMsArikatA se unheM koI moha nhiiN| para vaha samAja meM jItA hai, usakI sAdhanA athavA bhakti kA sAmAjika mahattva hai, ata: usakA avalokana bhI janaruci evaM iSTa ke anurUpa honA Avazyaka hai| isIlie unhoMne apane kAvya kI kAvyAbhivyakti atyanta sarasa aura sahaja rUpa meM kI hai| udAharaNArtha samaya sundarakRta cAra pratyeka buddha cocaI nAmaka racanA meM caMdrajasa ke pitA kI mRtyu para usakI preyasI madanarekhA ke pazcAttApa kA citraNa karate hue kavi mArmika anubhUti detA haimayaNarehA ima ciMtave dhiga dhiga mAharo ruup| iNa thI anaratha upano mAryo prItama bhuup|| mati mAre muja putra ne maNiratha mAhare kaaj| sInpa ratana rAkhaNa bhaNI jAu kisamisa bhaaj| ima mana mAMhe ciMtavI samajhAvI suta saar|| nisabhara cAlI ekalI pUraba disa suvicAra // 2 tulasI prajJA akTUbara-disambara, 2002 - 187

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bhakti ke kSetra meM guru kA mahattva sadaiva siramaura rahA hai| jaina saMta kaviyoM ne apane guruAcAryoM ke prati jisa bhAvavihvala padAvalI kA prayoga kiyA hai, vaha inakI navIna aura maulika upalabdhi kahI jAnI caahie| jaina kaviyoM ke maMgalAcaraNoM athavA puSpikAoM meM guru vaMdanA sambandhI aneka bhAvapradhAna dRzya upasthita hue haiM / upAdhyAya kuzalalAbha kI racanA pUjyakahaNa gIta kI paMktiyAM prastuta haiM jinameM kavi ne sAdara apane antarmana ko uMDela diyA hai iNa avasara zrI pUjya mahA moTA jatI re / 88 zrAvaka nA sukha heta AyA traMbAvatI re / Malas' ama guru rIti pratIti badhaI vAlI re| dikSAramaNI sAtha ramaI mananI ralI re / / pravacana vacana vistAra aratha taravara ghaNA re / kokila kAminI gIta gAyai zrI gurutaNA re / gAjai-gAjAi gagana gaMbhIra zrI pUjya nI dezanA re / bhaviyaNa mora cakora thAyai zubha vAsanA re / sadA guru dhyAna snAna lahari zItala vahai re / kIrti sujasa visAla sakala jaga maha mahai re / sAte khetra suThAma sudharmaha nIpajjai re / zrI guru pAya prasAda sadA sukha saMpajai re / z2ihA - jihA zrI guru AyA, pravarte jiha kiNa re / dina-dina adhika jagIsa jo thAijjo tiha kiNai re / jyAM laga meru girinda gayaNi tArA ghaNA re / tAM lagi avicala rAja karaDa, guru amha taNA re / paratA pUraNa pAsa jiNesara thaMbhaNau re / zrI guru nA gaNa jJAnaharSa bhaviyaNa bhaNau re / kuzalalAbha kara joDi zrI guru paya namai re / zrI pUjyavAhaNa gIta suNatAM mana ramai re / jaina saMtoM kI prAsaMgikatA inake dvArA prastuta samayAnurUpa vicAroM meM bhI hai| inakI ciMtana praNAlI, viziSTa bhAvadhArA, abhivyakti Adi ko dekhate hue aisA pratIta hotA hai ki ye sabhI zabda tathA bhAva tatkAlIna evaM sAmAyika samAja kI vicAradhArA meM pravAhita rahe haiM / muni mohanalAla 'AmeTa' kI ina paMktiyoM meM isa prAsaMgika zabdAvalI kA udAhaNa prastuta hai cuNotyA hai Aja, cAMda-tArAM rai sAmane visavAsa 'ra, bicArAMrai muNDAgai 'biyAM AparI khimatA' rai, antarikha - juga meM katI 'ka, rAkha sakelA, bai AparI sAkha ? 14 -- tulasI prajJA aMka 118

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AraMbha se Aja taka kA jaina sAhitya bhAratIya - sAhitya kI anUThI upalabdhi hai / isa saMdarbha meM AcArya puruSottamadAsa TaNDana kI ye paMktiyAM bar3I saTIka haiM, "inakI bAnI usI raMga meM raMgI haiM aura unhIM siddhAMtoM ko puSTa karane vAlI hai jinakA paricaya kabIra aura mIrAM ne karAyA hai- AMtarika prema kI vahI mastI, saMsAra kI cIjoM se vahI khiMcAva, dharma ke nAma para calAI gaI rUr3hiyoM ke prati vahI tAr3anA, bAhya rUpAntaroM meM usI eka mAlika kI khoja aura bAhara se apanI zaktiyoM ko khIMcakara use antarmukhI karane meM hI Izvara ke samIpa pahuMcane kA upAya hai| 15 vAstava meM jaina sAdhuoM, yatiyoM, AcAryoM ke cintana meM samayAnurUpa " aura vijJAna kA samanvaya hai / 18vIM zatAbdI se AraMbha hue terApaMtha ke navama AcArya zrI tulasI ne aNuvrata Andolana ke mAdhyama se aNu evaM virAT kA samanvaya kiyA hai / yaha vaha Andolana hai jisameM jAti, sampradAya, varga, bhASA-bheda se Upara uThakara manuSya meM mAnavatA ko jAgRta karane kI kSamatA hai| jaina sampradAya kA parva paryuSaNa isI bhAva kI vyApaka abhivyakti hai / mAnava meM samabhAva kA vaha pratIka hai / neharUjI dvArA saMsthApita paMcazIla ke siddhAMta meM nihita ahiMsA tathA sahaastitva kI bhAvanA hamAre sanAtana aura zramaNa saMskRti ke soca kA hI samanvaya hai| isa prakAra zramaNa-vicAradhArA bhAratIya saMskRti kA mahattvapUrNa staMbha hai / sampradAya vizeSa athavA paramparA vizeSa meM dIkSita hokara bhI jaina racanAkAroM ne samarasatA evaM ekatA kA darzana diyA hai / sAMskRtika punarutthAna kI cetanA pradAna kI hai / jaina saMta racanAkAra dezakAla evaM tatsaMbaMdhI paristhitayoM ke prati pUrNata: jAgarUka rahe haiN| ve AdhyAtmika paramparA ke anugAmI tathA AtmalakSI saMskRti meM vizvAsa rakhate hue bhI laukika cetanA se vimukha nahIM rahe, kyoMki inakA adhyAtmavAda vaiyaktika hote hue bhI janakalyANa kI bhAvanA liye hue hai| sAtha hI sampradAyamUlaka sAhitya ke sarjana ke uparAnta bhI ina kaviyoM ne apanI racanAoM meM deza-kAla se saMbaMdhita aura sAMskRtika pakSoM kA nirUpaNa kiyA jisameM apane deza-pradeza kI sAMskRtika paramparAoM evaM usakI udAratA, samatA, ekatA tathA samanvayAdhikAritA kA acchA citraNa kiyA hai / udAharaNArtha, 5vIM zatAbdI ke kavi samayasuMdara ne apanI racanA 'puSpasAra caupaI' meM spaSTa kiyA hai ki usa samaya bhI mAtA-pitA apanI putrI kA vivAha usakI icchA ke viparIta nahIM kara sakate the / apane pitA dvArA sagAI taya kara dene kI bAta sunakara ratnAvatI agni meM jalane ko tatpara ho jAtI hai " yetAta samAja, bolai ratanavatI vacana, pAvaka paDU sasi prANa, puSpasAra paraNaNa vAta // DI tAta naI turata kahai ite, mana mAnyo mujhe khaMtAjI, paraNAvai guNa suMdara paramai, kharI achata mANakhaMta, seTha jANyo bhAva sattA ko turata gayo tasa pAsa jI // tulasI prajJA akTUbara-disambara, 2002 89

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isI bhAMti jinacaMdra sUri akabara pratibodhaka rAsa evaM yugapradhAna nirvANa rAsa se yaha aitihAsika tathya bhI spaSTa hote haiM ki vi.saM. 1648 meM samrATa akabara ke AmaMtraNa para jinacaMdra sUri unase mile| akabara yugapradhAna jinacandra kI vidvattA se itane prabhAvita hue ki unhoMne (akabara ne) jIva hiMsA niSedha ke pharamAna jArI kiye|" aise hI eka anya aitihAsika sUtra kA paricaya hameM kAlU yazovilAsa ke dUsare adhyAya meM milatA hai, jahAM kavi AcArya tulasI ne jarmana vidvAn harmana jaikobI kA sAkSAtkAra lADanUM meM vi.saM. 1970 kI phAlguna zuklA 10 ko hone kA ullekha kiyA hai| jaina saMta racanAkAroM ne apanI loka pracalita DhAloM ke sAtha hI zAstrIya rAgoM aura chaMdabaMdhoM se bhI apane sAhitya ko navInatA evaM sahajatA pradAna kI hai| hIyAndrI, saMdhi, TabbA, bAlAvabodha, pIDhiyAvalI, paTAvalI, gurunAmAvalI Adi jaina sAhitya kI bhAratIya sAhitya ko mahattvapUrNa dena hai| isa navIna dena meM jaina kavi banArasIdAsa likhita ardhakathAnaka kA viziSTa mahattva hai| jIvana-sAhitya ke itihAsa meM ise hama pahalI aura mahattvapUrNa racanA mAna sakate haiN| isa prakAra jaina sAhitya meM aupadezika vRtti ke sAtha viSayAntara se paramparAgata bAtoM ke vistRta vivaraNa se hama paricita hote haiM, phira bhI ise hama mAtra piSTapeSaNa athavA dhArmika noTisa mAtra nahIM kaha skte| lokapakSa aura bhASA kI dRSTi se sAhitya jagat meM isakA mahattvapUrNa sthAna hai| isa sAhitya meM bhAratIya soca kI Adarza sthApanA hai| naitika evaM dhArmika mAnyatAoM ko janabhASA meM samanvita kara rASTra ke AdhyAtmika stara ko puSTa karane ke ullekhanIya prayAsa haiN| dezaja bhASA aura zailI ko apanAkara ina racanAkAroM ne saMpUrNa samAja ko eka sUtra meM jor3ane kA prayatna kiyA hai| yahI isa sAhitya kI sabase bar3I upalabdhi, prAsaMgikatA aura garimA kahI jAnI caahie| saMdarbha : 1. AcArya mahAprajJa-jainadarzana aura anekAnta, pR. 78, prathama saMskaraNa 1983 2. vahI, pR. 92-93 3. yadyapi digambara aura zvetAmbara sampradAya bhI inakI saMkhyA ke prati ekamata nahIM haiM, phira bhI mukhya rUpa se aMga aura upAMga nAma se jAnI jAne vAlI zAstrIya racanAeM isa prakAra haiMaMga-11-AcArAMga, sUtrakRtAMga, sthAnAMga, samavAyAMga, bhagavatI vyAkhyA prajJapti, jJAtRdharmakathA, upAsakadazA, antakRtadazA, anuttaropapAtika dazA, praznavyAkaraNa, vipAkasUtra / upAMga-aupapAtika, rAyapaseNiya, jIvAjIvabhigama, prajJApanA, sUrya-prajJapti, jambUdvIpaprajJapti, candraprajJapti, kalpikA, kalpAvataMsikA, puSpikA, puSpacUlA, vRssnnidshaa| -mahezacandra zrIvAstava-jaina dharma evaM darzana (uttarAdhyayana sUtra ke vizeSa Aloka meM), pR. 15-17, prathama saMskaraNa, 1991 I. 90 - - tulasI prajJA aMka 118

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4. vahI, pR. 10 5. DaoN. siyArAma saksenA pravara zrI jinezvara vibhUti, sevAdhAma prakAzana, bilAsapura (ma.pra.), pR. 7, saMskaraNa, 1981 I. 6. mahezacandra zrIvAstava - jaina dharma evaM darzana, pR. 197 7. AcArya mahAprajJa - jainadarzana aura anekAnta - Adarza sAhitya saMgha cUrU (rAjasthAna), pR. 37 8. AcArya mahAprajJa - jaina tattva ciMtana - Adarza sAhitya saMgha cUrU (rAjasthAna), pR. 29-30, saMskaraNa 1959 10. hindI sAhitya kI bhUmikA, rAjakamala prakAzana, dillI 6, saMskaraNa 1969 I., pR. 171 11. AnaMdaghana pada saMgraha, pada 27, pR. 74 12. saM. mohanalAla dulIcaMda desAI - AnaMdakAvya mahodadhi maulika 7- jIvanacaMda sakaracaMda javerI, sUrata (1926 I.) - paMDita samayasuMdara, cau. 2, pR. 100 13. saM. agaracaMda, bhaMvaralAla nAhaTA aitihAsika jaina kAvya saMgraha, zrI pUjyavaeNa gItama, pR. 116-117, chaMda 61-67 14. tathara katha - Adarza sAhitya saMgha, cUrU, pR. 26 15. bhajana saMgaha - dharmAmRta, prastAvanA, pR. 18 16. madhyakAlIna jaina sAhitya meM tatkAlIna lokamAnasa kI cetanA ke kAraNa nijaMdharI kAryakalApoM kA varNana huA hai| kiMtu Aja ke sAhitya meM tarka saMgati kA pUrNa samAveza hai| I 17. saM. nArAyasiMha bhATI -- paramparA, bhAga 48 (1978 I.) - rAjasthAnI jaina sAhitya meM aitihAsika sAmagrI, pR. 58 18. kAlUyazovilAsa - Adarza sAhitya saMgha, cUrU, pR. 65-66 tulasI prajJA akTUbara-disambara, 2002 (rAjasthAnI vibhAga) jaya nArAyaNa vyAsa vizvavidyAlaya ke - 8, sekTara 5, esa.sI. bosa kaoNlonI, DipheMsa leba. ror3a, rAtAnADA, jodhapura (rAjasthAna) 1565 91

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jyotiSa-vidyA ko jainAcAryoM kA avadAna - manoja kumAra zrImAla sRSTi kA AdyopAnta kAraNa paramANu hai| manuSya kA zarIra asaMkhya paramANuoM kA sammilita svarUpa hai, ataH sauramaNDala meM bhramaNa karane vAle sUryacandrAdi grahoM kI gatividhiyoM kA prabhAva anyonyAzraya sambandha hone ke kAraNa mAnava zarIra sthita saura jagat para bhI par3atA hai| phalasvarUpa pRthvI para rahane vAle sabhI prANiyoM para AkAza meM bhramaNa karane vAle grahoM kA pUrNa rUpeNa prabhAva par3atA hai| sahasroM varSa pUrva bhAratIya vidvAnoM ne apanI sUkSma prajJA dvArA zarIrastha sauramaNDala kA bhalI-bhAMti paryavekSaNa karake tadanurUpa AkAzIya sauramaNDala kI vyavasthA kI thii| sAtha hI AkAzIya grahoM ke mAnava-zarIra para par3ane vAle prabhAva kA bhI anveSaNa kiyA thaa| isI vidyA ko jyotiSa vidyA ke nAma se abhihita kiyA gyaa| isa vidyA ke vibhinna aMgoM ko vikasita karane meM aneka vidvAnoM ne apanA yogadAna diyaa| __ bhAratIya vijJAna kI unnati meM jainadharmAnuyAyI AcAryoM ne apanA bahumUlya yogadAna diyA hai| jaina dharma apanA gauravapUrNa itihAsa rakhatA hai tathA isake vipula sAhitya kA bhI apanA hI mahattva hai| isake Agamika sAhitya meM AdhyAtmika evaM dArzanika tattvoM ke sAtha-sAtha vaijJAnika tathya bhI samAviSTa haiN| jyotiSa zAstra kA Alor3ana karane para jJAta hotA hai ki jainAcAryoM dvArA nirmita jyotiSa granthoM se bhAratIya jyotiSa meM aneka navIna tathyoM kA samAveza tathA prAcIna siddhAntoM meM parimArjana huA hai| bhAratIya paramparAnukUla jaina dhArmika granthoM meM etad viSayaka sAmagrI pracura mAtrA meM upalabdha hai| jaina muniyoM dvArA zikSA ke caudaha Avazyaka aMgoM meM sAMkhyAna (aMkagaNita) evaM jyotiSa ko pramukha sthAna diyA hai tathA 72 vijJAnoM evaM kalAoM meM jyotiSa ko sarvAdhika mahattvapUrNa mAnA gayA hai| paravartI jaina muniyoM dvArA jyotiSa para svataMtra granthoM kI racanA kI gayI hai, para vidvAnoM kA dhyAna isa ora AkRSTa nahIM ho sakA, jitanA ki unake Agamika sAhitya kI or| phalasvarUpa kucha grantha to kAlakavalita ho gaye aura kucha baca pAye to ve - tulasI prajJA aMka 118 92

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bhI vibhinna granthAgAroM meM upekSita par3e hue haiN| kucha samaya se vidvAnoM kI dRSTi ina granthoM ke adhyayana aura anveSaNa kI ora gayI hai, jisase etad viSayaka aneka jAnakArI prakAza meM A sakI hai| jaina-jyotiSAcAryoM dvArA racita jyotiSa sambandhI racanAoM kI kramabaddha sUcI kA bhI atyanta abhAva hai| vibhinna sUtroM se upalabdha sUcanAoM ke AdhAra para ina graMthoM kA kAlakramAnusAra saMkSipta paricaya prastuta karanA isa zodha nibandha kA abhISTa hai| jaina Agamika sAhitya kA avalokana karane se jJAta hotA hai ki ina graMthoM meM anekAneka jyotiSIya siddhAnta sannihita haiN| sthAnAMga, praznavyAkaraNAMga, samavAyAMga, sUtra kRtAMga Adi dvAdazAMga sAhitya (500 I.pU.) meM navagrahoM, nakSatra, rAzi, yuga, dakSiNAyana evaM uttarAyaNa, sUryacandra grahaNa Adi bAtoM kA vRhad vivecana upalabdha hotA hai| sUrya-prajJapti, candra-prajJapti evaM jambUdvIpa-prajJapti prAcIna jyotiSa ke prAmANika evaM maulika graMtha mAne jAte haiN| inakA racanAkAla lagabhaga 500 I.pU. mAnA jAtA hai| prAkRta bhASA meM race gaye ina graMthoM ke atirikta anya granthoM meM jyotiSkaraNDaka evaM garga saMhitA ke nAma bhI svIkAra kiye jAte haiN| sUrya-prajJapti para TIkA evaM bhadrabAhu-saMhitA ke praNetA jainAcArya evaM antima zrutakevalI bhadrabAhu mAne jAte haiN| inakA samaya 318 I.pU. mAnA jAtA hai| vidvad varga kI mAnyatAnusAra bhadrabAhu magadha ke nivAsI the tathA kAlAntara se maisUra ke zravaNabelagolA nAmaka sthAna para basa gye| zvetAmbara paramparAnusAra isI nAma se eka dUsare vidvAn 5vIM zatI meM hue, jo ki prasiddha jyotirvida varAhamihira ke anuja samajhe jAte haiM tathA jinhoMne varAhamihirakRta bRhatsaMhitA kI taraha hI bhadrabAhu-saMhitA nAmaka eka anupama jyotiSa graMtha kI racanA kii| aisI mAnyatA hai ki yaha graMtha saMskRta evaM prAkRta donoM hI bhASAoM meM racA gyaa| para vartamAna meM saMskRta meM likhita katipaya bhAga hI upalabdha haiN| mAnyatAnusAra dvitIya bhadrabAhu ko janma-pradIpa nAmaka eka anya jyotiSa graMtha kI racanA kA zreya bhI jAtA hai|' prAcIna kAla se hI aMga-vijjA nAmaka jyotiSa grantha lokapriya rahA hai| prAkRta meM likhA sAmudrika zAstra se sambandhita yaha eka advitIya evaM vizAla graMtha hai| isameM 60 adhyAya evaM 9 hajAra zloka pramANa haiM / manuSya kI zArIrika racanA evaM usake aMgoM ke AdhAra para isa grantha meM phalAdeza diyA gayA hai tathA sabhI taraha ke praznoM ke saTIka uttara diye jAne ke niyamoM kA nirUpaNa kiyA gayA hai| ajJAtakartRka isa grantha kA praNayana bhASA evaM zailI kI dRSTi se anumAnataH tRtIya evaM caturtha zatAbdI mAnA jA sakatA hai| anya jaina jyotirvidoM meM AcArya RSiputra kA nAma prasiddha hai jo ki AcArya garga ke putra mAne jAte haiM tathA inakA samaya AryabhaTTa prathama (476 I.) se pUrva samajhA jAtA hai| inake dvArA race gaye graMthoM meM phalita jyotiSa para prathama zakunazAstra se sambandhita nimitta zAstra tathA dvitIya saMhitA grantha hai| vartamAna upalabdha nimitta zAstra meM varSotpAta, devotpAta, ulkotpAta, rajotpAta Adi aneka utpAtoM dvArA zubhAzubhatva kA nirNaya liyA gayA hai| mAnA jAtA hai ki inakA saMhitA-graMtha sambhavataH bhArata varSa meM etadviSayaka sarvaprathama graMtha hai aura isaliye mahattvapUrNa hai| madanaratna evaM varAhamihira kI vRhatsaMhitA para bhaTTotpala kI likhI TIkA Adi tulasI prajJA akTUbara-disambara, 2002 2 - 93

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paravartI graMthoM meM isakA ullekha milatA hai| kucha vidvAnoM kA abhimata hai ki varAhamihira kI racanAoM para bhI isa grantha ke prabhAva par3e hoNge| kAlakAcArya ne jyotiSa sambandhI svataMtra grantha likhane kI paramparA prArambha kii| madhyapradeza ke dhArAvAsa ke rAjA vairasiMha ke ve putra the| unakI mAtA kA nAma surasundarI thA tathA bahana kA nAma sarasvatI thaa| ve nimitta zAstra ke prakANDa vidvAn the| nimitta zAstra evaM saMhitA-graMtha kI racanA kA unhoMne paravartI vidvAnoM ke liye patha-pradarzana kA kArya kiyaa| prasiddha jyotirvid varAhamihira ne apane grantha vRhatjAtaka meM kAlaka-saMhitA ko uddhRta kiyA hai jisase spaSTa hai ki unhoMne saMhitA-graMtha kI racanA kii| unake anya graMthoM-nizIthacUrNi evaM AvazyakacUrNi se aisA anumAna kiyA jAtA hai ki ve tRtIya evaM caturtha zatAbdI ke eka jaina jyotirvid the| praznazAstra jaina-jyotiSa kA eka pramukha aMga hai| caturtha evaM paMcama zatAbdI meM jainAcAryoM dvArA isase sambandhita aneka graMthoM kA praNayana kiyA gyaa| arhaccUr3AmaNisAra bhI etad viSayaka eka mahattvapUrNa maulika graMtha hai jo paravartI jaina vidvAnoM ke lie preraNAstrota hai| vidvAnoM kA anumAna hai ki isakI racanA bhadrabAhu dvArA kI gayI hai| prazna zAstra para eka anya graMtha kevalajJAnapraznacUr3AmaNi bhI upalabdha hotA hai| isa graMtha meM bahu upayogI praznoM ke AdhAra para phalokta kathana kiyA gayA hai| isakA sampAdana evaM anuvAdana nemIcandra zAstrI dvArA kiyA gayA hai| haribhadra sUri (750 I.pU.) rAjasthAna ke nivAsI the tathA yAkinI mahattara nAmaka eka jaina sAdhvI ke ziSya the| cittaura-darabAra meM sambhavata: ve rAjapaMDita the| aisA mAnA jAtA hai ki unhoMne darzana, dharma, nyAya, jyotiSa viSayaka vibhinna zAkhAoM para lagabhaga 1440 graMthoM kI racanA kii| inameM se lagabhaga 100 graMthoM kA prakAzana vibhinna saMsthAoM dvArA kiyA gayA hai| unakI do racanAoM laghusaMghayaNI evaM AryarakSita praNIta anuyogadvAra para likhI unakI TIkA meM aneka jyotiSa sambandhI siddhAntoM kA vivecana pAyA jAtA hai|' jalaura ke udyotanasUri ne prAkRta meM kuvalayamAlA nAmaka eka jyotiSa graMtha kI racanA 777 I. (zaka 699) meM kI, jisameM phalita jyotiSa tathA sAmudrika zAstra saMbaMdhI siddhAntoM evaM phalAdezoM kA nirUpaNa kiyA gayA hai|' prazna zAstra se sambandhita anya graMthoM meM candronmIlana eka pramukha graMtha hai, jisakI racanA kA samaya 8vIM zatAbdI meM mAnA jAtA hai| ajJAtakRrtaka isa graMtha kA viSayavastu kI prAcInatA ke AdhAra para kerala prazna-zAstra kI paramparA kA zrIgaNeza isI graMtha se huA mAnA jAtA hai| mahAvIrAcArya eka prasiddha jaina gaNitajJa huye the| inakA samaya lagabhaga 850 I. mAnA jAtA hai| ye rASTrakUTa nareza amoghavarSa nRpatuMga ke darabAra meM ucca pada para AsIna the| inakA rAjyakAla dakSiNa bhArata ke mAnyakheta para 815 I. se 877 I. taka mAnA jAtA hai| inake dvArA gaNita evaM jyotiSa sambandhI tIna graMthoM ke lekhana kA ullekha prApta hotA hai| gaNita sAra-saMgraha, jyotiSa-paTala evaM sstttriNshikaa| 9 adhyAyoM meM racita gaNita sAra-saMgraha meM aMkagaNita, bIjagaNita Adi siddhAntoM kA vistRta vivecana hai| zUnya dvArA vibhAjana evaM guNottara zreNI 94 - __ tulasI prajJA aMka 118

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1 sambandhI siddhAntoM kA nirUpaNa sambhavata: isI grantha meM kiyA gayA hai / aitihAsika dRSTikoNa se bhI yaha graMtha mahattvapUrNa hai, kyoMki isase pUrva jyotiSa-graMtha meM hI gaNita sambandhI siddhAntoM ke liye eka yA do adhyAya alaga se de dene kI paramparA thI para bhAratavarSa meM sarvaprathama sarvAMgapUrNa gaNita graMtha yahI hai / isa graMtha ke mahattva ko dhyAna meM rakhakara hI isake aba taka do prakAzana ho cuke haiN| prathama madrAsa se pro. ema. raMgAcArya ke sampAdakatva meM tathA pro. lakSmIcanda ke sampAdakatva meN| mahAvIrAcArya kA anya grantha jyotiSa paTala hai jo ki jyotiSa kA mahattvapUrNa graMtha hai, jo abhI taka aprakAzita hI hai / saMhitA viSayaka 4000 loka pramANa kevalajJAnahorA ke racayitA jainAcArya candrasena haiM / isa grantha kA samaya ThIka-ThIka jJAta nahIM hai / para yaha prAyaH nizcita sA hai ki kalyANa varmA (6ThI zatAbdI) kI kRti sArAvalI ke pazcAt hI isakA praNayana huA hai| isameM yatra-tatra kannar3a bhASA kA bhI prayoga huA hai, jisase anumAna kiyA jAtA hai ki karnATaka meM tAtkAlIna pracalita jyotiSa siddhAntoM se graMthakAra vizeSa rUpa se prabhAvita hue haiN| jaina jyotiSAcArya zrIdhara (lagabhaga 10vIM zatAbdI) karnATaka prAnta ke nivAsI the / unake pitA kA nAma baladeva zarmA thA tathA mAtA kA nAma avvokA / unake granthoM ke avalokana se jJAta hotA hai ki prArambha meM ve zaiva the parantu bAda meM jaina dharmAvalambI ho gaye, ve jyotirjJAna vidhi evaM jAtaka tilaka nAmaka do jyotiSa granthoM ke praNetA mAne jAte haiM / jAtaka tilaka kI racanA kannar3a bhASA meM kI gaI hai tathA zeSa graMthoM kI racanA saMskRta meM / " dasavIM zatAbdI meM hI AcArya dAnanandi ke pramukha ziSya bhaTvosari ne prazna zAstra para AyajJAnatilaka nAmaka eka vistRta graMtha likhA / prAkRta bhASA meM racita prazna zAstra sambandhI yaha eka atyanta prasiddha racanA samajhI jAtI hai / 12 digambara jainAcArya durgadeva (11vIM zatI) jyotiSa zAstra ke mahAna vidvAn the / unake saMyamadeva the / prAkRta bhASA meM unhoMne prazna zAstra evaM zakuna zAstra para kramazaH arghakANDa evaM riThThasamuccaya nAmaka do graMtha likhe, jinameM se dUsare graMtha kI racanA 1032 I. meM unhoMne kumbhanagara (anaMgA) meM kI thii| 13 malliseNa saMskRta evaM prAkRta donoM bhASAoM ke udbhaTa vidvAn the / jinasena sUri unake pitA the jo dakSiNa bhArata ke dhAravAr3a jile ke gadakatAlukA nAmaka sthAna ke nivAsI the / 1043 I. meM AyasadbhAva nAmaka eka phalita jyotiSa graMtha kI unhoMne racanA kI, jisameM siMha, gadahA, hAthI, kauA Adi aneka pazu-pakSiyoM ke varNana ke sAtha-sAtha mAnava jIvana para unake par3ane vAle prabhAvoM kA bhI ullekha kiyA gayA hai| isa graMtha se yaha bhI jJAna hotA hai ki sugrIva Adi aneka pUrvavartI vidvAnoM ne bhI isa viSaya para graMtha likhe haiN| 14 zvetAmbara paramparA ke jainAcArya malayagiri (11vIM zatI) ne sUrya - paNNatti, jambUdvIpapaNNatti, candra- paNNatti, jyotiSkaraNDaka, vRhat kSetrasamAsa, vRhatsaMgrahANi Adi prAcIna graMthoM para TIkAe~ likhI, jisameM aneka jyotiSIya siddhAntoM kI mImAMsA kI gaI hai| narapati 12vIM zatI ke eka jainAcArya the, jinake pitA kA nAma Abhradeva thA tathA jo dakSiNa bhArata ke dhAra nAmaka sthAna ke nivAsI the / 1175 I. (vi.saM. 1232 ) meM unhoMne tulasI prajJA akTUbara-disambara, 2002 95

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ahnipaTana meM zakuna zAstra sambandhI narapati jaya caryA athavA narapatijaya varNana nAmaka graMtha kI racanA kii| isakA anya nAma svarodaya athavA sArodhAra bhI hai| isameM vyakti ke svara ke AdhAra para zubhAzubha pariNAmoM kA vivecana kiyA gayA hai| yaha bhI mAnA jAtA hai ki unhoMne jyotiSa se sambandhita jyotiSa kalpavRkSa nAmaka eka anya graMtha kI racanA kI, para usakI pAMDulipi abhI anupalabdha hai| isakI lokapriyatA kA anumAna isase bhI lagAyA jA sakatA hai ki harivaMza, narahari, bhUdhara, rAmanAtha prabhRti vidvAnoM dvArA isa graMtha para vibhinna yugoM meM anekAneka TIkAe~ likhI gayI hai| jainAcArya udayaprabhadeva (1220 I.) vijayasena sUri ke ziSya mAne jAte haiN| unhoMne Arambha siddhi athavA vyavahAracaryA nAmaka eka anupama jyotiSa graMtha kI racanA kI, jisa para ratnezvarasUri ke ziSya hemahaMsa gaNi ne 1457 I. (vi.saM. 1514) meM eka TIkA likhii| yaha eka muhUrta graMtha hai, jisameM dhArmika kAryoM evaM utsavoM ke liye upayukta samaya kI gaNanA evaM tatsaMbaMdhI anya bAtoM kA vistAra se vivecana kiyA gayA hai| yaha eka atyanta upayogI graMtha hai| jaina jyotiSAcArya padmaprabhasUri, vAmadevasUri ke ziSya the| inhoMne saMskRta meM bhuvana-dIpaka nAmaka eka jyotiSa graMtha kI racanA 1237 I. (vi.saM. 1294 meM) kii| prazna zAstra se sambaddha yaha eka choTI parantu anupama kRti hai| jisameM 170 zlokoM meM etadviSayaka mahattvapUrNa jAnakArI saMkalita haiN| 1269 I. meM siMha tilakasUri dvArA isa para vivRtti nAmaka eka TIkA bhI likhI gyii| ___Thakkura pherU jaina jyotiSa ke prasiddha vidvAn huye, jinakA samaya 1265-1330 I. mAnA jAtA hai| ye dillI ke sultAnoM ke darabAra meM viziSTa pada para AsIna the| vibhinna vaijJAnika evaM takanIkI viSayoM se sambaddha prAkRta bhASA meM unhoMne 6 pustakoM kI racanA kI, jinake nAmavAstusAra, jyotiSa-sAra, gaNitasAra, ratna-parIkSA, dhAtu paTTI evaM dravya-parIkSA haiN| jyotiSasAra jAtaka viSayaka mahattvapUrNa grantha hai|18 naracandra upAdhyAya kAsadruhagaccha ke siMhasUri ke ziSya the| ber3AjAtakavRtti, prazrazataka, prazracaturvizaMtikA, janmasamudra saTIka, lagna vicAra evaM jyoti-prakAza Adi aneka gaNitIya evaM jyotiSa sambandhI graMthoM ke ve praNetA the| mAnyatAnusAra ye sabhI graMtha Aja bhI upalabdha hai| 1050 zrIkoM meM nibaddha ber3AjAtaka vRtti eka upayogI jAtaka graMtha hai jisakI racanA 1267 I. (vi.saM. 1324) meM kI gyii| jyotiprakAza bhI phalita jyotiSa kA eka anupama graMtha hai, jisameM muhUrta evaM saMhitA viSayaka sAmagrI pracura mAtrA meM upalabdha hai / digambara jaina paramparAnusAra nAracandra nAmaka jyotiSa graMtha ke bhI ve racayitA mAne jAte haiN| mAnyatAnusAra inhoMne jJAnadIpikA nAmaka graMtha kI racanA kI jisakI pAMDulipi vartamAna meM aprApta hai| bhRguphara ke madanasUri ke ziSya jaina jyotiSAcArya mahendrasUri phiroja zAha tugalaka ke darabAra meM pradhAna paMDita the| unhoMne 1270 I. meM graha gaNita se sambandhita 5 adhyAyoM meM yantrarAja nAmaka eka pustaka kI racanA kI, jisameM gaNitIya gaNanA evaM grahavedha ke AdhAra para siddhAntoM kI sthApanA kI gayI hai| jyotiSa ke vibhinna siddhAntoM ke sAtha-sAtha isameM paMcAMga-nirmANa sambandhI vidhiyoM kA pratipAdana kiyA gayA hai| unake ziSya malayendu sUri ne isa para TIkA likhI jisameM siddhAntoM kI vyAkhyA ko spaSTa karane ke lie aneka uddharaNoM se maNDita kiyA gayA hai| 96 - - tulasI prajJA aMka 118

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aTThakavi (arhaddAsa) terahavIM zatAbdI ke hI eka jaina brAhmaNa the, jinake pitA kA nAma nAgakumAra thaa| ve kannar3a bhASA ke prakAMDa vidvAn the| isI bhASA meM unhoMne aTThama nAmaka eka mahattvapUrNa jyotiSa-graMtha kA nirmANa kiyA, jisameM zakuna, dhvani-vicAra, nakSatra-phala Adi viSayoM kA vivecana kiyA gayA hai| isakI lokapriyatA kA anumAna isI se lagAyA jA sakatA hai ki isakA anuvAda telagU bhASA meM Andhrapradeza ke bhAskara nAmaka vidvAn ne 15vIM zatAbdI meM kiyaa| mahimodaya (17vIM zatI) jo ki labdhivijayasUri ke ziSya the, jyotiSa ke marmajJa vidvAn the| unhoMne tIna graMthoM kI racanA kI, jinake nAma kramaza: jyotiSa-ratnAkara, gaNita sATha saura arthAt gaNita-sAra-sauSThabha tathA paMcAMgAnayana vidhi hai| jyotiSa-ratnAkara meM muhUrta, jAtaka evaM saMhitA sambandhI viSayoM kA ullekha hai tathA paMcAMgAnayana vidhi meM paMcAMga-nirmANa sambandhI aneka sAraNiyA~ prastuta kI gayI haiN|22 meghavijayagaNi nAmaka prakANDa jyotirvida kA jaina jyotiSa ke itihAsa meM viziSTa sthAna hai| inakA samaya 1680 I. mAnA jAtA hai| inhoMne megha-mahodaya, udaya-dIpikA, ramala zAstra, hasta saMjIvana Adi saMhitA evaM sAmudrika zAstra viSayaka aneka evaM anupama graMthoM kI racanA kI hai|23 labdhicandragaNi kharataragacchIya kalyANa nidhAna ke ziSya the| unhoMne 1684 I. (vi.saM. 1751) meM janmapatrI paddhatti nAmaka eka vyavahAropayogI jyotiSa-graMtha kI racanA kI, jisameM janmapatrI ke sAmAnya niyamoM ke sAtha-sAtha gaNita ke viSayoM kA bhI varNana kiyA hai|24| bAghajImuni (1726 I.) pArzvacandragacchIya paramparA ke eka pramukha jainAcArya haiN| inhoMne tithi sAraNI nAmaka eka jyotiSa-graMtha likhA hai| paMcAMga-nirmANa kI vibhinna vidhiyoM kI isameM mImAMsA kI gayI hai| makaranda (14vIM zatI) kI makaranda sAraNI kI taraha yaha graMtha bhI vizeSa mahattvapUrNa evaM lokapriya rahA hai| yaha bhI samajhA jAtA hai ki bAghajI muni dvArA isake atirikta muhUrta sambandhI do-tIna aura graMthoM kI racanA kI gayI, para unakI pAMDulipiyA~ vartamAna meM anupalabdha haiN|25 . upayukta vivecana se spaSTa hai ki jyotiSa vAGmaya meM jainAcAryoM kA viziSTa avadAna hai| jainAcAryoM ne svatantra rUpa se apanI lekhanI kA prayoga isa zAstra meM kiyA hai| jaina AgamoM meM yatra-tatra aneka jyotiSIya siddhAnta nyUnAdhika rUpa se sannihita to haiM hI, etad viSayaka aneka grantha tIsarI evaM cauthI zatAbdI meM race gaye va yaha krama anavarata rUpa se puSpita va pallavati hotA rahA hai| jainAcAryoM ne jyotiSa zAstra viSayaka vipula sAhitya kA sRjana kiyA jo ki bhAratIya prAcIna jyotiSa ke vikAsa krama ko samajhane ke lie atyanta Avazyaka hai| lekina kheda kA viSaya hai ki jaina jyotiSAcAryoM kI aneka jyotiSa kRtiyA~ yA to anupalabdha haiM yA phira isakA adhikAMza bhAga aprakAzita evaM upekSita haiM / yadyapi aneka vidvAnoM kA dhyAna isa ora AkRSTa huA hai, phira bhI isa dizA meM vizeSa rUpa se anveSaNa kI AvazyakatA hai| aneka granthAgAroM meM etad viSayaka sAmagrI pracura mAtrA meM vidyamAna haiN| hameM unheM dhUladhUsarita evaM kAla kA grAsa hone se bacAnA hogA, tabhI hamAre dvArA jaina jyotiSAcAryoM ke anamola va viziSTa avadAna kA mUlyAMkana kiyA jA skegaa| tulasI prajJA akTUbara-disambara, 2002 - _-97

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sandarbha - 1. bhadrabAhu saMhitA, saM. va anu.--- nemicandra zAstrI, pR. 52-63 2. bhAratIya jyotiSa, nemicandra zAstrI, pRSTha 84, 1999, aMgavijjA, muni puNyavijayajI, prAkRta grantha pariSad, vArANasI, vi.saM. 2054, pR. 57 3. bhAratIya jyotiSa, nemicandra zAstrI, pR. 82-83 4. vahI, pR.86-87 kevalajJAna prazna cUr3AmaNi, saM. va anu.- nemicandra zAstrI, pR. 39-35 6. lakSmIcanda jaina, tiloyapaNNatti kA gaNita, solApura, pR. 141 7. kuvalayamAlA, udyotanasUrikRta, saM.-AdinAtha neminAtha upAdhye, bhAratIya vidyA bhavana, 1970 8. bhAratIya jyotiSa, nemicandra zAstrI, pR. 92 9. Ara.sI. guptA, mahAvIrAcArya, maithemaiTiksa ejukezana, khaNDa-8, naM.-1, bI-1974, pR. 17 10. bhAratIya jyotiSa, pR. 98 11. vahI, pR. 98-99 12. vahI, pR. 99 13. vahI, pR. 104 14. vahI, pR. 105 15. zaMkara bAlakRSNadIkSita, bhAratIya jyotiSa, lakhanaU, 1963, pR. 624 16. bhAratIya jyotiSa, nemicandra zAstrI, pR. 105 17. bhuvanadIpaka, padmaprabhasUrikRta, vyAM.----DaoN. kAmezvara upAdhyAya, vArANasI, pR. 14 18. esa.Ara. zarmA dvArA prastuta nibaMdha ThakkurapherU' jaina gaNita para antarrASTrIya seminAra, hastinApura, 26-28, apraila, 1985 19. bhAratIya jyotiSa, nemicandra zAstrI, pR. 107 20. vahI, pR. 108 21. vahI, pR. 108 22. vahI, pR. 113 23. hasta saMjIvana, meghavijayagaNikRta, a. va saM.DaoN. surezacandra mizra, bhAratIya jyotiSa, nemicandra zAstrI, pR. 114 24. bhAratIya jyotiSa, nemicandra zAstrI, pR. 114 25. vahI, pR. 114 zodha chAtra prAkRta evaM jaina Agama vibhAga jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM (rAjasthAna) 98 - tulasI prajJA aMka 118

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Acaranga-Bhasyam - Acarya Mahaprajna Chapter-1 Comprehension and Abandonment of Weapon of Injury Section-3 1.35 se bemi- se jahavi anagare ujjukade, niyagapadivanne, amayam kuvvamane viyahie. Likewise also, the ascetic (desisting from violent action to the waterbodied beings) is straightforward, treader on the path to liberation, not a deceitful concealer of his power of self-restraint. Thus do I say. Bhasyam Sutra 35 In this chapter, there is a minute discussion of the nature of ahimsa observed by a person who has renounced the world, which clearly explains character of a houseless mendicant. Who is a true mendicant? In answer, the Sutra says: the true mendicant is he, who while desisting from inflicting injury to the earth-bodied beings, also desists from injury to the waterbodied beings. This is indicated by the particle aalsoa in the Sutra. Straightforwardnessa means self-restraint. The aspirant who observes self-restraint, pursues the path to liberation and does not possess the thorn of deceit is called a mendicant. The implication is that only the person who has faith in restraint in respect of all living beings and emancipation and who does not hide his power to practice the discipline is capable of making a resolve to practice ahimsa towards subtle (imperceptible) living beings.? 1.36 jae saddhae nikkhamto, tameva anupaliya vijahittu visottiyam. He (the ascetic) should follow immaculately the same faith with which he renounced the world, not flowing in the stream of mental fickleness (about the reality of water-bodied beings). TAUFII 377 OR-fetak, 2002 99

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Bhasyam Sutra 36 It is indeed very difficult to abstain from injury to the water-bodied beings. The Sutra, keeping this truth in view, asserts that one should follow immaculately the same faith with which he renounced the world. The implication is: at the time of initiation the asceticas faith is on the increase. He should maintain this state of faith for all times, not allowing it to wane in anyway. If the increase is constant, that is well and good, but any sort of lapse in faith is not commendable. Even if there is no enhancement, let there be no loss of the original faith. Metal ficklenessa is doubtful mind. In the path of ahimsa, varieties of doubts, and bad types of mental concentration due to anguish and anger may arise, which lead to the diminution of the faith. The progress of faith mainly consists in the avoiding such doubts and unmindfulness. 1.37 panaya vira mahavihim. The heroes are dedicated to the great path of liberation. Bhagyam Sutra 37 Ahimsa is the spacious path. Ordinary people do not follow that path. Only the mighty heroes can dedicate themselves to that spacious path. The implication is that non-violence is not the way of the coward. Only the brave can tread that path.3 1.38 logam ca anae abhisamecca akutobhayam. Properly understanding the nature of the world (of water-bodied beings) according to the commandment of the Jina, one should make that world completely fear-free. Bhasyam Sutra 38 The water-bodied beings that should be avoided from being injured are not perceptible to human beings. For establishing the existence of the soul in them and for convincing the people who are not capable of direct perception. the Sutra asserts that there are water-bodied beings. The person, possessed of the power of direct perception, can know them directly. If you cannot know them yourself, you should understand them by means of the counsel of persons who are endowed with the power of direct knowledge. After knowing the truth in this way, you should not induce any kind of fear in those beings. 1.39 se bemi - neva sayam logam abbhaikkhejja, neva attanam abbhaikkhejja je loyam abbhaikkhai, se attanam abbhaikkhai. je attanam abbhaikkhai se loyam abbhaikkhai. One should neither deny the world (of water-bodied beings), nor 100 - Joe Wall 3105 118

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should one deny oneself. One who denies the world (of waterbodied being), denies himself, and one who denies himself denies the world (of water-bodied beings). Thus do I say. Bhasyam Sutra 39 There are water-bodied beings that are too subtle to be perceptible to the naked eye. The Sutra advices us to know them in comparison to ourselves. One should not deny their existence as one cannot deny the existence of oneself. To the query why one should not deny them, the answer is that their denial would involve the denial of oneself inasmuch as oneas soul was subject to birth as water-bodied being infinite times in the past. In other words, the denial of them is evidently the denial of the vicissitudes of oneself. Asks the disciple: O Lord, it is very difficult to understand the nature of water-bodied beings, because it is said that they neither hear, nor see, nor smell, nor taste, nor are they found to feel pleasure and pain, there is no throb of life in them, no respiration. Why should they be considered as possessed of souls? The reply to this query is provided by the Acaranga Niryukti. Just as the body of the elephant embryo at the time of conception, and the watery egg are both sentient liquids, exactly so the water-bodied beings are sentient. This can be syllogized as follows: Thesis - Water-bodied beings are sentient. Reason - Because they are liquid, and not injured by any weapon. Concomitance - Whatever is liquid and not injured by any weapon is necessarily sentient. Example - (1) Like the embryo (kalala) that is the material cause of the body of the elephant. (2) Like the liquid in the egg that has not developed the organs and where the limbs and the like have not grown. This problem can also be considered from the standpoint of science. The scientists do not admit the production of water in the absence of oxygen. Does not this necessity of oxygen to produce water prove that there is soul in water? As in case of earth-bodied beings in the Sutra 28 above, one should elaborate the concept of water-bodied beings under the sixteen items beginning with respiration and ending in psychical colouring.' TERHUU 3 TROR-PG4401, 2002 C - 101

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1.40 1.41 1.42 1.43 1.44 1.45 1.46 1.47 1.48 1.49 102 lajjamana pudho pasa. Look at various self-restrained monks ashamed of their violent activities. anagara motti ege pavayamana. Some people style themselves as homeless mendicants. jaminam viruvaruvehim samaram bhenam udaya-sattham samarambhamane anne vanegaruve pane vihimsati. But they indulge in violent actions to water-bodied beings with various weapons which involve destruction of various other classes of living beings. satthehim udaya-kamma tattha khalu bhagavaya parinna padvedita. On this subject, the Lord has propounded the principle of comprehension and abandonment. imassa ceva jiviyassa, parivam dana-manana-puyanae, jaimaranamoyanae, dukkhapadighayaheum. Longing for survival, praise, reverence and adoration, life and death, emancipation, and elimination of physical and mental suffering. se sayameva udaya-sattham samarambhati, annehim va udayasattham samarambhaveti; anne va udaya-sattham samarambhamte samanujanati. He himself indulges in killing the water-bodied beings or instigates others to do so or approves of such killings by others. tam se ahiyae, tamse abohie. Such violence is for his harm, is for his non-enlightenment. se tam sambujjhamane, ayaniyam samutthae. He (the ascetic) comprehends the result of violence and applies himself to the practice of self-restraint. socca khalu bhagavao anagaranam va amtie ihamegesim nayam bhavati - esa khalu gamthe, esa khalu mohe, esa khalu mare, esa khalu narae. Hearing from the Jina or other ascetics, some people come to know: such violence is indeed a knot, is delusion, is death, is hell. iccattham gadhie loe. Nevertheless, people entrapped in pursuit of pleasure (indulge in violence to water-bodied beings). tulasI prajJA aMka 118

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1.50 jaminam viruvaruvehim satthehim udaya-kammasamaram bhenam udaya-sattham samarambhamane anne vanegaruve pane vihimsati. They indulge in violent actions to water-bodied beings with various weapons, which involve destruction of various other classes of living beings. 1.51 1.52 1.53 se bemi - appege amdhamabbhe, appege amdhamacche. Thus I say - somebody pierces or cuts the blind (water-bodied beings that have the feeling of intense pain like that of the human beings born blind, deaf, dumb, lame and deficient in other limbs). 1.55 appege payamabhe, appege payamacche. Some people pierce and cut foot, ankle, leg etc. (see Sutra 29 for all the thirty-two limbs of the body). appege sampamarae, appege uddavae. Sometimes a person is beaten to a state of unconsciousness and sometimes tortured to death. Bhasyam Sutra 53 The Sutra 40 to 53 are to be explained like the Sutra 17 to 30. 1.54 se bemi - samti pana udaya-nissiya jiva anega. There are many acquatic beings living in water. Thus do I say. iham ca khalu bho! anagaranam udaya-jiva viyahiya. In this ascetic discipline, O men, water itself has been propounded as a living being. Bhasyam Sutra 54, 55 In those days no other thinker did accept water as a sentient entity. There was of course the opinion that there are living beings in water. This Sutra clarifies the issue. In the Jaina scripture, water itself is propounded a living substance. There are many creatures living in water. But they are not water-bodied beings, being simply the mobile beings born in water. The organisms (accepted by modern science) live in water, but they are not water-bodied beings. 8 1.56 sattham cettha anuvii pasa. Minutely visualize the weapons of injury to water-bodied beings. Bhasyam Sutra 56 Look carefully at the weapons that destroy the water-bodied beings, that is, the instruments that kill them. This is for enlightening the mind of the disciple. Asks the disciple: what are those weapons? The reply is contained in the sutra that follows. tulasI prajJA akTUbara-disambara, 2002 103

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1.57 pudho sattham paveiyam. Bhasyam Sutra 57 There are many varieties of weapons that kill the water-bodied beings. In the Niryukti, those weapons are: That there are varieties of weapons has been propounded (by the Lord). 1. Drawing out water from a well by means of a vessel. 10 2. Straining through a thick smooth piece of cloth.11 3. Washing cloth, pot, etc. 4. The river water is the weapon of pond water. (Here the weapon is homogeneous). The Curni mentions some other varieties of weapons also, such as, change produced in colour, taste, smell and touch. 5. Earth, soil, alkali, fire, etc., are the weapons of water-bodied beings. (Here the weapon is heterogeneous). 6. Earth mixed with water is the weapon of the water-bodied beings. (Here the weapon is a mixture of homogeneous and hetrogeneous instruments of destruction). For instance, water when heated becomes slightly brown in colour, smoky in srnell, insipid in taste, and hot in touch. The imperfectly boiled water is not lifeless. The salty, sweet and sour water are weapons mutually. The foul smelled water is mostly lifeless. The natural hot water of the Mahatapa spring (the hot spring near Rajgir in Bihar) is by nature animate. When it grows cold, it gives up its nature and becomes inanimate. 1.58 Salty, sweet and acid water are mutually weapons. The fowl smell is usually inanimate. 12 In the Bhagavati Sutra there is mention of the growth of fire-bodied beings in this hot spring. 13 But there is no mention of the water becoming inanimate, when it becomes cold. 104 aduva adinnadanam. Or, it (viz. the use of live water) is a case of accepting what has not been offered (stealing). Bhasyam Sutra 58 In those days, the heretic teachers did not use water, not offered to them. They took the permission of the owner of the water reservoir and tulasI prajJA aMka 118

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considered sufficient for the observance of the principle of non-stealing. The Jaina monks, however, argued that such permission was inadequate for the use of water, without violating the principle of non-stealing. The permission, according to them, of the live water was necessary for its killing before use. In the absence of such permission, was not the use of water, that was deprived of its life, a case of accepting what was not offered? The Sutra expressly advances such arguments by pointing out that such use of water was palpably the case of stealing, and as such, illegitimate. 1.59 kappaine, pakkaine paum, aduva vibhusae. Some (heretics) asserted: water was allowed to them, water was allowed to them to drink, also to beautify their body. Bhasyam Sutra 59 Although some heretical sects like the Ajivikas and others, did not believe in the existence of the water-bodied beings, they had imposed certain restrictions for using water. This is indicated in this Sutra. The Ajivikas and the Saivas agreed they could use water only to drink and not for any other purpose. The Buddhists used water to drink and also to bathe. Beautifyinga stands for washing garments, etc, and also bathing. 1.60 pudho satthehim viuttamti. They kill water-bodied beings by various weapons. Bhasyam Sutra 60 The above mentioned heretics did not accept that is alive and so the principle of not accepting what was not offered was not acceptable to them in the case of using water. They did not consequently abstain from injury to live water. Keeping their doctrine in view, the Sutra emphasizes that those heretics do not desist from killing water-bodied beings by various weapons. In other words, the heretics indulged in injury to water-bodied beings citing their respective scriptures in support of their contention. 1.61 etthavi tesim no nikaranae. Even then they cannot absolve themselves (of the responsibility). Bhasyam Sutra 61 Even though those heretics admitted that only a limited use of water was allowed to them by their scriptures, they were not able to desist from injury to water-bodied beings, in order to avoid violence to them. Here the word nikarana (absolving oneself) means denouncing, avoiding, abstaining, reasoning, absence of activity, and so on.1 14 tulasI prajJA akTUbara-disambara, 2002 105

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1.62 etha sattham samarambhamanassa iccette arambha aparinnaya bhavamti. The person thus indulging in acts of violence does neither comprehend, nor abandon them. 1.63 etha sattham samarambhamanassa iccette arambha aparinnaya bhavamti. The person not indulging in acts of violence is capable of comprehending and abandoning them. 1.64 tam parinnaya mehavineva sayam udaya-sattham samarambhejja, nevannehim udaya-sattham samarambhaveija, udaya-sattham samaram bhamtevi anne na samunajanejja. Comprehending this, an intelligent ascetic should not indulge in violence to the water-bodied beings, nor should he instigate others to do so, nor should he approve of such violence committed by others. 1.65 jassete udaya-sattha-samarambha parinnaya bhavamti, se hu muni parinnata-kamme. - tti bemi. The ascetic who comprehends and abandons these acts of violence to the water-bodied beings is indeed an ascetic who has fully comprehended and abandoned all acts of violence. Bhasyam Sutras 62-65 See 5.31-34 1. The following are the three maxims for achieving the goal: (i) Guilelessness in conduct, (ii) Devotedness to the goal, (iii) Sincerity of efforts. According to the author of the scripture, above three are the criteria of a monk. Straightforwardness is the fundamental tenet of religion. A crooked man cannot be religious. Religion abides only in a pure soul and only he who is straightforward is pure. Crookedness is practised by him who wants to twist the truth. On the contrary, one who wants to present the truth without distortion is straightforward in all his activities of body, mind and speech. He would be practising what he preaches. In accordance with this, Bhagavan Mahavira has recommended the following four ways of practising truth. (a) Guilelessness in bodily expression. (b) Straightforwardness of thoughts. (c) Ingenuousness of speech. (d) Harmony of speech and action. 2. Acaranga Curni, p. 25, 26: savatiti sottiya visottiya davve nadi nikkadisu va anulomavahini sottiya itarivisottiya, bhavato anusottam, 106 [ THI NHI 34% 118

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nanadamsanacarittatavavinayasamahanamanusottam. tavvivariyam kohadi, aha attaroddajjhaniya bhavavisottiya, ahava samka visottiya, kim aukkao jivo na jivotti? 3. Non-violence is the path to liberation. It is everywhere, eternal and for everyone. That is why it is a Great Path. All those who have been dedicated to it or will be dedicated to it will attain liberation. The Great Path also means Kundalini (vitality). An enterprising ascetic, for his sublimation, dedicates himself to this stream of vitality and makes it flow towards his brain through his spinal chord. Consequently, his instinct of violence disappears. That conduct which is circumscribed by space and time is a smaller path. Equanimity is not so circumscribed. It can be practised in all space and time. That is why equanimity also is a Great Path. Equanimity is not a creed. It is Religion in itself. All those who have attained peace have treaded, are treading and will tread this Great Path. And yet it remains as capacious as ever. 4. Logam - lokyamte iti lokah iti vyutpattimanuaritya lokasabdasya nanaprakaranesu prayogo drsyate, ata eva tasyarthah prakarananusari karyah. apkayaprakarene apkayikajivalokah, tejaskayapra karene tejaskayajivaloka ityadi. 5. Acaranga Niryukti, gatha 110 6. Acaranga Niryukti, gatha 113. 7. See - Bhasyam Sutra 28 (a) Acaranga Curni, p.27: samti vijjamti payaso udae savvaloe patita putaragadi tasa vijjamti tadassita na udagam jiva sakkanam, annesim navi udagam jiva, navi assita jiva je putaragadi, te khittasambhava, na aukkayasambhava. (b) With respect to the distinction between organisms in water and water ae bodied beings, there are four combinations: (a) Animate water-containing beings, which make water their habitat. (b) Animate water devoid of such beings. (c) Inanimate water containing of such beings. (d) Inanimate water devoid of such beings. 9. Acaranga Niryukti, Gatha 113. 10-11. It is a subject of research how this process works. 12. Acaranga Curni, p.27, 28. 13. Angasuttini II, Bhagavai 2.113: tatthanam bahave usinajoniya jiva ya Poggala yaudagattae vakkamamti viukkmamti cayamti cayamti uvavajjamti. 14. (a) Angasuttani II, Bhagavai, 7.150-154, Vrtti, patra 312. (b) Compare, Ayaro, 2.153. ODD Jaut all star R-faye, 2002 C ] 107

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Section - 4 1.66 se bemi - neva sayam logam abbhaikkhejja, neva attanam abbhaikkhejja. je logam abbhaikkhai, se attanam abbhaikkhai. je attanam abbhaikkhai, se logam abbhaikkhai. One should neither deny the world (of fire-bodied beings), nor should one deny oneself. One who denies the world (of fire-bodied beings), denies himself and one who denies himself, denies the world (of fire-bodied beings). Thus do I say. Bhagyam Sutra 66 Here 'world' means the world of fire-bodied beings. Although the fire-bodied beings are not visible on account of their being very subtle, even then the Niryukti has adduced some arguments in order to prove their existence. Even as the corporeal mass of the glow-worm shines as light in the night, exactly so the lighting power in the fire is inferred as originating from a particular transformation in the fire-bodied beings. Even as the heat of fever is not separate from the fevered, exactly so on account of its heat (temperature), fire is also inferred as a variety of living beings.? In the Vstti' also, the following argument is given in favour of fire as a sentient entity. Fire grows on the supply of fuel, and diminishes and extinguishes in the absence of it. Modern thinkers admit that fire cannot kindle without the intake of oxygen. The fire-bodied beings are entities distinct from other types of sentient beings, on account of their specific body-determining karma, viz., heat producing and lusture-producing. 108 D ] IME 4511 310 118

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The rest is like Sutra 39. 1.67 je dihaloga-satthassa kheyanne, se asatthassa kheyanne, je asatthassa kheyanne, se dihaloga-satthassa kheyanne. One who knows the weapon of (injury to) the world of long-bodied beings (plants), knows the nature of non-weapon (self-restraint). One who knows the non-weapon, knows the weapon of (injury to) the world of long-bodied beings. Bhasyam Sutra 67 The world of long-bodied beings refers to the vegetation world. It is so called because its body is long in size, and in respect of quantity of its substance it is infinite; the plant is in the world of long-lived beings as it is born repeatedly in a similar body for a long time. This meaning is available in the Curni and Vrtti. But in the Dasavaikalika, 'the world of long-bodied beings' stands for all kinds of living beings, namely the earth-bodied and the like. Fire is the weapon of injury to that world. The person who is conversant with this is a knowledgeable person and he alone is conversant with the meaning of non-weapon or self-restraint. The implication is that such person alone can abstain from injury to fire-bodied beings. It can also be said that the person who has the knowledge of self-restraint (and the mode of life that avoids the weapons of injury) is one who comprehends the nature of the weapon injurious to the world of long-bodied beings. 5 1.68 virehim eyam abhibhuya dittham, samjatehim saya jatehim saya appamattehim. By cutting down their veils of knowledge of intuition, the heroes, who are always self-restrained, self-controlled and wakeful have realised the reality of the fire-bodied beings. 4 Bhasyam Sutra 68 The heroes have directly experienced all these facts about the firebodied beings by cutting down the veils covering their power, knowledge and intuition by means of white (pure) meditation. Here, there is no clear indication of what has been cut down. But the word 'realise' obviously implies the cutting down of the veils of knowledge and intuition, which leads to direct experience. Hero: Capable of overcoming the veils. Self-restrained: Restrained in respect of the objects of senses and mind. Always self-controlled: Established in self-control on account of their controlling the passions of anger, pride, etc. Always wakeful: Always vigilant towards pure consciousness. tulasI prajJA akTUbara-disambara, 2002 109

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There are four means of cutting down the veils, e.g., spiritual vigour, self-restraint, self-control and wakefulness. Alone those who are selfrestrained, self-controlled and wakeful are the heroes who are capable of cutting down the veils. 1.69 je pammatte gunatthi, se hu damde pavvuccati. One who is non-vigilant and covetous of sensual objects is called an instrument of violence. Bhagyam Sutra 69 In the presence of non-vigilance, the unveiling of the covers is impossible. The Sutra supports this when it says: The person who is nonvigilant is covetous of the sensual objects and is truely called danda, instrument of violence. Such person virtually injures himself by injuring the fire-bodied beings, and therefore, he is called the instrument of violence. In the Sutrakstanga (1.7.2.-8), we get the word ayadanda (Skt. atmadanda, the injurer of the self). It follows from this that the person who is non-vigilant and covets the sensual objects indulges himself in injury to life. The two sources of injury to life are non-vigilance and covetousness. The injury in thought, word and deed springs up from these two sources. 1.70 tam parinnaya mehavi iyanim no jamaham puvvamakasi pamaenam. Comprehending this, the wise resolves: Henceforth I will not indulge in any violent actions which I used to do in the past out of non-vigilance. Bhasyam Sutra 70 Comprehending that non-vigilance is the cause of violence, the wise monk disciplines himself by the strong resolve: I am now living a life of selfrestraint and therefore I should desist from injury to the fire-bodied beings that I indulged in out of non-vigilance when I was a householder. Wise: The wise is he who has established himself in the discipline by comprehending the real nature of violent activities and abandoning them. 1.71 lajjamana pudho pasa. Look at various self-restrained monks ashamed of their violent activities. 1.72 anagara motti ege pavayamana. Some people style themselves as homeless mendicants. Bhasyam Sutras 71, 72 Sutra 71 and 72 are to explained as Sutra 17 & 18. 110 [ - To Y311 3106 118

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1.73 jaminam viruvaruvehim satthehim agni-kamma-samarambhenam agani-sattham samarambhamane, anne vanegaruve pane vihimsati. But they indulge in violent actions to fire-bodied beings with various weapons, which involve destruction of other classes of living beings. Bhasyam Sutra 73 The Niryukti has enumerated the weapons that injure the fire-bodied beings as follows: (1) Soil or sand (2) Water (3) Moist vegetation (4) Mobile creatures (5) Homogeneous weapons: for instance, leaf-fire is the weapon for hay-fire. The hay-fire turns life-less when touched by leaf-fire. (6) Heterogeneous weapons: for instance, water (carbon-dioxide) etc. (7) Mixture of both (fifth and sixth), for instance, fire mixed with chaff and cowdung is the weapon for other types of fire. 1.74 tattha khalu bhagavaya parinna paveiya. On this subject the Lord has propounded the principle of comprehension and abandonment. 1.75 imassa ceva jiviyassa, parivamdana-manana-puyanae, jai marana-moyanae, dukkhapadighayaheum. Longing for survival; praise, reverence and adoration; life and death, emancipation, and elimination of physical and mental suffering. 1.76 se sayameva agani-sattham samarambhai, annehim va agani sattham samarambhavei, anne va aganisattham samarambhamane samanujanai. He himself indulges in killing the fire-bodied beings or instigates others to do so or he approves of such killings by others. 1.77 tam se ahiyae, tam se abohoe. Such violence is for his harm, is for his non-enlightenment. 1.78 se tam sambujjhamane ayaniyam samutthae. He (the ascetic) comprehends the result of violence and applies himself to the practice of self-restraint. 1.79 socca khalu bhagavao anagaranam va amtie ihamegehim nayam TATU YF11 3 tarck-FGHFOR, 2002 C - 111

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bhavati - esa khalu gamthe, esa khalu mohe, esa khalu mare, esa khalu narae. Hearing from the Jina or other ascetics, some people come to know such violence is indeed a knot, is delusion, is death, is hell. 1.80 icchattham gadhie loe. Nevertheless, the people entrapped in pursuit of pleasure (indulge in violence to fire-bodied beings). 1.81 jaminam viruvaruvehim satthehim agani-kamma-samarambhenam agani-sattham samarambhamane anne va negaruve pane vihimsati. They indulge in violent actions to fire-bodied beings with various weapons, which involve destruction of various other classes of beings. 1.82 se bemi - appege amdhamabbhe, appege amdhamacche. Thus do I say: somebody pierces or cuts the blind (fire-bodied beings which have the feeling of intense pain like that of the human beings born blind, deaf, dump, lame and deficient in other limbs). 1.83 appege payamabbhe, appege payamacche. Some people pierce and cut foot, ankle etc. (see sutra 29 for all the thirty-two limbs of the body). 1.84 appege sampamarae, appege uddavae. Sometimes a person is beaten to a state of unconsciousness and sometimes tortured to death. Bhasyam Sutra 74-84 See Sutra 20-30. 1.85 se bemi - samti pana pudhavi-nissiya, tana-nissiya, patta-nisiya, katthanissiya, gomaya-nissiya, kayavara-nissiya, samti sampatima pana, ahacca sampayamti ya. agnim ca khalu putha ege samghayamavajjamti. je tattha Samghayamavajjami, te tattha pariyavajamti. je tattha pariyavajjamti, te tattha uddayamti. Thus do I say: There are living beings inhabiting earth, grass, leaf, wood, cowdung and garbage. There are insects which fly into fire impetuously; some of them shrivel when touched by fire, faint and eventually die. Bhasyam Sutra 85 There are many varieties of creatures such as those inhabiting the earth - the mobile ones and the immobile ones. Among the mobiles, there are kunthu (animal-cub), ant, snake, frog, etc. Among the immobile creatures there are tree, shrub, creeper, grass, etc. The creatures 112 D JAH El 3197 118

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inhabiting grass and leaves are butterfly, louse, etc. Those inhabiting wood are timber-worm, ant, egg, etc. The insects inhabiting cowdung are kunthu (animal-cub), fungi etc. Those inhabiting garbage and refuse are worm, insect, butterfly, etc. The flying insects are fly, bee, insect, butterfly, mosquito, bird, air-bodied beings etc. They fly into fire impetuously; coming in touch with fire, some are mutilated, i.e. hurt and bruised; the mutilated ones lose consciousness, i.e. fall into coma; having fallen into coma, they meet death. 1.86 ettha sattham samarambhamanassa iccette arambha aparinnaya bhavamti. The person thus indulging in acts of violence does neither comprehend, nor abandon them. 1.87 ettha sattham asamarambhamanassa iccette arambha parinnaya bhavamti. The person, not indulging in acts of violence, is capable of comprehending and abandoning them. 1.88 tam parinnaya mehavi neva sayam agani-sattham samarambhejja, nevannehim agani-sattham samarambhavejja, agani-sattham samarambhamane anne na samanujanejja. Comprehending this, an intelligent ascetic should not indulge in violence to fire-bodied beings, nor should he instigate others to do so, nor should he approve of such violence committed by others. 1.89 jassete agani-kamma-samarambha parinnaya bhavamti, se hu muni parinnaya-kamme. - tti bemi. The ascetic who comprehends and abandons these acts of violence to the fire-bodied beings is indeed an ascetic who has fully comprehended and abandoned all acts of violence. Bhagyam Sutra 86-89 See Sutras 131-34. 1. Acaranga Curni, p.29: Logo aggilogo. 2. Acaranga Niryukti, gatha 119. 3. Acaranga Vitti, patra 45 4. Dasavealiyam, 6/34: bhuyanamesamaghao havvavaho na samsao. 5. The construction of this Sutra is in the style of circularity. 6. abhibhuya - In the Sutrakrtanga Sutra, 1/6/5, we get the text abhibhuyanani. It corroborates our interpretation. Even in the present canon (5/111), we get the text abhibhuya adakkhu. There also, it carries the same spirit. De 4511 37occle-faytok, 2002 C - 113

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The Curni has given several interpretations of the word 'adakkhu' - "cattari ghaikammani abhibhuta, parisaha uvasagge ya abhibhuya, ahava jaha aicco gahanakkhattataranam prabham abhibhuya bhati tatha chaumatthiyanananam abhibhuya sadevamanuyasurae parisae majjhayare parititthie abhibhuya .... (Acaranga Curni, pp. 29, 30) Patanjalayogadarsananusarena vyutthanasamskaranamabhibhave sati nirodhasamskaranam pradurbhavo jayate. (Patanjalayogadarsana, vibhutipada, sutra 8). 7. Acaranga Niryukti gathas 123, 124: pudhavi aukkae ulla ya vanassai tasa pana. bayarateukkaya eyam tu samasao sattham .. kimci sakayasattham kimci parakaya tadubhayam kimci. eyam tu davvasattham bhave ya asamjamo. 8. Acaranga Vstti, Patra 50: patratanadhulisamudayah kacavarah. bbm 114 C IGHT Yzil 31 118

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The Stage of Development of the Prakrit of Bhasas Dramas and his age* - V. Lesny T. Ganapati Sastri, the worthy editor of the newly discovered dramas of Bhasa, places the composer of these dramas latest in the 4th century B.C.' In the notice of the first two dramas A.A. Macdonell rightly observed that such a high age for the poet appeared doubtful to him.? L. Suali is indeed inclined to follow the Indian editor, 3 but in his work Zur Furhstucke des indischen theaters Stenkonow has placed Bhasa in the last quarter of the 2nd century A.D. In the present paper, which is a brief synopsis of my previous treatise, 5 written in Czech, attempts have been made to solve the problem of the date of composition of the dramas purely from the standpoint of linguistic features. As it becomes clear from the following Bhasas Prakrit which represents a stage of development, is younger than that represented by the Prakrit of Asvaghosa but earlier than that, which is reflected in the Prakrit of Kalidasa. In the Prakrit of Asvaghosa(r) we do not find any where the elision of the consonants, but contarily in Bhasas Prakrit the consonants k,g,c,j, t, d,p, b, v and y are elided between vowels, though not so frequently as, for example, in the Prakrit of Kalidas (comp. Pischel, gramm. 186). The old Indian kis elided : amudaa (amriaka/Pratij. 57, Avimaraa (Avimaraka) Avim. 19, ahia (adhika) Bal. 35, aasa (akasa) Avim. 76. uvaara (upakara) Abhis 13, kadua (katuka) Svapnav. 36, ghodaa (ghotaka) Pane. 22, daria (darika) Avim. 14, dalaa (aalaa (daraka) Bal. 9, modaa (modaka) Svapnav. 29. Pratij. 4r, 46, Translated from original German by S.N. Ghosal. The Paper was published in the Journal of the Oriental Institute Volume XIII, 1963-64, Edited by B.J. Sandesara, Oriental Institute, Baroda TAG W311 37a - Faltto, 2002 C 115

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saadaa (sakataka) Bal. 15, sua (suka) Avim. 34, suumara (sukumara) Svapnav. 29, sevaa (sevaka) Pratij 57. loa (loka) Avim. 14, Pratij. 57. The old Indian g: aamissam lagamisyami) Svapnav. 55, Bal. 30, naara (nagara) Svapnav. 55, niala (nigada/Pratij. 42, Bal. II, bhaavam (bhagavan) Avim. 27, mandabhaa (mandabhaga) Svapnav, 24, mia (mrga) Svapnav. 36, sutthu idam (susthu gitam) Bal. 42. The old Indian c: airena) Avim. 3, avainodi (avacinoli) Bal. 5r. vida (ucida) Bal. 9, (bahmaari)Pratij. (maria) Pratij. 57. suedi (sucayati) Svapnav 36. The old Indian j: gaa (gaja) Pratij 9, Karnabh. Sr, joana (yojana) Pratij. 42, bhoa (bhoja) Avim. 14, raa (raja) Abhis. r6, Laani (rajani) Bal. II. The old Indian t (if does not become transformed into d) : gacchai (gacchati) Avim. 15, golia (glaita) Bal. 62, citthai (tisthati) Pratij. 39, disai (drsayate) Avim. 28, dhavai (dhavai) Avim, r8, pivai (pivati) Bal. 19, vilia ... (Abhis. 22. The old Indian d : khaida (kadita) Pratij. 45, jai (yadi) Madhyam. 22, maana (madana) Avim. 56, hiaa (hrdaya) Bal. 56, Svapnav. 56. The old Indian p : ayyautta (aryapuira) Avim. 88, kanneura (kanyapura) Avim. 34, rautta (rajaputra) Avim. 104, ajja una (adya punah) Avim. 56. The word ayyautta appears very frequently but pis always elided, which agrees quite perfectly with the (later) rule, according to which the Old Indian pis regularly elided before u and u (cf. Pischel, Gramm. 199). The old Indian v: diase ( divase) Avim. 14, 106, taha me uttantam - (tatha me vrttantam bhana) Abhis. 24. The old Indian y : udaa (udaya/Svapnav. 59, ussaraidavaa (uisarayitavya) Sapnav 16, khaa (ksaya) Pratij. 45, jojaanti (yojayanti) Pratij. 57, niccaa (aksaya/Urubh. 109, palaadi (palayate) Pratij. 6r. paaini (pradavini) Urubh. Kam dana (krandana) Avo,/ 16, vaassa (vayasya) Svapnav. 4r, (vacaissasi) Pratij. 46, hiaa (hrdaya) Avim. 106. I cite only according to the pages. On the inadequacy of the Indian - of E. Leumann. A request to the future editors of dramas and the prose-texts of the Indian literature, vol. 2, p. r6r. The sound y in the initial position never becomes change to fin Asvaghosa, but in Bhasas Pkt. this later feature is very commonly found : jakkhini (yaksini) Avim. 51, jada (yada) Avim. 14, Bal. 35, jadi (yadi)Pratij. 45, Bal. 13, jaha (yatha) Svapnav. 3, juga (yuga). Bal. 15, jujjai (yujyate) Svapnav. 21, Pratij. 58, juvadi (yuvadi (yuvati) Bal. 36, joandharkana 116 IN 4311 31 118

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(yaugandharayana) Svapnay. 12, jogga (yogya) Pratij. 33. There are instances in which the old Indian sound y remains unchaged, yadi Pratij. 55, yacemi (yace) Avim. 37, 86, Karnbh. 77, 78, 79, aggado yahi (agrato yaki) Svapnav. 56, yadu, yadu bhavam (yatu, yatu bhavan) Pratij. 46, but contrarily aggada ahi Avim. 36. The modification of a surd to sonant happens in Asvaghosa only for once in the word surada. But in Bhasas Prakrit the change of the old Indian sound tto dand of tto dis quite frequent. The old Indian t becomes d : kudumbini (kutumbini) Bal. 9, ghodaa (ghotaka) Parc, 22, cedi (cedi) Avim. 84, tadaa (talaa) Pratij 57, phudikarissam (sphutisyami) Avim. 74, vadua (vatuka) Avim. 73, samkadada (saskatata) Avim. 19. The old Indian t becomes d: amudaa (amstaka) Pratij. 57, avajidi (avajiti) Pratij. 52, dada (agata) Avim. 75, ussaraidavva (utsarayitavyd) Svapnav. 2, kahida (kathita) 3. niadchi (niryatata) Pratij. 45, dula (duta) Avim. 3, pathida (pathita) Avim. 46, Bhaddavadi (Bhadravati) Pratij 58, hnada (snata) Pratij 57. Also in the initial position : dava (tavat) Pratij. 44, Bal, ii, de (te, pronoun person) Pratij. Bal. r8. In the Prakrit of Asvaghosa we do never find the change of the dental to the cerebral one, 1deg but in the Prakrit of Bhasa both initially and medially becomes always changed to na as in the subsequent period. In Bhasa the consonant-group jn has been treated in a way, which is different from that, in which it has been treated in Asvaghosa. In the Sauraseni Asvaghosa jn becomes nn, which is prescribed for Magadhi in the later period. In the Sauraseni of Bhasa this group of consonants is either changed to nn- a fact, which supports the conjectures'l of Luders that in the Sauraseni the cojunct-consonant jn in course of its transformation goes beyond nnand become devolved into nn. The old Indian jn becomes nn: akkaranno atthanno a (aksarajnorthajnaka) Avim. 16, adesakalajnnada (adesakalajnata) Avim. 75, bhavanna (bhavajna) Avim. I, vinnana (vijnana) Avim. 24. The old Indian jn becomes nn: annada (ajnata) Svapnav. 41, janna (yajna) Avim. 90, padinna (pratijna)Svapnav. 57, (vinnana) Svapnav. 23, Avim. 14. Also the sound-groups ny and an becomes changed to nn in Asvaghosa, while in Bhasa as also in the later dramatists these sound-groups become transformed in to nn : anna (anya) Avim. 16, adhannada getest 4311 3Torce-f4401, 2002 C 117

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(adhanyaia) Avim. 68, abbahmanna (abrahmanya) Avim. 86, kanneura (kanya-pura) Avim. 34. Aspirates except ch, jh, th, dh, become mostly changed to h in the intervocalic position (Pischel, grammar $ 188): this feature is found more frequently also in Bhasas Prakrit: but contrarily it is absolutely wanting in Asvaghosa. 12 The old Indian kh becomes changed to h: ahimuha (abhimukha) Pratij. 46, beside mukha Svapnav. 19, sahippanaa (sakhipranaya) Avim. 8r, leha (lekha) Pratij 4. The word suha (sukha) is evidenced in this form only : Svapnav. 27, Pratij. 6, Avim. 23, 24, 56, Abhis. 13, 22. The old Indian gh becomes changed to h: meha (megha) Avim. 76. 86. The old Indian th becomes changed to h: ahava (athava) Avim. 28, kahassam (kathyasyami) Svapnav. 53, taha (tatha) Abhis. 24, paha (patha) Pratij. 55, sanaha (sanatha) Avim. 101. Also in the ending of the 2 nd pars. plur. of the Indicative and Imperative: sunaha Pratij. 50. The old Indian dh becomes h: Ahia (adhika) Svapnav, 59 beside adhia Svapnav. 19, 39, auhagara (ayudhagara) Pratij. 67, osaa (ausadha) Svapnav. 27. beside osadha Avim. 8r, dahi (dadhi) Avim. 28, mahura (madhura) Svapnav. 44, sadhu (sadhu) Pratij. 40. The old Indian ph becomes changed to h : sehalia (sephalika) Svapnav. 3r. For this change compare Pischel 200. The old Indian bh becomes changed to h: ahinava (abhinava) Avim. 79, ahimuha (abhimukha) Pratij. 46, ahiramadi (abhiramate) Avim. 14, padinnahara (pratijnabhadra) Svapnav. 57, soha) Avim. 73. Often the sound bh remains unchaged : abhijana (abhijana) Svapnav. 92, abhinavd Avim. 37. While in Asvaghosas Prakrit peshapo there occurs only for twice the simplification 13 of the assimilated consonant-groups but not the compensatory lenthening the same (i.e. this feature) is noted quite frequently in Bhasa, but not so frequently as in the later authors (e.g. in Kalidasa (Kartavya) Svapnav. 23 besides Kattavva Svapnay, 25, Kadum (Kartum) pratij 59 beside Kattum Pratij. 14, 20, 51, Kisa Avim. 16, 7r, 73, disai(drsyate) pratij. 59, Avim. 28, 91 besides dissadi Avim. 55, 70, Svapnav. 63. (drsyate) - 58. Bal, 50, Madhyam. 4, Urubh 101. In the word sisa (sirsa) the sound-group is always simplified and the preceding vowel is lengthened : Svapnav. 48, 50, 51, 56, 76, Pratij. 40, Avim. 79. In Asvaghosa one reads, for example, only the form dissadi(luders 118 C = TMUT Y511 3ich 118

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: Bruchstucke p. 55), in Bhasa one finds the compensatory lengthening in this verb only for three times - otherwise dissadi is always read, - but in Kalidasa's Sakuntala the form disadi is alone current. 14 Before the simple consonants the long vowel is often shortened in the later Prakrit dialects and the consonant is doubled (Pischel, Gramm: 541), but this does not appear in Asvaghosa : also in Bhasa pkt. this this feature is only scarcely noticed : there occur more frequently : evva (eva) Svapnav. 34, evvam (evam) Avim. 7, jovvana (yauvana) Avim. 39, devva (daiva) Avim. 22 and specially ekka (eka, Pischel, Gramm 91): in the dramas, edited uptill now, one finds : ea: Svapnav. 56, eai: Avim. 69, 79, eka : Pratij. 39, 46, 69, Avim. 20, 23, 38, 82, 83, earnd Pratij. ro : ekka : Svapnav. 29, 33, 41, Pratij. II, 14, Avim, 31, 56, ekkana Pratij. 12. Specially important is the sound-group ry, which becomes transformed into yy both in Asvaghosals and Bhasa, but it becomes later modified to jjle comp. Kayya (Karya)Pratij. 3, 54, 59, 60, Avim. 15, 24, 25, 28, 39, 85 or ayya (arya) Svapnav, 3,4,6,20,28,45,62,63. According to the grammarians in Sauraseni only the form attanam is valid. In Bhasa one finds only the form attanam Avim. 21, 28, 70, 77, 82, 83, Abhis, 15, 21, 28. The nom. plur. of the pronoun of the 1st pers. appears as vayam" in Asvaghosas Sauraseni, in Kalidasas the form amhe appears alone. Bhasa has three froms : vayas Svapnav. 29, 39, vaam Avim. 93 and ahme Abhis. 28. The gen. plur. of the same pronoun often appears in Bhasa as ahmaai (In Asvaghosa is found only tum (h) ak (am)Svapnav. 25, 26, Avim, 25, 26, 28, 29, 56, 75, 76, Bal 29, as ahmanan Svapnav. 23, 70, Pratij. 55, Avim, 22, 23, 25. Late ahmanam is the only usual form (Pischel, Gramm 419). Similar inconstancy is to be found in the forms of the 2nd person. These peculiarities show that Bhasas Prakrit and so also Bhasa himself are younger than Asvaghosa -- but earlier than Kalidasa, and if individual features be calculated on the basis of percentage18 one should be inclined to consider the period, that separates Asvaghosa from Bhasa, as longer than that, which remains between Bhasa and Kalidasa. My linguistic investigations perfectly agree with the view19 of Prof. Winternitz- according to which Bhasa must be younger than Asvaghosa but earlier than Kalidasa and I am inclined to place the author of our dramas down to the first half of the fourth century A.D.20 The discovery of the Buddhistic dramas of Asvaghosa and also the dramas of Bhasa will have a reaction upon the theories of the origin of the Cat Wall 370RR-Fathala, 2002 D 1 19

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Indian drama including the Greek influence. These will enfeeble also Frankes theory about the occurrence of the secondary Sanskrit. 21 Recently H. Luders?has expressed definite opinion against the identification of the Prakrit grammarian Vararuci with the Varttikakara and observed that the use of the old Prakrits in the Buddhists dramas excludes this identification directly. It is not without significance that the Prakrit grammar of Vararuci descrites by all means a stage of Prakrit, which is chronologically later than that represented by Bhasas dramas. Thus Vararuci prescribes the transformation of the old Indian ry into jj in Saurasens, which appears almost without variation (3, 17): in Bhasa the old Indian ry develops into yy without exception - Again in Sauraseni Vararuci prescribes the transformation of jn into nn (12.8), but Bhasa has either nn or nn. According to Vararuci in Sauraseni the nom. acc. pl.ur. of the neuter a-stems has the ending - ai (12.11) (e.g. also the sutra 5.26): Bhasa employs only the ending - ni. In the last time an attempt was made to place the Mudrararaksasa in a very early period as early as the 4th century A.D.23 As one might consider. this too is impossible as it does not leave sufficient difference between the Prakrit of Kalidasa and that of Visakhadatta and consequently Visakhadatta should be separated from Bhasa by a longer stretch of period. 24 * The original paper is published in the journal of the Z.D.M.G., VOL. 72, 1918, pp. 2031. The Svapnavasavadatta, p. XXVII. Trivandrum Sanskrit Series No. XV, Bhasas works, No. I, Trivandrum, 1912. 2. Journal of the Royal Asiatic Society, 1913, p. 189. 3. Giornale della Societa Asiatic Romana B 25 (1913), p. 95. 4. Essays on the history of culture and language-particularly of the east, dedicated to Ernst Kuhn on his 70th birthday, Munich, 1916, p. 106f. 5. Die Entwickelungsstufe der Prakrit-dialekte in Bhasas Dramen and die Datierung Bhasas - Abhandlungen der bohm. Akademie der Wiro., III. Klasse, No. 48, prog. 1917. The following dramas are taken into consideration. Svapnavasavadatta, Pratijnayaugandharayana, Prancaratra, Avimaraka, Balacarils, Madhyamavyayoga, Dutavakya, Dutaghatotkaco, Karnabhara, Urubhanga and Abhisekanataka. H. Luders: Bruchsiucke buddhistischen Dramen. Berlin 1911. S. 36, 42, 48, 6c. I cite only according to the pages. On the inadequacy of the Idian ... of E. Leumann. A request to the future editors of dramas and the ... prose-texts of the Indian literature, vol. 2, p. 161, 617. H. Luders, Bruchsiucke, p. 48. 9. H. Luders, Bruchstucke, p. 48 120 D Jah usli 3i 118

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10. Ibid. p. 49. 11. Ibid. pp. 44, 48, 56, 60. 12. Ibid, pp. 42, 52. 13. H. Luders, Bruchstucke, pp. 49, 55. 14. Cf. Cappellers catalogue S.V. 15. H. Luders, Bruchsiucke, p. 60. 16. Hemacandra permits also yy, cf. Pischel, Gramm 289. 17. H. Luders, Bruchstucke, p. 59 18. cf. my treatrise in Gzech, p. 10 19. Festschrift of Ernst kuhnp. 301. Observation 20. In this place I desist from supplying the interesting information about the stages of the individual Prakrit dialects in Bhasas dramas, since it did not contribute any thing to the fixation of the date of Bhasa. 21. For denouncity this theory one should refer to the researches, which Prof. Ernst Windisch has embodied in his treatise Uber den sprachlichen characterdes Pali in the proceedings of the XIVth. International Congress of Orienatalist, Vol. I, Sect. I (Paris 1906), p. 252, f. cf. also H. Luders : Bruchstucke, p. 61f. 22. H. Luders: Bruchstucke, p. 64. For this question the literature has been cited by Pischel in his Gramm 32. 23. J.S. Spever : Studies about the Kathasaritsagara. Verhandelingen for koninglijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letter Kunde, Nieuwe Reeks. Deen VIII. No. 5, p. 51, f. cf. also A Hillbrandt ZDMG. Vol. 69 (1915), p. 363 and Hertels objection ZDMG, Vol. 70 (1916), pp. 133. ff. 24. The problem about the age of Bhasa has been discussed also by J. Jully in his treatise Kollaktaneen zum Kautilyas Arthasastra-Nachrichten non der konigl. Gesellschaft der Wisenschaften Zu Gottingen, 1916, p. 353 and I feel happy to have been successful in providing new evidences to his fixation of the date (3-4 century after Christ), which he expressed in a sceptical manner. TAH 4511 3 Tor of factore, 2002 D - 121

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122 Concept of Nisreyas in Jain Philosophy Muni Mahendra Kumar Before we discuss the concept of Nisreyas, we have to understand the fundamental theories of the Jain philosophy. The Jain Philosophy propounds the theory of soul as an independent entity, having real existence, which has no beginning and end. As its existence is beginningless, so is its relation with the karmapudgal, which is another independent reality. Whereas soul is non-physical, karma-pudgal is physical. Both co-exist with each other. Karma-pudgal which is responsible for keeping the soul in bound state and making it undergo a continues rotation in the world from one form of existence to another through transmigration or in the cycle of birth and death. The soul, which through its own efforts can make itself free from the bondages of karma-pudgal, attains the state which is called moksa or nisreyas. Once the moksa is attained, the soul remains forever in that state, and the cycle of birth and death totally ceases. The reason that moksa is an everlasting condition is that there remains no more and no cause of its rebirth. - In the state of moksa, the soul is free from all bondages of karma which used to veil its innate qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy. Therefore, the soul which is now called siddha-atma, is possessed of infinite knowledge, etc. The following eight qualities are enumerated - (1) Infinite knowledge or omniscience (2) Infinite perception/intuition. (3) Freedom from physical pain & pleasure. (4) Infinite bliss or absorption in the self (atma-ramana) (5) Bodilessness. tulasI prajJA aMka 118

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(6) Freedom from change in extension in space. (7) Freedom from status-low or high. (8) Freedom from obstruction by any external force. The Acaranga Sutra describes the nature of free soul as follows: This description is similar to the Upnisadic description. Although there is a fundamental difference in the Vedic concept of nisreyas and the Jain concept, there are many things in common. For example, according to both of them, the pure soul is always immersed in infinite anand, which is actually its innate nature. In the Jain concept of pure soul, the following features are quite peculiar: (1) The existence of each pure soul is independent. The number of such souls is infinite. They all stay at a definite place in the cosmos which is called 'Siddha Ksetra'. (2) The spatial extension of pure souls may differ from each other. The rule is that 2/3 of the extension of the last body left remains; so the maximum and minimum spatial extensions of the siddha-atma is between the 2/3 of the maximum and minimum of those available in humans who can attain the moksha. (3) The infinite number of siddha atma remain in the limited space, without obstructing each other. This inter-penetratibity is explained by pradip-prabha-patat vat''that is, just as the light of any number of lamp do not obstruct each other, so also the siddha-atmas occupying the same space do not obstruct each other. Process of Attainment of Nisreyas The state of Nisreyas is attained only when the karmas are totally annihilated. But it is obvious that the process of annihilation starts with the gradual elimination of karmas. Thus, with every partial elimination, the partial attainment of moksa is made. Just as in filling a bucket of water, every drop added makes its contribution, but it is the last drop that is responsible for the culmination; in the same way every time the soul becomes free from karma, partial attainment is made, and at last soul becomes completely free from karma when the last particle of karma is separated from the soul. In the light of this fact, we can say that the moksa or nisreyas is a continuous process lasting over a long period. When a sadhak makes his soul partially free from impurity of karma, some sort of bliss is experienced by him. Specially, in the state of deep meditation, such feeling is very clearly experienced. Thus, we can say that the state of TGTH Y511 37orake-farytale, 2002 C 123

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nisreyas is not only the ultimate one, but also those moments of 'bliss' may be considered as the stepping stones to the ultimate state. This is expressed as iheva moksa suvi hitanam." The nishreyasha in the Jain philosophy can be considered as something practical and accessible to all who make efforts to attain it. Niscaya & Vyavahara Nayas The concept of nisreyas that has been explained is in the perspective of vyavahara naya. The niscaya naya propounds that soul in itself is always free, because no karma can actually contain at the original nature of soul. This is accepted by the Jain Philosophy and this view is very near to vedantic concept of theory of Brahman, Sankhya philosophy of purusa as "akarta'' and Buddhist philosophy of Nirvana. In other words, we may say that when we enter the niscaya world, almost all differences evapourate and we get an unanimous view regarding the ultimate state of nisreyas. But when we deal with the vyavahara naya, the different perspecptive emerge and we get the varied view. After all, we have to live in vyavahara world, and therefore, try to reconcile the differences by applying the theory of syadvad. The theory of relativity as propounded by Albert Einstein and Law of gravitation propounded by Newton are good examples of understanding the difference in niscaya and vyavahara nayas. Space & time, according to Einstion are relative, while they are absolute in Newtonian Physics. If we reconcile them, we find that for our practical purposes, Newtonian laws still work and offer us simple theories to understand the working of physical world, while Einstein approach is complicated and is applicable in microcosmos. The essence of the Nisreyas concept in our practical life is that people following spiritual, moral and ethical laws in life, can lead a life of bliss or ecstacy; while those who lead a life based on an absolutely materialistic world-view would make life more complicated and frought with all sorts of distrubances. 000 124 D THE Usil 31 118

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The Wide Implications of the Concept of Mode with Special Reference to Bhagavati Sutra and Pannavana - Dr. Samani Chaitnya Prajna The concept of mode is related to the concept of change. Substance and mode are the issues which have been widely discussed in the field of philosophy under the names of Being and Becoming, Permanence and Impermanence, Identity and Difference and last but not least the Universal and the Particular. More or less all of them have emerged out of the same problem i.e. the problem of change-cum-eternity. According to Bhagavati Sutra and Pannavana substance is being, permanent, identical and universal and mode is becoming impermanent, different and particular. Bhagavati Sutra mentions that reality manifests in two forms i.e. substance and mode. It does not mean that reality is divided. It is, in fact, one but observer can see it in two forms. Siddhasena Gani supporting the scriptural view in his commentary on Tattvartha Sutra says: 'Ontologicallly substance and mode are inseperable. The distinction of the two is only the mental projection." In such a condition the absolute view the substance and the mode about the reality can not be reasonable, as both are interconnected. To regard one as true and another as untrue is as meaningless as to breath without air. Substance is the uniting force through which paradoxical nature of the reality merges into unity. Contrary to it, mode is the dividing force through which unity of reality is changed into divercity. If it were not so why everything is Tr U11 3toare colle-fach-ope, 2002 125

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not coming out of everything? This is the ground on which Sankhya philosophy accepts that only the apt effect emerges out of the apt cause. The interdependence and co-existence of substance and mode implies that mode is nothing but the changing property of a substance. When a substance passes through one condition to another and from one moment to another without loosing its essence it is recognised as mode." Change can occur in the both entity and attribute." Scriptures like Bhagavati Sutra and Pannavana deal with both the changes at large. The remarkable thing in them is that change takes place at two levels, viz., micro and macro technically known as "parinama * and 'paryaya 5 respectively. The former is recognized as mutation and the latter as mode. The former stands for internal change and the latter for the external. In the absence of the former the latter can not take place. Thus, mode is always preceded by mutation. There is cause-effect relationship between the two. To explain internal change both the Bhagavati Sutra and Pannavana have mentioned two types of mutation occurring in the world of consciousness and that of non conscious respectively. Each of them is further of 10 types. The mutations related to the conscious world are such as, mutation related to next birth, development of sense-organs, passions, psychic colours, mental, physical and vocal activities, application of knowledge, power of knowledge, power of intuition, self-restraint and sexual tendency. Likewise, the mutations related to non-conscious world are also of 10 types, such as, the unity of matter, movement of material entity, structure of material body, separation of material objects, colour, taste, touch, smell, weightlessness and sound property of non-physical element. Each of the ten are further divided into many according to possible alternatives. For illustration senses are five. Mutation of one is almost different from that of the other. In this way change multipies in mathematical proportion passing through the three periods of time. Wide Implications The concept of mode referred to in the canons can be the concrete base to the following theories which are of universal application. In brief, the theories are as follows: 1. Objectivity of causal-efficiency 2. Notion of possibility and probability 3. Multiformity of the universe 4. Objectivity of Relativity 5. Individuality of any object 126 TATE Ygl 310 118

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The explicit order of the universe is fundamentally dependent on the theory of change. If there were not potency of change there would have not been the causal-efficiency or cause-effect relationship among the objects. Causal-efficiency is the essential characteristic of an object. All the schools of thought are unanimous about the fact that in the absence of the causalefficiency nothing can exist. Many of the scientific researches and experiments are based on the cause-effect principle. The philosophy that does not believe in the reality of modification has no answer to the problem that how is the whole universe coming out of one absolute static reality ? This has really been a great problem before Vedantins. This may be a reason for which they have to accept an extra element named as Maya to answer the problem. Accordingly, it is Maya with the help of which change takes place. The upshot is that to deny modification as real means to deny the causalefficiency. And thereby denies the existence of the whole world of being. The whole world of being is passing through the threefold change, viz. natural, by conscious exertion and by both."" The change which occurs without conscious exertion is natural. e.g. the change of colour, taste, touch, smell, structure, motion, etc. of a material body." The change in which involves the conscious exertion, such as, the matter converted in the form of body, sense-organ, physical properties like colour, touch, size, etc. by the living being itself is of second type. The change, which starts with the help of consciousness but later on continues in its natural way', is of third type. e.g. house, table, etc. once having made by conscious being sustain and decay in their own way. Sometimes it happens that object is changing even though there is no effect of the change on that object. In fact, change is twofold, viz.; similar and dissimilar technically known as 'sadrsa' and 'visadrsa' parinamana respectively." The former is implicit, subtle and instantaneous. The latter is explicit, gross, lasting for some time and amenable to verbal expression." In other words, what occurs independently is the similar change. What depends for its occurrence on conditions that are external is called dissimilar. 1o The noticeable thing here is that the former is too subtle to be recognized. This is the reason an object, after having changed, does not appear to be so. In the case of the liberated self, the medium of motion, the medium of rest and the change is always similar. Apart from these all other objects have both similar and dissimilar change. THE 4511 3tagare - FHEAR?, 2002 127

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The conceptions of probability and possibility are of paramount importance in modern science. By accepting reality as multifaceted the Jain philosophy has provided grounds for there scientific principles. In the context of change, Acharya Shree Mahapragya has beautifully presented the scientific outlook of the Jain thinkers in the following manner: "The subtle modifications can not be known through the senses. They are the object of super-consciousness. The visible modifications are gross. They are manifest and, therefore, can be known through the senses also. It is in the case of these gross modifications that we can think of both, the possible and the probable. Every modification has the possibility of changing into any other mode. A colour can change into another colour, a smell into another smell, a taste into another taste, and a touch; into another touch. Yati Bhoja has described two types of potentialities, viz.; the potentiality which can be actualized at a distant time (oghasakti) and potentiality which can be immediately actualized (samucitasakti). The former is the mediate cause, while the latter is the immediate cause of change. Grass has the potentiality of becoming ghee at a distant future. Curd can change into ghee immediately. The potentialities are too many to be enumerated. Theoretically, it could be said that potentialities of an object are innumerable as far as the mediate form of potentiality is concerned. A scientist through his research can know a few of these. A person, with the power of supersensuous knowledge can know them through super-sensuous knowledge. An ordinary man can, however, know only the immediate cause or the visible modifications. We, therefore, can not put any limitation on the possibilities or probabilities.'1? Multiformity of the universe depends upon the multifromity of relationship among the fundamental realities. The fundamental realities postulated by all the philosophical schools are limited in number. For example, Sankhya system believes maximum in 24 and minimum in 2 elements. Yoga system believes maximum in 25 and minimum in 2. NyayaVaisesika believe in 7 and 16 basic elements respectively. Likewise, Vedant system considers only one reality while Buddhist and Jain consider 5 and 2 fundamental realities. This is really a great wonder how infinite objects are coming out of finite realities. Without accepting the modification in the basic elements the mutiformity of objects can not come into being. Fusion and fission, number, configuration, conjunction, disjunction, etc. are the distinguished modifications happening through out the world causing variations of it. In modern science also, fusion and fission are regarded essential to generate energy and sub-atomic particles. 128 cm - AR 310 118

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Moreover, the concept of modification also provides concrete ground to the theory of relativity. Unless we accept that one reality undergoes many changes relativity can not work. In modern science, the Theory of Relativity has been formulated on the base of the speed of light which is constant or rather absolute. In this reference, the question raised by some scholars is, if everything, which is empirical, is relative then what is absolute according to the Jain view? Without absolute nothing can be relative. So far as the concept of mode is concerned it appears from scriptures that substance is an absolute reality. It is the constancy of substance on the basis of which relativity of modes can be justifiable weather they are successive or simultaneous. Similarly, the individuality of any object can be maintained only on account of modification. It is in the sense that modification does not mean only mode but qualities also. Special quality of an object alone fixes the identity of the object. For example, consciousness is the only quality by which a sentient is known as sentient. If we overlook the quality there would be no difference between the sentient and insentient elements as Acharya Akalanka has remarked in the context of Non-absolutism: 'Except consciousness in all other regards, the soul can be identical with the non-soul."20 So does the Vedanta system. Overlooking all the differences it sees oneness of the whole world of being. So far as Jain view is concerned it believes in oneness of the world - but at the same time it emphasizes the individuality or difference of the entity constituting the world. Bhagavati Sutras and Pannavana deal with such differences pertaining to the living and non-living entities. How one atom and the living being differ from the another of the same category, of being similar in many respect, has been shown in them with the help of higher mathematics technically known as chatthanavadiya (sixfold gradation). 22 One more astonishing factor referred to in Nayachakra is this that apart from the mode Agarulagha there is one quality also named Agurulaghu in each substance. It is only the quality which helps substance to maintain its identity in the eternal flow of time. Due to this attribute animate always remains animate and inanimate always remains inanimate. Otherwise nothing could stay in its nature. Thus, the attribute Agurulaghu plays an important role to reserve the nature of basic elements. Looking at the discussion of mode cultivated in the Jain canonical and the philosophical texts it appears that sharp and scientific vision is necessary to penetrate into the deeper levels of the concept. TAHT YFIT 3Tool -- feytor, 2002 C 129

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1. Tattvarthadhigamasutra; 5/31 commentary; P-394 2. Pannavana Vrtti Patra; 254 3. Illuminator of Jain Tenets (IJT); 1/40 comm. 4. Bhagavati Sutra (Bh.S.); 14/4/52 Panna. 13/925 5. Ibid; 25/5/246; Panna. 5/438 6. Ibid; 8/2-84; Panna. 13/925 7. Ibid; 8/2-84; Panna. 8. Pramana-Mimansa; 1/1/32 9. Ibid; 1/1/32 comm.; P. 26-27 10. Bh. S.; 8/1 11. Ibid; 8/42 12. Ibid; 8/2-39 13. Ibid; 8/40-41 14. Appendix I in the Nayacakra by Mailladhavala, P. 211 15. IIT; 1/43, 42 16. Ibid; 1/44,45 17. An article 'The Doctrine of Anekant in its Right Perspective' By Acharya Shree Mahapragya 18. IJT; 1/46 19. Bh. S.; 2/124-129, 8/2-84; Panna; 5/440-558 20. Saptabhangitaramgini, 21. Sthananga 115 22. Bh.S. 2/124-129, 8/2-84 Panna 5/440-558 000 130 TAHF 3106 118

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Short Duration Yogic Exercises And Meditation Improve Sleep Quality and Mental Health In Post-Graduate Students Abstract The effects of short duration yogic exercises and Preksha Meditation on sleep quality and mental health of adult and postgraduates students was investigated. "Interventions'' by yogic exercises in the morning followed by meditation were carried out for 4 weeks. After the "intervention', awake time after sleep onset decreased significantly and sleep efficiency increased significantly, demonstrated that sleep quality had improved. Also the frequency of nodding in the evening decreased significantly. These results demonstrate that morning hour yogic exercise and meditation was effective in improving sleep quality. After the "intervention' mental health and volition and physical health had also improved by improving sleep quality. -Dr. J.P.N. Mishra Key Words: Yogic exercise, meditation, intervention, mental health, sleep. Introduction : Sleep quality is one of several those factors which are responsible for physical and mental performance. Sleep deficits or disorders are among the most common difficulties facing the young students whose primary goal is to maintain good health and perform better in their studies. They also intend to live a sound but independent lifestyle. Tanaka et. al. have reported that a short nap (30 minute between 13.00 and 15 hours) and moderate exercise, such as walking in the evening, all important in the maintenance tulasI prajJA akTUbara-disambara, 2002 131

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and improvement of sleep quality. They further extended their studies and reported later that short nap and moderate exercise also improve mental health in both adult and elderly subjects. We have observed that morning hour relaxation followed by meditation practices improves physical health along with mental equilibrium. The present study examined the combined effects of yogic exercises and preksha meditation on sleep quality and mental health of post-graduate students staying in the hostels. Methods : The subjects of the study 14 adult post-graduate students of Jain Vishva Bharati Institute (21 + 4.4 years) who gave their informed consent for their participation in the study. "Intervention" includes 30 min. yogic exercise followed by 30 min. preksha meditation in early morning before sunrise for four weeks without break. In the practice of yogic exercise all the subjects we trained to practice light rejuvenating exercise for all part of the body i.e. from head to toe separately. Process practice of preksha meditation includes relaxation (kayotsarga) - 5 min. perception of breathing-10 min. and perception of bliss 10 min. All the students were allowed to lead normal routine life in their hostel. Only those students were included in the study who were showed normal sleeping pattern. The subjects physical activities were recorded using actigraphs for 1 week before and post-intervention. Actigraph datas were analysed to determine 'sleep' and 'wake' periods by applying a cole's validated algorithm to the portion of the records identified as sleep periods by the combination of sleep logs. Subjects were also asked to maintain their daily sleep-wakeful period records which was also analysed for total sleep periods. Mental helath was assessed using the Mental Health Check list/Questionnaire (GHQ).* Furthermore, after the intervention, a questionnaire mainly enquiring about subject's volition and physical health was performed. Results : After the 'intervention' sleep efficiency increased significantly (fig. 1) demonstrating that sleep quality had improved. Furthermore, nodding in the evening decreased significantly after the 'intervention' (fig. 2). GHQ scores also decreased significantly, showing that their mental health had also improved. After the 'intervention', many of the participants answered that volition and physical health had also improved. Volition increased upto 68.9% and overall physical health improved upto 86.9% in all the subjects. Discussion : The study's result demonstrated that proper rejuvenating exercise and meditation practice during morning hours was effective in improving 132 D TAH Y511 310 118

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94 92 90 88 86 84 82 80 78 76 74 72 pre n = 14 Fig. 1. Sleep Efficiency 50 40 30 20 10 post 0 n=14 pre post Fig. 2. Nodding in the Evening 7 pre post Fig. 3. G.H.Q. Score sleep quality. Until recently, it has been considered that taking a nap has a negative effect on the quality of nocturnal sleep. However, a short nap of 30 min. between 13.00 and 15.00 hours has little quantitative effect on nocturnal sleep. Moreover, a short nap is effective in improving the recovery of attention, concentration and brain function.5 Relaxative exercises and tranquility yielding meditation practices also bring about the state of mental homeostasis, which may ultimately yield good quality sleep. The present study's results reconfirm the hypothesis that meditation is effective in maintaining sleep quality and indicate that this may be an effective way for tulasI prajJA akTUbara-disambara, 2002 n = 14 133

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young students to maintain their quality of sleep as well as general performance in their studies. The body temperature phase of young/adults is found to be little late as compared to elderly people. The peak body temperature is said to be in early morning hours. Moreover there occurs the existence of a "forbidden zone" which coincides with highest body temperature and peak muscle activity.7.8 It is considered that this time zone occurs, in young people, around 5.00-6.00 hours in the morning. Rejuvenating light exercises during this hour is effective for improving the sleep quality in the following rest phase. It is also considered that exercise in the evening or in early morning hours increases the activity of the arousal system in the 'forbidden zone'. It is further considered that meditation may be working through the pathway of reticulating hypothalamic route. Neuronal activity of hypothalamus stabilizes after meditation which results in negative feedback to RAS which results in better quality of sleep, because daytime arousal is regulated. This is well demonstrated in the result of study. This is again substantiated with the increased frequency of nodding. After the 'intervention', mental health had also improved with improving sleep quality, as well as vo physical health. The study's results suggest that this ainterventiona technique is effective in improving the quality of life and the activity of daily living and routine of young students. References : 1. Tanaka H, Taira K, Arakawa M et al. Effects of short nap and exercise on elderly people having difficulty in sleeping. Psychiatry Clin. Neurosci. 2003; 55:173-174. 2. Cole RJ, Kripke DF, Gruen W et al. Technical note : Automatic sleep/wake identification from wrist activity. Sleep 1992; 15:461-469. Mishra JPN, Efficacy of relaxation and meditation. On improving physical and mental health of students. Everyday Science 1999; 29:48-50. 4. Goldberg DP, Hillier VF. A scaled version of the General Helath Questionnaire. Psychol Med. 1979; 9:139-145. Shirakawa S, Takase M, Tanaka H et. al. Improvement effects of chronobiological scheduled nap sleep on night-time sleep in the aged. Jpn. J. Clin. Electroencephal. 1999; 41:708-712. Czeisler CA, Dumont M, Duffy JF et. al. Association of sleep-wake habits in older people with changes in output of circadian pacemaker. Lancet 1992; 340:933-936. 7. Atkinson G, Reilly T. Circadian variation in sports performance. Sports Med. 1996; 21:292-312. Tanaka H, Taira K, Arakawa M et. al. Short naps and exercise improve sleep quality and mental health. Psychiaty Clini. Neuro. 2002; 56:233-234. 20 134 C JAH Y511 310 118

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