Tulsi Prajna 2003 01

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524614/1

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TULSI PRAJNA varSa 31deg aMka 119deg janavarI-mArca, 2003 Research Quarterly tulasI prajJA OR DIRL Pon jaina vizva bhAratI saMsthAna, lADanU~ (mAnya vizvavidyAlaya ) anusaMdhAna traimAsikI guNassa sAramAmArI JAIN VISHVA BHARATI INSTITUTE, LADNUN Dain Education (DEEMED UNIVERSITY ) Private & Personal Use Only samara

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tulasI prajJA - TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-119 JANUARY-MARCH, 2003 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

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Research Qunnety of Jain Vishiva Bharani losing Research Quarterly of Jain Vishva Bharati Institute VOL. 119 JANUARY-MARCH, 2003 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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375164 furcht/CONTENTS hindI khaNDa viSaya lekhaka samaNI maMgalaprajJA DaoN. anekAnta kumAra jaina DaoN. azoka kumAra jaina pudgalAstikAya eka vimarza anayogadvAra sUtra meM naya vivecanA jaina karma siddhAnta meM anekAnta prAkRta kathA sAhitya : udbhava, vikAsa evaM vyApakatA Atma-samAdhi aura vaiyAvRttya uttarAdhyayana aura gItA meM samAnatA jaloM kI mahattA evaM saMrakSaNa vaidika avadhAraNA dhyAna kA svarUpa evaM mahattva tattvArtha sUtra meM DaoN. jinendra jaina sAdhvI muditayazA paM. vizvanAtha mizra DaoN. nanditA siMghavI DaoN. vinoda kumAra pANDeya aMgrejI khaNDa Subject Author Page Acaranga-Bhasyam Acarya Mahaprajna 77 Jain System of Education 94 Prof. D.N. Bhargava Dr. B.R. Dugar Courtesans in Jain Literature Dr. Anil Dhar 106

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prakAza aura svAsthya jo dhana kA saMgraha karate haiM, usakA tyAga nahIM karate, ve prakAza kI upekSA kara dhue~ ko apane bhItara saMcita kara rahe haiN| jo sattA kA saMgraha karate haiM, usakA tyAga nahIM karate, ve svAsthya kI upekSA kara dUSita vAyu ko apane bhItara saMcita kara rahe haiN| jIvana kA sUtra hai - grahaNa karo, kAma meM lo aura tyAga do| jo isa sUtra se paricita haiM, unake jIvana meM prakAza hai, sukha aura svAsthya hai| jo kevala lenA jAnate haiM, denA nahIM jAnate, bhoga karanA jAnate haiM, kintu tyAga karanA nahIM jAnate, unheM na prakAza prApta hai aura na svaasthy| bhoga se zaurya kA dIpa bujhatA hai aura tyAga se vaha prajvalita hotA hai| bhogase jIvana kA phUla murajhA jAtA hai aura tyAga se khilatA hai| - AcArya mahAprajJa

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pudgalAstikAya eka vimarza samaNI maMgalaprajJA sabhI bhAratIya darzanoM meM pRthak-pRthak nAma se pudgala kI avadhAraNA para vimarza huA hai| cArvAka darzana meM bhUta', sAMkhyadarzana meM prakRti, nyAya-vaizeSika meM jar3a-dravya, bauddha meM rUpa', zaMkara vedAnta meM mAyA evaM jaina meM pudgala ke nAma se isake svarUpa para vimarza huA hai| Adhunika bhautika vijJAna bhI mukhya rUpa se pudgala para hI AdhArita hai| yahI eka aisA tattva hai jo darzana aura vijJAna-ina donoM ke kAryakSetra meM praviSTa hai| hama isa prastuta prabandha meM pudgala se sambandhita una katipaya avadhAraNAoM kA hI ullekha kareMge jo Agamottara sAhitya meM alpamAtrA meM carcita huI haiN| anya darzanoM se athavA vijJAna ke sAtha tulanA kA prayatna prasaMga prApta kadAcit hI ho skegaa| una saMdarbho ke lie pAThaka Concept of Matter in Jaina Philosophy' Adi pustakoM kA avalokana kara sakate haiN| jaina darzana ke anusAra jisameM varNa, gaMdha, rasa aura sparza ho vaha pudgala kahalAtA hai| vaha rUpI, ajIva, zAzvata, avasthita tathA loka kA eka aMzabhUta dravya hai| dravya, kSetra, kAla, bhAva evaM guNa ke AdhAra para usakI mImAMsA kI gaI hai| dravya kI apekSA pudgalAstikAya ananta dravya hai| kSetra kI apekSA vaha lokapramANa hai| kAla kI apekSA niyata, zAzvata, akSaya, avyaya, avasthita aura nitya hai| bhAva kI apekSA se varNavAna, gaMdhavAna, rasavAna aura sparzavAna hai| guNa kI apekSA se grahaNaguNa-samudita evaM vibhakta hone kI yogyatA vAlA hai| saMghAta aura bheda, milanA aura bikharanA pudgala kA asAdhAraNa guNa hai|' cAra astikAyoM meM kevala saMghAta hai, bheda nahIM hai / bheda ke bAda saMghAta aura tulasI prajJA janavarI-mArca, 2003 - 1

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saMghAta ke pazcAt bheda- - yaha zakti kevala pudgalAstikAya meM hai / do paramANu milakara dvipradezI yAvat ananta paramANu milakara ananta pradezI skandha bana jAte haiN| punaH viyukta hokara ve do paramANu yAvat ananta paramANu ho jAte haiM / yadi pudgala meM saMyoga-viyoga guNa nahIM hotA to yaha vizva yA to eka piNDa hI hotA yA kevala paramANu hI hotaa| una donoM rUpoM se vartamAna vizva - vyavasthA phalita nahIM hotI / pudgala dravya rUpI hai, indriyagamya hai, isalie isakA astitva bahuta spaSTa hai para isakI svataMtra sattA kA AdhAra yaha saMghAta - bhedAtmaka guNa hai / 10 jIva aura pudgala - ina donoM astikAyoM ke yoga se vizva kI vividha pariNatiyAM hotI haiM / " tIna astikAya apanI svarUpa-maryAdA taka hI parivartita hote haiM / ve bAhya nimittoM se prabhAvita nahIM hote aura na ve dUsare dravyoM ko prabhAvita karate haiM / 1 pudgala kI dvirUpatA pudgala paramANu evaM skandha ke bheda se do prakAra kA hai| 12 yaha dRzya jagatpaudgalika jagat paramANu saMghaTita hai / paramANuoM se skandha banate haiM aura skandhoM se sthUla padArtha kA nirmANa hotA hai| pudgala meM saMghAta evaM bheda - ye donoM zaktiyA~ haiM / paramANuoM ke saMyoga se skandha banate haiN| skandha ke TUTane se anya aneka skandha bhI bana jAte haiN| skandha ke TUTane se paramANu bhI bana jAte haiN| 14 do paramANu pudgala ke milane se dvipradezI skandha banatA hai aura dvipradezI skandha ke TUTane se do paramANu bana jAte haiN| aise hI tIna paramANu milane se tripradezI skandha banatA hai aura unake TUTane se do prakAra kI utpatti ho sakatI hai - tIna pRthak-pRthak paramANu athavA eka paramANu aura eka dvipradezI skandha / isa prakAra saMghAta evaM bheda se skandha kA nirmANa hotA hai 15 tathA aNu bheda se hI utpanna hotA hai / paramANu ke yoga se skandha kA nirmANa hotA hai / do paramANuoM kA yoga dvipradezI skandha, tIna paramANuoM kA tripradezI skandha yAvat ananta paramANuoM kA yoga ananta pradezI skandha kahalAtA hai| skandha kA kAraNa paramANu hai / I nayacakra meM paramANu kA kAraNa aura kArya - donoM rUpoM meM nirdeza kiyA gayA hai| " paramANu ke yoga se skandha kI utpatti hotI hai, ata: paramANu skandha kAraNa hai| skandha ke TUTane se paramANu apane mUla rUpa meM calA jAtA hai, ataH paramANu skandha kA kArya hai / bhagavatI meM paramANu evaM skandha kI ejana, vyejana Adi kriyAoM kA ullekha hai| 17 paramANu kA skandha rUpa meM pariNamana ejana Adi kriyAoM se hI hotA hai| paramANu aura skandha meM ejana Adi kriyA hotI hai to ve vibhinna avasthAoM meM pariNata hote haiM - taM taM bhAvaM pariNamati / 18 ejana Adi kriyAoM ke abhAva meM ve vibhinna avasthAoM meM pariNata nahIM hote - no taM taM bhAvaM pariNamati / " paramANu aura skandha meM kadAcit ejana hotA bhI hai aura nahIM bhI hotA hai| yahAM bhI anekAnta kI vaktavyatA hai / 2 tulasI prajJA aMka 119

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paramANu kI sapradezatA - apradezatA pudgala dravya kI sUkSmatama ikAI ko paramANu kahate haiM / paramANu se aura koI choTA bheda pudgala kA nahIM ho sakatA / paramANu abhedya hai| 20 paramANu apanI dravyAtmaka avasthA meM vizuddha rUpa se akelA hotA hai| vaha apanI svataMtra avasthA meM apradezI hai / paramANu kA ardha, madhya bhAga bhI nahIM hotaa| 21 ThANaM meM bhI paramANu ko abhedya, adAhya, agrAhya, anardha, amadhya, apradeza evaM avibhAgI kahA hai| 22 bhagavatI meM paramANu ke cAra prakAra batalAe haiM. - dravya paramANu, kSetra paramANu, kAla paramANu evaM bhAva prmaannu| vahAM dravya paramANu ko achedya, abhedya, adAhya, agrAhya, evaM kSetra paramANu ko anardha, amadhya, apradeza evaM avibhAgI kahA hai| 23 bhagavatI meM dravya aura kSetra paramANu kA jo svarUpa batAyA hai, sthAnAMga meM yaha saMyukta rUpa se dravya aura kSetra kA bheda kiye binA paramANu ke svarUpa kA vyAkhyAna hai / bhagavatI meM hI anyatra paramANu ko ardha, amadhya aura apradeza kahA hai| 24 paramANu apradeza hai - yaha vaktavya dravya evaM kSetra paramANu kI apekSA se hai| kAla evaM bhAva kI apekSA paramANu sapradezI evaM apradezI donoM ho sakatA hai|25 dravya kI apekSA paramANu niravayava hai, ata: vaha apradezI hai tathA kSetra kI apekSA vaha eka AkAza pradezAvagAhI hI hotA hai, ataH kSetra kI apekSA bhI apradezI hai / kAla kI apekSA jo paramANu eka samaya sthiti vAlA hai arthAt eka samaya ke bAda skandha meM parivartita ho jAegA vaha apradezI evaM eka se adhika samaya sthiti taka paramANu rUpa meM hI rahegA, vaha sapradezI hai| eka paramANu meM eka varNa hotA hai| usa varNa kI mAtrAe~ aneka hotI haiM / kabhI vaha eka guNa kAlA hotA hai, kabhI do guNa, saMkhyAta guNa, asaMkhyAta guNa aura ananta guNa kAlA hotA hai| isI prakAra gaMdha, rasa aura sparza meM bhI guNa bheda athavA mAtrA bheda hotA hai / jaba ekaguNa athavA ekamAtrA vAlA hogA taba bhAva kI apekSA bhI apradezI hogaa| eka se adhika yA mAtrA vAlA hogA to sapradezI kahalAegA 126 I bhagavatI meM bhAva paramANuoM meM varNavAna, gaMdhavAna, rasavAna evaM sparzavAna kahA hai| 27 isa apekSA se bhI unheM sapradezI kahA jA sakatA hai| siddhasenagaNI ke anusAra bhAva paramANu sAvayava aura dravya paramANu niravayava hotA hai| 28 anekAnta dRSTi se vicAra karane para paramANu kI pradezatA - apradezatA siddha ho jAtI hai / skandha kI sapradezatA - apradezatA. paramANu kI taraha hI apekSA bheda se skandha bhI sapradezI evaM apradezI ubhaya rUpa ho sakatA hai| jaisA ki hamane Upara ullekha kiyA thA ki dravya kI apekSA paramANu apradezI hI hotA hai| skandha ke sambandha meM isase viparIta hogA, dravya kI apekSA skandha sapradezI hI hogaa| 29 kSetra, kAla evaM bhAva kI apekSA skandha sapradezI evaM apradezI ubhayarUpa haiM / dravya kI apekSA dvipradezI Adi skandha sapradeza hote haiM / tulasI prajJA janavarI-mArca, 2003 3

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kSetra kI apekSA skandha sapradezI bhI hote haiM aura apradezI bhii| jo eka AkAza pradezAvagAhI hotA hai vaha apradezI aura jo do Adi AkAza-pradezAvagAhI hotA hai vaha sprdeshii| kAla kI apekSA jo skandha eka samaya kI sthiti vAlA hotA hai vaha apradezI aura jo isase adhika sthiti vAlA hotA hai vaha sprdeshii| bhAva kI apekSA eka guNa vAlA skandha apradezI aura adhika guNa vAlA sapradezI hotA hai| paramANu-pudgala kI zAzvatatA-azAzvatatA jaina darzana ke anusAra astitva virodhI dharmoM kA samavAya hai| pratyeka vastu meM eka sAtha, eka hI kAla meM virodhI dharmoM kA sahAvasthAna hai| paramANu-pudgala meM bhI yahI niyama ghaTita hotA hai / vaha zAzvata bhI hai aura azAzvata bhI hai|' dravyArtha kI apekSA vaha zAzvata hai evaM varNa, gaMdha, rasa evaM sparza paryAya kI apekSA azAzvata hai|2 apekSA bheda se vastu meM sthita virodhI dharmoM ke sahAvasthAna kI samyak vyAkhyA kI jA sakatI hai| pudgala ke parivartana kA niyama pudgala dravya ke do rUpa haiM - paramANu aura skndh| paramANu milakara skandha kA nirmANa karate haiN| skandha kA vighaTana hone para ve phira paramANa bana jAte haiN| yaha parivartana cakra satata calatA rahatA hai| paramANu kA paramANu ke rUpa meM avasthAna jaghanya eka samaya evaM utkRSTa asaMkhyeya kAla taka ho sakatA hai 33 arthAt paramANu kA paramANu ke rUpa meM adhikatama avasthAna asaMkhyeya kAla taka hI ho sakatA hai| usake pazcAt use skandha rUpa meM pariNata honA hI pdd'egaa| koI bhI pudgala eka hI rUpa meM ananta kAla taka nahIM raha sktaa| inake parivartana kI nyUnatama sImA bahuta choTI hai, mAtra eka samaya / eka samaya aura asaMkhyakAla kI sImA ke madhya jitanA kAla hai utane hI vikalpa bana jAte haiN| yahI niyama paramANu kI bhA~ti skandha para hI lAgU hotA hai| asaMkhyeyakAla ke bAda to niyamataH hI paramANu ko skandha evaM skandha ko paramANu bananA hI pdd'egaa| varNa, gaMdha, rasa aura sparza-ye pudgala ke guNa haiM / kAlA varNa eka guNa (Quality) hai / usa kAle guNa meM ananta guNAMza raha sakate haiM arthAt kAle varNa meM bhI taratamatA rahatI hai, koI paramANu eka guNa kAlA hai, koI do yAvat ananta guNa kAlA ho sakatA hai| eka guNa kAlA jaghanya guNa kAlA kahalAtA hai| usameM guNAMzoM kI vRddhi hone para kramaza: do guNa, tIna guNa - isa prakAra avasthA bheda hotA rahatA hai| guNa meM guNAMza sadA ekarUpa nahIM rhtaa| vaha badalatA rahatA hai| kama-se-kama eka samaya meM evaM utkarSataH asaMkhyakAla meM una guNAMzoM meM avazya parivartana ho jAtA hai| varNa, gaMdha, rasa evaM sparza - ina sabake guNAMzoM para yahI niyama lAgU hotA hai| pudgala meM pariNamana hotA rahatA hai| vaha alpakAlika bhI hotA hai aura dIrghakAlika ___4 - tulasI prajJA aMka 119

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bhI hotA hai| pudgala ke pariNAma kA artha hai - varNa, gaMdha, rasa, sparza, saMsthAna Adi kA privrtn|" yaha parivartana guNAtmaka aura rUpAtmaka donoM prakAra kA hotA hai / varNa kA guNAtmaka parivartana, yathA- -eka guNa kAlA paramANu, do, tIna, cAra yAvat ananta guNa kAlA ho jAtA hai| rUpAtmaka parivartana - jaise kAle raMga kA paramANu pIle raMga meM badala jAtA hai / yaha pariNAma gaMdha, rasa, sparza, saMsthAna Adi sabameM hotA hai| 38 paramANu kA vikhaNDana pudgala kI antima ikAI hai - paramANu / paramANu kA chedana, bhedana, dahana, sparzana Adi nahIM ho sakatA jaisA ki hama pahale varNana kara cuke haiM / paramANu se lekara asaMkhya pradezI skandha kA bAhya sAdhanoM se chedana-bhedana nahIM kiyA jA sktaa| 39 anantapradezI skandha meM vikalpa hai, usakA chedana-bhedana Adi ho bhI sakatA hai aura nahIM bhI ho sakatA / 40 Adhunika vijJAna ke anusAra paramANu kA vikhaNDana ho sakatA hai| isa saMdarbha meM hama jaina darzana kI avadhAraNA para vimarza kreNge| paramANu kI dvirUpatA anuyogadvAra meM paramANu ke do prakAra batalAe gae haiM - sUkSma aura vyAvahArika / 1 vyAvahArika paramANu ananta sUkSma paramANuoM ke samudAya se niSpanna hotA hai| 42 nizcayanaya kI apekSA se vaha anantapradezI skandha hai / vyavahAranaya kI apekSA se use vyAvahArika paramANu kahA gayA hai| 13 paramANu evaM asaMkhya pradezI skandha kA vikhaNDana nahIM hotA tathA anantapradezI skandha kA vikhaNDana ho bhI sakatA hai aura nahIM bhI ho sakatA, isa niyama kA ullekha pUrva meM kiyA jA cukA hai| anantapradezI skandha ke lie vikalpa isalie hai ki sthUla pariNati vAlA ananta pradezI skandha asidhArA se chinna-bhinna ho jAtA hai tathA sUkSma pariNati vAlA asidhArA se chinna-bhinna nahIM hotaa| 44 vyAvahArika paramANu sUkSma pariNati vAlA anantapradezI skandha hai / anuyogadvAra ke anusAra vaha asidhArA se chinna-bhinna nahIM hotaa| 45 jainadarzana ke anusAra vijJAnasammata aNu anantapradezI skandha hai / vyAvahArika paramANu bhI zastra se nahIM ttuutttaa| vijJAna aNu meM vibhAjana svIkAra kara rahA hai| isa saMdarbha meM AcArya mahAprajJa kA mantavya mananIya hai. "vyAvahArika paramANu bhI zastra se nahIM ttuutttaa| isa viSaya meM eka prazna upasthita hotA hai- -Agama sAhitya meM asidhArA se paramANu chinna-bhinna nahIM hotA, yaha kahA gayA hai| asi kI dhArA bahuta sthUla hotI hai, isalie usase paramANu kA vibhAjana nahIM hotA, yaha sahI hai| Adhunika vijJAna ne bahuta sUkSma upakaraNa vikasita kie haiN| unase vyAvahArika paramANu ke vibhAjana kI saMbhAvanA kI jA sakatI hai| 46 " tulasI prajJA janavarI-mArca, 2003 5

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padArtha kI dvirUpatA : bhAramukta yA bhArayukta jainadarzana ke padArtha jagat meM SaDdravya kA siddhAMta mAnya hai| unameM dharma, adharma, AkAza, jIva aura kAla ye pAMca padArtha to sarvathA bhAramukta haiN| unheM agurulaghu kahA gayA hai| agurulaghu bhArahIna hI hote haiN| pudgalAstikAya gurulaghu (bhArayukta) evaM agurulaghu (bhAramukta) donoM hI prakAra kA hotA hai|49 bhAra kA sambandha sparza se hai| vaha pudgala dravya kA eka guNa hai| paramANu se lekara catuHsparzI skandha taka ke pudgala agurulaghu hote haiN| kArmaNa vargaNA catuHsparzI hai, ataH karma ko agurulaghu kahA hai| pAMca zarIra meM kArmaNa zarIra ko agurulaghu evaM zeSa cAra zarIra ko gurulaghu kahA hai| kArmaNa zarIra ko chor3akara zeSa cAra zarIra aSTasparzI pudgala skandhoM se nirmita hai| manayoga, vacanayoga ko agurulaghu evaM kAyayoga ko gurulaghu kahA gayA hai| yahAM para prazna upasthita hotA hai ki kAyayoga ko ekAnta gurulaghu kyoM kahA gayA? kyoMki kArmaNa zarIra to catuHsparzI hai| usakA yoga bhI catu:sparzI honA caahie| yahAM yaha sambhAvanA bhI nahIM kI jA sakatI ki kArmaNa zarIra to catu:sparzI hai kintu yoga aSTasparzI ho jAtA hai, kyoMki manoyoga, vacanayoga ko agurulaghu kahA hai| saMbhava aisA lagatA hai ki yaha vaktavya kArmaNa zarIra se itara zarIroM ke lie hai, kyoMki kArmaNa yoga to mAtra antarAla gati evaM kevalI samudghAta ke samaya meM hI ho sakatA hai, anyatra nahIM hai| cAra zarIroM kA hI kAyayoga mukhya hai, ata: bahulatA kI dRSTi se kAyayoga ko gurulaghu kaha diyA gayA hai| yaha bhI sApekSa vacana hI hai| pudgala kA pariNamana jaina darzana ke anusAra pudgala rUpI hai| rUpI use kahate haiM jisameM varNa, gandha, rasa evaM sparza hote haiN| pAMca astikAyoM meM mAtra pudgala hI mUrta hai| pudgala kA pariNamana aneka prakAra kA hotA hai| bhagavatI meM pudgala ke varNa, gandha, rasa, sparza saMsthAna --- ina pAMca prakAra ke pariNamanoM kA ullekha prApta hai / 55 sthAnAMga meM caturvidha pudgala-pariNamana kA ullekha hai| vahAM para saMsthAna kA ullekha nahIM kiyA gayA hai| isakA artha huA varNa, gandha, rasa evaM sparza pudgala mAtra kA asAdhAraNa dharma hai / ye cAroM guNa paramANu tathA skandha donoM meM hI rheNge| yadyapi saMsthAna pudgala kA hI hotA hai kiMtu yaha saMsthAna rUpa pariNamana skandha meM hI ho sakatA hai, paramANu meM nhiiN| ataH saMsthAna rUpa pariNamana kI pudgala meM sarvavyApakatA nahIM hai, isalie hI uttaravartI AcAryoM ne pudgala ke lakSaNa vimarza meM do sUtroM kA praNayana kiyA hai| sparzarasagandhavarNavantaH pudgalA:' zabdabaMdhasaukSmyasthaulyasaMsthAnabhedatamazchAyAtapodyotavanta:58 isakA artha huA zabda Adi pudgala ke hI dharma haiM kintu ye aNu meM nahIM raha sakate / skandharUpa pudgala meM hI rheNge| paramANu evaM skandha meM sparza Adi guNa eka samAna nahIM hote| isakA vimarza bhI bhagavatI meM paryApta rUpa se huA hai| 6 - tulasI prajJA aMka 119

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paramANu meM eka varNa, eka gaMdha, eka rasa evaM do sparza hote haiN| paramANu meM pAMca varNoM meM se koI eka varNa, do gaMdha meM se koI eka gaMdha tathA pAMca rasoM meM se koI eka rasa ho sakatA hai| sparza do hoNge| kauna se do hoMge? isa saMdarbha meM cAra vikalpa prApta haiM 1. zIta aura snigdh| 2. athavA zIta aura rukss| 3. athavA uSNa aura snigdha / 4. athavA uSNa aura rukss| bhinna-bhinna pradezI skandha meM varNa Adi ke vibhinna vikalpa banate haiN| jisako nimnalikhita cArTa se samajhA jA sakatA hai 62.---- varNa gandha rasa sparza paramANu koI eka koI eka eka do dvipradezI eka yA do eka yA do eka yA do do, tIna yA cAra tripradezI eka, do yA tIna eka yA do eka, do yA tIna do, tIna yA cAra catuH pradezI eka, do, tIna yA cAra eka yA do eka, do, tIna do, tIna yA cAra yA cAra pAMca pradezI eka, do, tIna, eka yA do eka, do, tIna, do, tIna yA cAra cAra yA pAMca cAra yA pAMca asaMkhyapradezI eka, do, tIna, eka yA do eka, do, tIna, do, tIna yA cAra cAra yA pAMca cAra yA pAMca sUkSmapariNati vAle eka, do, tIna, eka yA do eka, do, tIna, do, tIna yA cAra anaMtapradezI skandha cAra yA pAMca cAra yA pAMca bAdarapariNati vAle eka, do, tIna, eka yA do eka, do, tIna, cAra, pAMca, chaha, . anaMta pradezI skandha cAra yA pAMca cAra yA pAMca sAta yA ATha dvipradezI Adi skandhoM meM varNa-varNa, rasa-rasa, sparza-sparza ke bhI paraspara aneka vikalpa ho sakate haiN| jisakA bhagavatI meM vistAra se ullekha prApta hai| jijJAsu ko bhagavatI ke usa sthala kA avalokana karanA caahie| dvipradezI skandha se lekara sUkSmapariNati vAle anantapradezI skandha meM zIta, uSNa, snigdha evaM rukSa inameM se do, tIna yA cAra sparza prApta hote haiN| 64 ataH ye skandha agurulaghu arthAt bhArahIna hoNge| bAdara pariNati vAle anantapradezI skandha meM cAra sparza se yAvat aSTa tulasI prajJA janavarI-mArca, 2003 - 7

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65 sparza taka hote haiM / unameM jaba cAra sparza hote haiM taba AThoM meM se koI bhI sparza sAtha raha sakatA hai, mAtra laghu aura guru sparza sAtha nahIM rhte| pAMca sparzI skandha se lekara Age taka guru-laghu sparza sAtha bhI raha sakate haiM, " ataH ye skandha bhArayukta hone cAhie, bhale ve cAra sparza se yAvat ATha sparza vAle kyoM na ho| guru evaM laghu sparza hI skandha kI bhArayuktatA ke niyAmaka hote haiM, ataH bAdara pariNati vAle anantapradezI catusparzI skandha meM bhI bhAra kI saMbhAvanA parilakSita ho rahI hai| pudgala kI grAhya-agrAhyatA pudgala sparza, rasa Adi se yukta hone ke kAraNa rUpI hai / SaDdravyoM meM yadi koI indriya kA viSaya banatA hai to vaha kevala pudgala hI bana sakatA hai kiMtu sAre pudgala indiya-grAhya nahIM hote / chadmastha do prakAra ke hote haiM - indriyajJAnI evaM atIndriyajJAnI / indriya pratyakSa vAlA vyakti paramANu se lekara sUkSma pariNati vAle anantapradezI skandha taka ke pudgaloM kA grahaNa nahIM kara sktaa| bhagavatI meM kahA gayA hai ki paramANu se lekara anantapradezI skandha ko kucha chadmastha jAnate haiM, kucha nahIM jAnate haiM / " paramANu se lekara asaMkhyapradezI skandha indriyajJAna ke viSaya nahIM bana sakate / anantapradezI ke lie jo vaktavya hai vaha indriya pratyakSa ke saMdarbha meM sUkSma - pariNati vAle anantapradezI ke lie hai| bAdara pariNati vAle anantapradezI skandhoM meM se katipaya kA jJAna to indriya- pratyakSa se hotA hI hai| yadi isakA artha sUkSma - bAdara donoM hI prakAra ke anantapradezI skandha hote to "kucha jAnate haiM, kucha nahIM jAnate " isameM anantapradezI ko arthAt pudgala mAtra ko grahaNa na karane vAle kauna-se jIva hote haiM, kyoMki yaha to spaSTa hI hai ki saMsAra ke sabhI prANI kisI-na-kisI rUpa meM pudgala kA grahaNa / jJAna to karate hI haiN| sAmAnya avadhijJAna ke dhAraka kucha prANI paramANu se lekara anantapradezI skandha ko jAnate-dekhate haiN|7 paramAvadhi sampanna vyakti evaM kevalajJAnI unako jAnate-dekhate haiM kintu yugapad jAnane-dekhane kI kriyA nahIM kara sakate / kramapUrvaka hI unako jAnate-dekhate haiM, 68 kyoMki eka hI samaya meM eka hI upayoga ho sakatA hai| phalitArtha meM yaha kaha sakate haiM ki indriyajJAna ke mAtra bAdara pariNati vAle anantapradezI skandha hI jJeya banate haiM / atIndriya jJAna paramANu evaM skandha donoM ko hI apanA jJeya banA sakatA hai / pudgala pariNati ke prakAra 8 pariNamana kI apekSA se pudgala tIna prakAra ke hote haiM 1. prayoga pariNata, 2. mizra pariNata, 3. visrasA (svabhAva) pariNata 19 tulasI prajJA aMka 119

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'prayoga nirapekSa parivartana ko visrasA kahA jAtA hai| zarIra Adi kI saMracanA jIva ke prayatna se hotI hai, vaha prayoga pariNata hai / " siddhasenagaNI ne prayoga kA artha jIva kA vyApAra kiyA hai| 72 akalaMka ne prayoga kA artha puruSa kA zarIra, vANI aura mana kA saMyoga kiyA hai / jIva ke prayoga aura svabhAva - -ina donoM ke yoga se jo pariNamana hotA hai, vaha mizrapariNata hai / siddhasenagaNI ne mizra jIva prayoga sahacarita acetana dravya kI pariNati ko kahA hai|74 abhayadevasUri ne mizra ko samajhAne ke lie do udAharaNa prastuta kie haiM 1. mukta jIva kA zarIra, 2. audArikAdi vargaNAoM kA zarIra rUpa meM pariNamana / zarIra kA nirmANa jIva ne kiyA hai, isalie vaha jIva ke prayoga se pariNata dravya hai / svabhAva se usakA rUpAntaraNa hotA hai, isalie vaha mizrapariNata dravya hai / audArika Adi vargaNA svabhAva se niSpanna hai / jIva ke prayoga se ve zarIra rUpa meM pariNata hotI haiN| isameM bhI jIva kA prayoga aura svabhAva - donoM kA yoga hai / * unhoMne svayaM prazna prastuta kiyA - prayoga pariNAma aura mizra pariNAma meM kyA antara hai ? unhoMne samAdhAna meM kahA - prayoga pariNAma meM bhI svabhAva pariNAma hai kintu vaha vivakSita nahIM hai / " siddhasenagaNI ke anusAra mizra pariNAma meM prayoga aura svabhAva - donoM kA prAdhAnya vivakSita hai, isakA ullekha kiyA hai / " AcArya mahAprajJa ne ina donoM vyAkhyAoM kI saMgati prastuta karate hue likhA - "ukta donoM vyAkhyAoM kI saMgati kArya-kAraNa ke saMdarbha meM biThAI jA sakatI hai| mizra-pariNAma ke udAharaNa haiM ghaTa aura stambha / ghaTa ke nirmANa meM manuSya kA prayatna hai aura miTTI meM ghaTa banane kA svabhAva hai, isalie ghaTa mizrapariNata dravya hai / isakI tulanA vaizeSika sammata samavAyi kAraNa se kI jA sakatI hai| 7 prayoga pariNAma meM kisI bAhya nimitta kI apekSA nahIM hotii| usakA nirmANa jIva ke AMtarika prayatna se hI hotA hai| mizra-pariNAma meM jIva ke prayatna ke sAtha nimitta kAraNa kA bhI yoga hotA hai / svabhAva pariNAma jIva ke prayatna aura nimitta donoM se nirapekSa hotA hai / " bhagavatI meM prayoga pariNata kA varNana vistAra se huA hai|" isase phalita hotA hai - jIva apane prayatna se zarIra kI racanA, indriya kI racanA, varNa kA niSpAdana aura saMsthAna kI saMracanA karatA hai / prayoga pariNAma se puruSArtha aura svabhAva pariNAma se svabhAvavAda phalita hotA hai| jaina darzana anekAntavAdI hai, isalie use sApekSa dRSTi se puruSArthavAda evaM svabhAvavAda donoM mAnya haiM 1 vistrasA, prayoga evaM mizra pariNamana kA siddhAnta kAryakAraNa ke kSetra meM navIna dRSTi pradAna karatA hai / visrasA pariNata dravya kAryakAraNa ke niyama se mukta hotA hai / prayoga pariNata dravya nimitta kAraNa ke niyama se mukta hotA hai| mizrapariNata dravya meM nirvartaka aura nimitta tulasI prajJA janavarI-mArca, 2003 9

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kAraNa kI saMyojanA hotI hai| isa prakAra jaina darzana meM kArya-kAraNa kA siddhAnta sApekSa hai| pratyeka kArya ke pIche kAraNa khojane kI anivAryatA nahIM hai| prayoga pariNata pudgala zarIra Adi kI saMracanA jIva ke prayatna se hotI hai vaha prayoga pariNata pudgala hai|80 prayoga, visrasA evaM mizra pariNata pudgaloM ke saMdarbha meM vicAra karate haiM taba jaina mAnya sRSTi ke do rUpa banate haiM ---1. jIvakRta sRSTi, 2. ajIva niSpanna sRSTi / jIvakRta sRSTi prayoga pariNata evaM mizra pariNata pudgaloM ke mAdhyama se jo zarIra Adi kI saMracanA Adi hotI hai use jIvakRta sRSTi kahA jA sakatA hai| jIva apane vIrya se zarIra, indriya aura zarIra ke varNa, gaMdha, rasa, sparza evaM saMsthAna kA nirmANa karatA hai| yaha prayoga pariNati hai| ise jIvakRta sRSTi kahA jA sakatA hai| prayoga pariNata pudgala dravya ke prakaraNa meM zarIra, indriya aura varNa Adi ke AdhAra para jIvakRta sRSTi ke nAnAtva kA nirUpaNa kiyA gayA hai| zarIra aura indriya paudgalika haiM / varNa, gaMdha, rasa aura sparza- ye pudgala ke guNa haiM 132 saMsthAna pudgala kA lakSaNa hai| jIvakRta sRSTi kA nAnAtva pudgala dravya ke saMyoga se hotA hai, isalie usake nirUpaNa meM zarIra, indriya, varNa, gaMdha, rasa, sparza aura saMsthAna kA nirUpaNa kiyA gayA hai| jIva jaise zarIra aura indriya kA nirmANa karatA hai, vaise hI apane varNa, gaMdha, rasa, sparza aura saMsthAna kA bhI nirmANa karatA hai|3|| ____ jIva kA vIrya do prakAra kA hotA hai-abhogika aura anaabhogik| icchA-prerita kArya karane ke lie vaha abhogika vIrya kA prayoga karatA hai aura anAbhogika vIrya svataH cAlita hai| zarIra, indriya aura varNa Adi kI racanA anAbhogika vIrya se hotI hai| prAyogika baMdha anAbhogika vIrya se hotA hai| bhagavatI meM prayoga pariNata ke prakaraNa meM zarIra ke pAMca, indriya ke pAMca, varNa ke pAMca, gaMdha ke do, rasa ke pAMca, sparza ke ATha aura saMsthAna ke pAMca prakAra nirUpita haiN| inake nAnAtva ke AdhAra para jIvakRta sRSTi kA nAnAtva parilakSita hai| prayoga-pariNata pudgala dravya kA udAharaNa ekendriya prayoga pariNata dravya hai| isI prakAra mizra pariNata pudgala dravya kA udAharaNa bhI ekendriya mizra pariNata dravya hai| kiMtu donoM ke svarUpa meM bhinnatA hai| ekendriya jIva ne audArika vargaNA ke jina pudgaloM se audArika zarIra kI racanA kI hai, ve pudgala ekendriya prayoga pariNata haiN| ekendriya jIva ke mukta zarIra kA svabhAva se pariNAmAntara hotA hai| vaha ekendriya mizra pariNata hai| isameM jIva kA pUrvakRta prayoga tathA svabhAva se rUpAntaraNa ye donoM pariNamana vidyamAna haiN| 10 - - tulasI prajJA aMka 119

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ghar3A miTTI se bnaa| miTTI pRthvIkAyika ekendriya jIva kA zarIra hai, vaha nirjIva ho gyaa| ekendriya jIva usase cyuta ho gayA, isa avasthA meM miTTI usakA mukta zarIra hai| usameM ghaTa rUpa meM pariNata hone kI kSamatA hai| miTTI kA pariNAmAntara huA aura ghaTa bana gayA, isalie vaha ekendriya mizra pariNata dravya hai| hamArA dRzya jagat paudgalika jagata hai| jo kucha dRSTigocara ho rahA hai, vaha yA to jIvaccharIra hai yA jIvamukta zarIra hai| jIvaccharIra prayoga pariNata dravya kA udAharaNa hai| usake maulika rUpa pAMca haiM - 1. ekendriya jIvaccharIra 2. dvIndriya jIvaccharIra 3. trIndriya jIvaccharIra 4. caturindriya jIvaccharIra 5. paMcendriya jIvaccharIra inake avAntara bheda asaMkhya bana jAte haiN|88 jIvamukta zarIra ke bhI maulika rUpa pAMca hI haiN| unake pariNAmAntara se hone vAle bheda bhI asaMkhya bana jAte haiN| prayoga-pariNAma, mizra pariNAma aura svabhAva pariNAma-ye sRSTi racanA ke AdhArabhUta tattva haiN| prathama do pariNAma jIvakRta sRSTi hai| svabhAva pariNAma ajIva niSpanna sRSTi hai| varNa Adi kA pariNamana pudgala ke svabhAva se hI hotA hai| isameM jIva kA koI yoga nahIM hai| sRSTivAda ko vibhinna bhAratIya darzanoM ne bhinna-bhinna rUpa meM prastuta kiyA hai| usakI mImAMsA prayoga, mizra aura svabhAvajanya pariNamanoM ke saMdarbha meM kI jA sakatI hai| prayoga evaM vistrasA baMdha baMdha svAbhAvika evaM prAyogika donoM prakAra kA hotA hai| svAbhAvika baMdha ke do prakAra haiM-anAdikAlIna aura saadikaaliin|" dharmAstikAya, adharmAstikAya evaM AkAzAstikAya ke pradezoM kA paraspara svAbhAvika sambandha hai, vaha anAdikAla hai| isakA hetu yaha hai ki ye tInoM astikAya vyApaka haiN| pratyeka apane sthAna para vyavasthita hai| unakA saMkoca evaM vistAra nahIM hotaa| ve apane sthAna ko kabhI nahIM chodd'te| inake pradezoM meM paraspara deza baMdha hai, sarvabaMdha nahIM hai| sAdi visrasA baMdha tIna prakAra kA hotA hai- 1. baMdhana pratyayika, 2. bhAjana pratyayika, 3. pariNAma prtyyik| baMdhanapratyayika-yaha pudgala ke skandha nirmANa kA siddhAnta hai| do paramANu milakara dvipradezI skandha kA nirmANa karate haiN| isI prakAra tIna paramANu milakara tIna pradezI yAvat, ananta paramANu milakara anantapradezI skandha kA nirmANa karate haiN| isa baMdhana ke tIna hetu batalAe gae haiM -- vimAtrasnigdhatA, vimAtrarukSatA evaM vimaatrsnigdh-ruksstaa| tIsare tulasI prajJA janavarI-mArca, 2003

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vimAtrasnigdharukSa kA antarbhAva to pahale do hetuoM meM hI ho jAtA hai, phira usakA pRthak ullekha kyoM kiyA gayA, yaha vimarzanIya hai| saMbhavataH aisA lagatA hai prathama do hetu sadRza baMdha ke niyama ko prastuta karate haiM evaM tIsarA visadRza baMdha kA hetu pratIta hotA hai| samaguNa snigdha kA samaguNa snigdha paramANu ke sAtha baMdha nahIM hotA tathA isI prakAra samaguNa rukSa paramANu kA samaguNarukSa ke sAtha baMdha nahIM hotaa| snigdhatA aura rukSatA kI mAtrA viSama hotI hai taba paramANuoM kA paraspara baMdha hotA hai| prajJApanA meM visadRza aura sadRza donoM prakAra ke baMdhanoM kA nirdeza hai|" snigdha paramANuoM kA snigdha paramANuoM ke sAtha tathA rukSa paramANuoM kA rukSa paramANuoM ke sAtha sambandha do athavA unase adhika guNoM kA antara milane para hotA hai| unakA samAna guNa vAle athavA eka guNa adhika vAle paramANu ke sAtha sambandha nahIM hotA hai| snigdha kA do guNa adhika snigdha ke sAtha baMdha hotA hai| rukSa kA do guNa adhika rukSa ke sAtha baMdha hotA hai| yaha sadRza baMdha kI prakriyA hai| visadRza baMdha ke niyama ke anusAra eka guNa snigdha kA eka guNa rukSa ke sAtha baMdha nahIM hotaa| dviguNa snigdha kA dviguNa rukSa ke sAtha sambandha ho sakatA hai| vaha samaguNa kA baMdha hai| dviguNa snigdha kA triguNa, caturguNa Adi ke sAtha sambandha hotA hai| vaha viSama guNa kA baMdha hai| visadRza sambandha meM sama kA sambandha aura viSama kA sambandha-ye donoM niyama mAnya haiN| "Agama sAhitya meM sRSTivAda" nAmaka lekha meM AcArya mahAprajJa ne pudgala ke baMdha kI prakriyA kA vistAra evaM tulanAtmaka vimarza kiyA hai| prAsaMgika hone ke kAraNa una cArTsa kA yahAM para yathAvat saMgrahaNa kara rahe haiM - prajJApanA-padaprajJApanA-pada, uttarAdhyayana cUrNi aura bhagavatI jor3a ke anusAra svIkRta yaMtrakramAMka guNAMka sadRza visadRza jaghanya + jaghanya nahIM nahIM jaghanya + ekAdhika jaghanya + dvayadhika jaghanya + tryAdiadhika jaghanyetara + samajaghanyetara jaghanyetara + ekAdhikatara jaghanyetara + dvayadhikatara jaghanyetara + tryAdiadhikatara nahIM nahIM - la Foo | / 12 - - tulasI prajJA aMka 119

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baMdha ke sambandha meM sabhI paramparAe~ sadRza nahIM haiN| draSTavya yaMtra tattvArthabhASyAnusAriNI TIkA 5/55 ke anusAra kramAMka guNAMka sadRza visadRza hen he to jaghanya + jaghanya jaghanya + ekAdhika jaghanya + vyadhika jaghanya + tryAdiadhika jaghanyetara + samajaghanyetara jaghanyetara + ekAdhika jaghanyetara jaghanyetara + vyadhika jaghanyetara jaghanyetara + adhika jaghanyetara he ice teacher nahIM hai digambara graMtha sarvArthasiddhi ke anusAra kramAMka guNAMka sadRza visadRza - jaghanya + jaghanya nahIM nahIM laM paM jaghanya + ekAdhika jaghanya + vyadhika jaghanya + tryAdiadhika jaghanyetara + samajaghanyetara jaghanyetara + ekAdhika jaghanyetara nahIM jaghanyetara + dvayadhika jaghanyetara hai jaghanyetara + tryAdiadhika jaghanyetara nahIM nane ke // OM - o | tulasI prajJA janavarI-mArca, 2003 - 13

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digambara graMtha SaTkhaMDAgama ke anusAra sadRza kramAMka guNAMka visadRza nahIM nahIM nahIM jaghanya + jaghanya jaghanya + ekAdhika nahIM jaghanyetara + samajaghanyetara jaghanyetara + ekAdhika jaghanyetara nahIM jaghanyetara + vyadhika jaghanyetara hai jaghanyetara + tryAdiadhika jaghanyetara nahIM tattvArthasUtra ke anusAraguNAMka sadRza kramAMka visadRza - laM paM . jaghanya + jaghanya nahIM nahIM jaghanya + ekAdhika nahIM jaghanyetara + samajaghanyetara jaghanyetara + ekAdhika jaghanyetara nahIM jaghanyetara + vyadhika jaghanyetara hai jaghanyetara + tryAdiadhika jaghanyetara nahIM bhAjana-pratyayika baMdha sAdi visrasA baMdha kA yaha dvitIya prakAra hai| bhAjana kA artha hai- AdhAra / 100 kisI bhAjana meM rakhI huI vastu kA svarUpa dIrghakAla meM badala jAtA hai, vaha bhAjana pratyayika baMdha hai| jaise purAnI madirA apane tarala rUpa ko chor3akara gAr3hI bana jAtI hai| purAnA gur3a aura purAne taMdula piNDIbhUta ho jAte haiM / 101 isa prakAra ke baMdha ko bhAjana bandha kahA jAtA hai| pariNAma pratyayika baMdha ___ yaha sAdi visrasA baMdha kA tIsarA prakAra hai| pariNAma kA artha hai - ruupaantrgmn|102 paramANu skandhoM kA bAdala Adi aneka rUpoM meM pariNamana hotA hai, vaha pariNAma-pratyayika baMdha hai| 14 - - tulasI prajJA aMka 119

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tInoM prakAra ke baMdha paudgalika haiN| inameM baMdhapratyayika mukhya baMdha parilakSita hotA hai, usameM paramANu kA pArasparika sambandha niyama ke AdhAra para niyata hai anyatra aisA nahIM hai| baMdha ko Agamottara sAhitya meM paudgalika mAnA gayA hai 103 jabaki bhagavatI meM prApta anAdi visrasA baMdha dharmAstikAya, adharmAstikAya, AkAzAstikAya meM prApta hai tathA sAdi visrasA baMdha pudgala kA mAnA gayA hai| 104 prayogabandha jIva ke vyApAra se sambandha rakhatA hai| 105 tattvArthasUtra ke 5/24 sUtra ke bhASya meM baMdha ko prayoga, visrasA evaM mizra ke bheda se tIna prakAra kA kahA hai 106 jisako bhagavatI meM pudgala kA pariNAma kahA gayA hai 107 tathA baMdha ko prayoga evaM visrasA ke bheda se do prakAra kA batalAyA gayA hai| 108 tattvArthabhASyavRtti meM visrasA baMdha ko sAdi evaM anAdi ubhaya prakAra kA batalAyA hai tathA anAdivisrasA baMdha ke udAharaNa ke rUpa dharma, adharma evaM AkAza kA ullekha kiyA hai| 109 yaha spaSTa hI hai ki ye paudgalika nahIM hai| pudgala ke svabhAva rUpa meM jisa baMdha kA tattvArtha Adi graMthoM meM ullekha huA hai usako sAdi visrasA baMdha hI samajhanA caahie| baMdha pAMcoM astikAya meM hI kisI-na-kisI rUpa meM upalabdha hai, ata: usako mAtra paudgalika nahIM kahA jA sktaa| paramANu kI gati jaina darzana ke anusAra jIva aura pudgala - ye do dravya gatizIla haiN| inameM tIvratA se gati karane kI zakti hai / jisa prakAra mukta jIva eka samaya meM lokAnta taka pahuMca jAtA hai, usI prakAra paramANu bhI eka samaya meM loka ke eka chora se dUsare chora para jA sakatA hai / 110 dharmAstikAya paramANu ko gati ke lie prerita nahIM karatA kiMtu jaba vaha gati karatA hai to usakA sahayogI banatA hai| paramANu pudgala kI gati kA vimarza Adhunika vijJAna ke gati siddhAnta ke saMdarbha meM karaNIya hai / sandarbha 1. tattvopaplavasiMha (jayarAzikRta) (le. jayarAzi, vArANasI 1987), pR. 1 2. sAMkhyakArikA, 3 3. vaizeSika darzanam (saMpA. udayavIra zAstrI, gAjiyAbAda, 1972 ) 1/1/5 4. abhidharmakoza (le. AcArya vasubandhu, ilAhAbAda, 1958) 1/124, pR. 38 5. zvetAzvataropaniSad, 4 / 10, mAyAM tu prakRtiM vidyA / 6. aMgasuttANi 2 ( bhagavaI), 2/129 7. Sikdar, J.C., 1987, P.V. Research Institute, Varanasi-5 tulasI prajJA janavarI-mArca, 2003 15

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8. aMgasuttANi 2 (bhagavaI), 2/129 9. aMgasuttANi 2 (bhagavaI), 2/129 10. AcArya mahAprajJa, jaina darzana aura anekAnta, pR. 23 11. jaina siddhAnta dIpikA, 1/9, jIvapudgalayorvividhasaMyogaiH sa vividharUpaH / 12. sabhASyatattvArthAdhigama, 5/25, aNavaH skandhAzca / 13. ThANaM, 2/221-225 14. sabhASyatattvArthadhigama, 5/27, bhedAdaNuH / 15. vahI, 5/26, saMghAtabhedebhya utpdynte| 16. nayacakra (mAilla dhavala), zloka 29 --- jo khalU aNAiNihaNo, kAraNarUvo hu kajarUvo vaa| paramANupoggalANaM so davva shaavpjjaao| 17. aMgasuttANi bhAga-2 (bhagavaI), 5/510-153 18. vahI, 5/150 19. vahI, 5/151 20. ThANaM, 3/329 21. aMgasuttANi 2 (bhagavaI), 5/160 22. ThANaM, 3/329-335 23. aMgasuttANi 2 (bhagavaI), 20/37-38 24. vahI, 5/160 25. prajJApanAvRtti, pa0 202-03, paramANurhi apradezo gIyate, dravyarUpatayA sAMzo na bhavatIti........ kAlabhAvAbhyAM sapradezatvepi na kazcid dossH| 26. bhagavatIvRtti, patra 241, yo dravyato'pradeza: - paramANuH sa ca kSetrato niyamAdapradezo, yasmAdasau kSetrasyaikatraiva pradeze'vagAhate pradezadvayAdyavagAhe tu tasyApradezatvameva na syAt, kAlatastu yadyasAvekasamayasthitika stadA'pradezo'neka samayasthitikastu sapradeza iti, bhAvataH punaryadyekaguNakAlakAdistadA'pradezo'neka-guNakAlakAdistu sapradeza iti| 27. aMgasuttANi bhAga 2 (bhagavaI), 20/41 28. tattvArthabhASyAnusAriNI vRtti, 5/1, pR. 318-319,..............nanu prasiddhamevedamekarasagandhavarNo ___dvisparzazcANurbhavati, bhAvAvayavaiH sAvayavo dravyAvayavairniravayava iti| 29. aMgasuttANi bhAga 2 (bhagavaI), 5/161-164 16 - - tulasI prajJA aMka 119

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30. (ka) aMgasuttANi bhAga 2 (bhagavaI) 5/205 (kha) bhagavatI vRtti, patra 241 31. aMgasuttANi bhAga 2 (bhagavaI), 14/49, paramANupoggale NaM bhaMte! kiM sAsae? asAsae? goyamA! __siya sAsae, siya asaase| 32. vahI, 14/50 33. vahI, 5/169 34. aMgasuttANi 2 (bhagavaI), 5/169, paramANupoggale NaM bhNte| kAlao kevacciraM hoi ? goymaa| jahaNNeNaM egaM samaya, ukkoseNaM asaMkhejaM kaalN| evaM annNtpesio| 35. SaTkhaNDAgama, dhavalA, pu. 14, khaNDa-5, bhA. 6, sU. 539, pR. 450 tathA sUtra 540, pR. 451 36. aMgasuttANi 2 (bhagavaI) 5/172 37. vahI, 8/467-469 38. bhagavatI vRtti, pR. 420 39. aMgasuttANi 2 (bhagavaI), 5/757-158 40. vahI, 5/159 41. aNuogadArAiM, sUtra 396, paramANu duvihe paNNatte, taM jahA-suhume ya vAvahArie y| 42. vahI, sUtra 398, vAvahArie-aNaMtANaM suhumaparamANu-poggalANaM samudaya-samiti-samAgameNaM se ege vAvahArie paramANupoggale nipphjji| 43. anu.ma.vR.pa. 148, tato'sau nizcayataH skandho'pi vyavahAranayamatena vyavahArika: paramANuruktaH / 44. bhagavatIvRtti, patra 233, atthegaie no chijjejatti sUkSmapariNAmatvAt / 45. (ka) aNuogadArAI, sUtra 398 (kha) anu.ma.vR.pa. 148, idamuktaM bhavati-yadyapyanantaiH paramANubhirniSpannAH kASThAdaya: zastrachedAdiviSayA dRSTAstathApyanantakasyApyananta bhedatvAt tAvat pramANenaiva paramANvanantakena niSpanno'sau vyAvahArika: paramANurbrahyo yAvat pramANena niSpannodyApi sUkSmatvAnazastrachedAdiviSayatAmAsAdayatItibhAvaH / 46. bhagavaI (khaNDa-2), pR. 191, bhASyasUtra 5/154-159 47. aMgasuttANi 2 (bhagavaI), 1/401-406 48. vahI, 1/401-403, 405-406 49. vahI, 1/404 50. vahI, 1/408 tulasI prajJA janavarI-mArca, 2003 - - 17

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51. vahI, 1/412 52. vahI, 1/413 53. vahI, 2/129 54. vahI, 2/129 55. vahI, 8/467, paMcavihe poggalapariNAme paNNatte, taM jahA-vaNNapariNAme, gaMdhapariNAme, rasapariNAme, phAsapariNAme, sNtthaannprinnaame| 56. ThANaM, 4/135, cauvvihe poggalapariNAme paNNatte, taM jahA-vaNNapariNAme, gaMdhapariNAme, rasapariNAme, phaasprinnaame| 57. tattvArthasUtra, 5/23 58. vahI, 5/24 59. tattvArthadhigamabhASyavRtti, 5/24, pR. 364,.............sparzAdayaH paramANuSu skandheSu ___ca..............zabdAdayaH punaH skandhaviSayA eva naannuvissyaaH| 60. aMgasuttANi 2 (bhagavaI), 18/111 61. vahI, 20/26 62. vahI, 18/111-117 63. vahI, 20/27-36 64. vahI, 20/27-35 65. vahI, 20/36 66. vahI, 18/174-176 67. vahI, 18/177 68. vahI, 18/178-179 69. vahI, 8/1 70. tattvArthAdhigamabhASya vRtti, 5/24, pR. 360, visrasA-svabhAvaH prayoganirapekSo visrasAbandhaH / 71. bhagavatIvRtti patra 328, jIvavyApAreNa zarIrAditayA pariNatAH / 72. tattvArthAdhigamabhASya vRtti, 5/24, pR. 360, prayogo jIvavyApArastena ghaTito baMdhaH prAyogikaH / 73. tattvArthavArtika, 5/24, pR. 487, prayogaH puruSAkAyavAGmanasaMyogalakSaNaH / 74. tattvArthAdhigamabhASya vRtti, 5/24, pR. 360, prayogAvitrasAbhyAM jIvaprayogasahacaritAcetanadravya pariNatilakSaNaH stambhakumbhAdirmizraH / 75. bhagavatI vRtti, patra 328, .........prayogapariNateSu visrasA satyapi na vivakSitA iti| 18 - - tulasI prajJA aMka 119

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76. tattvArthAdhigamabhASya vRtti, 5/24, pR. 360, cobhayamapi prAdhAnyena vivakSitam / 77. avasthI, narendra, zAzvata ( jodhapura, 1997), pR. 214-215 78. tattvArthAdhigamabhASya vRtti, 5/24 pR. 360, prayoganirapekSo visrasA baMdhaH / 79. bhagavatIvRtti, patra 328 - 'paogapariNaya tti jIva vyApAreNa zarIrAditayA pariNatAH ' / 80. aMgasuttANi 2 (bhagavaI) 8/2-49 81. vahI, 8/2-39 82. vahI, 2 / 129, bhAvao vaNNamaMte gaMdhamaMte, rasamaMte, phAsamaMte / 83. vahI, 8/2-39 84. tattvArthasUtra, 8/3, vRtti, pR. 128 85. aMgasuttANi 2 (bhagavaI), 8/32-39 86. vahI, 8/2 87. vahI, 8/40 88. uttarajjhayaNANi, 36/83, 105 Adi / 89. bhagavaI (khaNDa-2), 8/32-41 kA bhASya | 90. aMgasuttANi 2 (bhagavaI), 8 / 345, goyamA / duvihe baMdhe paNNatte, taM jahA - payogabaMdhe ya vIsasAbaMdhe y| 91. vahI, 8/346 92. vahI, 8/347 93. vahI, 8/348 94. vahI, 8/350 95. vahI, 8/351 96. bhagavatIvRtti, patra 395 - samaddhinAe bandho na hoi samalukkhayAe vi na hoi / vemAyaniddhalukkhattaNeNaM baMdhI udhANaM // 97. prajJApanA, 13/21-22 98. bhagavatIvRtti, pR. 395 - niddhassa niddheNa duyAhieNaM, lukkhassa lukkheNa duyAhieNaM / niddhassa lukkheNa uvei baMdho, jahannavajjo visamo samo vA // 99. avasthI, narendra, zAzvata, pR. 218-220 tulasI prajJA janavarI-mArca, 2003 19

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100. bhagavatIvRtti, patra 395, bhAjanaM-AdhAraH / 101. vahI, 395, tatra jIrNasurAyAH styAnIbhavanalakSaNo bandhaH, jIrNaguDasya jIrNatandulAnAM ca pinnddiibhvnlkssnnH| 102. vahI, 395, pariNAmo-- rUpAntaragamanaM / 103. sabhASyatattvArthadhigama, 5/24 104. aMgasuttANi 2 (bhagavaI) 8/347, 350-351 105. tattvArthAdhigamabhASyavRtti, 5/24, pR. 360 106. sabhASyatattvArthAdhigama, 5/24, bandhastrividhaH-prayogabaMdho, visrasAbaMdho mizrabaMdhaH / 107. aMgasuttANi 2 (bhagavaI) 8/1 108. vahI, 8/345 109. tattvArthAdhigamabhASyavRtti, 5/24, pR. 360 110. aMgasuttANi 2 (bhagavaI) 16/116,........paramANupoggale NaM logassa purathimillaM taM ceva jAva uvarilaM carimaMtaM egasamaeNaM gcchti| nidezaka mahAdevalAla sarAvagI anekAnta zodhapITha jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM-341 306 (rAja.) 20 tulasI prajJA aMka 119

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anayogadvAra sUtra meM naya vivecanA -DaoN. anekAnta kumAra jaina anuyogadvAra sUtra kA mukhya viSaya caudaha anuyogadvAra hai| yaha AryarakSita dvArA racita mAnA jAtA hai| viSaya aura bhASA kI dRSTi se yaha sUtra kAphI arvAcIna mAlUma hotA hai| isa para bhI jinadAsagaNi mahattara kI cUrNi tathA haribhadra aura abhayadeva ke ziSya maladhAri hemacandra kI TIkAe~ haiN| praznottara kI zailI meM isameM pramANapalyopama, sAgaropama, saMkhyAta, asaMkhyAta aura ananta ke prakAra tathA nikSepa, anugama aura naya kA prarUpaNa hai| nAma ke dasa prakAra, nava kAvya-rasa aura unake udAharaNa, mithyAzAstra, svaroM ke nAma, sthAna, unake lakSaNa, grAma, mUrcchanA Adi kA varNana kiyA hai| vastuta: anuyogadvAra Avazyaka-sUtra ke sAmAyika nAmaka prathama adhyayana kI TIkA hai| vahA~ yaha kahA gayA hai ki sAmAyika meM upakrama, nikSepa, anugama aura naya nAmaka anuyogadvAra haiN|' inameM bhI vizeSakara cAra nikSepoM para bala diyA gayA hai| dravya aura bhAva ko kramazaH bAhyapakSa aura Antarika pakSa batalAyA gayA hai| __ anuyogadvAra sUtra meM naya sambandhI vizada vivecanA hai| anuyogadvAra sUtra meM hI prathama bAra sAtoM nayoM kI pRthak-pRthak spaSTa paribhASAe~ milatI haiN| pratyeka naya kI paribhASAoM ko una nayoM se sambaMdhita adhyAyoM meM varNita kara diyA gayA hai| isake alAvA jo nayoM ke mAdhyama se carcA kI gayI hai usakA varNana prastuta hai| anuyogadvAra meM mukhyataH naigama, vyavahAra aura saMgrahanaya kI carcA hai| udAharaNataH yaha kahA gayA hai ki naigama aura vyavahAra naya kI dRSTi se dravyAvazyaka ke do bheda haiM - 1. AgatodravyAvazyaka, 2. no Agamato drvyaavshyk| . 1.AgamatodravyAvazyaka-AgamodravyAvazyaka ko samajhAte hue anuyogadvAra meM likhA hai ki jisane Avazyaka yaha pada sIkha liyA, sthira kara liyA, citta (arthAt smRti ke yogya) kara liyA, mita (arthAt zloka Adi kI saMkhyA se tulasI prajJA janavarI-mArca, 2003 - 21

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nirdhArita kara liyA) paricita kara liyA, ghoSa sama (arthAt sahI uccAraNa yukta) kara liyA, jise vaha hIna adhika aura viparyasta-akSara rahita, askhalita, anya vargoM se amizrita, anya graMtha vAkyoM se amizrita, pratipUrNa, pratipUrNaghoSayukta, kaNTha aura hoTha se nikalA huA tathA jise guru kI vAcanA se prApta kiyA jAtA hai, vaha Avazyaka-pada ke adhyApana, prazna, parAvartana aura dharmakathA meM pravRtta hotA hai taba Agamata: dravyAvazyaka hai| vaha anuprekSA (artha ke anu cintana) meM pravRtta nahIM hotA, kyoMki dravyanikSepa anupayoga (arthAt citta kI pravRtti se zUnya) hotA hai| sArAMza yaha hai ki jo Agama ko jAnatA hai kintu tatsambandhI jJAna kA vartamAna meM upayoga nahIM kara rahA vaha Agama to dravyAvazyaka hai| vizeSAvazyaka bhASya meM ise udAharaNa dekara isa prakAra samajhAyA gayA hai - eka puruSa maMgala zabda ke artha ko jAnatA hai aura maMgala zabda se anuvAsita hai kintu maMgala zabda ke artha meM upayukta (arthAt dattacitta) nahIM hai, vaha Agama-jJAna kI apekSA dravyamaMgala hai| 2. noAgamatodravyAvazyaka-no AgamataH dravyAvazyaka ke tIna prakAra haiM1. jJa zarIra-dravya-Avazyaka 2. bhavya-zarIra-dravya-Avazyaka 3. jJa zarIra-bhavyazarIra-vyatirikta dravya Avazyaka vizeSAvazyaka bhASya meM ise udAharaNa dekara isa prakAra samajhAyA hai - maMgala zabda ke artha ko jAnane vAlA puruSa kA mRtazarIra maMgala zabda ke artha kA jJAtA nahIM rahatA, isalie vaha jJAna ke abhAva kI apekSA dravyamaMgala hai| 'nau' zabda kA prayoga sarvaniSedha aura deza-niSedha donoM meM hotA hai| vahA~ isake donoM artha ghaTita ho sakate haiN| yahA~ dravyanikSepa ke AgamataH jJAnAtmaka pakSa para sAta nayoM se vicAra kiyA gayA hainaigamanaya kA viSaya sAmAnya aura vizeSa donoM hai, isalie usake anusAra dravyAvazyaka eka, do, tIna yAvat lAkha karor3a kitane hI ho sakate haiM, jitane anupayukta haiM, ve saba dravyAvazyaka haiN| vyavahAra naya kA viSaya hai vizeSa athavA bhed| yaha loka vyavahAra ko mAnya karatA hai, isalie isameM bhI naigama-naya kI bhAMti dravyAvazyaka kI saMkhyA kA nirdeza kiyA jA sakatA hai| saMgraha-naya kA viSaya hai- sAmAnya / isalie usameM dravyAvazyaka kA rAzikaraNa ho sakatA hai, jaise eka dravyAvazyaka aura aneka dravyAvazyakoM kI raashi| RjusUtra kA viSaya hai pryaay| isalie usake anusAra eka anupayukta vyakti Agamata: dravyAvazyaka hai, bahuvacana ise mAnya nahIM hai| tInoM zabda nayoM kA viSaya hai-- shbd| usake anusAra koI vyakti jAnatA hai aura upayukta nahIM hai- aisA ho nahIM sktaa| ataH ise AgamataH dravyAvazyaka nahIM hai| anuyogadvAra sUtra meM zaMkha kI tIna sthitiyoM kA varNana hai| vahAM prazna pUchA gayA hai ki jJazarIra, bhavyazarIra, vyatirikta, dravya-zaMkha kyA hai ? uttara meM kahate haiM ki vaha 'jJa' zarIra, bhavyazarIra, vyatirikta, dravya-zaMkha ke tIna prakAra prajJapta haiM" - 22 - - tulasI prajJA aMka 119

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1. eka-bhavika 2. baddhAyuSka 3. abhimukhanAmagotra 1. ekabhavika-jo jIva vartamAna jIvana pUrA kara agale bhava meM zaMkha rUpa meM utpanna hogA, vaha zaMkhatva kA AyuSya na baMdhane para bhI eka bhavika zaMkha kahalAtA hai| zaMkha bhava kI prApti ke bIca meM eka vartamAna bhava hai, isa apekSA se use ekabhavika kahA gayA hai| eka bhavika kI kAla sImA ke bAre meM likhA hai ki jaghanyata: antarmuhUrta aura utkRSTata: karor3a pUrva taka ekabhavika rahatA hai| jo jIva pRthvI Adi ke bhava meM antarmuhUrta jIkara anantara bhava meM zaMkha banatA hai, vaha antarmuharta kI sthiti vAlA eka bhavika zaMkha hotA hai jo jIva matsya Adi kisI bhava meM pUrva koTi jIkara phira zaMkha ke rUpa meM utpanna hotA hai vaha pUrvakoTi kI Ayu vAlA eka bhavika zaMkha hai| 12 ____ 2. baddhAyuSka-jisa jIva ne zaMkha (dvIndriya jaMtu) kA AyuSya bAMdha liyA hai para abhI usa jIvana meM utpanna nahIM huA hai, vaha baddhAyuSka kahalAtA hai| baddhAyuSka kI kAla sImA ke bAre meM likhA hai ki baddhAyuSka jaghanyataH antarmuhUrta aura utkRSTataH karor3a pUrva kA tihAI bhAga taba baddhAyuSka rahatA hai| isakA tAtparya yaha hai ki vartamAna AyuSka kA eka tihAI bhAga zeSa rahatA hai taba AyuSka kA baMdha hotA hai, isalie utkRSTa sthiti pUrva koTi tribhAga batalAI gaI hai| 3. abhimukha nAmagotra- zaMkha bhava prApta jIvoM ke jaghanyataH eka samaya aura utkRSTataH antarmuhUrta pazcAt dvIndriya jAti nAma aura nIca gotra karma udaya meM Ate haiN| jaba taka inakA udaya nahIM hotA hai, ve jIva abhimukhanAmagotra kahalAte haiM / abhimukhanAmagotra kalA jaghanyataH eka samaya aura utkRSTataH antarmuhUrta taka abhimukhanAma gotra vAlA rahatA hai| abhimukhanAma gotratA bhAvI janma kI atyanta nikaTatA meM hotI hai, isIlie isakI sthiti uparokta prakAra se kI gayI hai| ina tInoM sthitiyoM ke saMbaMdha meM kahA gayA hai ki naigama, vyavahAra aura saMgraha kI dRSTi se ina tInoM hI sthitiyoM ke lie zaMkha zabda kA prayoga ho sakatA hai| naigamanaya aura vyavahAranaya loka vyavahAra ko mAnya karate haiM tathA azuddha saMgrahanaya bhI naigamanaya aura vyavahAranaya kA anusaraNa karatA hai, isalie ye tInoM prakAra ke zaMkha ko mAnya karate haiN| RjusUtra naya ko dvividhi zaMkha iSTa hai| jaise baddhAyuSka aura abhimukhanAmagotra vaalaa|16 AryamaMgu ne bhI tIna prakAra ke zaMkha mAne haiN| RjusUtranaya ke abhiprAya se atiprasaMga kA nivAraNa karane ke lie Arya samudra do prakAra ke zaMkha ko mAnya karate haiN|" tInoM zabda naya zuddhatara hone ke kAraNa kevala eka hI zaMkha ko svIkRta karate haiM, Arya suhastI kA bhI yahI mata hai|18 tulasI prajJA janavarI-mArca, 2003 - - 23

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anuyogadvAra meM naya kI carcA naya pramANa ke rUpa meM huI hai| AcArya mahAprajJa ke anusAra yahAM pramANa kA prayoga vyApaka artha meM huA hai| isase pratIta hotA hai ki AryarakSita ke kAla meM naya ko pramANa kA aMza mAnane kA siddhAnta sthApita nahIM huA thA, kyoMki uttaravartI jaina dArzanikoM ne naya ko pramANa nahIM mAnA balki usako aMza svIkAra kiyA hai|" ve mAnate haiM ki pramANa kA viSaya hai - anantadharmAtmaka akhaNDa vastu aura naya kA viSaya hai usakA eka dharma / eka dRSTi se nayana pramANa hai aura na apramANa hai, kintu pramANAMza hai | 20 1 naya pramANa ko samajhAne ke lie anuyogadvAra meM tIna dRSTAnta prastuta kiye gaye haiM 121 1. prasthaka dRSTAnta 2. vasati dRSTAnta 3. pradeza dRSTAnta 1. prasthaka dRSTAnta - yahAM prasthaka (anAja nApane kA pAtra) ke mAdhyama se naigamAdi nayoM ko samajhAne kA prayAsa kiyA gayA hai| naigama naya ko samajhAne ke lie prasthaka dRSTAnta kA prayoga paravartI dArzanikoM ne bhI bahuta kiyA hai| jinabhadragaNI ne naigamanaya ke prakAroM kI vyAkhyA meM nilayana, prasthaka aura grAma- -ina tIna dRSTAntoM kA prayoga kiyA hai| 22 AcArya vidyAnandajI ne prastha ke saMkalpa ko naigama naya kA viSaya batAyA hai| 23 mAilladhavale ne aprastha ko prastha kahane vAle ko bhAvI naigama kA viSaya batAyA hai| 24 anuyogadvAra meM naigamAdi nayoM ko prasthaka ke mAdhyama se nimna prakAra se samajhAyA hai 1. naigamanaya - naigamanaya kI dRSTi se prasthaka para vicAra karate samaya sUtrakAra ne naigamanaya ke tIna prakAroM - avizuddha, vizuddha aura vizuddhatara kA ullekha kiyA hai| koI vyakti prasthaka nirmANa hetu kASTha lAne ke lie jaMgala meM jAtA hai| kASTha kAraNa hai aura prasthaka kArya / kAraNa meM kArya kA upacAra karane se vaha kahatA hai - maiM prasthaka ke lie jAtA huuN| yaha 'avizuddha naigamanaya hai / '25 kASTha kATate samaya "maiM prasthaka kATa rahA hU~" - yaha nirUpaNa vizuddha naigamana kA hai| yahA~ bhI kAraNa meM kArya kA upacAra hai| avizuddha naigamanaya meM gamana kriyA aura prasthaka meM ativyavadhAna hai| isalie use avizuddha mAnA gayA hai| kASTha-kartana aura prasthaka meM kucha nikaTatA hai, isIlie use "vizuddhanaya" mAnA hai| kASTha ko tarAsanA, ukeranA aura pramArjita karanA prasthaka nirmANa kriyA ke hI aMga haiN| ina kriyAoM se prasthaka kA ati naikaTya hone ke kAraNa ise "vizuddhataranaya" kI dRSTi se pratipAdita kiyA gayA hai| 27 naigamanaya ke ukta tInoM bhedoM kA AdhAra prasthaka nirmANa kI dUrI aura nikaTatA hai / prathama kriyA meM kevala prasthaka kA saMkalpa hai| dUsarI meM prasthaka ke upAdAna kA grahaNa hai aura tIsarI kriyA meM prasthaka kA nirmANa kiyA jA rahA hai| isa prakAra jaise-jaise nirmANa kA vyavadhAna kama hotA jAtA hai vaise-vaise dRSTikoNa vizuddha hotA jAtA hai| 28 tulasI prajJA aMka 119 24 -

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2. vyavahAra-naya-vyavahAra naya loka-vyavahAra ko mAnya karatA hai, isalie isakA dRSTikoNa naigamanaya ke samAna hI hai| . 3. saMgraha-naya-saMgrahanaya naigama aura vyavahAra naya se vizuddhatara hai| isake anusAra citta (dhAnya se vyApta), mita (dhAnya se paripUrNa) aura meya-samArUr3ha (meya se yukta arthAt jise nApA jA rahA hai usase yukta) prasthaka ko prasthaka kahA jAtA hai| saMgraha naya vizeSa ko mAnya nahIM karatA, isalie usameM arthakriyAkAritva-kAla kI avasthA vAlA prasthaka hI prasthaka hai| ___4. RjusUtranaya-RjusUtranaya paryAya ko grahaNa karatA hai| yaha svarUpa kI niSpatti ke bAda apanI kriyA meM hetubhUta prasthaka ko bhI prasthaka mAnatA hai aura usake dvArA mApe gae dhAnya Adi ko bhI prasthaka mAnatA hai| vyavahAra meM prasthaka usake dvArA mApI gaI vastu donoM ke lie prasthaka zabda kA prayoga iSTa hai| RjusUtranaya kI dRSTi meM atIta naSTa aura anAgata anutpanna hone se asat hote haiN| yaha vartamAnagrAhI hone ke kAraNa saMgraha naya kI apekSA vizuddhatara hai| jayadhavalA ke anusAra jisa samaya dhAnya mApA jAtA hai usa samaya prasthaka ko prasthaka kahA jAtA hai|34 5.zabdanaya-zabdanaya bhava pradhAna hotA hai, isalie tIna zabda naya (zabda, samabhirUr3ha va evaMbhUta) prasthaka ke arthAdhikAra ko jAnane vAle vyakti ko prasthaka mAnate haiN| isake anusAra prasthaka ke artha kA jJAtA hI vAstava meM prasthaka kahalAtA hai| prasthaka pramANa ke do niyama haiM - 1. prasthaka ke artha kA jJAna honA aura 2. prasthaka ke artha meM upayukta (dattacitta) honaa| ina donoM niyamoM kA anusaraNa kie binA mAnAtmaka prasthaka niSpanna nahIM hotA, ata: prasthaka kA jJAtA aura usameM upayukta vyakti hI prasthaka hotA hai| zabdanayatrayI ke anusAra saba vastu apanI AtmA meM hai, bAhya jagata meM nahIM, jaise- jIva meM cetnaa| prasthaka pramANa hai, pramANa niyamataH jJAta hotA hai, isalie kASTha pAtra prasthaka nahIM ho sktaa| ataH prasthaka kA jJAna aura upayoga hI vAstava meM prasthaka hai| jinabhadragaNI ne zabdanayatrayI ke abhiprAya para vistAra se vimarza kiyA hai| unake anusAra jo mAna hai vaha pramANa hai| pramANa paricchedAtmaka hotA hai aura vaha jIva kA svabhAva hai, vaha jIva se bhinna nahIM hotA, ataH kASTha pAtra-pramANa nahIM ho sktaa| AcArya mahAprajJa ke anusAra zabdanayatrayI ke abhiprAya kI bauddhoM ke vijJAna dvaita aura vedAnta ke brahmadvaitavAda aura pratyayavAda kI avadhAraNA se tulanA kI jA sakatI hai| 2. vasati dRSTAnta-vasati dRSTAnta ke mAdhyama se naigamAdi nayoM ko nimna prakAra se samajhAyA hai1. naigamanaya vasati ke prasaMga meM naigama naya ke ATha vikalpa prastuta kiye gaye haiM - tulasI prajJA janavarI-mArca, 2003 - 25

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1. maiM loka meM rahatA huuN| yaha vaktavyatA satya hai, kyoMki uttaradAtA kA nivAsa sthAna meM hI hai kintu yaha dRSTikoNa vAstavika vasati se bahuta dUra hai, isalie yaha avizuddha dRSTikoNa hai| 2. 'maiM tiryagloka meM rahatA huuN|' yaha vAstavika vasati se kucha nikaTa hai, isalie yaha vizuddhadRSTikoNa hai| 3. 'maiM jambU dvIpa meM rahatA huuN|' yaha vAstavika vasati se aura adhika nikaTatara hai, isalie yaha vizuddhatara dRSTikoNa hai| 2 isI prakAraNa kramazaH bhAratavarSa, dakSiNArdha-bharata, pATaliputra, devadattagRha aura garbhagRha meM kramazaH vAstavika vasati kI nikaTatA bar3hatI jAtI hai aura uttarottara vizuddhatA bhI bar3hatI jAtI hai| 2. vyavahAranaya vyavahAra naya kA vaktavya bhI naigamanaya ke samAna hai| 3. saMgrahanaya-saMgrahanaya nirvikalpa hotA hai, isalie usake dRSTikoNa se uttaradAtA kahatA hai ki maiM bichaune para rahatA huuN|45 ___4. RjusUtranaya-maiM jina AkAza pradezoM meM avagAr3ha hU~, vahA~ rahatA hU~- yaha RjusUtranaya kA dRSTikoNa hai|46 5.zabdanayatrayI-maiM Atma svarUpa meM rahatA huuN| vAstava meM pratyeka dravya apane svarUpa meM hI rahatA hai| isalie zabdanayatrayI kA dRSTikoNa vAstavika vasati kA dRSTikoNa hai|" 3. pradezadRSTAnta prakRSTa deza kA nAma pradeza hai| niraMza deza, nirvibhAgI bhAga, avibhAgI pariccheda-ye pradeza ke paryAyavAcI zabda haiN| dharma, adharma, AkAza aura eka jIva, ye akhaNDa dravya haiN| deza usakA kalpita bhAga hai tathA pradeza usakA paramANu jitanA bhAga hai| anuyoga dvAra meM naigamAdi nayoM ko pradeza dRSTAnta ke mAdhyama se nimna prakAra samajhA gayA hai 1. naigamanaya-naigamanaya sAmAnya aura vizeSa donoM ko mAnya karatA hai, isalie dharma Adi chahoM ke pradeza svIkRta karatA hai|48 2. saMgrahanaya-saMgrahanaya ke anusAra deza koI svataMtra dravya nahIM hai, isalie vaha "deza kA pradeza" isa vikalpa ko svIkAra nahIM krtaa| dharmAstikAya Adi dravyoM se sambandhita deza kA jo pradeza hai vaha una dravyoM kA hI pradeza hai, kyoMki vaha deza usase bhinna nahIM hai| isalie chahoM kA pradeza nahIM hotaa| pAMcoM kA hotA hai| "pAMcoM kA pradeza" yaha saMgrahanaya kI svIkRti hai| 26 - - tulasI prajJA aMka 119

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3. vyavahAranaya- vyavahAranaya kahatA hai- eka hI pradeza pAMcoM dravyoM se sambandhita ho taba yaha kathana ucita ho sakatA hai| jaise pAMca bhAiyoM kA sonA, ghara, bagIcA aadi| yahA~ pA~coM dravyoM ke pradeza bhinna-bhinna haiM, isalie dravya aura lakSaNa kI saMkhyA ke AdhAra para yaha kahA jA sakatA hai ki pradeza pAMca prakAra ke hote haiN| 4. RjusUtranaya-vyavahAra naya ke abhimata se apanI asahamati vyakta karatA huA RjusUtranaya kahatA hai - pA~ca prakAra kA pradeza mAnane se usake paccIsa bheda ho jaayeNge| pratyeka pradeza ke pA~ca prakAra pA~ca dravya pradezoM se guNita hone para paccIsa hote haiM / isalie yaha kahanA ucita hogA ki pradeza dharma Adi pA~ca vibhAgoM se vikalpanIya hai| isa prakAra mAnane se pradeza ke pA~ca bheda ghaTita ho jAte haiN|51 5. zabdanaya-pradeza kI vikalpa svIkRti para Apatti karatA huA zabdanaya kahatA hai--vikalpa kI sthiti meM dharmAstikAya kA pradeza adharmAstikAya kA ho jaayegaa| adharmAstikAya kA pradeza dhamAstikAya kA ho jaayegaa| jaise koI vyakti kabhI rAjA kA sevaka ho jAtA hai to kabhI amAtya ho jAtA hai| niyata vyavasthA ke abhAva meM pradeza ke sAtha bhI yahI ghaTita hogaa| isalie anavasthA ke prasaMga ko TAlane ke lie yaha mAnanA ucita hai ki jo dharmAtmaka pradeza hai- dharmAstikAya se abhinna pradeza hai vaha pradeza dharma hai| isI prakAra adharma aura AkAza kA pradeza hai| jIva aura skandha saMkhyA meM ananta haiN| inakA pradeza jIvatva aura skandhatva se abhinna na hone ke kAraNa jIvAtmaka pradeza no jIva haiM, skandhAtmaka pradeza no skandha haiN| yahA~ "nau" zabda dezavAcaka hai| eka jIva kA pradeza sakala jIva meM vyApta nahIM hai, isalie vaha usake eka bhAga meM hai arthAt jIva kA eka deza hai|2| (6)samabhirUr3hanaya-dharma-pradeza zabda meM do samAsa saMbhAvita haiM .."dharma pradezaH" isa vigraha vAkya meM tatpuruSa samAsa hotA hai, jaise- hastI, tIrthe kAka: yaha saptamI tatpuruSa samAsa hai| yadi vigraha vAkya meM prathamA vibhakti kI vivakSA karate haiM, jaise-"dharmazcAsau pradezazca" to karmadhAraya samAsa hotA hai, jaise nIlaM ca tad utpalaM ca tad / tatpuruSa samAsa bheda aura abheda donoM meM hotA hai| jaise--kuNDe badarANi, ghaTe rUpam, rAjJaH puruSaH, rAjJaH shriirm| kuNDe badarANi, rAjJaH puruSaH bhedaparaka samAsa hai| ghaTe rUpam aura rAjJaH zarIram abhedaparaka hai| dharme-pradezaH isameM tatpuruSa samAsa hone se bheda aura abheda kA sandeha ho sakatA hai| isalie samabhirUr3hanaya vizeSaNa sahita karmadhAraya ko svIkAra karatA hai| (7) evaMbhUta kA abhimata hai-dravya akhaNDa hotA hai| usameM deza aura pradeza kI kalpanA karanA vyartha hai| isalie deza bhI avAstavika hai| pradeza bhI avAstavika hai|54 isa prakAra anuyogadvAra meM viSaya-pravartana meM nayoM kA sahArA liyA jAtA hai| tulasI prajJA janavarI-mArca, 2003_ - 27

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niSkarSa-anuyogadvAra sUtra meM naya kA viSaya isase pUrva ke prAcIna Agama granthoM kasAyapAhuDa, SaTkhaNDAgama, bhagavatI ityAdi kI apekSA adhika pariSkRta hai| yadyapi ina AgamoM meM sampUrNa viSaya kA pratipAdana nayoM ke mAdhyama se hI kiyA gayA hai aura apekSAkRta adhika gambhIra viSaya ko usameM liyA hai kintu ina sabhI meM jisa zailI kA prayoga huA hai vaha naya ke prati jijJAsA aura adhika isalie bar3hAtI hai, kyoMki inakI vidhA apane Apa meM alaga hai| Age ke AcAryoM ne vizeSakara darzana yuga ke AcAryoM ne jisa taraha se naya ko liyA hai, vaha alaga prakAra hai| isa grantha ke vivecana se yaha spaSTa ho rahA hai ki dravya aura vastu kI vicAraNA ke aneka mArga haiN| vaha vicAraNA kabhI sthUla, sUkSma aura sUkSmatara tathA kabhI azuddha, zuddha aura zuddhatara hotI hai| dravya ke aneka paryAya haiM / sthUla vicAra ke dvArA sthUla paryAya, sUkSma vicAra ke dvArA sUkSma paryAya aura sUkSmatara vicAra ke dvArA sUkSmatara paryAya kA grahaNa hotA hai| sthUla vicAra ko sApekSa dRSTi se azuddha, sUkSma vicAra ko sApekSa dRSTi se zuddha aura sUkSmatara vicAra ko sApekSa dRSTi se zuddhatara kahA jAtA hai| ___naigamanaya kI dRSTi meM prasthaka kA saMkalana bhI prasthaka hai, prasthaka kA nirmANa bhI prasthaka hai kintu tIna zabda nayoM kI dRSTi se prasthaka koI kASTha pAtra nahIM hai, vaha prasthaka kA jJAna aura upayoga hai| isa dRSTAnta kA tAtparya hai ki jJeya eka avasthA meM jJAtA se bhinna hotA hai aura eka avasthA meM jJAtA se abhinna ho jAtA hai| isa anekAntAtmaka dRSTi se hI vastu ko samagra dRSTikoNa se jAnA jA sakatA hai| anuyogadvAra meM vasati dRSTAnta ke dvArA AdhAra aura Adheya kI mImAMsA kI gaI hai| zabdanayatrayI ke anusAra saba dravya nirAlamba athavA svapratiSTha hote haiN| kisI dravya ke lie AdhAra Avazyaka nahIM hotaa| naigamanaya kI dRSTi meM AdhAra aura Adheya kA saMbaMdha Avazyaka hai| isalie AdhArabhUmi ke aneka vikalpa kie gae haiN|" pradeza dRSTAnta meM avayava aura avayavI ke saMbaMdha kI mImAMsA kI gayI hai| evaMbhUtanaya dravya ke avayavoM ko asvIkAra karatA hai| naigamanaya avayava aura avayavI ke saMbaMdha ko mAnya karatA hai| isa prakAra naya vastu ke vibhinna dharmoM aura vibhinna niyamoM ko sApekSa dRSTi se jAnane kI prakriyA hai|58 ___anuyogadvAra meM tIna dRSTAntoM ko udAharaNa ke rUpa meM prastuta kiyA hai| isa prakAra ke aneka dRSTAnta prastuta kiye jA sakate haiN| vibhinna dArzanikoM ke abhyupagamoM ko samajhAne ke lie yaha vidhA bahuta upayogI hai| yadi naya paddhati se dArzanika adhyayana kI paramparA rahe to khaNDana-maNDana kI vidhi svayameva samApta ho sakatI hai| DaoN. ke.ke. dIkSita ne yahAM hamArA dhyAna kucha kaThinAiyoM kI ora dilAyA hai| prathama kaThinAI yaha hai ki naigama aura vyavahAra ko aneka sthAnoM para eka hI mAna liyA gayA hai| aisI 28 - - tulasI prajJA aMka 119

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sthiti meM yadi ye donoM saMgraha kI apekSA alpatara kSetra vAlI haiM to hama yaha nahIM kaha sakate haiM ki saMgraha naigama kI apekSA alpatara kSetra vAlA hai| isake atirikta eka aura bhI kaThinAI hai ki tInoM zabdanaya prArambhika cAra nayoM vAle ke hI stara kI haiM kintu ve bhinna-bhinna stara kI bAteM karatI haiN| kahIM-kahIM prArambhika cAra nayoM kA saMbaMdha vastu se jor3A gayA hai jabaki zabdanaya kA saMbaMdha una vyaktiyoM se jor3A hai jo una vastuoM ko jAnate haiN| itanA spaSTa hai ki anuyogadvAra meM zabdanayoM kA vaha svarUpa nahIM hai jo bAda ke lekhakoM meM hai| anta meM avazya zabdanayoM kA svarUpa paravartI lekhakoM ke samAna hI diyA gayA hai kintu mUlabhUta kaThinAI yaha hai ki anuyogadvAra meM diye gaye udAharaNa nayoM ke diye gaye udAharaNa se mela nahIM khaate| saMdarbha1. aNuogadArAI, saMpAdaka-vivecaka- AcArya mahAprajJa, tIsarA prakaraNa, sUtra-75, pR. 63, prakAzaka-jaina vizvabhAratI saMsthAna, lADanUM, prathama saMskaraNa, 1996 2. aNuogadArAI, prathama prakaraNa, sUtra-12, pR. 17 3. aNuogadArAI, pahalA prakaraNa, sUtra-13, pR. 7 4. AgamaoDaguNautto maMgalasaddANuvAsio vttaa| tannANaladdhisahio vi vovautto tti to davvaM / / --vizeSAvazyaka bhASya, gAthA-29 __ aNuogadArAI, pahalA prakaraNa, sUtra-15, pR. 8 arthAt aise vyakti kA mRta zarIra jo pahale Avazyaka ko jAnatA thA para vartamAna meM jJAnazUnya hai| 7. arthAt aisA navIna utpanna hone vAlA zarIra jo bhaviSya meM Avazyaka ko jAnegA para vartamAna meM jJAnazUnya hai| 8. isake bhI laukika, kuprAvacanika aura laukottarika yaha tIna bheda kiye haiN| jANagasarIra-bhaviyasarIra vatirittaM davvAvassayaM tivihaM paNNattaM, taM jahA-loiyaM kuppAvayaNiyaM loguttariyaM // - vahI, sUtra-18, pR.1 9. vizeSAvazyaka bhASya gAthA-44, 45 10. aNuogadArAI, pahalA prakaraNa, sUtra-14, pR. 8 api ca, tulanIya, AcArya mahAprajJa kA vivecana, TippaNa-sUtra-14, pR. 27 11. aNuogadArAI, gyArahavAM prakaraNa, sUtra-568, pR. 307 12. vahI, sUtra-568, pR. 325 13. vahI, sUtra-568, pR. 325-26 14. vahI, gyArahavAM prakaraNa, sUtra-568, pR. 307, api ca, tulanIya, AcArya mahAprajJa kA vivecana, pR. 326 15. vahI, pR. 326 16. vahI, ujjusuo duvihaM saMkhaM icchai, taM jahA-baddhAuyaM ca abhimuhanAmagottaM c| 17. bRhatkalpabhASya (cUrNisahita), pR. 44, saM.-caturavijayapuNyavijaya, prakA.-zrI jaina AtmAnandasabhA, bhAvanagara, 1933 18. vahI, api ca, tulanIya, AcArya mahAprajJa kA vivecana, pR. 326 tulasI prajJA janavarI-mArca, 2003 - 29

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19. aNuogadArAI, TippaNa, pR. 32 20. nApramANaM pramANaM vA nayo jJAnAtmako mataH / syAtpramANekadezastu sarvathApyavirodhataH // naya vivaraNa-AcArya vidyAnanda (mAilladhavalakRta Naccakko, saMpA-paM. kailAzacandazAstrI kA pariziSTa) 21. aNuogadArAI, gyArahavAM prakaraNa sUtra-554, pR. 299-300 22. vizeSAvazyakabhASya, gAthA-2187, 2188, pR. 448-449 23. tattvArthathokavArtika, sUtra 1/33, zloka 18, 19, pR. 230-231 24. Nayacakko-mAilladhavala, gAthA-205, pR. 111 25-32. aNuogadArAI, gyArahavAM prakaraNa, sUtra-555, pR. 300 33. anuyogadvAraTIkA, pR. 105 34. kaSAyapAhuDa-jayadhavalA TIkA, pR. 224, 225 35. aNuogadArAI, vahI, sUtra-555, pR. 300 36. anuyogadvAra TIkA, pR. 106 37. vahI, pR. 106 38. vizeSAvazyaka bhASya, gAthA-2243-2246 39. aNuogadArAI, TippaNa, pR. 323 40. aNuogadArAI, vahI, sUtra-556, pR. 301 41-47. vahI, aNuogadArAI, vahI, sUtra-556, pR. 301 48. vahIM, sUtra-557, pR. 302 49. vahI, sUtra-557, pR. 302 50. vahI, pR. 302, 303 51. aNuogadArAI, gyArahavAM prakaraNa, sUtra-557, pR. 303 api ca, tulanIya, AcArya mahAprajJa vivecana, TippaNa, pR. 323, 324 52. vahI, pR. 303, 304 api ca, tulanIya, aNuogadArAI, AcArya mahAprajJa kA vivecana, TippaNa, pR. 324 53. vahI, sUtra-557, pR. 304 54. vahI, sUtra-557, pR. 304 55-58. tulanIya, aNuogadArAI, AcArya mahAprajJa kA TippaNa, pR. 324 59. Jainontology, Dr. K.K. Dixit, Chapter-II, P.-70 pravaktA darzana saMkAya, lAla bahAdura zAstrI rASTrIya saMskRta vidyApITha (mAnya vizvavidyAlaya) naI dillI -16 30 - tulasI prajJA aMka 119

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jaina karma siddhAnta meM anekAnta -DaoN. azoka kumAra jaina bhAratIya darzanoM meM karmavAda kA atyanta mahattvapUrNa sthAna hai| dRSTa sAdhanoM meM samAnatA hote hue bhI phala ke tAratamya meM antara parilakSita hotA hai usa hetu ko vedAntI 'avidyA', bauddha 'vAsanA', sAMkhya kleza, nyAya-vaizeSika 'adRSTa', mImAMsaka apUrva tathA jaina 'karma' kahate haiN| nyAya darzana ke anusAra 'adRSTa' AtmA kA guNa hai| acche-bure karmoM kA AtmA para saMskAra par3atA hai, vaha 'adRSTa' hai| jaba taka usakA phala nahIM mila pAtA, taba taka AtmA ke sAtha rahatA hai, usakA phala Izvara ke mAdhyama se milatA hai| kAraNa ki yadi Izvara karma phala kI vyavasthA na kare to karma niSphala ho jaayeN| sAMkhya karma ko prakRti kA vikAra mAnatA hai| acchI-burI pravRttiyoM kA prakRti para saMskAra par3atA hai| usa prakRtigata saMskAra se hI karmoM ke phala milate haiN| bauddhoM ne cittagata vAsanA ko karma mAnA hai| mImAMsakoM ke anusAra yogAdikriyAoM se utpanna hone vAle apUrva kA Azraya AtmA hotA hai| vaha apUrva svarga kI aMkurAvasthA hai aura vahI paripAka-kAla meM svargarUpa ho jAtI hai| jainadarzana meM karma siddhAnta kA atyanta sUkSma rUpa se vizada varNana prApta hotA hai| karma kA mukhya artha kriyA hai| kriyA aneka prakAra kI hotI hai| haMsanA, khelanA, uThanA, baiThanA, AnA-jAnA Adi ye saba kriyAyeM haiN| kriyA jar3a aura cetana donoM meM pAI jAtI hai| karma kA sambandha AtmA se hai, ata: kevala jar3a kI kriyA yahA~ vivakSita nahIM hai| zuddha jIva niSkriya hai| vaha sadA AkAza ke samAna nirlepa aura bhittI meM utkIrNa kiye gaye citra ke samAna niSkampa rahatA hai| yadyapi jaina darzana meM jar3a, cetana sabhI padArthoM ko utpAda, vyaya aura dhauvya svabhAva vAlA mAnA gayA hai| yaha svabhAva sabhI zuddha aura azuddha saba padArthoM meM pAyA jAtA hai kintu yahA~ kriyA kA artha parispanda liyA hai| parispandAtmaka kriyA saba padArthoM kI nahIM hotii| vaha pudgala aura saMsArI jIva ke hI pAyI jAtI hai| isalie prakRti meM karma kA artha tulasI prajJA janavarI-mArca, 2003 - 31

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saMsArI jIva kI kriyA liyA gayA hai| bhAva yaha hai ki saMsArI jIva ke prati samaya parispandAtmaka jo bhI kriyA hotI hai vaha karma kahalAtI hai| pravacanasAra ke TIkAkAra amRtacandasUri ne likhA hai-'kiyA khalvAtmanA prApyatvAtkarma, tannimita prApta pariNAmaH pudgalopi karma' arthAt AtmA ke dvArA prApya hone se kriyA ko karma kahate haiN| jainadarzana ke anusAra pratyeka prANI svataMtra hai| sabako samAna rUpa se vikAsa karane kI svataMtratA hai parantu jIvana ke kucha prasaMgoM meM kiMcit asaphalatA prApta hone para hama karma ko doSa dene lagate haiN| "karama gati TAlI nAhiM Talai", "vidhi kA vidhAna""bhavitavyatA amiTa hai, "bhAgyaM phalati sarvatra' ityAdi vAkyoM ke mAdhyama se apane Apa ko nirAza kara jIvana ko duHkhada banAte haiN| hameM karmavAda meM ekAntika mAnyatAoM ko chor3akara anekAnta ke Aloka meM vimarza kI apekSA hai anyathA aneka visaMgatiyAM utpanna ho jaayegiiN| jaina karmavAda ke kucha pramukha tathyoM para anekAnta ke sandarbha meM hama prakAza DAla rahe haiN| 1.karma kA jIva se kathaMcita anAditva aura sAditva-tatvArtha sUtra meM likhA hai, "anAdi sambandhe ca' arthAt ye donoM taijasa aura kArmaNa zarIra anAdikAla se jIva ke sAtha haiN| sUtra meM prayukta 'ca' zabda vikalpa artha meM hai| AcArya akalaGka jIva aura karma ke sambandha meM likhate haiM -baMdha santati kI apekSA anAdi sambandha hai aura vizeSataH bIja vRkSa ke samAna sAdi sambaMdha hai| jaise vRkSa bIja se utpanna hotA hai aura bIja dUsare vRkSa se utpanna hotA hai tathA yaha vRkSa dUsare bIja se utpanna huA thA isa prakAra bIja aura vRkSa kA kArya-kAraNa sambaMdha sAmAnyApekSayA anAdi hai| isa bIja se yaha vRkSa huA aura isa vRkSa se yaha bIja isa vizeSa kI apekSA se sAdi hai arthAt santati kI dRSTi se bIja vRkSa anAdi hokara bhI tadbIja aura tavRkSa kI apekSA sAdi hai| ekAnta se anAdimAn hI svIkAra kara lene para nirnimittaka hone se navIna zarIra ke sambandha kA abhAva ho jaayegaa| jinake siddhAnta meM ekAnta se taijasa, kArmaNa zarIra kA anAdi sambaMdha hai-unake siddhAnta meM pUrva meM hI AtyantikI zuddhi ko dhAraNa karane vAle jIva ke nUtana zarIra kA sambandha hI nahIM ho sakegA-kyoM ki zarIra ke sambandha kA koI nimitta hI nahIM hai| yadi ekAnta se nirnimittaka Adi sambaMdha mAnA jAyegA to muktAtmA ke abhAva kA prasaMga AyegA-kyoMki jaise Adi zarIra akasmAt sambaMdha ko prApta hotA hai vaise hI muktAtmA ke bhI Akasmika zarIra sambaMdha hogA isalie muktAtmA ke abhAva kA prasaMga aayegaa| tathA ekAnta se sarvathA taijasa kArmaNa zarIra ko anAdi mAneMge to bhI anirmokSa kA prasaMga AyegA kyoMki jo anAdi hai-usakA AkAza ke samAna anta bhI nahIM hogA, kAryakAraNa ke sambaMdha kA abhAva hone se mokSa kA abhAva ho jAtA hai| yadi kaho ki anAdi bIja vRkSa kI santAna kA agni se sambandha hone para anta dekhA jAtA hai usI prakAra taijasa kArmaNa zarIra kA bhI anta ho jAyegA-taba to ekAnta se anAditva kA abhAva hogaa| bIja vRkSa - tulasI prajJA aMka 119 32

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vizeSApekSayA anAdimAna hai ata: jaise bIja-vRkSa kI santati agni se naSTa ho jAtI hai-vaise hI kArmaNa zarIra bhI dhyAna agni se naSTa ho jAtA hai isalie sAdhUkta hai ki kisI prakAra se ve anAdi haiM aura kathaMcit sAdi haiN|' 2. mUrta karma kA amUrtika AtmA se baMdha meM anekAnta-jaina darzana meM karma ko paudgalika mAnA hai / mUrta karmoM kA amUrta AtmA se baMdha kaise hotA hai isa prazna kA samAdhAna jainAcAryoM ne anekAntAtmaka zailI meM diyA hai| jaina tatva vyavasthA meM saMsArI AtmA ko AkAza kI taraha sarvathA amUrta nahIM mAnA gayA hai| use anAdi bandhana baddha hone ke kAraNa mUrtika bhI mAnA gayA hai| baMdha paryAya meM ekatva hone ke kAraNa AtmA ko mUrtika mAnakara bhI vaha apane jJAna Adi svabhAva kA parityAga nahIM karatA, isa apekSA se use amUrtika kahA gayA hai| isI kAraNa anAdi bandhana baddhatA hone se usakA mUrta karmo ke sAtha baMdha ho jAtA hai| jisa prakAra ghRta mUlataH dUdha meM utpanna hotA hai, parantu eka bAra ghI bana jAne ke bAda use punaH dUdha meM pariNata karanA asaMbhava hai athavA jisa prakAra svarNa nAmaka padArtha mUlata: pASANa meM pAyA jAtA hai parantu eka bAra svarNa bana jAne para use kiTTimA ke sAtha milA pAnA asaMbhava hai| usI prakAra jIva bhI sadA hI mUlataH karma baddha (sazarIrI) upalabdha hotA hai, parantu eka bAra karmoM se sambandha chUTa jAne para puna: isakA zarIra ke sAtha sambandha ho pAnA asaMbhava hai| jIva mUlata: amUrtika yA karma rahita nahIM hai, balki karmoM se saMyukta rahane ke kAraNa vaha apane svabhAva se cyuta upalabdha hotA hai| isa kAraNa AtmA mUlataH amUrtika na hokara kathaMcit mUrtika hai| aisA svIkAra kara lene para usakA mUrta karmoM ke sAtha baMdha ho jAnA, virodha ko prApta nahIM hotaa| itanA avazya hai ki eka bAra mukta ho jAne para vaha sarvathA amUrtika ho jAtA hai, aura taba karma ke sAtha usake baMdha hone kA prazna hI nahIM utpanna hotA hai|' 3. bhAvakarma aura dravyakarma meM kathaMcit bhinnAbhinnatAAcArya vidyAnandi ne karma ke bhedoM ke sambandha meM likhA hai karmANi dvividhAnyatra drvybhaaviklptH| dravyakarmANi jIvasya pudglaatmaanynekdhaa|| bhAvakarmANi caitanya vivartAtmAni bhAnti nuH| krodhAdIni svavedyAni krthaanyccidbhedtH||0 arthAt karma do prakAra ke haiM- 1. dravyakarma, 2. bhAvakarma / jIva ke do dravya karma haiM, ve paudgalika haiM aura unake aneka bheda haiM tathA jo bhAva karma haiM ve AtmA ke caitanyapariNAmAtmaka haiM kyoMki kathaJcit abhinna rUpa se svasaMvedya pratIta hote haiM aura ve krodhAdi rUpa hai| dravya-karma ke sambandha meM AcArya akalaMkadeva ne likhA hai- 'yathA bhAjana vizeSe prakSiptAnAM vividharasabIjapuSpaphalAnAM madirA bhAvena pariNAmaH tathA pudgalAnAmapiAtmani sthitAnAM yogakaSAyavazAt karma bhAvena pariNAmo veditvyH'|1 tulasI prajJA janavarI-mArca, 2003 . - 33

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jisa prakAra pAtra vizeSa meM rakhe gaye aneka rasa vAle bIja, puSpa tathA phaloM kA madya rUpa meM pariNamana hotA hai, usI prakAra AtmA meM sthita pudgaloM kA krodha, mAna, mAyA, lobha rUpa kaSAyoM tathA mana, vacana, kAya ke nimitta se Atma-pradezoM ke parispandana rUpa yoga ke kAraNa karma rUpa pariNamana hotA hai| AcArya mahAprajJa ne likhA hai ki bhAva-karma dravya-karmoM ko prabhAvita karate haiM aura dravya-karma bhAva-karma ko prabhAvita karate haiN| donoM kI eka aisI sandhi hai ki donoM eka-dUsare ko jIvanI zakti pradAna kara rahe haiN| bhAvakarma ke dvArA dravyakarma kA AkarSaNa hAtA hai| bhAvakarma hai-- jaivika rAsAyanika prkriyaa| jIva meM hone vAlI rAsAyanika prakriyA aura dravyakarma sUkSma zarIra kI rAsAyanika prakriyA hai| eka jaivika hai aura eka paudglik| donoM meM sambandha sthApita hotA hai| donoM prakiyAe~ eka-dUsare ko prabhAvita karatI haiN| jaivika rAsAyanika prakriyA ke sAtha sUkSma zarIra kI rAsAyanika prakriyA kA yoga hai| sUkSma zarIra kI rasAyanika prakriyA ke sAtha jaivika rAsAyanika prakriyA kA yoga hai isIlie sambandha sthApita hotA hai| yadi donoM ke sambandha na ho to ve eka-dUsare ko prabhAvita nahIM kara skte| rasAyana do prakAra ke hote haiM - bAharI rasAyana aura bhItarI rsaayn| donoM prakAra ke rasAyana AdamI ke vyavahAra aura AcaraNa ko prabhAvita karate haiN| 12 karma kI dRSTi se bhAva aura dravya karma samAna haiM parantu bhAvakarma kathaJcit Atmika haiM aura dravya karma kathaJcit paudglik| inameM kArya-kAraNa bhAva hai| bhAvakarma dravyakarma kA kAraNa hai aura dravyakarma bhAvakarma kA kAraNa hai| 4. karmabandha meM ekAnekAtmakatA-karma ke paramANu apane Apa vyakti ke sAtha sambandha sthApita nahIM krte| jIva apanI pravRtti ke dvArA karma paramANu skandhoM ko AkarSita karatA hai, apane sAtha sambandha sthApita karatA hai aura vaha sambandha bahuta gaharA ho jAtA hai| AcArya kundakunda ne likhA hai jIvapariNAmahe, kammattaM puggalA prinnmNti| puggalakammaNimitaM taheva jIvo vi prinnmi||13 jIva mithyAtva Adi pariNAmoM kA nimitta pAkara pudgaloM kA karmarUpa pariNamana karatA hai aura pudgala karma ke nimitta se jIva bhI mithyAtva Adi rUpa pariNamatA hai| 'tattvArthasatra' meM baMdha ko paribhASita karate hue likhA hai "sakaSAyatvAt jIvaH karmaNo yogyAna pudgalAnAdatte sa bandhaH '14 arthAt jIva sakaSAya hone se karma yogya padagaloM ko grahaNa karatA hai, yahI bandha hai| bandha do prakAra kA hai-- eka bhAva bandha aura dUsarA drvy-bndh| jina rAga, dveSa aura 34 - - tulasI prajJA aMka 119

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moha Adi vikArI bhAvoM se karma kA bandhana hotA hai una bhAvoM ko bhAva-bandha kahate haiN| karmapudgaloM kA Atma pradezoM se sambandha honA dravya bandha hai| __ bhAva bandha nokarma bandha aura karma bandha ke bheda se do prakAra kA hai| mAtA-pitA-putra Adi kA sneha sambandha nokarma hai| jo karma bandha hai usako punarbhavika karma bandha santati kA sadbhAva hone se sAdi, sAnta aura pUrNatayA nAza na hone se anAdi ananta jAnanA cAhie kyoMki bIja aura aMkura ke samAna isake prAdurbhAva kI santAna calatI rahatI hai| karma bandha ke cAra bheda bhI batAye gaye haiM - prakRti bandha, sthiti bandha, anubhAga bandha aura pradeza bndh| AcArya siddhasena ne likhA hai kammaM joga NimittaM bajjhai baMdhaTThii ksaayvsaa| apariNaucchiNNesu ya baMdhaTTii kAraNaM nntthi||6 mana, vacana aura zarIra ke vyApAra se utpanna AtmA ke pradezoM meM halana-calana rUpa yoga se karma grahaNa kiye jAte haiM tathA krodha, ahaMkAra, mAyA aura lobha rUpa kaSAya se bandha kI sthiti nirmita hotI hai| parantu upazAnta kaSAya tathA kSINa kaSAya (gyArahaveM, bArahaveM guNasthAna meM) kI avasthA meM karmabandha kI sthiti kA koI kAraNa vidyamAna nahIM rhtaa| baMdha sAmAnya kI apekSA samAnatA hote hue bhI vizeSa kI apekSA se inameM antara hai| kaSAya ke yoga se sthiti aura anubhAga hotA hai tathA yoga se prakRti aura pradeza bndh| baMdha ke eka se lekara saMkhyAta taka bheda hote haiN| unameM sAmAnya se karma bandha eka hai| vizeSoM kI apekSA nahIM hone se senA aura vana ke smaan| jaise sainika, hAthI, ghor3A Adi bhedoM kI vivakSA na hone se samudAya kI apekSA senA eka kahI jAtI hai, azoka, tilaka, bakula Adi vRkSoM kI bheda vivakSA na hone se sAmAnyatayA vana eka kahA jAtA hai, usI prakAra bhedoM kI vivakSA na karane para sAmAnyatayA karma baMdha eka hI prakAra kA hai| usI prakAra puNya aura pApa ke bheda se karma bandha bhI do prakAra kA hai| anAdi-sAnta, anAdi-ananta aura sAdi-sAnta ke bheda se karmabandha tIna prakAra kA hai| prakRti, sthiti, anubhava aura pradeza ke bheda se cAra prakAra kA hai| pRthvI Adi chaha kAya ke jIvoM ke bheda se chaha prakAra kA kahA gayA hai| rAga, dveSa, moha, krodha, mAna, mAyA, lobha rUpa kAraNa ke bheda se bandha sAta prakAra kI vRtti kA bhI anubhava karatA hai| jJAnAvaraNa, darzanAvaraNa, vedanIya, mohanIya, Ayu, nAma, gotra aura antarAya-ATha prakAra ke karmoM ke vikalpa saMkhyAta vikalpa haiM, kyoMki karma zabdake vAcaka zabda saMkhyAta hI haiN| vikalpa kI apekSA asaMkhyAta haiN| anantAnanta pradeza skandha ke pariNamana vidhi kI apekSA karmabandha ananta hai|" 5-puNya tathA pApa kathaMcit sadRza hai, kathaMcit asadRza AcArya kundakunda ne likhA hai, jaise sone se nirmita ber3I ho cAhe lohe kI, donoM hI tulasI prajJA janavarI-mArca, 2003 - 35

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taraha kI ber3iyA~ puruSa ko sAdhAraNa rUpa se jakar3a kara rakhatI haiN| isI prakAra cAhe zubha karma ho yA azubha karma vaha sAdhAraNa rUpa se jIva ko saMsAra meM rakhatA hai|18 ___ AcArya pUjyapAda ke anusAra jo AtmA ko pavitra karatA hai yA jisase AtmA pavitra hotI hai vaha puNya hai, jaise sAtAvedanIya Adi tathA jo AtmA ko zubha se bacAtA hai vaha pApa hai, jaise asAtAvedanIya aadi| puNya do prakAra kA hai. --- eka jIva puNya, dUsarA ajIva punny| jo jIva puNya-bhAva arthAt zubha-bhAva se yukta ho vaha jIva puNya hai / jo pudgala puNya bhAva se yukta ho vaha ajIva puNya hai| puNya kA paryAyavAcI zubha bhI hai| isalie puNya bhAva ko zubha bhAva bhI kahate haiN|20 jIva tIna prakAra ke haiM- 1. bahirAtmA, 2. antarAtmA, 3. prmaatmaa| mithyAdRSTi bahirAtmA hai| chadmastha samyagdRSTi antarAtmA hai| arahanta aura siddha paramAtmA haiN| inameM se bahirAtmA pApa-jIva hai| antarAtmA puNya-jIva hai| paramAtmA puNya-pApa se rahita haiN| _ 'mokSa pAhuDa' meM likhA hai-vrata aura tapa rUpa zubha bhAvoM se (puNya bhAvoM se) svarga prApta honA uttama hai tathA avrata aura atapa (azubha bhAva, pApa bhAva) se naraka meM duHkha prApta honA ThIka nahIM hai, vaise hI vrata (zubha) aura avrata (azubha) pAlane vAloM meM mahAn antara hai|" __puNya aura pApa - donoM hI bhAva vibhAva haiM, AtmA ke caritra guNa kI vikArI paryAyeM haiM, ataH vikAra-vibhAva kI apekSA donoM meM sAmya hai| jaise cAhe lohe kI ber3I ho yA sone kI ber3I para hai to ber3I hii| isalie donoM sadRza haiN| isI taraha puNya tathA pApa rUpa dravya karma bhI AtmA se paratva kI apekSA samAna haiN| karma to paradravya hI hai, cAhe pApa karma ho yA puNya karma, para haiM to kArmaNa vargaNA kI paryAya hii| isa taraha puNya-pApa kathaMcit sadRza haiM, kyoMki donoM hI saMsAra ke kAraNa haiM parantu inake phala meM bhinnatA dekhI jAtI hai ataH kathaMcit bhinnatA hai| AcArya akalaMka ke anusAra puNya-pApa ko sarvathA eka rUpa kahanA upayukta nahIM hai kyoMki sone yA lohe kI ber3I kI taraha donoM hI AtmA kI parataMtratA ke kAraNa haiM tathApi iSTa phala aura aniSTa phala meM nimitta se puNya aura pApa meM bheda hai| jo iSTa gati, jAti, zarIra, indriyoM ke viSaya Adi kA nivarttaka kAraNa hai vaha puNya hai tathA aniSTa gati, jAti, zarIra indriyoM ke viSaya Adi pApa haiN| inameM zubha yoga puNyAsrava kA kAraNa hai aura azubha yoga pApa kA Asrava hai| AcArya amitagati ne likhA hai jo mUr3ha puNya-pApa donoM ke vizeSa bheda ko athavA donoM meM avizeSa-abheda ko nahIM jAnatA vaha cAritra se paribhraSTa hai aura saMsAra kA parivarddhaka hai, bhava-bhramaNa karane vAlA dIrgha saMsArI hai|23 6 karmasiddhAnta meM paMca samavAya kI mAnyatA jaina darzana meM karma siddhAnta ke antargata kAla, svabhAva, niyati, karma aura puruSArthaina pAMca samavAya ko svIkAra kiyA gayA hai| sAmAnyataH niyama yaha hai ki pratyeka kArya kI 36 / - tulasI prajJA aMka 119

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utpatti meM ye pAMca kAraNa niyama se hote haiN| svabhAva se dravya kI svazakti yA nitya upAdAna liyA gayA hai| puruSArtha se jIva kA bala vIrya liyA gayA hai| kAla se svakAla aura parakAla kA grahaNa kiyA gayA hai, niyati se samartha upAdAna yA nizcaya kI mukhyatA dikhalAI gaI hai aura karma se bAhya nimitta kA grahaNa kiyA gayA hai| aSTa sahastrI, (pR. 257) meM bhaTTAkalaMkadeva ne eka zloka likhA hai - tAdRzI jAyate buddhirvyavasAyazca taadRshH| sahAyAstAdRzAH santi yAdRzI bhvitvytaa|| jisa jIva kI jaisI bhavitavyatA (honahAra) hotI hai usakI vaisI hI buddhi ho jAtI hai| vaha prayatna bhI usI prakAra kA karane lagatA hai aura use sahAyaka bhI usI ke anusAra mila jAte haiN| ___ bhavitavyatA kyA hai ? jIva kI samartha upAdAna zakti nAma hI to bhavitavyatA hai| bhavitavyatA kI vyutpatti hai- bhavituma yogyaM bhavitavyama, tasya bhAvaH bhvitvytaa| jo hone yogya ho use bhavitavya kahate haiM aura usakA bhAva bhavitavyatA kahalAtI hai| jise hama yogyatA kahate haiM usI kA nAma bhavitavyatA hai| dravya kI samartha upAdAna zakti kArya rUpa se pariNata hone ke yogya hotI hai isalie samartha upAdAna zakti bhavitavyatA yA yogyatA zabda dvArA abhihita kiyA gayA hai so prakaraNa ke anusAra ukta artha karane meM bhI koI Apatti nahIM hai, kyoMki bhavitavyatA se ukta donoM artha sUcita hote haiN| ukta zloka meM bhavitavyatA ko pramukhatA dI gayI hai aura sAtha meM vyavasAya puruSArtha tathA anya sahAyaka sAmagrI kA bhI sUcana kiyA gayA hai so isa kathana dvArA ukta pAMcoM kAraNoM kA samavAya hone para kArya kI siddhi hotI hai, yahI sUcita hotA hai, kyoMki svakAla upAdAna kI vizeSatA hone se bhavitavyatA meM garbhita haiM hii| yahA~ bhavitavyatA ke prasaMga meM puruSArtha kA bhI vicAra kara lenA caahie| kAryotpatti meM bhavitavyatA antaraMga (upAdAna) kAraNa hai aura puruSArtha bahiraMga (nimitta) kAraNa hai| kisI bhI kArya kI utpatti donoM kAraNoM se hotI hai| anekAntavAdI jainadarzana meM daiva aura puruSArtha donoM kA samanvaya kiyA gayA hai| daiva aura puruSArtha ke sambandha meM AptamImAMsA meM likhA hai ___ abuddhipUrvApekSAyAmiSTAniSTaM svdaivtH| buddhipUrvavyapekSAyAmiSTAniSTaM svpaurussaat||26 jo iSTa yA aniSTa kArya abuddhipUrvaka ghaTita ho jAtA hai use apane daivakRta samajhanA caahie| yahA~ pauruSa gauNa hai aura deva pradhAna hai aura jo iSTa yA aniSTa kArya buddhipUrvaka ghaTita hotA hai use apane pauruSakRta samajhanA caahie| yahA~ daiva gauNa hai aura pauruSa pradhAna hai| isa viSaya meM AcArya akalaMkadeva ne 'aSTa zatI' meM likhA hai-yogyatA karmaM pUrvaM vA daivmubhydRssttm| pauruSaM punarihaceSTitaM dRssttm|taabhyaamrth siddhiH| tdnytraapaaye'ghttnaat| tulasI prajJA janavarI-mArca, 2003 37

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arthAt yogyatA athavA pUrva karma daiva kahalAte haiN| ye donoM adRSTa haiM tathA isa janma meM kiye gaye puruSa vyApAra ko pauruSa kahate haiM / yaha dRSTa hotA hai| ina donoM se artha kI siddhi hotI hai aura ina donoM meM se nijI eka ke abhAva meM artha kI siddhi nahIM hotI hai| AcArya mahAprajJa ne likhA hai ki kAla, svabhAva, niyati, purAkRta (hamArA kiyA huA) aura puruSArtha- ye pAMca tattva haiM / inheM samavAya kahA jAtA hai| ye pAMcoM sApekSa haiM / yadi kisI eka ko pradhAnatA deMge to samasyAe~ khar3I ho jaayeNgii| kAla prakRti kA eka tattva hai| pratyeka padArtha kA svabhAva apanA-apanA hotA hai| niyati sArvabhauma niyama hai, jAgatika niyama hai| yaha saba para samAna rUpa se lAgU hotA hai| vyakti svayaM kucha karatA hai| manasA, vAcA, karmaNA, jAne-anajAne, sthUla yA sUkSma pravRtti ke dvArA jo kiyA jAtA hai, vaha sArA kA sArA aMkita hotA hai| jo purAkRta kiyA gayA hai, usakA aMkana aura pratibimba hotA hai| pratyeka kriyA aMkita hotI hai aura usakI pratikriyA bhI hotI hai| kriyA aura pratikriyA kA siddhAnta karma kI kriyA aura pratikriyA kA siddhAnta hai| karo, usakI pratikriyA hogii| gahare ku~e meM boleMge to usakI pratidhvani avazya hogii| dhvani kI pratidhvani hotI hai| bimba kA pratibimba hotA hai| kriyA kI pratikriyA hotI hai| yaha siddhAnta hai duniyA kaa| pratyeka vyakti kI pravRtti kA pariNAma hotA hai aura usakI pravRtti hotI hai| karma apanA kiyA huA hotA hai| karma kA kartA svayaM vyakti hai aura pariNAma usakI kRti hai| yaha pratikriyA ke rUpa meM sAmane AtI hai| isalie ise kahA jAtA hai -puraakRt| isakA artha hai pahale kiyA huaa| pA~cavA tattva haipuruSArtha / karma aura puruSArtha do nahIM, eka hI haiN| eka hI tattva ke do bhAga haiN| inameM antara itanA hai ki vartamAna kA puruSArtha puruSArtha' kahalAtA hai aura atIta kA puruSArtha karma kahalAtA hai| karma puruSArtha ke dvArA hI kiyA jAtA hai, kartRtva ke dvArA hI kiyA jAtA hai| AdamI puruSArtha karatA hai| puruSArtha karane kA prathama kSaNa puruSArtha kahalAtA hai aura usa kSaNa ke bIta jAne para vahI puruSArtha karma nAma se abhihita hotA hai| ye pA~ca tattva haiM, pA~coM sApekSa haiN| sarvazaktimAna eka bhI nhiiN| sabakI zaktiyAM sImita haiM, sApekSa haiN| isI AdhAra para hama kaha sakate haiM ki hama svataMtra bhI haiM aura parataMtra bhI haiN|" 7. kathaMcit karma kA kArya nimitta juTAnA "hai" kathaMcit "nahIM hai" ____ hamAre karmoM kA bAharI sAmagrI tathA dUsare prANI para asara par3atA bhI hai aura nahIM bhI, aisA anekAnta hai ekAntata: niyama nahIM hai| hamArA karmodaya nimitta mAtra hotA hai, jaise paNDita daulatarAma ne kahA hai - "bhavi bhAgana vaca joge vazAya, tuma dhuni hai suni vibhrama nshaay"| yahA~ bhavya jIvoM kA bhAgya dhvani ke khirane meM nimitta huA aura vacana yoga se nikalI vacana-vargaNAe~ bhavya jIvoM ke bhrama dUra karane meM kAraNa huii| cakravartI gaNadharAdi kI zaMkA ke nimitta se bhI bhagavAn kI vANI khira jAtI hai| isa prakAra aneka nimitta-naimittika sambandha haiM / manuSya svayaM khoTA yA acchA apane karmodaya yA vicAroM se hotA hai kintu usakI 38 / - tulasI prajJA aMka 119

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saMgati kA dUsaroM para bhI asara par3atA hai| kahA bhI hai -"jaba lau nahIM ziva lahU~, taba lauM dehu yaha dhana paavnaa| satasaMga suddhAcaraNa zruta abhyAsa Atama bhaavnaa"| yahAM para sarvaprathama satsaMga pAne kI bhAvanA hai| pradyumna-caritra meM yaha kathana hai ki jo duHkha-dAyaka sAmagrI thI vahI sAmagrI puNyodaya ke kAraNa sukha ko utpanna karAne vAlI ho gii| sAsa ne ghar3e meM sarpa DAlA, kintu puNyodaya se vaha sarpa phUlamAlA bana gyaa| ina saba kathanoM se spaSTa hai ki puNya karma ke nimitta (kAraNa) se bAhya sAmagrI juTa jAtI hai| isa prakAra karma kA kArya nimitta juTAnA hai| kvacit nahIM juTAnA bhI hai, ekAntataH kucha niyama nahIM haiM / SaTkhaNDAgama tathA mokSamArgaprakAzaka meM kahA hai ki sAtAvedanIya karmodaya se bAhya sAmagrI milatI hai / 28 para sarvakarma udita hokara bAhya sAmagrI juTAne meM hetu hote hI haiM, aisA ekAnta nahIM hai| kathaMcit karma jIva svabhAva kA parAbhava karate haiM, kathaMcit nahIM karate yadi svataH, akAraNa, svayaM ke kAraNa se hI jIva ke svabhAva kA parAbhava hotA hai to vaha siddhoM meM bhI honA caahie| kyAMki kAraNa to kucha milAnA hI nahIM par3a rahA hai ataH siddha hai ki karma jIva svabhAva kA parAbhava karate haiN| pravacanasAra meM kahA bhI hai, jaise jyoti (lau) ke svabhAva ke dvArA taila ke svabhAva kA parAbhava karake kiyA jAne vAlA dIpaka jyoti kA kArya hai, usI prakAra karma svabhAva ke dvArA jIva ke svabhAva kA parAbhava karake kI jAne vAlI manuSyAdi paryAya karma ke kArya haiN| paramAtma-prakAza meM bhI isI sandarbha meM kahA hai-"dukkhu vi sukkhu vi bahu vihau, jIvahaM kammu jaNei", arthAt jIva ke aneka taraha se sukha aura duHkha ko karma hI upajAtA hai| isa prakAra karma anAdi se jIva svabhAva kA parAbhava kara rahe haiM yaha kathaMcit satya hai| parantu ye hI karma antaraMga kAraNa banakara jIva svabhAva kA parAbhava nahIM karate, isa dRSTi se kathaMcita parAbhava nahIM bhI karate haiM athavA siddhoM ke svabhAva kA parAbhava karma nahIM kara skte| isa dRSTi se bhI kathaMcit jIva svabhAva kA parAbhava karma nahIM bhI krte| jJAniyoM kA vilAsa hI vicitra hai| anekAntavAda meM kisI ko bhI bolane kA maukA nahIM miltaa| 8. karma kathaMcit naSTa hote haiM, kathaMcita naSTa nahIM hote aSTa karma naSTa kiye binA mokSa kI prApti nahIM hotii| isa siddhAnta vacana se jAnA jAtA hai ki karma naSTa hote haiM, kyoMki aneka paramAtmAoM ne karma naSTa kara mokSa prApta kiyA hI hai| kathaMcit karma naSTa nahIM hote| isa kathana kA abhiprAya yaha hai ki sakala karmaparyAya kA vinAza hone para bhI karma dravya kA vinAza nahIM hotaa| vaha karma dravya akarma paryAya rUpa pariNamana kara jAtA hai arthAt pudgala dravya vargaNAe~ hI AtmA ke rAgAdi bhAva kA Azraya lekara karmarUpa pariNamana kara jAtI haiM aura AtmA ko parataMtra banA detI haiN| kadAcit usa AtmA se alaga tulasI prajJA janavarI-mArca, 2003 - 39

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hokara karmatva avasthA ko chor3akara punaH akarma pudgala rUpa ho jAtI hai, jaise ki maNi se mala dravya kA malAtmaka paryAya rUpa se vinAza ho jAne para bhI amalAtmaka (anya pudgala) paryAya rUpa se pariNamana ho jAtA hai| isa prakAra yaha siddha huA ki kathaMcit (arthAt paryAya kI apekSA karma naSTa hote haiM, kathaMcit dravyapana kI apekSA) karma naSTa nahIM hote haiM / karma siddhAnta kA samyagdarzana jaina darzana ke anusAra pratyeka jIva svatantra hai aura vaha svayaM apane bhAgya kA vidhAtA hai| apane karma kA kartA aura usake phala kA bhoktA bhI vahI hai kintu anAdi se karma paratantra hone ke kAraNa vaha apane svabhAva ko bhUlA huA hai| isa kAraNa vaha kisI Apatti ke Ane para 'karama gati TAlI nAhi Talau vidhi kA vidhAna aisA hI hai', 'bhavitavyatA durnivAra hai' ityAdi vAkyoM kA prayoga karatA hai| yaha to vahI huA ki jaba jainadarzana ne Izvara kI dAsatA se mukti dilAI to karma kI dAsatA svIkAra kara lii| yathArtha meM karma kI gati aTala nahIM hai| use hama apane puruSArtha se TAla sakate haiM / udIraNA, saMkramaNa, utkarSaNa, apakarSaNa Adi karma kI vividha avasthAeM hamAre puruSArtha ke adhIna haiM ataH karma kA samyagdarzana karake hameM anukUla satpuruSArtha meM laga jAnA caahie| AcAryazrI mahAprajJa ne likhA hai- 'anekAnta korA darzana nahIM hai, yaha sAdhanA hai| ekAMgI Agraha rAga aura dveSa se prerita hotA hai| rAga-dveSa kSINa karane kA prayatna kiye binA ekAMgI Agraha yA pakSapAtapUrNa dRSTikoNa se mukti nahIM pAyI jA sktii| jaise-jaise anekAnta dRSTi vikasita hotI hai, vaise-vaise rAga-dveSa kSINa hotA hai| jainadarzana ne rAga-dveSa kSINa karane ke lie anekAnta dRSTi prastuta kii| isI Aloka meM Aja sAmAjika, dhArmika, rAjanaitika kSetroM meM rAga-dveSa ko naSTa kara anekAnta ko apanAne kI AvazyakatA hai| jaina darzana kA karmavAda Aja aneka samasyAoM se nijAta dilAne meM samartha hai|' sandarbha1. nyAya sUtra 4/1 IzvaraH kAraNaM puruSakarmAphalasya darzanAt sAMkhya sUtra 5/25 antaHkaraNadharmatvaM dharmAdInAm 3. abhidharma koSa 4/1 karmajaM lokavaicitryaM cetanA mAnasaM ca tat nyAyamaJjarI, pR. 279 5. pravacanasAra kI TIkA, pR. 165 tattvArthasUtra, 2/41 7. AcArya akalaMka : tattvArthavArtika, prathama bhAga, pR. 404-405 dravyasaMgraha gAthA-7 9. karma siddhAnta 38 40 - tulasI prajJA aMka 119

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10. Apta parIkSA 113, 114 11. tattvArthavArtika 8/2 kI TIkA, dvitIya bhAga, pR. 450 12. AcArya mahAprajJa : karmavAda, pR. 28 13. samayasAra 80 14. tattvArthasUtra 8/2 15. vahI 8/3 16. sanmati tarka 1/19 17. AcArya akalaMka-tattvArthavArtikam, dvitIya bhAga, pR. 461 18. sauvaNNiyaM pi NiyalaM baMdhadi kAlAyasaM pi jaha purisaM / baMdhadi'evaM jIvaM suhamasuhaM vA kadaM kammaM // -samayasAra 153 19. punAtyAtmAnaM pUyate'neneti vA punnym| tatsad vedyaadi| pAti rakSati AtmAnaM zubhAditi paapN| tatsadvedyAdi / savArthasiddhi, pR. 245 20. "jIvidare kambhacaye puNNaM pAvotti hodi puNNaM tu"| gommaTasAra-jIvakANDa gAthA 643 21. varaM vayatevehiM saggo mA dukkhaM hou NiraI iyarehiM chAyAtavaTThiyANaM paDivAlaMtANa gurubheyaM // mokSapAhuDa gAthA 25 22. tattvArthavArtika dvitIya bhAga, pR. 254 23. yaH puNyapApayormUDho vizeSaM naavbudhyte| sa caritra paribhraSTaH saMsAra parivardhakAH // -yogasAra prAbhRta 3/37 24. kAlo sahAva NiyaI, puvakayaM kaarnnegNtaa| micchattaM te ceva u samAsamo hoMti sammattaM // -sanmati prakaraNa 3/53 25. paM. phUlacanda siddhAnta zAstrI, abhinanda na grantha, pR. 212 26. AptamImAMsA-91 27. AcArya mahAprajJa : karmavAda, pR. 130 28. dhavala 6/36, dhavalA 13, mokSamArga prakAzaka 2/36 29. yathA khalu jyotiH svabhAvenattailasvabhAvamamibhUya kriyamANaH pradIpo jyoti: kArya tathA karmasvabhAvena jIva svabhAvabhimUya kriyamANA manuSyAdiparyAyAH kaarym|| 117 -pravacanasAra TIkA A. amRtacanda 30. aSTasahastrI-prathama pariccheda 141 31. AcArya mahAprajJaH jainadarzana, manana aura mImAMsA-prastuti, pR. 4 vibhAgAdhyakSa jaina vidyA evaM tulanAtmaka dharma darzana vibhAga, jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM-341306 (rAja.) tulasI prajJA janavarI-mArca, 2003 - - 41

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prAkRta kathA sAhitya : udbhava, vikAsa evaM vyApakatA -DaoN. jinendra jaina bhAratIya vAGmaya meM saMskRta, prAkRta va apabhraMza sAhitya kA apanA vizeSa sthAna hai| sAhitya kI samasta vidhAoM meM prApta ina tInoM bhASAoM ke sAhitya kA adhyayana bhAratIya saMskRti evaM usake mUlasrotra ko jAnane meM paryApta sAmagrI upalabdha karAtA hai/karatA hai| phalataH prAcIna RSiyoM, AcAryoM evaM mahApuruSoM ne itihAsa, dharma, darzana, saMskRti, samAja viSayaka vipula sAhitya likhA jinameM purANa, mahAkAvya, khaNDakAvya, kathA-carita, nATaka, zilAlekha, vyaMgya, gIti, stotra, campU Adi aneka vidhAe~ parigaNita haiN| inhIM vidhAoM ke Aloka meM lagabhaga IsA kI prArambhika zatAbdI se lekara 17-18vIM zatAbdI taka likhA gayA prAkRta sAhitya kA apanA mahattva hai| ina vidhAoM meM bhI mAnava evaM samAja kA atyadhika nikaTatA kA sambandha kathA sAhitya se rahA hai| ataH prAkRta kathA sAhitya ke udbhava viSayaka mUlasrota, svarUpa, bheda tathA usake viSaya aura vyApakatA sambandhI binduoM ko ujAgara karane kA prayAsa prastuta Alekha meM kiyA gayA hai| yaha sarvamAnya hai ki kathA sAhitya kA sambandha mAnava ke AdikAla se hI hai, kyoMki mAnava kA jaba se pRthvI para avataraNa huA aura kramazaH usakA vikAsa prArambha huA tabhI se use (mAnava ko) manovinoda tathA jJAnavardhana kI AvazyakatA mahasUsa huii| ataH 'AvazyakatA aviSkAra kI jananI hai' isa ukti ke anusAra mAnava ne apane manovinoda evaM jJAnavardhana kA eka mAdhyama banAyA- kthaa-khaanii| yahI kAraNa hai ki mAnava netronmIlana se lekara apanI antima sAMsa taka kathAkahAnI kahatA hai aura sunatA hai| isameM jijJAsA aura kautUhala kI aisI zakti samAhita hai jo AbAla-vRddha sabhI ke lie grAhya hai| zrImadbhAgavat meM saMsAra-tApa se saMtapta prANI ke lie kathA ko saMjIvanI-bUTI kahA hai| - - tulasI prajJA aMka 119 42

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prAkRta kathA sAhitya kI prArambhika pRSThabhUmi ke rUpa meM yadyapi saMskRta sAhitya ko mUlasrota rUpa nahIM hone para bhI anadekhA nahIM kiyA jA sakatA, kyoMki vedoM se lekara brAhmaNa upaniSad, mahAbhArata Adi ke prasaMgoM, saMvAdoM va vyAkhyAoM Adi meM aneka aisI kathAsaMyojanAe~ prApta hotI haiM, jo bhale hI Aja ke kathA-sAhitya ke svarUpa kI tulanA meM svataMtra va bhinna hoN| kintu unheM kathA, kahAnI, upAkhyAna, AkhyAna Adi kisI na kisI rUpa meM parigaNita kiyA hI jaayegaa| DaoN. nemicanda zAstrI ke anusAra "yaha prAcInatama rUpa Rgveda ke yama-yamI, pururavA-urvazI, saramA aura paNigaNa jaise lAkSaNika saMvAdoM, brAhmaNa ke sauparNIkAdrava jaise rUpAtmaka AkhyAnoM, upaniSadoM ke sanatkumAra-nArada jaise brahmarSiyoM kI bhAvamUlaka AdhyAtmika vyAkhyAoM evaM mahAbhArata ke gaMgAvataraNa, zRMga, nahuSa, yayAti, zakuntalA, nala Adi jaise upAkhyAnoM meM upalabdha hotA hai|"2 prAkRta kathA sAhitya ke bIja rUpa mUlasrota ke nimna tIna bindu mukhya haiM - 1. Agama sAhitya 2. vyAkhyA sAhitya 3. loka jIvana 1. jaina Agama sAhitya yadyapi dhArmika AcAra, siddhAnta nirUpaNa, AdhyAtmika tattvacintana, nIti, karttavya-parAyaNa, jaise viSayoM ko vivecita karatA hai| kintu ye sabhI viSaya kathAoM ke mAdhyama se prastuta kie gae haiN| siddhAntoM ke gUr3hatama rahasyoM tathA gaMbhIra viSayoM kI gutthiyoM ko sulajhAne ke lie kathAoM kA Alambana lekara jana-mAnasa ke antas taka pahu~cA jA sakatA hai| kyoMki kathA ke mAdhyama se kie gae siddhAnta yA viSaya ke vivecana ko pAThaka, zrotA yA janasAmAnya yathAzIghra grahaNa kara letA hai| yahI kAraNa hai ki hamAre tIrthaMkaroM, gaNadharoM, anyAnya AcAryoM ne kathAoM kA AdhAra grahaNa kiyA aura use sArvajanIna evaM lokapriya banAne kA kArya bhI kiyaa| kathA sAhitya kI isI sArvajanika lokapriyatA ke sambandha meM DaoN. jagannAthaprasAda zarmA kahate haiM ki "sAhitya ke mAdhyama se DAle jAne vAle jitane prabhAva ho sakate haiM, ve racanA ke isa prakAra meM acchI taraha se upasthita kiye jA sakate haiN| cAhe siddhAnta pratipAdana abhipreta ho, cAhe caritra-citraNa kI sundaratA iSTa ho yA kisI ghaTanA kA mahattvanirUpaNa karanA ho athavA kisI vAtAvaraNa kI sajIvatA kA udghATana hI lakSya banAyA jAye, kriyA kA vega aMkita karanA ho yA mAnasika sthiti kA sUkSma vizeSaNa karanA iSTa ho-sabhI kucha isake dvArA saMbhava hai|" ataeva yaha spaSTa hai ki lokapriya isa vidhA kA udbhava vaiyaktika aura sAmAjika jIvana ke zodhana aura parimArjana ke lie Agamika sAhitya se hI huA hai| vyAkhyAprajJapti, jJAtAdharmakathA, uvAsagadazA, aMtakRddazA, praznavyAkaraNa, vipAkasUtra, tiloyapaNNatti, uttarAdhyayana Adi Agama graMtha haiM jinameM kathAoM ko sUtrarUpa meM ullikhita kiyA gayA hai| ___ 2. jaina Agama sAhitya ke vyAkhyA sAhitya meM niyukti, bhASya, cUrNi evaM TIkA graMtha pramukha haiM / isI vyAkhyA sAhitya meM prAkRta kathAoM kA bahuta kucha vikAsa dekhane ko milatA tulasI prajJA janavarI-mArca, 2003 / _ 43

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hai| jahA~ Agama sAhitya meM bIjarUpa sUtrazailI meM kathAoM kA nirdeza "vaNNao" yA nAma Adi ke ullekha mAtra se kara diyA jAtA thA, vaha vyAkhyA sAhitya meM varNanoM kI sajIvatA se anuprANita hokara viSaya, uddezya, vAtAvaraNa, pAtra, rUpagaThana Adi ke navInatama prayogoM sahita abhivyaMjita kiyA jAne lagA thaa| vyAkhyA sAhitya meM varNita ina kathAoM kA rUpa zramaNaparamparA se prabhAvita to thA hI, sAtha hI aitihAsika, ardhetihAsika, dhArmika, laukika Adi tattvoM ko bhI vivecita karane vAlA thaa| niyukti sAhitya kI bhA~ti vyavahArabhASya, bRhatkalpabhASya, dazavaikAlika cUrNi, nizIthacUrNi, sUtrakRtAMga cUrNi, uttarAdhyayana kI sukhabodhA TIkA Adi pramukha vyAkhyA graMtha haiM jinameM prAkRta kathAe~ prApta hotI haiN| ata: udgama sthala Agama sAhitya se kathA saritA pravAhita hokara apane kucha-kucha AkAra ko pAne lagI thii| 3. prAkRta kathA sAhitya ke bIjarUpa mUlasrota kA tIsarA bindu hai-- loka jiivn| mAnava jAti kI Adima paramparAoM, prathAoM aura usake vibhinna prakAra ke vizvAsoM kA loka jIvana meM vizeSa mahattva hai| ata: kathAoM meM lokamAnava kI sahaja aura svAbhAvika abhivyakti kA rahanA Avazyaka hai| yahI kAraNa hai ki kathAoM meM loka jIvana aura vahA~ kI saMskRti kA vAstavika pratibimba par3atA hai| kathAe~ loka-citta se sIdhe utpanna hokara sarvasAdhAraNa ko Andolita, cAlita aura prabhAvita karatI haiM, kyoMki kathAkAra jo kahatA-sunatA hai, use loka jIvana kI vANI banAkara aura usameM ghula-milakara hI kahatA-sunatA hai| vaha kathA ke viSaya kA cunAva bhI loka jIvana ke kisI vizeSa pakSa se karatA hai| ata: janamAnasa ke jIvana ke citraNa meM hI loka dharma kA citraNa hotA hai jo prAkRta kathA sAhitya kA mUlasrota kahA jA sakatA hai| prAkRta kathA sAhitya ke bIjarUpa ukta tInoM mUlasrotoM meM yaha Avazyaka hai ki likhita rUpa meM Agama sAhitya hI prathama AdhAra hai kintu loka jIvana ke pratyeka pakSa, ghaTanAe~, prasaMga Adi bhI zramaNoM ko sahajatA se kathA ke AdhAra milate rahe, jinake prayogoM se janamAnasa bhalIbhA~ti paricita aura prabhAvita ho jAte the| svarUpa evaM bheda : kathA yA kahAnI kavi ke citta se udbhUta apanI suniyojita bhAvanAoM kI abhivyakti hai| cAhe kathA ho athavA kAvya, donoM kI utpatti upamAna, rUpaka aura pratIkoM dvArA hotI hai| siddhAntoM athavA tattvoM ko ina tInoM kI kasauTI para kasakara jaba uddharaNa sahita prastuta kiyA jAtA hai taba ve kathA kA rUpa le lete haiN| kathA ke mAdhyama se jina uddharaNoM kA prayoga racanAkAra karatA hai ve upamAna, rUpaka evaM pratIka kI trayI se sambandhita hote haiN| isIlie amarakozakAra ne "prabandhakalpanA kathA" kahakara spaSTa kiyA hai ki prabandha rUpa meM kalpita racanA ko kathA kahA gayA hai arthAt vaha racanA jisameM kavi kI apanI kalpanA zakti ke mAdhyama se kathA kI saMyojanA kI gaI ho| yadyapi aitihAsika yA paurANika viSaya hone para bhI 44 - . tulasI prajJA aMka 119

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kathA kI cetanA meM apanI kalpanA zakti kA vistAra bakhUbI kiyA jAtA hai, isalie abhiprAya vizeSa se yukta zabdoM ke prayoga dvArA kathA meM rocakatA yA manoraMjakatA ko bar3hAne vAlI racanA kathA kahI jAtI hai| yaha spaSTa hai ki kathA sAhitya meM mAnava ke vaiyaktika jIvana va sAmAjika pakSa ko bAhya evaM AbhyAntara kriyAoM-pratikriyAoM ke vivecana ke mAdhyama se prastuta kiyA jAtA hai| vivecita samasta kriyAoM kA sambandha jina binduoM se hotA hai, unheM kathA ke Avazyaka aMga yA tattva kahA jAtA hai| ve nimnAMkita haiM:1. kathAnaka (kathAsUtra) 2. pAtra (caritra-citraNa) 3. saMvAda (kathopakathana) 4. dezakAla kA citraNa 5. zailI 6. uddezya kisI bhI kathA kA kathAsUtra pAtroM ke saMvAdoM se Age bar3hatA hai| kathAkAra apane uddezya ko lekara pAtrAnusAra sAMskRtika evaM bhaugolika pariveza meM jIvana ke utAra-car3hAva sahita vibhinna pakSoM kA citraNa kuzala zailI se karatA hai, tabhI usakI kathA saphala va pUrNa kahI jAtI hai| ataH ukta lakSaNa kathAgraMthoM meM Avazyaka va anivArya kahe gaye haiN| prAkRta kathA sAhitya vipula mAtrA meM prApta hotA hai| jaina AcAryoM, manISiyoM dvArA likhe gaye kathA graMthoM meM kathAoM ke zilpa, viSaya, pAtra, bhASA, zailI Adi ke AdhAra para vibhinna rUpoM meM bheda-prabheda kI carcA kI gaI hai| dazavaikAlika niyukti, kuvalayamAlA kahA, lIlAvaIkahA, dhavalA, samarAiccakahA ke atirikta paumacariyaM, mahApurANa Adi graMthoM meM kathAoM ke bhedoM kA ullekha kiyA gayA hai| viSaya nirUpaNa kI apekSA se kathA ke tIna bheda kie jAte haiM - __ 1. akathA : mithyAtva ke udaya se jisa kathA kA nirUpaNa kiyA jAye, akathA kahalAtI hai| yaha saMsAra ke paribhramaNa ko bar3hAne vAlI hotI hai| 2. kathA : saMyama, tapa, tyAga Adi ke dvArA svayaM ko parimArjita kara loka-kalyANa kI bhAvanA se kie jAne vAlI kathA kA nirUpaNa, kathA yA satkathA hai| 3. vikathA : pramAda, kaSAya, rAga-dveSa, strI Adi kI vikRti se yukta nirUpita kathA-vikathA kahI jAtI hai| kathA ke viSaya kI apekSA se cAra bheda bhI kie gae haiM :1. arthakathA 2. kAmakathA 3. dharmakathA 4. mizritakathA viSaya ko AdhAra mAnakara dhavalA TIkAkAra vIrasenAcArya ne dharmakathA ke cAra bhedoM kA nirUpaNa kiyA hai : 1. AkSepaNI 2. vikSepaNI 3. saMvedanI 4. nivedanI tulasI prajJA janavarI-mArca, 2003 - 45

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kathAoM meM prayukta pAtroM ke AdhAra para tIna bheda kie jAte haiM: 1. divyakathA- jisa kathA meM divya vyakti pAtra hoM tathA unhIM ke dvArA ghaTanAe~ ghaTita hoN| 2. mAnuSI kathA- jisameM manuSya pAtra hoM, mAnuSI kathAe~ kahalAtI haiN| 3. divya-mAnuSI kathA-jisameM deva tathA manuSya pAtra hoM, ve divya-mAnuSI kathAe~ kahI jAtI haiN| prAkRta kathAoM meM prayukta bhASA ke AdhAra para bhI kathA ke tIna bheda prApta hote haiM :1. saMskRta 2. prAkRta 3. mizra udyotanasUri ne sthApatya ke AdhAra para kathAoM ke pA~ca bheda ginAe haiM:1. sakalakathA 2. khaNDakathA 3. ullApa kathA 4. parihAsakathA 5. sNkiirnnkthaa| prAkRta kathAoM kA viSaya evaM usakI vyApakatA jaina aMga Agama, upAMga va TIkA sAhitya ke pracArArtha prAkRta kathA sAhitya meM abhUtapUrva vikAsa kI dhArA dikhAI detI hai| kathA ke mAdhyama se prAkRta kathAkAroM ne samAja aura jIvana kI vikRtiyoM para jitanA gaharA prahAra kiyA hai, utanA sAhitya kI anya vidhAoM ke dvArA kabhI saMbhava nahIM thaa| samAja aura vyakti ke vikArI jIvana para coTa karanA mAtra hI ina kathAoM kA lakSya nahIM thA, apitu vikAroM kA nirAkaraNa kara jIvana meM sudhAra lAnA tathA AtmA ke kalyANa ke sAtha-sAtha jIvana ko sarvAGgINa sukhI banAnA bhI thaa| kathAnaka saMyojanA meM jaina kathAkAra purANokta mahApuruSoM ke jIvana carita, munidharma, tattva-upadeza, alaukika tattvoM kA nirUpaNa tathA siddhAnta-vivecana ko bhI sIdhe-sIdhe athavA avAntara kathAoM ke mAdhyama se prastuta karate rahe haiN| paramparA se calI A rahI sAmAjika maryAdAoM kI vyavasthA kA atikramaNa kara naye evaM yugAnurUpa sAmAjika aura sAMskRtika AdarzoM ko sthApita karane kA saphalatama prayoga jaina kathAkAroM ne apane dRr3ha AcAra kA pAlana karate hue kiyA hai| udArapUrNa mAnavIya sAhasika dRSTikoNa ko apanAkara nUtana pravRttiyoM aura maulika bhAvanAoM se samAja ko anuprANita kiyaa| yahI kAraNa hai ki unhoMne apanI sRjanAtmaka kalpanA zakti se laukika kathA ke AvaraNa meM dharma, darzana va AdhyAtmikatA kA puTa dekara ise rocaka bnaayaa| yadyapi jainadharma pravRtti se nivRtti kI ora le jAne vAlA mArga hai| kathAkAroM kI zuSka upadezAtmaka zailI kA prabhAvotpAdaka zailI ke binA koI mUlya nahIM thaa| kintu yuga ke anurUpa AcAryoM ne/kathAkAroM ne dharma, darzana ke siddhAntoM mAtra se kathAoM ko bojhila nahIM 46 - - tulasI prajJA aMka 119

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kiyA varan AdhyAtmikatA kI ora AkarSita karane ke lie upadezAtmaka zailI ke sAtha zRMgArika zailI kA bhI sahArA liyaa| loka mAnasa meM pracalita AdarzoM ko, cAhe ve vaidika sAhitya ke viSaya hI kyoM na hoM, jaina kathAkAroM ne apane kathAnaka kA viSaya banAyA aura una kathAnakoM ko jainadharma ke anurUpa prastuta karane kA prayAsa kiyA, jisameM ve adhikatama saphala kahe jA sakate haiN| jaina sAhitya kI upalabdhiyoM aura vizeSatAoM kA Akalana karane vAle videzI vidvAn vinTaranitja ne kahA hai ki "zramaNa sAhitya kA viSaya mAtra brAhmaNa, purANa, nijandharI kathAoM se nahIM liyA gayA hai balki lokakathAoM, parIkathAoM se grahIta hai|''10 jaina kathA sAhitya kI vyApakatA evaM mahattA ke sambandha meM pro. harTela ne apanI pustaka "Ana dI liTarecara oNpha dI zvetAmbara oNpha gujarAta"11 meM vistAra se vivecana kiyA hai aura spaSTa kiyA hai ki jainoM kA bahumUlya kathA sAhitya pAyA jAtA hai, jinameM kathAoM ke mAdhyama se apane siddhAntoM ko jana-sAdhAraNa taka pahu~cAyA gayA hai| jaina prAkRta kathA sAhitya ke viSayoM kA vargIkaraNa karake yadi adhyayana kiyA jAye to lagatA hai ki jIvana ke kisI bhI pakSa ko usameM achUtA nahIM kiyA gyaa| sAmAnya jIvana ke aneka, pakSoM jaise Rtue~, vana, parvata, nadI, udyAna, jalakrIr3A, candrodaya, nagara, rAjA, sainika, yuddha, mahotsava, svayaMvara, hasti, ratha, strIharaNa, sAdhu-upadeza, dharma, darzana, aMdhavizvAsa, loka paramparAe~ Adi samasta pakSoM ko ujAgara kiyA gayA hai| yuga ke samAja kA spaSTa rUpa ina kathA graMthoM meM dikhAI detA hai| ataH prAkRta kathA sAhitya kA dharma, darzana, itihAsa, saMskRti, samAja, rAjanIti, Arthika Adi dRSTi se adhyayana svatantra vidhA ke rUpa meM mahasUsa kiyA jAtA hai| prAkRta kathA sAhitya kA praNayana IsA kI prArambhika zatAbdI se lekara 17-18vIM zatAbdI taka anavarata rUpa se kiyA jAtA rahA hai| tatpazcAt bhI prAkRta kathAe~ likhI jAtI rahIM, jisakA pracalana Aja bhI zramaNa varga meM dikhAI detA hai| abhI taka prApta prAcIna prAkRta kathA sAhitya meM taraMgavaIkahA, vasudevahiNDI, samarAiccakahA, dhUrtAkhyAna, kuvalayamAlAkahA, lIlAvaIkahA, nirvANalIlAvatI, kathAkoza prakaraNa, saMvegaraMgazAlA nAgapaMcamIkahA, kahArayaNakosa, nammayAsundarIkahA, kumArapAlapratibodha, AkhyAnamaNikoza, jinadattAkhyAna Adi pramukha kathA graMtha haiN| inake atirikta aura bhI zatAdhika racanAe~ ginAI jA sakatI haiM kintu aisI hajAroM racanAe~ abhI bhI graMtha bhaNDAroM meM par3I huI haiM jo adyatana prakAza meM nahIM A skii| ina saba kathAoM ke smaraNa meM bRhatkathAkoza (guNADhyakRta) ko bhulAyA nahIM jA sktaa| paizAcI bhASA kI yaha racanA prAkRta kathAoM kA koza kahI jAtI hai| ataH samUcA prAkRta kathA sAhitya jaina mAnyatAoM ke vizleSaNa evaM vivecana meM paryApta saphala kahA jA sakatA hai| bhAratIya sAMskRtika virAsata ke tattva bhI isa sAhitya meM prApta hote haiN| tulasI prajJA janavarI-mArca, 2003 - - 47

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saMdarbha : 1. tava kathAmRtaM taptajIvana, kavibhirIDitaM klmssaaphm| zravaNamaMgalaM zrAmadAtataM bhuvigRNanti te bhUridA janAH // - zrImadbhAgavat 10/31/9 zAstrI, nemicanda-haribhadra ke prAkRta kathA sAhitya kA AlocanAtmaka parizIlana, vaizAlI, 1965 pR. 438 3. zarmA, jagannAtha - kahAnI kA racanA vidhAna, hindI pracAraka pustakAlaya, vArANasI, 1956, pR. 4-5 amarakoza, 1/5/6 (ka) atthakahA, kAmakahA, dhammakahA ceva mIsiyA ya kahA- dazavaikAlika niyukti, gAthA 188, pR. 212 (kha) ettha sAmanao cattAri kahAo havanti / taM jahA- atthakahA, kAmakahA, dhammakahA, saMkiNNakahA ya-samarAiccakahA, pR. 2 (ga) mahApurANa (jinasena) prathama, pari. 118, 119 6. dhavalATIkA, pustaka 1, pR. 104 7. (ka) divvaM, divvamANusaM, mANusaM c| tattha divvaM nAma jattha kevalameva devcriaNvnnnnijji| - samarAiccakahA, pR. 2 (kha) taM jaha divvA taha divvamANusIM mANusI tahacceya-- lIlAvaI kahA, gAthA 35 8. lIlAvaI kahA, gAthA 36 9. tao puNa paMca khaao| taM jahA-sayalakahA, khaMDakahA, ullAvakahA, prihaaskhaa| tahAvarA kahivatti saMkiNNa khaatti|- kuvalayamAlA, pR. 4, anuccheda-7 10. dI jina ina dI hisTrI oNpha iNDiyana liTarecara, sampAdaka muni jinavijaya, pR. 5 11. Ana dI liTarecara oNpha dI zvetAmbara oNpha gujarAta, pR. 6, 8 variSTha vyAkhyAtA prAkRta bhASA evaM sAhitya vibhAga jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanU~-341 306 (rAja.) 48 --- - tulasI prajJA aMka 119

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Atma-samAdhi aura vaiyAvRttya -sAdhvI muditayazA adhyAtma kA AdhAra tattva hai-aatmaa| vaha svarUpa se parama vizuddha, niraMjana, nirAkAra aura caitanyamaya asaMkhya pradezoM kA avibhAjya piNDa hai| usa parama vizuddhi kI avasthA ko upalabdha karane ke lie sAdhaka aneka sopAnoM ko pAra karatA hai| sAdhanA kI aneka pravidhiyoM se apane antaHkaraNa ko bhAvita karatA hai| 'tapasyA' sAdhanA kI eka mahattvapUrNa pravidhi hai| bhagavAn mahAvIra ne tapasyA kI vyApaka sandarbho meM vyAkhyA kara sAdhanA kA sundara mArga prastuta kiyA hai| tapasyA ke do prakAra haiM- bAhya aura aabhyntr|' bAhya tapasyA kA saMbaMdha sthUla zarIra se hai| sUkSma zarIra taka pahuMcane ke lie sthUla zarIra ko sAdhanA Avazyaka hai| bAhya tapa ke antargata AhAra, Asana, prANAyAma aura indriya-saMyama ke vibhinna prayogoM dvArA pahale sthUla zarIra ko sAdhA jAtA hai| Abhyantara tapa vaha zakti hai jo hamAre sUkSma zarIra ko prakaMpita karatI hai| uttarAdhyayana sUtra kI bRhadvRtti meM vRttikAra ne bAhya aura Abhyantara tapa kI bhedarekhA ko aneka hetuoM dvArA spaSTa kiyA hai|' vaiyAvRttya : paribhASA, svarUpa aura prayojana / - Abhyantara tapa kA eka prakAra hai- vaiyaavRtty| vaiyAvRttya kA sAmAnya artha hai-sevaa| zAbdika dRSTi se kisI saMyamI sAdhaka kI sAdhanA meM sahayoga karanA, use zuddha AhAra, auSadha, upadhi Adi lAkara denA evaM usake anya kAyoM meM vyApta honA vaiyAvRttya hai| vaiyAvRttya karane vAlA niravadya vidhi se guNIjanoM ke duHkhoM ko dUra karatA hai| AcArya akalaMka ke anusAra koI bhI AcArya Adi parISaha, mithyAtva aura roga Adi upadrava se grasta ho jAe usa samaya prAsuka auSadhi, bhaktapAna, pratizraya, pITha, phalaka, saMstaraNa Adi dharmopakaraNoM ke dvArA vyAdhi, parISaha Adi kA nivAraNa karanA tathA samyaktva meM punaH sthApita karanA vaiyAvRttya hai| vyavahAra bhASya meM vaiyAvRttya ke teraha dvAra ullikhita haiN|' tulasI prajJA janavarI-mArca, 2003 - - 49

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vaiyAvRttya kA mukhya prayojana hai-karma nirjraa| dUsaroM kI aglAnabhAva se sevA karane vAlA karmoM ke vRnda ke vRnda khapA detA hai| vaha mahAn karma-nirjarA va AtyAntika paryavasAna vAlA hotA hai| jyoM-jyoM karmanirjarA hotI hai, pavitratA bar3hatI calI jAtI hai| Atmazuddhi ke pavitra uddezya se kI jAne vAlI sevA Atmahita sAdhatI hai| Atmahita kI sAdhanA vahI kara sakatA hai jo paramArtha kI bhUmikA para pahuMca jAtA hai| isalie sevA meM apane va parAe kA bheda gauNa hotA hai, citta kI samAdhi mukhya hotI hai|| tattvArtharAjavArtika meM vaiyAvRttya ke cAra prayojana batalAe gae haiM - 1. samAdhi paidA krnaa| 2. vicikitsA dUra krnaa| glAni kA nivAraNa krnaa| 3. pravacana vAtsalya prakaTa krnaa| 4. sanAthatA-niHsahAyatA yA nirAdhAratA kI anubhUti na hone denaa| municaryA kA pramukha aGga-vaiyAvRttya muni kI sAdhanA kA mukhya sUtra rahA hai--'kAle kAlaM smaayre|' jo kArya jisa samaya karaNIya hai, usa kArya ko usI samaya kiyA jaae| sAmAnyatayA muni kI caryA cAra praharoM meM vibhakta thii| muni prathama prahara meM svAdhyAya kare arthAt sUtra kA adhyayana kre| dvitIya prahara meM dhyAna arthAt artha kA anucintana kre| tRtIya prahara meM bhikSA aura caturtha prahara meM punaH svAdhyAya kre|' prAcIna kAla meM yaha caryA kA eka nizcita krama thaa| yahAM prazna ho sakatA hai ki isa krama meM sevA kA svataMtra ullekha kyoM nahIM? isakA kAraNa yahI hai ki sevA kA koI nizcita samaya nahIM hotaa| phira bhI itanA niHsaMdeha kahA jA sakatA hai ki jaba bhI apekSA hotI, sevA ko hI prAthamikatA dI jaatii| uttarAdhyayana meM isakA spaSTa ullekha milatA hai| sUryodaya hote hI muni guru ke upapAta meM pahuMcatA hai| vinayapUrvaka baddhAMjalI guru se prArthanA karatA hai-bhaMte! Apa jaisA ucita samajheM, mujhe svAdhyAya athavA vaiyAvRttya meM niyukta kreN| guru ziSya ko vaiyAvRttya meM niyukta karate to vaha aglAna-bhAva se vaiyAvRttya karatA aura yadi svAdhyAya meM niyukta karate to vaha aglAna-bhAva se svAdhyAya krtaa| bRhatkalpa bhASya meM sevA kI prAthamikatA kA sundara digdarzana hai| vahAM batAyA gayA hai--koI bhI muni cAhe vaha grAma meM sthita ho yA mArga meM viharaNa kara rahA ho, yadi vaha glAna ke bAre meM suna leM to sevA ko prAthamikatA deN| 'glAna Adi kI sevA karatA huA maiM mahAn karma-nirjarA kA lAbha prApta karUMgA'- isa zraddhA ke sAtha tatkAla vaha glAna ke samIpa phuNce| glAna kI athavA glAna kI paricaryA meM vyApta sAdhuoM kI vaiyAvRttya meM niyukti hetu prArthanA kre| bhASyakAra ke abhimata se aisA karane vAlA tIrtha kI prabhAvanA va tIrthaMkaroM kI AjJA kI ArAdhanA karatA hai| 50 / tulasI prajJA aMka 119

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jo muni glAna ke bAre meM sunakara tatkAla usakI sevA meM upasthita nahIM hotA athavA usakI upekSA karatA hai, vaha prAyazcitta kA bhAgI banatA hai| AcArya, sthavira Adi bhI use upAlambha dete haiN| vahAM yaha bhI nirdeza hai ki muni glAna Adi ke prAyogya dravya kI upalabdhi hetu pUre grAma meM paribhramaNa kre| yadi grAma meM abhIpsita dravya upalabdha na ho to grAmAntara se lAe kintu glAna kI upekSA na kreN| isa prakAra bRhatkalpa bhASya meM glAna Adi kI sevA ke pariprekSya meM vistAra se vivecana kiyA gayA hai|" sthirIkaraNa aura sAdharmika vAtsalya kA eka amogha upakrama hai--vaiyaavRtty| vaiyAvRttya ke prakAra vaiyAvRttya ke dasa prakAra haiN| vaiyAvRttya ke dasa prakAra sevA lene kI pAtratA ke AdhAra para kie gae haiN| ve isa prakAra haiM1. AcArya kA vaiyAvRttya 2. upAdhyAya kA vaiyAvRttya 3. sthavira kA vaiyAvRttya 4. tapasvI kA vaiyAvRttya 5. glAna kA vaiyAvRttya 6. zaikSa kA vaiyAvRttya 7. kula kA vaiyAvRttya 8. gaNa kA vaiyAvRttya 9. saMgha kA vaiyAvRttya 10. sAdharmika kA vaiyAvRttya vaiyAvRttya kA ukta vargIkaraNa sthAnAMga sUtra meM upalabdha hotA hai|12 aupapAtika aura vyAkhyAprajJapti sUtra meM bhI ye hI dasoM prakAra haiM kintu vahA~ krama kI kucha bhinnatA hai| tattvArtha sUtra meM vaiyAvRttya ke dasa prakAroM meM sthavira aura sAdharmika- ye donoM nahIM haiN| vahAM isake sthAna para sAdhu aura samanojJa- ina donoM kA ullekha hai| vaiyAvRttya ke uparyukta prakAroM meM AcArya, upAdhyAya Adi kI vaiyAvRttya kA ullekha hai kintu tIrthaMkara kI vaiyAvRttya kA koI ullekha nahIM hai| prazna huA- kyA tIrthaMkaroM kI vaiyAvRttya nahIM karanI cAhie? kyA tIrthaMkaroM kI sevA se karmanirjarA nahIM hotI? isa prazna ke samAdhAna meM bhASyakAra ne kahA- vaiyAvRttya ke dasa bhedoM meM 'AcArya' kA nirdeza hai| vahAM AcArya pada pratIkAtmaka hai| AcArya ke grahaNa se tIrthaMkara kA grahaNa svataH ho jAtA hai| isake atirikta yadi hama zAbdika dRSTi se vicAra kareM to AcArya vaha kahalAtA hai jo svayaM AcAra kA pAlana karatA hai tathA dUsaroM ko AcAra kI anupAlanA ke lie abhiprerita karatA hai| isa dRSTi se tIrthaMkara ko bhI AcArya kahA jA sakatA hai| bhagavatI sUtra meM tIrthaMkara ke lie dharmAcArya pada prayukta huA hai| skandaka ne gautama gaNadhara se puuchaa-bhNte| Apako yaha anuzAsana kisane diyA? usa samaya gautama ne pratyuttara meM yahI kahA -'dhammAyarieNa' arthAt dharmAcArya ne| vahAM dharmAcArya pada mUlataH tIrthaMkara kA hI vAcaka hai| vaiyAvRttya ke dasoM hI bheda saMyata manuSya ke vibhinna padoM va avasthAoM se saMbaddha haiN| tulasI prajJA janavarI-mArca, 2003 - _ _ 51

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nizItha cUrNi meM cUrNikAra ne vaiyAvRttya kI bhinna DhaMga se vyAkhyA kI hai| unake anusAra vyakti dravyataH evaM bhAvataH apanA va dUsaroM kA jo bhI upakAra karatA hai, vaha sArA vaiyAvRttya hai| vahAM vaiyAvRttya ke tIna anya prakAroM kA nirdeza hai 1. anuziSTi, 2. upAlambha aura 3. upagraha / 1. anuziSTi - kisI ko upadeza denA athavA kisI kI prazaMsA kara use Age bar3hAnA anuzAsana hai| anuzAsana svayaM para hotA hai, anuzAsana dUsaroM para hotA hai aura dUsaroM ke dvArA bhI hotA hai| anuzAsana karane vAlA sAmane vAle kA upakAra karatA hai, usakA hitavardhana karatA hai| isa dRSTi se anuzAsana ko hI vaiyAvRttya kA eka prakAra mAnA jA sakatA hai| 2. upAlambha- - anAcAra - Asevana ke kAraNa dI jAne vAlI preraNA upAlambha hai| upAlambha dene vAlA AsevI puruSa ko doSamArga se nivRtta kara karaNIya kI dizA meM prerita karatA hai| isa dRSTi se upAlambha bhI upakAra hai, phalataH vaiyAvRttya kA eka prakAra hai / cUrNikAra ne prastuta sandarbha meM AryA mRgAvatI kA udAharaNa diyA hai| pravartinI candanabAlA ne AryA mRgAvatI ko upAlambha diyA / vahI upAlambha usake Atmacintana meM nimitta banA / pariNAma- dhArA nirmala-nirmalatara hotI calI gii| sAre baMdhana TUTa ge| jIvana kaivalya ke Aloka se jagamagA uThA / 3. upagraha -upagraha kA artha hai- upakAra / yaha dravya aura bhAva ke bheda se do prakAra IT hai / kisI asamartha ko azana, pAnI Adi lAkara denA dravyataH upagraha hai| eka AcArya yA bahuzruta apane ziSya samudAya ko sUtrArtha kI vAcanA detA hai, vaha bhAvataH upagraha hai / cUrNikAra lAna kI sevA ko bhAvataH upagraha mAnA hai / glAna kI sevA zuzrUSA karane vAlA zArIrika aura mAnasika donoM dRSTiyoM se anukUlatA paidA karatA hai / ataH vaha bhAvataH upagraha hai|" saMghIya sAdhanA aura vaiyAvRttya - - - sAdhanA kI do paddhatiyAM haiM - jinakalpa aura sthavirakalpa | jinakalpa kI sAdhanA svIkAra karane vAle utkRSTa saMhanana vAle hote haiM / unakA saMkalpa aura dhairya vajra kI dIvAra kI bhA~ti abhedya hotA hai| ve parikarma se sarvathA mukta rahate hue ekAkI viharaNa karate haiM / ve na dUsaroM ko sahayoga dete haiM aura na dUsaroM se sevA aura sahayoga svIkAra karate haiM / sthavirakalpa kI sAdhanA saMghabaddha sAdhanA hai| saMgha meM rahakara sAdhanA karane vAloM ko saMgha trANa detA hai / isIlie saMgha ko AzvAsa, vizvAsa, pratiSThA aura AdhAra mAnA gayA hai| saMgaThana kI sudRr3hatA kA eka bar3A AdhAra hai - sevA / saMghIya sAdhanA meM sevA aura sahayoga kA mahattva aura bar3ha jAtA hai| saMgha kI zaraNa lene vAle ko kabhI yaha cintA nahIM karanI par3atI ki bImArI kI avasthA meM merI sevA - zuzrUSA kauna karegA ? mujhe AhAra, auSadha Adi lAkara kauna degA? bur3hApe meM sahArA kauna banegA ? kauna mujhe sahAnubhUti ke do zabda tulasI prajJA aMka 119 52

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kahegA? saMgha rUpI kalpavRkSa kI chAMva meM rahane vAlA nizcintatA kI nIMda so sakatA hai, kyoMki AcArya svayaM saMgha ke pratyeka sadasya ke yogakSema kI cintA karate haiN| ve sabakI cittasamAdhi aura manaHprasatti meM yoga dekara vipula karma nirjarA karate haiN| ___ saMghIya sAdhanA ke sandarbha meM sevA ke mahattva ko rekhAMkita karate hue bhASyakAra ne cAra kAraNoM kA ullekha kiyA hai - logaviruddhaM dupparicao u kayapaDikiI jiNANA y| ataraMtakAraNete tadaTTha te ceva vijmmi|| 1. jisa saMgha meM tapasvI, bAla, vRddha, glAna Adi kI sevA nahIM hotI, vaha saMgha lokApavAda kA pAtra banatA hai| kisI ko asahAya avasthA meM tar3apate dekha loga paraspara carcA karate haiM--dhikkAra hai aise dharma ko jo apane aMgabhUta sadasyoM kI upekSA karatA hai| dhikkAra hai aise saMgha ko jahAM vyakti ko azakya avasthA meM anAtha chor3a diyA jAtA hai| kyA aisA vyavahAra karanA dharma aura nyAya ke khilApha nahIM hai? kyA aisA amAnavIya vyavahAra dharma ke kSetra meM zobhA detA hai ? isa prakAra glAna Adi kI upekSA karane vAlA saMgha cAroM ora se ahavelanA ko prApta karatA hai| 2. eka zAsana meM dIkSita hone vAloM kA sambandha lokottarika hotA hai| pariNAmasvarUpa vaha aparihArya hotA hai| laukika saMbaMdhoM ke dhAge se bandhe loga bhI apane sAdharmika baMdhu ko hara sthiti meM sahArA dete haiN| sAdhuoM kA saMbaMdha AtmA kI pavitratA para AdhArita hone se lokottara hotA hai| isalie saMgha meM rahane vAloM ko kabhI kisI kI upekSA nahIM karanI caahie| 3. saMgha meM dIkSita hone vAlA jaba taka samartha rahatA hai, saMgha ko apanI sevAe~ pradAna karatA hai| jo Aja vRddha athavA glAna hai, usane atIta meM sevA kara saMgha kA suyaza bar3hAyA hai| Aja use apekSA hai to usakI upekSA kyoM? pratyupakAra kA durlabha avasara mAna usakI aglAna-bhAva se vaiyAvRttya karanI cAhie athavA jo Aja glAna hai, vaha jaba svastha ho jAegA, saMgha ko ahobhAva ke sAtha apanI sevAe~ degA, apanI ni:spRha sevAbhAvanA se zAsana kI zrIvRddhi kregaa| ataH glAna, tapasvI Adi kI kabhI upekSA nahIM karanI caahie| 8. 'glAnasya aglAnyA vaiyAvRttyaM kuryAt'- glAna kI aglAna-bhAva se sevA kareM-- yaha tIrthaMkaroM kI AjJA hai / vaiyAvRttya karane vAlA tIrthaMkaroM kI AjJA kI anupAlanA karatA hai| jo glAna Adi kI upekSA karatA hai vaha prAyazcitta kA pAtra aura AjJA kA virAdhaka banatA hai| ina sAre kAraNoM ko dRSTigata rakhate hue jo glAna Adi kI sevA karatA hai vaha AtmaguNoM kA saMvardhana aura tIrtha kI mahAn prabhAvanA karatA hai| tulasI prajJA janavarI-mArca, 2003 - 53

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vaiyAvRttya ke arha-anarha kauna? AcArya, upAdhyAya, sthavira, tapasvI, glAna Adi kI vaiyAvRttya meM usI ko niyukta kiyA jAtA hai jo yogya hotA hai| sevA karane vAle ko kaI bAra apavAda mArga kA Alambana lenA par3atA hai| rogI kI mAnasika prasannatA banI rahe, loka vyavahAra meM saMgha kI avahelanA na ho, rogI kI pariNAmadhArA avicala rahe- ina sabakA dAyitva bhI sevA karane vAle para rahatA hai| isalie sevA ke dAyitva kA samyak nirvahana vahI kara sakatA hai jo arha hotA hai / ogha niyukti bhASya, nizItha bhASya, bRhatkalpa bhASya Adi aneka prAcIna graMthoM meM yogyatA kI kasauTiyAM prApta hotI haiM alasaM dhasira suviraM khamagaM koh-maann-maay-lohillN| koUhala, paDibaddhaM veyAvaccaM na kaarijjaa|| eyaddosavimukkaM kaDajogiM naaysiilmaayaarN| gurubhattimaM viNIyaM veyAvaccaM tu kaarijaa|| vaiyAvRttya ke yogya vahI hotA hai jo kAphI aMzoM meM Alasya aura nidrA para vijaya prApta kara letA hai| jo rasalolupa aura viSayAsakta nahIM hotaa| tapasvI ko bhI vaiyAvRttya ke arha nahIM mAnA gyaa| jo tapasvI guru, glAna Adi ke prayogya dravyoM kI gaveSaNA meM hI lagA rahatA hai, vaha apanI upekSA kara detA hai| dhIre-dhIre vaha durbala ho jAtA hai / jo tapasvI dehAsakta hotA hai, vaha svaprAyogya dravyoM kI gaveSaNA meM hI jyAdA samaya vyatIta kara detA hai| pariNAmataH vaha guru glAna Adi kI samyak sevA nahIM kara paataa|| krodha, ahaMkAra, mAyA aura lobha-ye cAroM sAdhanA ke hara par3Ava para gatyavarodha paidA karate haiN| guru Adi ke prAyogya pathya kI gaveSaNA meM saphala vahI hotA hai, jisakA krodha pratanu hotA hai| kSaNa-kSaNa meM AviSTa hone vAlA thor3I-sI pratikUlatA meM hI phuphakAra uThatA hai| abhIpsita vastu na milane para vaha gRhastha ke sAmane hI anargala pralApa zurU kara detA hai| "amuka vastu tuma nahIM denA cAhate to mata do| kyA hamane tumhAre AdhAra para pravrajyA grahaNa kI hai? yaha garva kabhI mata karanA ki amuka vastu maiM dUMgA, tabhI milegii|"- isa prakAra ke durvacana rUpI kAMToM se usakA komala mana chalanI kara detA hai| itanA hI nahIM, usakI zraddhA ko bhI vipathagAmI banA detA hai| ahaMkAra saphalatA kI sabase bar3I bAdhA hai| vaiyAvRttya karane vAlA gharoM meM bhikSA Adi ke lie jAtA hai| usa samaya muni ko ghara meM AyA dekha gRhastha tatkAla khar3A nahIM hotA athavA samucita vaMdanA, abhyutthAna Adi meM pramAda kara detA hai / ahaMkAra se grasta sAdhu bardAzta nahIM kara paataa| vaha tatkAla bola par3atA hai -"eka zrAvaka aura gRhastha meM bheda hI kyA? bhikSA to hameM anya gharoM meM bhI upalabdha ho jAtI hai| zrAvaka hokara bhI jo hAtha nahIM jor3ate, vaMdanA Adi nahIM karate to phira unake gharoM meM jAne kI sArthakatA hI kyA?" 540 - tulasI prajJA aMka 119

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isa prakAra ekAnta Agraha se baMdhA vaha zrAvakoM ke ghara bhikSArtha AnA banda kara detA hai| anya gRhoM meM apekSita dravya kI upalabdhi nahIM ho paatii| phalataH AcArya, glAna Adi se paritapti hotI hai| ahaMkArI kI bhA~ti mAyAvI bhI samyak vaiyAvRttya nahIM kara sktaa| mAyAvI prAyogya pathya dravyoM ko upAzraya se bAhara svayaM hI khA letA hai| rUkhI-sUkhI cIjeM upAzraya meM lekara AtA hai athavA vaha prAyogya dravyoM ko rUkhI-sUkhI vastuoM se r3hakakara guru ko bhikSA dikhAtA hai| isa taraha mAyAvI bhI guru Adi kI anukUlatA ko kama aura apanI anukUlatA ko jyAdA mahattva detA hai| lubdha vyakti bhI sevA ke yogya nahIM hotaa| vaha apanI padArthAsakti ke kAraNa sIdhA sthApanAkuloM (viziSTa kuloM) meM pahu~ca jAtA hai| itanA hI nahIM, vaha viziSTa dravyoM ko mAMgakara bhI grahaNa kara letA hai| pariNAmataH gRhastha kI zraddhA nizcidra nahIM raha paatii| kutUhalapriya aura sUtrArtha se pratibaddha vyakti bhI sevA ke kArya meM saphala nahIM ho sktaa| bhikSA ke lie jAte samaya mArga meM aneka sundara dRzya AMkhoM ke sAmane Ate haiN| madhura dhvaniyAM kAnoM se TakarAtI haiN| sugandhita dravya bhI bAra-bAra mana ko AkRSTa karate haiN| kautuka priya vyakti unhIM meM ulajha jAtA hai| vaha sahI samaya para koI kArya nahIM kara paataa| jIvana meM svAdhyAya kA bahuta mahattva hai| kisI bhI paramparA kI avyavacchitti kA bar3A AdhAra hai- sUtrArtha kI avyvcchitti| kintu jahAM sevA kA prasaMga ho vahAM sUtrArtha kI pratibaddhatA bhI bAdhaka bana jAtI hai| sAdhanA ke kSetra meM kahIM koI pratibaddhatA nahIM honI caahie| jaba jisa kArya kI mukhyatA ho usI ko karma nirjarA kA hetu mAna sAdhaka usI meM vyApta ho jAye- yaha sarvottama mArga hai| kintu kabhI-kabhI adhyayana kA AkarSaNa itanA prabala hotA hai ki vaha use kisI bhI sthiti meM gauNa nahIM kara paataa| pariNAmataH sevA gauNa ho jAtI hai aura adhyayana sarvopari ho jAtA hai| bhASyakAra ne sevArthI kI arhatAoM kA ullekha karate hue spaSTa likhA hai- vaiyAvRttya ke arha vahI ho sakatA hai jo uparyukta sabhI doSoM se mukta ho| jo gItArtha, zIlasaMpanna, guru ke prati bhaktimAna aura vinIta ho| vaiyAvRttya kI mahattA ___ eka bahuta pracalita ukti hai --- "zreyAMsi bahuvighnAni"- zreya kArya meM aneka vighna Ate haiN| vighnoM ke kAraNa kArya pUrA hote-hote ruka jAtA hai| jaina karma-mImAMsA ke anusAra vighnoM kA kAraka hai --- antarAya krm| antarAya karma prabala rahatA hai, vighnoM kI zrRMkhalA sI laga jAtI hai| jo muni AhAra, upadhi, auSadhi Adi ke dvArA sAdhuoM kI vaiyAvRtya karatA hai, vighnoM kI zrRMkhalA sI laga jAtI hai| jo muni AhAra, upadhi, auSadhi Adi ke dvArA sAdhuoM kI vaiyAvRttya karatA hai, vaha antarAya karma kI majabUta zrRMkhalA ko bhI tor3a detA hai|' sevA tulasI prajJA janavarI-mArca, 2003 - 55

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karane vAlA pAdaprakSAlana, prakSaNa, mardana Adi ke dvArA AcArya, tapasvI, glAna Adi kI cittasamAdhi meM yogabhUta banatA hai / jisa prakAra dUsaroM kA ahita karane vAlA sarvaprathama apanA ahita karatA hai, usI prakAra dUsaroM ko samAdhi pahuMcAne vAlA svayaM bhI samAdhistha rahatA hai| dUsaroM ko sukha aura sAtA dene vAlA svayaM ke lie sukhada paramANuoM kA upArjana kara letA hai| vaha zarIra se svastha aura mana se prasanna rahatA hai| usakI AMtarika pavitratA uttarottara vikasita hotI rahatI hai / isa prakAra sevA karane vAlA sarvasamAdhi ko prApta karatA hai | 20 jo AcArya, upAdhyAya Adi kI sevA karatA hai vaha utkRSTa karma nirjarA aura utkRSTa puNyabaMdha karatA hai / jitanA - jitanA zubhayoga, utanI - utanI nirjarA / jitanI - jitanI nirjarA utanA-utanA punnybNdh| sevA kA kArya eka pavitra mahAyajJa hai| isa mahAyajJa meM apanI Ahuti dene vAlA utkRSTa puNyoM kA saMcaya karatA hai| jaina paramparA ke abhimata se jaba sarvotkRSTa puNya prakRti kA udaya hotA hai, prANI 'tIrthaMkara' banatA hai / niHsvArtha bhAva se sevA karane vAlA tIrthaMkara nAmagotra karma kA baMdhana karatA hai / 21 sevArthI apanI vinamratA se ahaMkAra kA vilaya kara detA hai| vinamra vyakti kabhI kisI kI avajJA nahIM krtaa| kisI kA parivAda yA nindA nahIM karatA / pariNAmasvarUpa vaha nairayika, tiryak yonika, manuSya aura devatA saMbaMdhI durgati kA nirodha kara detA hai| 22 sevA kI mahanIyatA se AkRSTa hokara vRttikAra malayagirI, droNasUri Adi ne svayaM bhagavAn mahAvIra ke muMha se kahalavAyA "jaM maM paDiyarai so gilANaM paDiyarai " arthAt jo glAna kI sevA karatA hai vaha merI sevA karatA hai| 23 bhagavatI ArAdhanA meM Arya ziva ne vaiyAvRttya se niSpanna guNoM kI carcA karate hue likhA hai vaiyAvRttya karane se guNa pariNAma hotA hai arthAt vaha aneka viziSTa guNoM se surakSita hotA hai tathA jisakI vaiyAvRttya kI jAtI hai vaha apane guNoM se cyuta nahIM hotA / jaise-jaise guNa bar3hate haiM, zraddhA svataH pravardhamAna hotI hai / usakA vAtsalya arthAt dharmAnurAga puSTa hotA hai / vItarAgatA ke prati vizeSa Adara kA bhAva jAgRta hotA hai| vaiyAvRttya se pAtralAbha hotA hai arthAt zAsana meM yogya vyakti dIkSita hote haiN| kisI kAraNavaza samyaktva Adi vicchinna ho gae hoM to punaH unakA saMdhAna ho jAtA hai / vaiyAvRttya karane vAle ke tapa hotA hai / usakI loka meM pUjA hotI hai| vaiyAvRttya se saMgha kI paramparA vicchinna nahIM hotI / antataH sevA karane vAlA pravara AtmasamAdhi ko prApta hotA hai| 24 56 guNa parimANo saDDhA vacchallaM bhattipaMtalaMbho ya / saMdha va yA avocchitti samAdhI ya / tulasI prajJA aMka 119

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vaiyAvRttya kA vaiyaktika aura sAmAjika donoM hI dRSTiyoM se mahatva hai| sthAnAMga sUtra meM apanI va dUsaroM kI sevA ke AdhAra para cAra prakAra ke puruSoM kA ullekha kiyA gayA hai| uttama puruSoM kI gaNanA meM ve Ate haiM jo apekSA hone para sevA lete haiM to avasara Ane para dUsaroM kI sevA aura sahayoga ke lie tatpara bhI rahate haiN| sevA aura svAdhyAya donoM hI tapasyA ke bheda haiM para donoM meM antara hai| svAdhyAya karane vAlA svayaM ko hI lAbhAnvita karatA hai jabaki sevA karane vAlA svayaM ko aura sevA karane vAle ko donoM ko lAbhAnvita karatA hai| itanA hI nahIM, svAdhyAya karane vAlA bhI yadi rogAkrAnta ho jAtA hai to use bhI vaiyAvRttya karane vAle kI ora dekhanA par3atA hai| isa dRSTi se sevA kA sthAna svAdhyAya se Upara ho jAtA hai| sevA kA mahattva prAcInakAla meM hI thA, aisA nahIM hai| Aja bhI sevA kA prasaMga sAmane ho to sevA mukhya va anya sAre karma gauNa ho jAte haiN| sevA karane vAlA rogI ke sAtha advaita sthApita kara letA hai| vaha rogI kI deha ko apanI deha mAnakara paricaryA karatA hai| Aja vizva bhara meM IsAI mata kA vyApaka pracAra hai| isakA kAraNa sevAbhAvanA hI hai| IsAI dharma meM sevA ko bahuta jyAdA mahattva diyA gayA hai| madara TeresA ne ekamAtra sevA bhAvanA ke AdhAra para vizva kA sarvotkRSTa puraskAra prApta kiyA thaa| phAdara viliyena ne lambe samaya taka kor3hiyoM kI sevA kii| usa kSaNa unake Ananda kA koI pAra nahIM rahA jaba ve svayaM kor3ha ke roga se grasta ho ge| unheM lagA ki aba maiM apane bhAiyoM kI sevA aura acchI taraha kara skuuNgaa| sAmAnya dharAtala para khar3e hokara cintana karate haiM to prazna hotA hai kyA aisA saMbhava hai ? kaThinAI ke kSaNoM meM bhI kyA Ananda kI anubhUti kI jA sakatI hai ? gaharAI se vicAra kareM to lagatA hai-aisA saMbhava hai| jisa vyakti ke bhItara karuNA aura saMvedanA kI dhArAe~ satata pravahamAna rahatI haiM usake hAtha sevA ke lie svata: Upara uTha jAte haiN| vaha dUsaroM kI vipadA ko apanI vipadA samajhatA hai aura dUsaroM ke sukha meM hI apane sukha kI khoja karatA hai| apekSA hai-karuNA aura saMvedanA hI harItimA uttarottara baDhatI rhe| sandarbha : 1. uttarajjhayaNANi 30.6 2. uttarAdhyayana bRhadavRtti, pR. 600 3. vahI, pR. 609 4. savArthasiddhi 9.20 5. tattvArtha rAjavArtika 9.28 vyavahAra bhASya gA.4675-81 7. ThANaM 5/44, 45 tulasI prajJA janavarI-mArca, 2003 / - 57

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8. tattvArtha rAjavArtika 9.24 9. uttarajjhayaNANi 26/12 10. uttarajjhayaNANi 26.9, 10 11. bRhatkalpabhASya gA. 1860-81 12. ThANaM 10.16 13. ka. aMgasuttANi-II, bhagavaI 25.598 kha. uvaMgasuttANi-I, ovAiyaM sU. 41 14. tattvArthasUtra 9.24 15. vyavahArabhASya gA. 4684-86 16. nizIya bhASya gA. 6605-10 cUrNi, pR. 365-66 17. bRhatkalpabhASya gA. 1862 18. ka. vahI, gA. 1592, 1601 kha. nizItha bhASya gA. 1640, 42 ga. oghaniyukti bhASya gA. 133, 134 19. vahI, gA. 534 20. vahI, gA. 534, 536 21. uttarajyaNANi 29.44 22. vahI 19/5 23. oghaniyukti vRtti patra 39 24. bhagavatI ArAdhanA gA. 311 samparka: jaina vizva bhAratI lADanUM - 341 306 (rAjasthAna) 58 - tulasI prajJA aMka 119

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uttarAdhyayana aura gItA meM samAnatA - paM. vizvanAtha mizra dRzyamAna jagat meM do hI tattva haiM - eka to dRzya aura dUsarA adRshy| eka jar3a to dUsarA cetn| eka nitya prApta, to dUsarA kSaNe kSaNe viliiymaan| eka kA bhAsa to dUsare kI prtiiti| jisakI pratIti hotI hai, vaha vyavahAropayogI to hai kintu paramArtha nahIM hai| paramArtha to vahI hai jisakA bhAsa hotA hai / jo kevala vyavahAra ko hI sarvasva mAna baiThe haiM unheM paramArtha kI anubhUti kathamapi saMbhava nahIM hai| yadi jar3abhUta samaSTi dRzyamAna hI saba kucha hai taba mare hue zarIra ke prati AkarSaNa kyoM nahIM hotA? isalie yaha mAnanA cAhie ki sarvAvabhAsaka, sabakA prerapitA dehAtirikta eka Atmatattva hai jo nitya akhaNDa, acchedya, abhedya tathA sarvopAdhi vivarjita hai| kitanI vilakSaNa bAta hai ki aneka matabhedoM ke rahate hue bhI vaidika aura jainadonoM paramparAoM meM yaha Atmatattva nirvivAda rUpa se mAnya hai| mAnava jIvana kA carama lakSya AtmasvarUpopalabdhi yA du:khatraya kA ekAntika nAza hai| isa nibandha kA viSaya hai uttarAdhyayana aura giitaa| donoM meM viSaya ke vaividhya hone para bhI isa lekha meM AtmavAda, karmavAda aura mAnava jIvana kI durlabhatA jaise katipaya viSaya hI vivecya haiM / janma se karma aura karma se janma yaha paramparA anAdi hai| mAnava jIvana hI carama lakSya kI siddhi meM ekamAtra kAraNa hai| yaha bAta nirvivAda hai kintu yaha janma durlabha hai| uttarAdhyayana meM kahA gayA hai ki saMsArI jIva nAnA prakAra ke karmoM kA arjana kara kabhI devaloka, kabhI naraka, kabhI asuroM ke nikAya meM utpanna hotA hai| saubhAgyavaza manuSyagati ke pratibandhaka karmoM kA nAza hone para vaha manuSyatva ko prApta karatA hai| uttarAdhyayana meM kahA gayA hai ki kammANaM tu pahANaye ANupuvvI kayAi u| jIvA sohi maNupattA AyayaMti maNussayaM // ' manuSya zarIra prApta hone para bhI usa dharma kI zruti durlabha hai jise sunakara jIva tapa, tulasI prajJA janavarI-mArca, 2003 59

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sahiSNutA Adi sadguNoM ko svIkAra kara le| gItA meM bhI manuSya janma kI durlabhatA kI bAta usI prakAra kahI gaI hai prApyapuNyakRtAM lokAnuSitvA zAzvatI: saptAH / zucInAM zrImatAM gehe yogbhrsstto'bhijaayte|| athavA yoginAmeva kule bhavati dhiimtaam| etad hi durlabhataraM loke janma yhiidRshm|| puNyavAn vyakti svagAdi uttama lokoM meM nivAsa kara zuddha AcaraNa vAle zrImAn puruSoM ke ghara meM athavA jJAnavAn yogiyoM ke ghara meM janma letA hai| aisA janma lenA durlabha hai| AcArya zaMkara ne kahA hai --jantUnAM nara janma durlbhm| zrImadbhagavata meM kahA gayA hai nRdehamAdyaM sulabhaM sudurlabhaM plavaM sukalpaM gurukrnndhaarm| mayAnukUlena namasvateritaM pumAn bhavAbdhiM na taret se aatmhaa| manuSya kA zarIra puNyavAn ke lie sulabha hai to viparIta AcaraNa vAle vyakti ke lie durlabha hai| yaha bahuta acchI taraha se banAyI gaI nAva hai| guru hI usa nAva kA nAvika hai| paramAtmA hI anukUla pavana hai| aisI sthiti meM jo Atma-kalyANa nahIM karatA vaha vyakti AtmahantA hai| isa prasaMga se yaha spaSTa hai ki manuSya ke AtmakalyANa kA sAdhana yaha manuSyayoni hI hai| yahI bAta uttarAdhyayayana meM kezI kumAra aura gautama muni ke saMvAda meM bar3e rocaka DhaMga se rUpakAlaMkAra kI bhASA meM kahI gaI hai| kezI kumAra ne pUchA- isa saMsAra meM sAgara kyA hai ? naukA kyA hai ? nAvika kauna hai ? isake uttara meM kahA gayA - zarIramAhaH nAvatti jIvo vaccar3a naavio| saMsAro'rNavo vRtto jaM taranti mhessinno|' yaha saMsAra hI arNava hai, jIva nAvika hai aura zarIra hI nAva hai| yahA~ upameya, saMsAra, jIva tathA zarIra meM vizeSAdhyavasAya ke lie upamAna kA dharma kramaza: arNavatva, nAvikatva tathA naukAtva kA Aropa kiyA gayA hai| isa prakAra AlaMkArika bhASA meM jIvana ke svarUpa kA nirUpaNa apane meM anupama hai| itanA antara avazya hai ki vaidika paramparA meM guru ko nAvika mAnA gayA hai aura yahA~ jIva ko hI nAvika mAnA gayA hai| isa thor3e se vaiSamya ke hone para bhI donoM kA tAtparya yahI hai ki jisa prakAra jIva aura ajIva ko pAra karane ke lie nAva AdhAra banatI hai usI prakAra yaha zarIra bhI jJAna, darzana aura cAritra kA AdhAra banakara saMsArArNava ke uttaraNa kA sAdhana banatA hai| naukA se pAra karane vAle loga naukA se pAra karake naukA ko chor3akara gantavya sthAna para cale jAte haiN| isI prakAra saMsAra sAgara ko pAra karake jIva isa zarIra ko chor3akara mokSa meM cale jAte haiN| 60 - tulasI prajJA aMka 119

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gItA aura uttarAdhyayana kI samAnatA bhI yahA~ draSTavya hai| uttarAdhyayana meM kezI kumAra ke prazna kA uttara muni gautama dete haiM / muni ke uttara dene ke bAda kezIkumAra kahate haiM - sAhu goym| pannA te chinno me saMsao imo| isI prakAra kA prazna gItA meM arjuna ne bhI kiyA thA ke rliGgaistrIn guNAnetAnatItAM bhavati prbho| kimAcAraH kathaMcaitAMstrIn gunnaantivrtte|| manuSya satva, rajas tathA tamoguNoM se atIta arthAt guNAtIta kaba hotA hai ? guNAtIta kA AcaraNa kaisA hotA hai| arjuna ke isa prazna kA uttara dete hue bhagavAn ne kahA mAnApamAnayostulpastulyo mitraaripkssyoH| sariMbhaparityAgI guNAtItaH sa ucyte||' tAtparya yaha hai ki jo mAna-apamAna meM sama hai, jo mitra aura zatru meM sama hai tathA samasta kAryoM ke Arambha meM apane kartRtva kA bhAna na rakheM, vahI guNAtIta hai| vaha yaha samajhatA hai ki kriyA to prakriyA meM ho rahI hai| maiM to usase pRthak huuN| yahI guNAtIta kI pahacAna hai| arjuna kahatA hai naSTo mohaH smRtirlabdhA tvat prsaadaanmyaacyut| sthito'smi gatasandehaH kariSye vacanaM tv||' karmavAd-karma eka aisA tattva hai jisakA vivecana pratyeka darzana meM pAyA jAtA hai| gItA aura uttarAdhyayana meM bhI isa viSaya ke Upara gambhIra vicAra kiyA gayA hai| gItA meM kahA gayA hai nahi kazcit kssnnmpijaatutisstthtykrmkRt|' isa saMsAra meM koI bhI prANI karma kiye binA kSaNabhara bhI nahIM raha sktaa| yaha jagat prakRti kA vikAra hai| prakarSeNa kRtiH kriyA yatra sA prakRtiH / jahA~ nirantara kriyA ho rahI hai vahI prakRti hai| jIva karma kI yaha paramparA anAdi hai| karma kyA hai? isa bAta ko paribhASita karate hue AcArya tulasI likhate haiM prANI kI apanI zubha aura azubha pravRtti ke dvArA AkRSTa pudgala skandha jo AtmA ke sAtha ekIbhAva ho jAtA hai, use karma kahA jAtA hai| jaina tattva vidyA, gItA tathA anya vaidika granthoM meM kriyA mAtra ko karma kahA gayA hai| karma ke aneka bheda jainadarzana meM kiye gaye haiN| vaidika paramparA meM bhI nitya naimittika, kAmya, upAsanA Adi bheda kiye gaye haiM, kintu sabako zubha aura azubha do bhAgoM meM bA~TA jA sakatA hai| zubha karma kA phala zubha tathA azubha karma kA phala azubha hotA hai| apane se kiye gaye karma kA phalabhoga svayaM hI karanA par3atA hai| uttarAdhyayana meM likhA hai tulasI prajJA janavarI-mArca, 2003 - 61

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gItA meM karmavAda kA vivecana bar3e vistAra se kiyA gayA hai| vahA~ zubha karmoM kA phala zubha aura azubha karmoM kA phala azubha batAyA gayA hai / " na tassa duHkhaM vibhayaMti nAio / namitta vaggA na suyA na baMdhavA / ekko sayaM paccaNuhoi dukkhaM kattAramevaM aNujAi kamma // 7 isa prakAra sAtvika, rAjasa aura tamasa rUpa se karma kA vivecana karake gItA meM unakA phala kramazaH Urdhva, madhya aura adhogati ko batAyA gayA hai| yaha karmaphala svayaM ko milatA hai, jaisA ki uttarAdhyayana meM bhI kahA gayA hai| karmaNaH sukRtasyAhuH sAtvikaM nirmalaM phalam / satvAt saJjAyate jJAnaM rajaso lobha eva ca // pramAdamohau tamaso bhavato'jJAnameva ca // Urdhvagacchanti sattvasthA madhye tiSThanti rAjasAH / jaghanya guNavRttisthA adhogacchanti tAmasAH // karma kA phala kaise milatA hai ? kauna phala ko detA hai ? isa bAta meM gItA aura jainadarzana kA matabheda hai| jainadarzana ke anusAra karma apanA phala svayaM dete haiM / usake lie kisI niyAmaka kI AvazyakatA nahIM mAnI gaI hai| gItA meM kahA gayA hai karmaNyevAdhikAraste mA phaleSu kadAcana / jIva ko karma karane meM to adhikAra hai kintu phala meM usakA adhikAra nahIM hai / antaHkaraNAvacchinna cetana alpajJa alpazaktimatva hone ke kAraNa karma ke phala aura usake prakAra tathA avadhi kI jAnakArI nahIM rkhtaa| isalie karmaphaladAyaka ke rUpa meM sarvajJa sarvazaktimAn Izvara kI apekSA svIkRta hai| vahI karma kA phala detA hai / karma svayaM phala dete haiN| yaha bAta isalie manogrAhya nahIM hotI hai, kyoMki karma jar3a haiM / unheM apanA aura apane phala kA patA hI nahIM hotA hai| yadi karma ko cetana mAna liyA jAtA hai to nAma mAtra kA matabheda raha jAtA hai| gItA aura uttarAdhyayana kI ekatA hI ho jAtI hai / 62 isa bhISaNa bhavATavI meM antahIna caMkramaNa karatA huA yaha jIva kaba isa bhavArNava ko pAra karegA ? yaha sukha-duHkha kA bhoktA kaba taka rahegA ? ina praznoM kA uttara gItA tathA uttarAdhyayana meM samAna rUpa se hI diyA gayA hai| appA I veyaraNI, appA me kuuddsaamlii| appA kAmaduhANU, appA me naMdaNaM vaNaM // appA kattA vikattA ya, duhANa ya suhANa ya / appA mittamamittaM ca, duppaTThiyasuppaTThiyo / tulasI prajJA aMka 119

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merI AtmA hI vaitaraNI nadI hai aura AtmA hI kUTa zAlmalI (kAMTedAra) vRkSa hai| AtmA hI kAmadudha dhenU hai aura AtmA hI nandana vana hai| AtmA hI duHkha-sukha kI karane vAlI hai| sampravRtti meM lagI AtmA mitra hai aura duSpravRtti meM lagI AtmA zatru hai| isa vacana ke dvArA yaha batAyA gayA ki acche aura bure karmoM kA kartA aura unakA phala bhoktA AtmA svayaM hai| isakA kartRtva svatantra hai| AvazyakatA isa bAta kI hai ki yaha satpravRtti meM pravRtta rahe aura apanI Urdhvagati kA sampAdana kre| gItA meM kahA gayA hai uddharedAtmanAtmAnaM naatmaanmvsaadyet| Atmaiva hyAtmano bandhurAtmaiva ripuraatmnH|| bandhurAtmAtmanastasya yenAtmaivAtmanA jitH| anAtmavastu zatrutve vartetAtmaiva shtruvt||0 saMsAra sAgara se apanA uddhAra svayaM karatA hai| yaha manuSya apanA hI apanA mitra hai aura Apa hI apanA zatru hai| jisa jIvatmA ne mana aura indriyoM sahita zarIra ko jIta liyA, usa jIvAtmA kA to vaha mitra hai aura jisane nahIM jItA vaha Apa hI zatru ke samAna hai| yahA~ AtmA ke kartRtva aura bhoktatva ke sambandha meM donoM jagaha eka hI bAta kahI gayI hai| Asakti duHkha kA kAraNa hai| isaliye Avazyaka hai ki anAsakta hokara karma kiyA jaae| isa bAta ko uttarAdhyayana aura gItA meM samAna rUpa se kahA gayA hai je keI sarIre sattA, vaNNe rUve ya svvso| maNasA kAyavakkeNaM, savve te dukkhsNbhvaa||1 gItA kahatI hai 12 - mAtrAsparzAstu kaunteya shiitossnnsukhduHkhdaaH| aagmaapaayino'nityaastaaNstitiksssvbhaart| ye hi saMsparzajA bhogA duHkhayonaya eva te| AdyantavantaH kaunteya na teSu ramate budhH|| indriya aura viSaya ke samparkajanya jo bhoga haiM ve to duHkha ke hI kAraNa haiM / isalie buddhimAn loga isameM ramaNa nahIM karate haiN| AtmakalyANa ke icchuka vyakti kI sthiti kaisI honI caahiye| isa viSaya meM uttarAdhyayana aura gItA kI samAnatA draSTavya hai 13 - lAbhAlAbhe suhe dukkhe jIviye maraNe thaa| samo nindA pasaMsAsu tahA maannaavmaanno|| tulasI prajJA janavarI-mArca, 2003 -

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samaH zatrau ca mitre ca tathA maanaapmaanyoH| zItoSNasukhaduHkheSu samaH snggvivrjitH|| tulpanindAstutirmonI santuSTo yena kencit| aniketaH sthiramatiH bhaktimAn me priyo nrH||4 vahA~ gItA aura uttarAdhyayana kI bhASA tathA bhAva donoM samAna rUpa se eka hI tathya ko prakAzita kara rahe haiN| jo avivekI saMsArI prANI haiM, ve sva-para bheda meM AkaNTha magna hokara kahate haiM ki - imaM ca me atthi imaM ca natthi, imaM ca me kicca imaM akiccN| ta evamevaM lAlappamANaM, harA harenti tti kahaM pmaae|| yaha merA hai. yaha merA nahIM hai| yaha merA kRtya hai, yaha kRtya nahIM hai, isa rUpa se kahate hue manuSya kAla ke garta meM samA jAte haiN| isI kI samAnArthaka bAta gItA meM kahI gayI hai idamadya mayAlabdhamimaM prApsye mnorthm| idamastIdamapi me bhaviSyati punrdhnm|| isa prakAra kahane vAle jAgatika viSayAkrAnta manuSya kabhI sukha-zAnti prApta nahIM kara skte| unakA janma-maraNa kA cakra barAbara calatA hI rahatA hai| uttarAdhyayana kA prArambha vinaya ke dvArA huA hai| guru kI AjJA aura nirdeza kA pAlana karate hue guru kI zuzrUSA karane vAlA vyakti hI jJAnopalabdhi puraHsara AtmakalyANa karatA hai| gItA meM bhI yahI bAta kahI gaI hai ki "zraddhAvAn labhate jJAnaM tatparaM sNytendriyH|" saMyatendriya zraddhAvAn vyakti hI jJAna prApta kara sakatA hai| jJAna hI ajJAna ko miTAne kA sAdhana hai| ajJAna kI nivRtti hI mukti hai| isa prakAra uttarAdhyayana aura gItA apavarga ke sAdhaka pramukha grantha ratna hai, isameM sandeha nahIM hai| sandarbha : 1. uttarAdhyayana, 3/7 6. vahI, 3/5 11. vahI 6/11 2. gItA, 6/41-42 7. uttarAdhyayana, 12/23 12. vahI 2/14, 5/22 3. uttarAdhyayana, 23/63 8. uttarAdhyayana, 14/12, 14/16 13. uttarAdhyayana, 19/90, gItA, 13/18 4. gItA, 14/259. uttarAdhyayana 14. gItA, 13/14 5. vahI, 18/73 10. gItA 6/5-6 15. uttarAdhyayana, 14/15 AcArya, brAhmI vidyApITha lADanUM - 341306 (rAjasthAna) 64 tulasI prajJA aMka 119

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jaloM kI mahattA evaM saMrakSaNa vaidika avadhAraNA -DaoN. nanditA siMghavI sRSTi ke prArambha meM kevala jala hI sarvatra vyApta thA-apraketaM salilaM sarvamA idam / sRSTi ke prArambha meM vidyamAna Apas ne sarvaprathama vizva kA saMrakSaNa kiyaa| Apake bhItara yaha brahmANDa sthita hai, isalie use ApaH kA garbha kahA gayA hai' - Ape agre vizvamAvan garbha dadhAnA amRtAH Rtjnyaa| Apas sRSTi ke nirmANa meM mahattpUrNa sahAyaka zakti hai, ata: brahma rUpa hai -"mahad brahma" / jaloM meM sabhI devatA praviSTa haiM - praviSTAH devA salilAnyAsan / jaloM meM saba devoM kA nivAsa haiM, ataH kahA gayA haiM - Apo vai sarvA devtaaH| isa prakAra jala isa sRSTi ke saMrakSaka, brahmarUpa evaM devarUpa hai| jaloM ke kAraNa prANI jagata kA jIvana sambhava hai| atharvaveda meM RSi brahmA ne jala ko 'jIvA', "upajIvA", "saMjIvA", aura jIvalA "svIkAra kara bAra-bAra sarvamAyurjIvyAsam" kahakara jIvana ke lie inakI amUlya mahattA pratipAdita kI hai| jaloM kI atizaya mahattA ke kAraNa hI "ApaH" kI stuti se atharvaveda (paiplAda saMhitA) kA Arambha hotA hai| DaoN. nigama zarmA ne "Rgveda vAri" pustaka meM jala ke lie cAra sau paccIsa nAmoM kI sUcI dI hai jisase siddha hotA hai ki jala atyanta mahattvapUrNa tattva hai| vizva kI kisI anya bhASA meM jala ke lie itane paryAyAvAcI zabda upalabdha nahIM hote| yAska muni (11.43) kA mata hai ki udaka vA paya saba meM zreSTha hai| carAcara jagat ke lie jaloM kI mahattA ke viSaya meM aneka prakAra ke vrata aura mana vAle sabhI prANI ekamata haiM - nAnAmanasaH khalu vai pazavo nAnAvatAste'pa evaabhimnsH|' / tulasI prajJA janavarI-mArca, 2003 - 65

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atharvaveda atharvaveda ke anusAra jala apane svarUpa se hI pavitra haiM aura apane samparka meM Ane vAlI pratyeka vastu ko pavitra kara dete haiN| yahI kAraNa hai ki inheM "zatapavitrA" kahA gayA hai|' jala svayaM pradUSaNarahita haiM aura saba prakAra ke pradUSaNoM va pApoM ko dUra karane meM sakSama haiM-ariprA Apo apa ripramasmat devatA rUpa jala snAna, Acamana aura prokSaNa Adi karane vAloM ke sampUrNa pApoM ko snAna, Acamana aura prokSaNa Adi se bahA dete haiM " / jaloM meM bheSaja guNa vidyamAna hai-apsu bhessjm|| jala vyAdhi dUra karane vAlI auSadhiyoM meM parama cikitsA kuzala haiM -bhiSajAM subhissktmaa| / zuddha, divya va pavitra jaloM meM auSadhaguNa pracura mAtrA meM hote haiM / atharvaveda (6.91.3) kA mAnanA hai ki saba auSadhiyAM jala kI hI vikAra hai, isa prakAra jala hI rogoM kA nAza karane vAlI auSadhi hai| jaloM meM kevala eka roga nahIM apitu saba prakAra ke rogoM kI auSadhiyAM haiM-apsu me somo abrabIdantarvizvAni bhessjaa| / vedoM meM jaloM se hRdaya rogoM kI zAnti, netra evaM pAda rogoM kI zAnti, yakSmA roga, vraNa, AmavAta, sar3AvaTa se bacAva tathA manorogoM ke nivAraNa Adi kA ullekha milatA hai| jala zarIra ke lie jvara Adi saba rogoM ke nivAraka auSadhiyoM ko pradAna karatA hai, jisase manuSya cirakAla taka sUrya ke darzana karatA hai. ApaH pRNIta bheSajaM varUthaM tanve mm| jyok ca sUrya dRshe|| jaloM meM amRta hai-apsvantaramRt / amRtaguNa sampanna hone se jala aparimita guNa vAlA amUlya tattva hai| mUcchita puruSa para jala chir3akane para utkrAnta prANoM ko zarIra meM phira praveza karate hue dekhA gayA hai, ata: jala amRta-marane se bacAne vAlA hai- ApastasmAdabhiravatAM tamabhiSiJcanti nArtimarcchati sarvaM aayureti|| atharvaveda (1.4.4) atharvaveda ke anusAra pazuoM meM svAsthya va bala jaloM ke kAraNa haiM, kyoMki unameM amRta aura bheSaja guNa hai| jala mAnava ke lie sukhada hai| vaha mAnava ko bala yA anna meM vidhRta karatA hai - mahad aura ramaNIya brahma ke darzana ke lie Apo hi SThA mayobhuvastA na UrjA ddhaatn| mahe raNAya ckssse||18 atharvaveda (1.5.3) atharvaveda meM upabhogya rUpa anna kI prApti ke lie jaloM ko paryApta rUpa meM pAne kI kAmanA kI gayI hai tAki ve dhAna Adi annoM ko bar3hAe~ tathA putra aura pautroM Adi kI utpatti meM sahAyaka hoN| 66 - tulasI prajJA aMka 119

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jaloM se mAnava ke Arogya va dhAnya Adi sabhI kAmanAoM kI pUrti hotI hai-Apo vai sarve kaamaaH| __ apane amRta aura bhaiSaja Adi guNoM ke kAraNa jala "zivorasa" hI nahIM apitu "zivatamo rasa" hai| jaloM ne mAtA tulya mAnava jAti para upakAra kiyA hai| mAnava to kevala usakA putra hai-aapsputraaso|| RSi sindhudvIpa Apa: devatA se prArthanA karate hai ki jisa prakAra abhilASApUrvaka mAtAeM apane putra ko stanoM kA rasa (dUdha) pilAkara puSTa karatI haiM, he jlo| usI prakAra tumhArA jo parama kalyANakArI prasiddha rasa arthAt sArabhUta aMza haiM usase hama putra rUpoM kI sevA karo yo vaH zivatamo rasastasya bhAjayateha nH| uzatIriva maartH||1 mAnava jaloM kA putra hai, ataeva mAtA rUpa jaloM ke saMrakSaNa ke prati usakA vizeSa dAyitva hai| jala saMrakSaNa ke lie jaloM ke prati zraddhA, jJAna va samucita nIti kA honA Avazyaka hai| vedoM meM isa ora vizeSa dhyAna diyA gayA hai| vaidika RSiyoM kA agni kI ArAdhanA aura usake mana kI prasannatA ko banAye rakhane kA vizeSa Agraha thaa| Rgveda Rgveda ke anusAra agni haMsoM ke samAna jaloM meM baiThakara prANa dhAraNa karatA hai, ataeva jJAnI puruSa jaloM ke madhya meM sthita agni kI ghara kI taraha pUjA karake kAma karate haiN| uparyukta kathana se spaSTa hai ki Arya jaloM ko pradUSita karane ke viSaya meM soca bhI nahIM sakate the| usake lie jaloM meM sthita agni ghara ke tulya pUjanIya thI arthAt jisa prakAra ghara ko svaccha rakhA jAtA hai usI prakAra jaloM ko svaccha rakhate the| Rgveda23 Rgveda ne spaSTa kahA haiM ki yadi sabhI loga jala ko pradUSaNa se mukta rakheM tabhI jala kI agni mAnava ko teja, prajA aura dIrghAyu pradAna kara sakatI hai| atharvaveda24 atharvaveda meM aisI kAmanA kI gayI hai ki AkAza ke meghamaNDala se prApta hone vAle aura pRthvI para bahane vAle jala pravAha mAnava ke lie zAnti dete hae baheM / isakA tAtparya haiM ki mAnava bahate hue jaloM ko kabhI pradUSita na kreN| atharvaveda ke anusAra vaidika kArya jaloM ke prati aisI nIti apanAne para vizvAsa karate the jisase jala pradUSaNa mukta rahakara AyurvRdvidAyaka hoM tathA mAtA ke samAna kalyANakArI hoN| jala meM phailane vAlI kamiyoM ko dUra karane vAlI ajazRMgI, guggula, pIlu, mAMsI, aukSagandhI tathA pramodinI Adi auSadhiyoM tathA pIpala, vaTa, zikhaNDI aura arjuna Adi vRkSoM dvArA jaloM ko pradUSaNa mukta rakhane kA ullekha atharvaveda meM prApta hotA hai jo vedoM kI jala saMrakSaNa cetanA kA utkRSTa udAharaNa hai| tulasI prajJA janavarI-mArca, 2003 - - 67 003

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jaloM ke samyak barasane va bahane ke lie U~ce pradezoM para vRkSoM kA honA tathA nicale pradezoM meM jala ko saMgrahIta kara surakSita rakhanA Avazyaka hai, 26 ataH Rgveda Rgveda meM kahA gayA haiM ki tejasvI manuSya apane uttama karmoM ke eka ora U~ce pradezoM meM gAya Adi pazuoM ke lie tRNa utpanna kareM vahIM nicale pradezoM meM pAnI ko surakSita rkheN| eka sthAna para ekatrita jala pradUSita jo jAtA hai jabaki gatizIla jala pradUSaNa mukta rahatA hai| Apastamba smRti7 Apastamba smRti ke anusAra nirantara bahane vAlI jala kI dhArA kabhI dUSita nahIM hotii| Rgveda Rgveda meM indra dvArA sapta sindhuoM ke pravAha ko gatimAna karane tathA ruke hue jaloM ko pravahamAna karane ke ullekha prApta hote haiN| pravAhita jalabhI svaccha va pradUSaNa mukta tabhI raha sakate haiM jabaki ve sUrya ke sammukha raheMamUryA upa sUrye yAbhirvA sUryaH sh| tA to hinvntydhvrm|| pArAzara smRti pArAzara smRti ke anusAra vAyu aura sUrya kI kiraNoM se jala zuddha hotA hai| Apastamba smRti' Apastamba smRti meM likhA haiM ki jo jala saba prakAra kI zuddhi karatA hai usakI svayaM kI zuddhi sUrya kI kiraNoM ke usa para par3ane se, vAyu ke sparza se aura gAya ke mUtra evaM gomaya (gobara) ke girane se hotI hai| vedoM ke anusAra gAyeM jala ko pradUSaNa mukta banAne meM vizeSa upayogI haiM, ata: usa jala ko vizeSa pasanda kiyA gayA hai jisa jala kA pAna gAyeM karatI thiiN| sAtha hI havi dvArA bhI jala ko pradUSaNa mukta rakhane kA prayAsa kiyA jAtA thA apo devIrUpaye yatra gAvaH pibanti nH| sindhubhyaH karva haviH // smRtiyoM meM jala ko pradUSita na kiyA jAye-isa ora vizeSa dhyAna diyA gayA hai| yAjJavalkya smRti AcArAdhyAya yAjJAvalkya smRti meM kahA gayA hai ki thUka, rakta, mala, mUtra aura retasa Adi ko kabhI jala meM nahIM DAlanA caahie| vedoM ne jalIya svacchatA kI ora vizeSa dhyAna diyA hai aura svaccha jaloM kI mahattA ko pratipAdita kiyA hai| yujarveda ke anusAra jala pIne para zIghra paca jAte haiM aura peTa meM jAkara anukUlatA se sukha dete haiN| yakSmA rahita, anya bImAriyoM se rahita, niSpApa, dyotamAna, amRtasvarUpa tathA satya ke vardhaka jala susvAdu hote haiM / atharvaveda ne bhI spaSTa kahA hai ki jaloM kA madhura rasa se sampanna kabhI bhI kSINa na hone vAlA rasa cakSu Adi prANa ke sAtha aura bala ke sAtha manuSya ko prApta ho tabhI vaha dekha aura suna skegaa| vastutaH zuddha jala pRthivI ke sAre paryAvaraNa ko pavitra kara dete haiM jisase pRthivI para hI svarga bana jAtA hai-zuddhAH satIstA u zumbhanta eva tA naH svargamabhi lokaM nynt| 36 ata: hamArA dAyitva hai ki hama pRthvI para svarga ke avataraNa ke lie jaloM ko saMrakSaNa dene kA saMkalpa leN| isI meM mAnava jAti kA hita aura vikAsa nihita hai| 68 - - tulasI prajJA aMka 119

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sandarbha : 1. Rgveda 10.129.2 19. zatapatha brAhmaNa 10.5.4.15 2. atharvaveda-4.2.6 20. atharvaveda 12.3.4, 3.13.7 3. vahI 1.32.1 21. vahI, 1.5.2 4. vahI 10.8.40 22. Rgveda 1.65.5 tathA 1.67.5 5. aitareya brAhmaNa 2.16 23. vahI 1.23.24 6. atharvaveda 19.1-4 24. atharvaveda 8.4.2 7. taitirIya saMhitA-5.3.1.3 25. vahI 10.40.3 8. atharvaveda 1.33.1 26. Rgveda 1.161.11 9. vahI 14.1.04 27. Apastamba smRti 2.3 10. vahI 10.5.24 28. Rgveda 1.32.11.12., 57.6, 41.1, 80.5,5 Adi 11. vahI 6.51.2, Rgveda 10.17.10 29. Rgveda, 1.23.17, atharvaveda 1.4.2 / 12. atharvaveda 1.4.4, 3.7.5, Rgveda 1.23.19 30. pArAzara smRti, 178 13. atharvaveda 6.24.2 31. Apastamba smRti 2.7 14. vahI, 1.5.2 32. Rgveda, 1.23.18, atharvaveda 1.5.3 15. vahI, 1.6.3 33. yAjJavalkya smRti, 137 16. vahI 1.4.4 34. yajurveda 4.12 17. taitirIya saMhitA-5.6.2.2 35. atharvaveda 3.13.5 18. yajurveda 11.50 36. vahI 12.3.26 vyAkhyAtA, saMskRta rAjakIya DUMgara mahAvidyAlaya bIkAnera (rAja.) tulasI prajJA janavarI-mArca, 2003 69

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70 dhyAna kA svarUpa evaM mahattva tattvArtha sUtra meM - DaoN. vinoda kumAra pANDeya dhyAna kA sAmAnya svarUpa - yai cintAyAm dhAtu ke lyuT pratyaya kA vidhAna karane para dhyAna zabda banatA hai jisakA artha hai - manana, vimarza, vicAra, cintana, sAdhanA ityAdi / dhyAna meM kisI eka padArtha para mana ekAgra karake sthira kiyA jAtA hai / isa taraha kisI eka hI vastu para mana ekAgra aura sthira karane para navIna jJAna utpanna hotA hai aura navIna anubhava prApta hotA hai| vastutaH yaha anubhava kI, jJAna kI aura pratyaya kI ekAgratA athavA ekatra pravAha hI dhyAna kahA jAtA hai| jisa prakAra kisI bartana se tela uMDele jAne para tela kI akhaNDa dhArA nIce giratI hai, usI prakAra dhyAna meM bhI dhyeya vastu para dhyAna kI akhaNDa dhArA chor3anI par3atI hai| jaise hama kisI vastu kI ora A~khoM se nirantara dekhate rahate haiM, vaise hI dhyAna ke samaya mana ko kisI vastu kI ora nirantara dekhanA hotA hai, isase usa vastu ke sambandha meM navIna anubhava aura jJAna prApta hotA hai| dhyAna meM jaba mana kI zakti zarIra ke kisI eka sthAna meM kendrita hokara kAryakSama ho jAtI hai taba zarIra meM prANoM kA pravAha eka vizeSa sthAna para ekatrita ho jAtA hai| isase cakra jAgRta hote haiM, phalataH kuNDalinI jAgRta hotI hai| isI taraha dhyAna yadi kisI bAhya vastu para lagAyA jAtA hai to usakA pariNAma dUsare prakAra kA hotA hai / jisa vastu para dhyAna lagAyA jAtA hai usake viSaya meM sUkSma se sUkSmatara jJAna utpanna hotA hai| yahA~ vastu kA artha bhUloka kA koI nirjIva padArtha hI apekSita nahIM hai, pratyut isa zabda kA vyApaka artha hai| manuSya jaba kisI vastu para dhyAna kendrita karatA hai taba usakI bhAvanAoM se usakA vAsanA zarIra aura vicAroM se usakA manaHzarIra Andolita hone lagatA hai| tulasI prajJA aMka 119

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aura yaha Andolana sarvatra vyApta ho jAtA hai| isI taraha dhyAna kI avasthA meM dhyAnI ke zarIra meM se kucha AkRtiyAM bAhara nikalakara viziSTa sthAnoM para jamA hotI haiM aura ina kriyAoM kA pariNAma bhI viziSTa huA karatA hai| isa tathya ko sAdhAraNatayA isa prakAra samajhA jA sakatA hai-- jaba hama kisI rabara kI geMda ko dIvAra para pheMkate haiM to usakI pratikriyA hokara vaha geMda punaH lauTa AtI hai, ThIka usI prakAra dhyAna kI avasthA meM manuSya kI bhAvanAe~, vAsanAe~ jo mana kI kriyAe~ haiM, vibhinna lokoM (bhUloka, svargaloka) meM jAtI haiM aura eka vizeSa pratikriyA ke sAtha punaH vApasa AtI haiN| yadi koI vyakti apane mana ko bhakti se paripUrNa kara dhyAna karatA hai taba bhakti kI lahareM atizIghratA se vizeSa sthAna para calI jAtI haiM aura vahA~ se ve lahareM atyadhika sAmarthyavAna hokara usake pAsa lauTa AtI haiM, isase use bahuta sahAyatA milatI hai| yogasUtrakAra pataJjali ne isI bhAva kI abhivyakti nimna sUtra meM kI hai svAdhyAyAdiSTa devatA smpryogH|' isa vivecana se jo tathya sAra rUpa meM upasthita hotA hai vaha yaha hai ki dhyAna zuddha, sAtvika aura ekAgracitta meM anubhava, jJAna aura pratyaya kI ekatAnatA athavA taila dhArAvata pravAha hai| yahA~ vizeSa dhyAtavya hai ki dhyAnodbhUta jJAna pAramArthika jJAna hai jo ki dhyAnI ko mokSa ke dvAra para lA khar3A karatA hai / tAtparya yaha hai ki pAramArthika jJAna ke aloka meM dhyAnI mokSa athavA kaivalya kA sAkSAtkAra karatA hai| yahA~ yadi yaha kahA jAye ki dhyAna kA prayojana mokSa kI upalabdhi hai to isameM koI atyukti nahIM hogii| yogasUtrakAra ne bhI vibhinna prakAra ke dhyAna se vibhinna prakAra kI siddhiyoM kA ullekha karane ke uparAnta inheM mokSa prApti meM vighna rUpa mAnA hai| isakA abhiprAya yaha hai ki dhyAna siddhiyA~ prApti ke lie na hokara mokSa prApti ke lie hai| tattvArthasUtra meM dhyAna kA svarUpa evaM mahattva tattvArthasUtra meM umAsvAti ne sUtrarUpa meM dhyAna kA svarUpa prastuta kiyA hai"uttamasaMhananasyaikAgracitta nirodho dhyaanm|" arthAt uttama saMhanana (zArIrika saMghaTana) vAle sAdhaka kA citta yA antaHkaraNa kA kisI eka hI viSaya meM sthApanA hI dhyAna hai| prastuta sUtra meM dhyAna ke svarUpa ke sAtha usake adhikAroM para prakAza DAlA gayA hai| dhyAna kA svarUpa sAmAnyataH citta bahuviSayagAmI hai, ataH dhyAna meM vizeSa prayatnapUrvaka citta athavA mana kI bahuviSayagAminI pravRtti ko niyaMtrita karake kisI eka hI viSaya para sthita kiyA jAtA hai| isa taraha yaha kahA jA sakatA hai ki mana kI bahu viSayagAminI jJAnadhArA ko kisI eka hI iSTa viSaya para sthira rakhanA arthAt jJAnadhArA ko aneka viSayagAminI na banane dekara eka viSayagAminI banA denA hI dhyAna hai| tulasI prajJA janavarI-mArca, 2003 - 71

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dhyAna ke adhikArI cha: prakAra ke saMhananoM (zArIrika saMghaTanoM) meM vajraRSabhanArAca, ardhavajraRSabhanArAca aura nArAca - tIna prakAra ke saMhanana vAle ko uttama mAnA jAtA hai aura saMhanana vAlA hI dhyAna kA adhikArI hotA hai / yahA~ uttama saMhanana vAlA hI dhyAna kA adhikArI hogA, aisA kahane kA abhiprAya yaha hai ki dhyAna ke lie dhyAnI meM jitanI zArIrika aura mAnasika bala kI AvazyakatA hai vaha uttama saMhanana vAle meM hI saMbhava hai / yadyapi dhyAna meM mana kI zuddhatA, svasthatA aura ekAgratA Avazyaka hai, parantu gauNa rUpa se hameM yaha bhI samajha lenA cAhie ki mana zarIra se sambaddha hai, isalie zarIra kA svastha honA bhI Avazyaka hai / uttama saMhanana vAle ke atirikta dUsarA koI dhyAna kA adhikArI nahIM ho sakatA, kyoMki anuttama saMhanana vAle meM zArIrika bala ke sAtha mAnasika bala bhI kama hotA hai| cU~ki mAnasika bala kama hone se citta sthira nahIM ho pAyegA, phalataH dhyAna laganA sambhava nahIM hai / isa taraha yaha spaSTa ho jAtA hai ki uttama saMhanana vAlA hI dhyAna kA adhikArI hai / uparyukta dhyAna asarvajJa meM hI sambhava hai / isalie aisA dhyAna bArahaveM guNasthAna taka hotA hai / yadyapi sarvajJatva prApta hone ke bAda arthAt terahaveM aura caudahaveM guNasthAna meM bhI dhyAna svIkArya to hai parantu usakA svarUpa bhinna hai| paM. sukhalAla siMghavI kA mata hai ki sarvajJa dazA meM mana va mana aura kAya ke vyApAra sambandhI sudRr3ha prayatna ko hI dhyAna ke rUpa meM svIkAra kiyA jAtA hai| dhyAna kA kAla pariNAma dhyAna kSaNa sthAyI hai athavA isakA vistAra dUsare, tIsare kSaNa meM bhI ho sakatA hai| isa sambandha meM jaina dArzanikoM ne sUkSma vivecana kiyA hai| dhyAna ke kAla parimANa ke viSaya meM umAsvAti kI vicAraNA hai - " AmuhUrttAt dhyAnam " 3 arthAt dhyAna antarmuhUrta mAtra pariNAma vAlA hai| isa sUtra kI vyAkhyA karate hue paM. sukhalAla siMghavI kahate haiM ki kucha loga zvAsocchavAsa roka rakhane ko dhyAna mAnate haiM, to kucha loga mAtrA se kAla kI gaNanA karane ko dhyAna mAnate haiM / jaina paramparA meM dhyAna kI ukta donoM hI paddhatiyA~ svIkArya nahIM haiM, kyoMki sampUrNatayA zvAsocchavAsa kI kriyA roka dI jAye to zarIra hI nahIM TikegA / ataH zarIra ko jIvita rakhane ke lie manda yA mandatama zvAsa - saMcAra dhyAna meM bhI Avazyaka hai| isI prakAra jaba koI mAtrA se kAla kI gaNanA karegA taba eka sAtha aneka kriyAe~ karane meM laga jAne se usake mana ko ekAgra ke sthAna para vyagra hI mAnanA pdd'egaa| vastutaH yahI kAraNa hai ki divasa, mAsa yA usase adhika kAla taka dhyAna ke Tikane kI loka mAnyatA bhI jaina paramparA ko grAhya nahIM hai| isakA kAraNa yaha mAnA jAtA hai ki lambe samaya taka dhyAna sAdhane se indriyoM kA upaghAta sambhava hai| ataH dhyAna ko antarmuhUrtta se adhika bar3hAnA kaThina hai| jo loga aisA kahate haiM ki maiMne eka divasa, eka ahorAtra athavA usase bhI adhika dhyAna kiyA, unakA abhiprAya yaha hai ki utane samaya taka dhyAna kA pravAha calatA rahA / tulasI prajJA aMka 119 72

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dhyAna ke bhedopabheda tattvArthasUtra meM dhyAna ke cAra bheda batalAye gaye haiN-"aarttraudrdhrmshuklaani"|' arthAt Arta, raudra, dharma aura zukla dhyaan| inameM antima do (dharma aura zukla) dhyAna mokSa ke lie haiM aura prathama do dhyAna saMsAra ke kAraNa hone se durdhyAna haiN| ArttadhyAna aniSTa vastu-saMyoga, iSTa vastu-viyoga, pratikUla vedanA aura bhoga kI lAlasA, ina cAra prakAra kI manovRtti ke AdhAra para ArtadhyAna ke cAra bheda ho jAte haiM - 1."ArttamanojJAnAM samprayoge tadviprayogAya smRtismnvaahrH"|' arthAt apriya vastu kI prApti para usake viyoga ke lie satata cintA karanA prathama ArttadhyAna hai| 2."vedanApAzca'' arthAt duHkha A par3ane para usake nivAraNArtha cintA karanA dUsarA ArtadhyAna hai| 3. "viparItaM manojJAnAm"' arthAt priya vastu ke viyoga hone para usakI prApti kI satata cintA karanA tRtIya ArtadhyAna hai| 4. "nidAnaM ca' arthAt aprApta vastu kI prApti ke lie cintA karanA caturtha ArttadhyAna hai| raudra dhyAna--"hiMsA'nRtasteyaviSayasaMrakSaNebhyo raudramavirati deshvirtyoH"|' arthAt hiMsA, asatya, steya aura viSaya saMrakSaNa kI cintA raudra dhyAna hai| yaha avirati aura dezavirati meM hI sambhava hai| ArttadhyAna kI bhAMti raudra dhyAna ke bhI cAra bheda usake kAraNa ke AdhAra para bana jAte haiM / ye cAra dhyAna haiM - hiMsAnubandhI, anRtAnubandhI, steyAnubandhI aura vissysNrkssnnaanubndhii| dharmadhyAnaH -"AjJA'pAyavipAkasaMsthAnavicayAya dharmamapramattasaMyatasya"10 arthAt AjJA, apAya, vipAka aura saMsthAna kI vicAraNA ke lie mana ko ekAgra karanA dharma dhyAna hai / yahA~ AjJAdi kI vicAraNA ke lie mana ko ekAgra karane ke AdhAra para dharma dhyAna ke bhI cAra bheda ho jAte haiN| (ka)AjJAvicaya dharmadhyAna-vItarAgI, arhat, sarvajJa puruSa kI AjJA ko zraddhApUrvaka aura vicArapUrvaka svIkAra karane hetu mana kI ekAgratA AjJA-vicaya dharmaghyAna hai| (kha) apAya vicaya dharmadhyAna-apAya kA abhiprAya hiMsAdi doSoM se hai| ata: apAya vicayadhyAna meM hiMsAdi doSoM ke svarUpa aura usake pariNAma kI vicAraNA karate hue usake upazamanArtha mana kI ekAgratA apAya vicaya dharmadhyAna hai| tulasI prajJA janavarI-mArca, 2003 - 73

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(ga) vipAka vicaya dharmadhyAna-karma vipAka (phala) rUpa pariNAma vAlA hai, aisA vizvAsa hI karma pravRtti kA hetu hai| ataH vipAkavicaya dharmadhyAna meM amuka karma kA amuka vipAka hogA, isakI vicAraNA kI jAtI hai| (gha) saMsthAnavicaya dharmadhyAna-saMsthAna kA abhiprAya loka se hai| ataH loka svarUpa kA cintana karanA saMsthAnavicaya dharmadhyAna hai| zukladhyAna- "pRthaktvaikatvavitarka sUkSmakriyApratipAtivyuparata kriyaanivRtttaani"|11 yahA~ para zukla dhyAna ke bhedoM kA varNana huA hai, jisake paryAyalocana se zukla dhyAna kA svarUpa nirdhArita hogaa| ata: hama zukla dhyAna ke bhedoM para vicAra karate haiM - ___ 1. pRthakatvavitarkasavicAra:- isameM vitarka (zrutajJAna) kA avalambana lekara kisI eka dravya meM usake paryAyoM ke pRthakatva (bheda) kA vibhinna dRSTi se cintana karanA pRthakatvavitarkasavicAra nAma vAlA zukladhyAna hai| 2. ekatvavitarkanirvicAra:- isameM vitarka kA avalambana hone para bhI ekatva kA cintana pradhAna rahatA hai, sAtha hI isameM zabda, artha athavA yogoM kA parivartana nahIM hotaa| 3. sUkSmakriyApratipAti:- sarvajJa puruSa ke dvArA sUkSma zarIra yoga kA Azraya lekara zeSa yogoM ko pratibandhita kara denA athavA roka denA sUkSma kriyA-pratikriyA zukladhyAna hai| isameM zvAsocchavAsa ke samAna sUkSma kriyAe~ hI zeSa rahatI haiM, jisakA patana sambhava nahIM hai| 4. sUkSmakriyAnivRtti dhyAna:- isameM do mahattvapUrNa bAteM hotI haiN| prathama yaha ki isameM zvAsocchavAsa rUpa sUkSma kriyAoM kA hI abhAva ho jAtA hai, jisake kAraNa Atmapradeza sarvathA niSprakampa ho jAtA hai| dUsarA tathya yaha hai ki isameM kisI bhI prakAra ke zrutajJAna Alambana nahIM hotA hai| ataH ise anAlambana dhyAna bhI kahA jAtA hai| __ zukladhyAna kA adhikArI guNasthAna kI dRSTi se athavA yoga kI dRSTi se do prakAra kA mAnA gayA hai| guNasthAna kI dRSTi se zukladhyAna kA prathama dhyAna gyArahaveM aura bArahaveM guNasthAna vAle pUrvadhara ke lie hai| zeSa do dhyAna terahaveM aura caudahaveM guNasthAna vAle kevalI ke lie haiN| isI taraha yoga kI dRSTi se tIna yoga vAlA prathama zukladhyAna kA aura eka yoga vAlA dvitIya zukladhyAna kA tathA kevala kAyayoga vAlA tRtIya zukladhyAna kA adhikArI hotA hai| isake atirikta cauthe zukladhyAna kA adhikArI ekamAtra ayogI hotA hai| dhyAna kA prayojana:-tattvArthasUtra meM umAsvAti ne dhyAna ke prayojana athavA mahatva ko sUtra rUpa meM prastuta kiyA hai - "ArttaraudradharmazuklAni pare mokSa hetu"|12 arthAt uparokta cAroM dhyAna meM se pare arthAt bAda ke do dhyAna mokSa ke lie haiN| isa sambandha meM AcArya tulasI kA mata hai ki dhyAna se jIvanacaryA, mAnyatAe~, svabhAva, rahana-sahana, 74 - - tulasI prajJA aMka 119

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AcaraNa athavA vyavahAra meM parivartana ho to samajhanA cAhie ki dhyAna kI dizA sahI hai aura agara parivartana nahIM ho to dhyAna kI dizA sahI nahIM hai| dhyAna ke binA nirmalatA, svasthatA aura sthiratA kI kalpanA asambhava hai| 13 niSkarSa: uparyukta vivecana se yaha spaSTa ho jAtA hai ki dhyAna kA dvividha prayojana hai| prathama hamAre jIvanacaryA athavA rahana-sahana meM samucita parivartana aura dUsarA mokSa kI prApti / ataH jisa mAnasika ekAgratA rUpa kriyA athavA dhyAna se ukta prayojanoM kI siddhi hotI hai, vaha dhyAna kahalAne yogya hai aura agara nirdiSTa prayojana kI siddhi nahIM ho to use kevala kriyAmAtra hI kahA jAyegA / yadyapi 'mokSa' samAdhi kA pariNAma hai tathApi dhyAna samAdhi kI pUrva kI sthiti hai / tAtparya yaha hai ki samAdhi dhyAnapUrvaka hI sambhava hai, dhyAna ke binA samAdhi kI kalpanA asambhava hai / ataH samAdhi kA phala hI dhyAna kA phala nirdhArita hotA hai / vaise dhyAna kA phala hai samAdhi aura samAdhi kA phala hai mokSa athavA kaivalya / sandarbha 1. yogasUtra 2/44 2. tattvArthasUtra 9/27 3. vahI, 9/28 4. vahI, 9/29 5. vahI, 9/31 6. vahI, 9/32 7. vahI, 9/33 8. vahI, 9/34 9. tattvArthasUtra 9/36 10. vahI, 9/37 11. vahI, 9/49 12. vahI, 9/29-30 13. nayA samAja : nayA darzana, pR. 162 tulasI prajJA janavarI-mArca, 2003 pravaktA saMskRta vibhAga DI.e.vI. kaoNleja, kAnapura 75

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ENGLISH SECTION Editor - Dr Jagat Ram Bhattacharya

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Acaranga-Bhasyam - Acarya Mahaprajna Chapter-I Comprehension and Abandonment of Weapon of Injury Section-6 1. 118 se bemi -- samtime tasa pana, tam jaha --amdaya poyaya jarauya rasaya samseyaya sammucchima ubbhiya ovavaiya. Thus i Say: There are mobile beings such as those born 1. Out of eggs 2. Out of foetus (born complete) 3. Out of foetus with amnion (or the chorion, an enveloping membrane) 4. Out of fluids 5. Out of sweat 6. By coagulation 7. By sprouting from the earth 8. Spontaneously Bhasyam Sutra 118 In the present sutra, the forms of mobile beings are brought together. The mobile creatures are of three types, namely - (a) born of coagulation (invertebrate) (b) born of womb (vertebrate) and (c) born spontaneously (and accomplished). NHL 43 HARI-777, 2003 C - 77

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Coagulation means birth without being foetus in the womb. In such birth, the body is made of food accepted from nature. Among those born of coagulation are those who are born out of fluid, born out of sweat, and born by sprouting from the earth. Creatures born of womb: Creatures born in placenta (viviparous). They include the creatures born out of egg (oviparous), born out of foetus, and born out of foetus with amnion. Spontaneous: Those born with a protean body. The beings that have protean body are called spontaneously born. They are the denizens of heaven and hell. 1.119 esa samsaretti pavuccati. 1.120 mamdassa aviyanao. (119,120) The world of mobile beings is known as the world of motion even to the dullard and the ignorant person. Bhasyam Sutras 119,120 It is only the mobile beings that can move and therefore the world comprising them is called the world of motion, samsara. The dullard and the ignorant are well acquainted with this samsara as they have no doubt about it. But they are quite ignorant of the subtle world of one-sensed beings as a part of samsara. They do not know about the pleasure and pain in the world of immobile beings which is too subtle to be believed by them. 1.121 nijjhaitta padilehitta patteyam parinivvanam. 1.22 savvesim pananam savvesim bhuyanam savvesim jivanam savvesim sattanam assayam aparinivvanam mahabbhayam dukkham ti bemi. (121,122) Deeply reflecting and observing that happiness is dear to all, (and so) to all mobile beings, immobile beings, souls and living substances, unhappiness is unpleasant, dreadful and painful. Thus I say. 78 C T 316 119

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Bhasyam Sutras 121,122 Happiness is bliss. The words pleasure, delight, fearlessness and happiness are mentioned as synonyms in the Curni (p.36). The happiness is dear to each creature. Deeply reflecting (i.e., properly pondering) and deeply observing (i.e., rightly considering) this, one should desist from violence. On the other hand deeply reflecting (i.e., properly pondering) and deeply observing (i.e., rightly considering) that unhappiness is unpleasant, one should desist from violence. Unpleasant, unhappiness, dreadful and painful are given as synonyms in the Sutra itself. Mobiles: The word prana refers to the aspect of inhaling and exhaling which are evident in mobile beings. Immobiles: The word bhuta refers to existence through past, present and future, their respiration being not evident. Souls: Soulhood and life-span characterize the soul (jiva). Living substances: The word sattvah stands for existence. Their existence is characterized by their good and bad karma.1 1. 123 tasamti pana padisodisasu ya. The mobile beings, being frightened, wander in all directions, cardinal and intermediate, overwhelmed by distress. Bhasyam Sutra 123 The beings that have the consciousness of movement to and fro are mobile beings. Moreover, they are in distress being afraid, worked, shrivelled and frightened. They flee from one place to another. Hence they are called mobile.2 The purport of the sutra is that the mobile beings flee in all directions, cardinal and intermediate, out of fear. In the Curni the example of silkworm is given. The silk-worm makes sheath out of fear to protect itself. 1. 124 tattha-tattha pudho pasa, aura paritavemti. Look, passionate people, at different places, are torturing the mobile creatures. tulasI prajJA janavarI-mArca, 2003 79

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1. 125 samti pana pudho siya. The mobile beings inhabit individual bodies. 1. 126lajjamana pudho pasa. Look at various self-restrained people ashamed of their violent activities. 1. 12 7 anagara motti ege pavayamana Some people style themselves as homeless mendicants. 1.128 jaminam viruvaruvehim satthehim tasakaya-samarambhenam tasakayasattham samarambhamane anne vanegaruve pane vihimsati. They indulge in violent actions to the mobile beings with various weapons which involve destruction of various other classes beings. 1. 129 tattha khalu bhagavaya parinna paveiya On this subject the Lord has propounded the principle of comprehension and abandonment. 1.130 imassa ceva jiviyassa, parivam dana-manana-payanae, dukkhapadighayaheum. Longing for survival; praise, reverence and adoration; life and death, emancipation; and elimination of physical and mental suffering. 1.131 se sayameva tasakaya-sattham samarambhati, annehim va tasakayasattham samarambhavei, anne va tasakaya-sattham samarambhamane samanujanai. He himself indulges in killing the mobile beings or instigates others to do so or approves of such killings by others. 1.132 tam se ahiyae, tam se abohie. Such violence is for his harm, is for his non-enlightenment. 1. 133 se tam sambujjhamane ayaniyam samutthae. He (the ascetic) comprehends the result of violence and applies himself to the practice of self-restraint. 80 C = TE UFI 31 119

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1. 134 socca bhagavao anagaranam va amtie ihamegesiin nayam bhavai-esa khalu gamthe, esa khalu mohe, esa khalu mare, esa khalu narae. Hearing from the Jina or other ascetics, some people come know: such violence is indeed a knot, is delusion, is death, is hell. 1.135 iccattham gadhie loe. Nevertheless, the people entrapped in pursuit of pleasure (indulge in violence to mobile beings). 1.136 jaminam viruvaruvehim satthehim tasakaya-samarambhenam tasakaya-sattham samarambhamane anne vanegaruve pane vihimsati. They indulge in violent actions to mobile beings with various weapons, which involve destruction of various other classes of beings. 1. 137 se bemi --appege amdhamabbhe, appege amdhamacche. Thus I say: somebody pierces and cuts the mobile beings, some among whom are deficient in other limbs (but have the feeling of intense pain like that of the human beings born blind, deaf, dumb, lame). 1.138 appege payamabbhe, appege payamacche. Some people pierce and cut foot, ankle etc. (See sutra 29 for all the thirty-two limbs). 1.139 appege sampamarae, appege uddavae. Sometimes a person is beaten to a state of unconsciousness and sometimes tortured to death. Bhasyam Sutras 129-139 See Sutras 20-30. 1.140 se bemi-appege accae vahamti, appege ajinae vahamti, appege mamsae vahamti, appege soniyae vahamti, appege hiyayae vahamti, appege pittae vahamti, appege vasae vahamti, appege DAHU YFI HATI - HE, 2003 - - 81

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picchae vahamti, appege pucchae vahamti, appege balae vahamti, appege simgae vahamti, appege nahae vahamti, appege danhae vahamti, appege visanae vahamti, appege damtae vahamti, appege nharunie vahamti, appege atthie vahamti, appege atthimimjae vahamti, appege atthae vahamti, appege anatthae vahamti, appege himsimsu meti va vahamti, appege himsamti metti va vahamti, appege himsissamti metti va vahamti. Thus I say: Some people kill (mobile beings) for obtaining their body, while others do so for their hide, flesh, blood, heart, bile, fat, feathers, tail, hair, horn, tusk, tooth, jaw, nail, sinew, bone and marrow. Some people kill with a purpose and some without any. Some people kill for vendetta, reflecting that they committed violence to him (or his kith and kin) in the past. Some people kill for they are doing at present or are likely to do violence to him (or his kith and kin) in future. Bhasyam Sutra 140 In the present Sutra, the motives behind the killing of mobile beings are given. These are indicative of the customs prevalent in society in those days. Body: In the Curni and Vitti there is an example of how a person who has taken poison is inserted in the corpse of an elephant killed for the purpose to cure him of his poison. For the purpose of achieving the desired result, people practised occult science and chanted mantras on the sacrificed body of a person possessed of auspicious marks of excellence and with unmutilated body. Some people sacrificed goats, etc., as offering to the deity. Hide: People kill lion, tiger etc. for their hide. Some people kill various animals in order to get their flesh, blood, heart, bile, fat, feather, tail, hair, horn, tusk, tooth, jaw, nail, sinew, bone-marrow etc. It is not that people indulge in injury to life only with specific motives. But sometimes they do so without any motive. People indulge in acts of violence out of revenge, retribution or suspicion. This is indicated in the last part of the Sutra: as he had killed a relation of mine. 82 C Intet 451 310 119

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I shall kill him; he is killing, therefore I should kill him; if he survives, he would kill me, therefore I should kill him. 1.141 ettha sattham samarambhamanassa iccete arambha aparinnaya bhavamti. The person thus indulging in acts of violence does neither comprehend nor abandon them. 1.142 ettha sattham asamarambhamanassa iccete arambha parinnaya bhavamti. The person not indulging in acts of violence is capable of comprehending and abandoning them. 1.143 tam parinnaya mehavi neva sayam tasakaya-sattham samarambhejja, nevannehim tasakaya-sattham samara-mbhavejja, nevanne tasakayasattham samarambhate samanujanejja. Comprehending this, an intelligent ascetic should not indulge in violence to mobile beings, nor should he instigate others to do so, nor should he approve of such violence committed by others. 1.144 jassete tassakaya-sattha-samarambha parinnaya bhavamti, se hu muni parinnaya-kamme.-tti bemi. The ascetic who comprehends and abandons these acts of violence to mobile beings is indeed an ascetic who has fully comprehended and abandoned all acts of violence. Bhasyam Sutras 141-144 See Sutras 31-34. Reference: 1. Angasuttani II, Bhagavai, 2/15: goyama! jamha anamai va, panamai va, ussasai va, nisasai va, tamha pane tti vattavvam siya. jamha bhute bhavati bhavissati ya tamha bhue tti vattavam siya. jamha jive jivati, jivattam auyam ca kammam uvajivati tamha jive tti vattavvam siya. jamha satte subhasubhehim kammehim tamha satti tti vattavvam siya. 2. Dasaveyaliyam, IV/Sutra 9: jesim kesimci pananam abhikkamtam padikkamtam samkuciyam pasariyam ruyam bhamtam tasiyam palaiyam agaigaivinnaya. tulasI prajJA janavarI-mArca, 2003 83

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Chapter-1 Comprehension and Abandonment of Weapon of Injury Section-7 1. 145 pahu ejjassa dugamchanae. A non-violent person is capable of guarding himself against committing violence to air-bodied beings. Bhajyam Sutra 145 Air pervades wherever living beings are in action. The question, therefore, naturally arises whether it is possible to abstain from injury to air-bodied beings. In reply, the Sutra says that it is possible. One can avoid doing injury to them. Air: This is called ejah in Sanskrit because it flows (ejati). Guarding against committing violence: It means restraint, desisting from action; avoidance; turning back; escape. These are all synonyms. 1. 146 ayamkadamsi ahiyam tti nacca. Only the person who finds violence as fearful and harmful can desist from it. Bhasyam Sutra 146 This is a supporting sutra. The perception of fear and knowledge of harm are the supports to desisting from violence. Fear : It produces physical and mental pain. One who perceives fear in acts of violence does easily refrain from the latter. The apparent good in the act of violence ultimately turns evil. The 84 - JMET E 310 119

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harmful behaviour is productive of harmful result. Such comprehension easily leads one to abstain from the acts of violence. 1.147 je ajjhattham janai, se bahiya janai. je bahiya janai, se ajjhattham janai. One who knows the internal knows the external and one who knows the external knows the internal.' Bhasyam Sutra 147 This is also supporting sutra. The word internal has different connotations in different contexts. 1. The internal is what is concerned with the self. 2. The internal is what is beyond the mind. 3. The internal is the consciousness which is a comman factor running through body, speech and mind of all living beings, mobile or immobile. 4. The internal is the sensation of pleasure and pain. 5. The internal is also the cosciousness of the Jina. Here the world internal stands for the sensation of pleasure and pain. One who knows the internal knows the external i.e., all living beigns other than himself. The idea is that as there is the feeling of pleasure and painwith respect to the disirable and the undesirable in oneself, so there is similar feeling in the living beings of the external world. The Sutra also gives the converse: one who knows the external knows the internal. Bhasyam Sutra 148 Now look at the comparison explained in the preceding sutra. As my suffering is not desirable to me, so the sufferings of others are not desirable to them. The understanding of this comparision with the self is a support to abstinence from violence.2 1.149. iha samitigaya daviya, navakamkhamti vijium.' The competents who have achieved tranquillity do not take to fanning Bhasyam Sutra 149 Here the Sutra explains the act of injury to the air-bodied beings and abstinence from it by pointing out the example of fanning. The monks tulasI prajJA janavarI-mArca, 2003 85

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initiated in the discipline of the Jina do not take to fanning. The reason is twofold: they have attained tranquillity and they have also the competence to practise self-restraint. Tranquillity: The calming down of the passions. Competent to practise self-restriant. Free from lust and hatred or free from attachment to body. It also means monks with their heart melted by compassion. Such persons are tranquil even in hot summer. Therefore they do not need to get tranquillity by fanning which involves injury to air-bodied beings. 1.150 lajjamana pudho pasa. 1.151 anagara motti ege pavayamana. Look at various self-restrained people ashamed of their violent activities. Some people style themselves as homeless mendicants. Bhasyam Sutras 150, 151 See Sutra 17,18 1.152 jaminam viruvaruvehim satthehim vaukamma-samarambhenam vausattham samarambhamane anne vanegaruve pane vihimsati. They indulge in violent actions to air-bodied beings with various weapons, which involve destruction of various other classes of beings. Bhasyam Sutra 152 In the Niryukti, the following are mentioned as the weapons that cause injury to the air-bodied beings: 1. The generator of air current, viz. Fan, palm fan, winnowing basket, chowrie, leaf, corner of a garment. 2. Stationing oneself: It means standing against the air current, when one is perspiring. 3. Fragrance of sandalwood and the fragrant root of the plant Andropogon muricatus, etc. 4. Fire: Its flame and heat. 86 C tiet MSI 36 119

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5. Homogeneous weapon: The opposites viz. The cold and the hot air are the weapons mutually.' It is said in the Sthananga that all the five classes of immobile beings may be alive or dead.' There five kinds of non-sentient air-bodied are also mentioned: Trampled : Air rising up when trampled under foot and the like. Blown out: Air blown out by bellows, etc. Squeezed: The air rising up while squeezing wet cloth. Bodily air: Belching, exhaling, etc. Coagulation : Flow of air caused by fanning etc." In the Nisitha bhasya, and the Curni the air-bodies are propounded as weapons to one another.' In the Brhatkalpabhasya, the live or dead nature of air-bodies is said to be by virtue of their beings at specific place and time. There is thus numerous descriptions about the weapons and live or dead air-bodies, which deserve patient and prolonged studies. 1.153 tattha khalu bhagavaya parinna paveiya. On this subject the Lord has propounded the principle of comprehension and abandonment. 1.154 imassa ceva jiviyassa, parivamdana-manana-puyanae, jai marana-moyanae, dukkhapadighayaheum. Longing for survival; praise, reverence and adoration; birth and death, emancipation; and elimination physical and mental suffering. 1.155 se sayameva vau-sattham samarambhati, annehim va vau-sattham samarambhaveti, anne va vau-sattham samarambhamte samanujjanai. He himself indulges in killing the air-bodied beings or instigates others to do so or he approves of such killings by others. 1.156 tam se ahiyae, tam se abohie. Such violence is for his harm, is for his non-enlightenment. TAH YENI HORI - 777, 2003 - - 87

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1.157 se tam sambujjhamane, ayaniyam samutthae. He (the ascetic) comprehends the result of violence and applies himself to the practice of self-restraint. 1.158 socca bhagavao anagaranam va amtie ihamegesim nayam bhavai - esa khalu gamthe, esa khalu mohe, esa khalu mare, esa khalu nirae. Hearing from the Jina or other ascetics, some people come to know: such violence is indeed a knot, it is delusion, is death, is hell. 1.159 icchattham gadhie loe. Nevertheless, the people entrapped in the pursuit of pleasure (indulge in violence to air-bodied beings). 1.160 jaminam viruvaruvehim satthehim vaukamma-samarambhenam vau-sattham samarambhamane anne vanegaruve pane vihimsati. They indulge in violent actions to air-bodied beings with various weapons, which involve destruction of various other classes of beings. 1.161 se bemi-appege amdhamabbhe, appege amdhamacche. Thus I say: somebody pierces and cuts the blind (air-bodied beings which have the feeling of intense pain like that of the human beings born blind, deaf, dumb, lame and deficient in other limbs). 1.162 appeage payamabbhe, appege payamacche. Some people pierce and cut foot, ankle etc. (See Sutra 29 for all the thirty-two limbs of the body). 1.163 appege sampamarae, appege uddavae. Sometimes a person is beaten to a state of unconsciousness and sometimes tourtured to death. Bhasyam Sutras 153-163 See Sutra 20-30 1.164 se bemi--samti sampaima pana, ahacca sampayamtiya. pharisam ca khalu puttha, ege samghayamavajjamti. 88 C IGHT 4511 310 119

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Je tattha samghayamavajjamti, te tattha pariyavajjamti, se tattha pariyavajjamti, te tattha uddayamti. Thus I say: There are insects which fly into air impetuously, some of them are shirivelled by air-touch, faint and eventually die. Bhasyam Sutras 164 See Sutras 85. 1.165 ettham sattham samarambhamanassa iccete arambha aparinnaya bhavamti. The person thus indulging in acts of violence does neither comprehend, not abandon them. 1.166 ettha sattham asamarambhamanassa iccete arambha parinnaya bhavamti. The person not indulging in acts of violence is capable of comprehending and abandoning them. 1.167 tam parinnaya mehavi neva sayam vau-sattham samarambhejja. nevannehim vau-sattham samarambhavejja, nevanne vausattham samarambhamte samanujanejja. Comprehending this, an intelligent ascetic should not indulge in violence to the air-bodied beings, nor should he instigate others to do so, nor should he approve of such violence committed by others. 1.168 jassete vau-sattha-samarambha parinnaya, bhavamti, se hu muni parinnaya-kamme.-tti bemi. The ascetic who comprehends and abandons these acts of violence to the air-bodied beings is indeed an ascetic who has fully comprehended and abandoned all acts of violence. Bhasyam Sutras 165-168 See Sutras 31-34. 1.169 ettham pi jane uvadiyamana. Here also one should know the monks-- who are seized (by the sensual objects). THE 4511949-47, 2003 - 89

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Bhagyam Sutra 169 To the query: who are they that commit injury to air-bodied beings, the answer is: you should know that the persons who are seized by the sensual objects, that is, attacked by them, indulge in injury to the air-bodied beings. Such individuals are described in the Sutras (170-173) that follow. 1.170 je ayare na ramamti. - who do not find interest in the discipline. Bhasyam Sutra 170 'Discipline' means comprehension and giving up violent activities. Those who do not find joy in the ethical code have their minds overwhelmed by desire for pleasure and they indulge in injury to the air-bodied beings. 1.171 arambhamana vinayyam vayamti. -- who preach the discipline but indulge in violent activities. Bhagyam Sutra 171 'Discipline' means good condut or self-control. There are some who preach the ethical code to others even though they themselves indulge in injury to air-bodied beings. This is matter of surprise. How can the preaching of discipline by them be meaningful, who themselves indulge in injury to air-bodied beings? This is a case of cognitive dissonance. 1.172 chamdovaniya ajjhovavanna. - Who are carried by their wishes and are addicted to sensual objects. Bhaoyam Sutra 172 Wish: it means indulgence in general. Addiction: it means deep lust for the sensual objects. The people who are carried by wishes and are addicted to sensual objects commit violence to air-bodied beings. 1.173 arambhasatta pakaremti samgam. - who produce fresh bondage beings addicted to violent activities. 90 net 9511 310, 119

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Bhasyam Sutra 173 Being attached to violence, they produce addiction. Addiction is lust and hatred or karmic bondage. The opposites of what is said in the Sutras 169 to 173 are formulated in the Curni (pp. 41,42) in the following way: The people who are not seized by the sensual objects, who find interest in the discipline, who preach the discipline not indulging in injury to air-bodied beings, who are not carried by good intentions and practise them, who being not involved in indulgences do not produce bondage. 1.174 se vasumam savva-samannagaya-pannaenam akaranijjam pavam kammam A self-disciplined monk, endowed with compehensible wisdom, cannot indulge in any harmful activity. Bhasyam Sutra 174 Wisdom: insight. Comprehensive: means comprising all objects or conversant with the entire truth. Self-disciplined: means a self-restrained. For such aspirant, harmful activities are impossible of being done owing to his all-comprehensive insight. Only the person in whom all-comprehensive insight or truthfull insight has dawned considers evil activities as unworty of being done." 1.175 tam no annesim. He should not seek for such (harmful activities). Bhasyam Sutra 175 In the preceding Sutra, it has been laid down that one should not do harmful activities. In this Sutra, it is said that one should not seek for harmful activity. Seeking harmful activity is produced due to the fruition of past karma. A person striving for the suppression of harmful activities should exert himself for purifying his attitude. The purified attitude will make the karma that was the cause of seeking harmful activity unproductive of its effect. DAH 31 470R - HTET, 2003 - 91

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1.176. tam parinnaya mehavi neva sayam chajjiva-nikaya-sattham samaram bhejja, nevannehim chajjiva-nikaya-sattham samarambhavejja, nevanne chajjiva-sikaya-sattham samarambhamte samanujanejja. Comprehending this, an intelligent ascetic should not indulge in violence to the six classes of living beings, nor should he instigate other to to so, nor should he approve of such violence committed by others. 1.176 jassete chajjiva-nikaya-sattha-samarambha parinnaya bhavamti, se hu muni parinnaya-kame- tti bemi. The ascetic who comprehends and abandons these acts of violence to six classes of living beings in indeed an ascetic who has fully comprehended and abandoned all acts of violence. Thus I say. Bhasyam Sutra 176-177 See Sutra 33, 34 Reference: 1. This aphorism can be interpreted in three different ways: The intrinsic aspect of a substance is subtle, while the external one is gross. It is easy to comprehend the latter, but difficult to comprehend the former. One who can comprehend the former can distinctly comprehend the latter also. One who has comprehended the latter is able to know the former only through the medium of the gross. The soul is an inner reality. Its conscious form cannot be disctincly comprehended. But its functions, manifested through the body, are gross and external. It follows from this that a body, devoid of consciousness cannot perform functions of consciousness. The functions of consciousness are the functions performed by the conscient reality (soul). A person directly experiences pain and pleasure and as such they are immediate and selfperceptible. On the basis of the self-experience we can understand the pains and pleasures of others. Therefore, the feeling of pains and pleasures of others is an indirect one. The way in which we are affected by any external cause is the same as the way in which we ourselves are affected. Knowledge like the sun is self-luminary. Just as the sun is self-luminary and illuminates other objects, knowledge is self-luminary and enlightens other substances. The function of knowledge is to know the knowable. Knowledge is self-luminary and therefore reveals the spiritual substances-it reveals the self. It enlightens others and therefore it reveals the external world i.e. it reveals the whole gamut of knowable objects, distinct from the 92 - 4511 3106 119

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self, but the knowledge that reveals the external world and internal world is one and the same. That is why, the author has laid down - One who knows the inner self knows the external (world) as well: One who knows the external (world) knows the inner self as well. 2. Three pre-requisites of the practice of non-violence are as follows: Perception of terror caused by violence. (2) Realisation of detrimental consequences of violence. (3) Equality of all other beings with the Self-that is to say that just as we like pleasure and dislike pain, so do other beings and the vice versa. Cf. Dasavealiyam, 6.37. Acaranga Niryukti, gatha 170: viane ya talavamre suppasiyapatta celakanne ya, abhidharana ya bahim gamdhaggi vau satthaim. Angasuttani, Thanam, 2/133-137 Ibid, Thanam, 5/183, pamcavidha acitta vaukaiya pannatta, tam jaha- akkamte, dhamte, pilie, sariranugate, sammucchime. Nisithabhasya Curni, part I, pp. 85-96 BIhatkalpabhasya, Gathas 973-980 Apte, upada- to seize, to attack Acaranga Curni, p. 41-42: ctthavi jana anuvaiyamana. je ayare ramamti. anarambhamana vinayam vadamti. arambhe asatta no pagaremti samgam. All actions flow from man's conscience which is controlled by his intellect. The intellect, in its turn is triggered off by delusion or non-delusion which respectively makes it untruthful or truthful-vicious or righteous, One whose intellect is illumined by Truth is straightforward in action, speech and thought, and acts with consistency. Only a conscience guided by the intellect fully illumined with Truth can abstain from violence and sensuality. Any sadhaka cannot refrain from violence and sensuality only by external conduct. Only through conscience, guided by the intellect,fully illumined with Truth can one do so. 11. GERA PEU 5H227 -- 418, 2003 193

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Jain System of Education Prof. D.N. Bhargava Dr. B.R. Dugar All social systems of Indian Society are an admixture of the three main currents of Indian culture-Brahminic, Buddhistic and Jainistic. As such, there are no water-tight compartments in respect of the social systems which they follow. Nevertheless, each of these three have their own distinguishing feature which enrich and mould the Indian Society for betterment as a whole. The contribution of the Jain in the field of education is to be studied in the light of this phenomina of unity in diversity. Three types of Education Coming to the Jain Agamas, we find that the purpose of education has been clearly mentioned as building of the character of the student. As regards job oriented education, no system could overlook it, and the Jains are no exception. The Rayapasenaijja clearly makes mention of three categories of teachers: (1) Kalayariya, the teacher of arts (2) Sippayariya, the teacher of crafts (3) Dhammayariya, the teacher of religion. The first two of these, imparted job oriented education. It can be presumed that each religious system should have separate teacher for educating its students in the intricacies of the religion whereas, teacher of arts and crafts would have been common to all. 94 - All Ysl 3105 119

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Respect for teacher All the above three type of teachers enjoyed high respect, particularly from their students. They earned this respect not only because of their learning but also because of their life of sacrifice. They could command the respect because of their selflessness. The teacher of religion for exceeded the teacher of arts and crafts in austerity and, therefore, got the highest respect. It becomes clear, when we read in the Uttaradhyayan Sutra that 'a pupil should not sit by the side of the teacher, nor before him; nor behind him, he should never put questions while sitting on a stool or bed, but rising from his seat and coming near, we should ask him with folded hands." This was the ideal but there were students who were indisciplined or careless in their studies and were not only addressed with harsh word but were even heaten by their teachers. Such bad students have no thirst for knowledge and if their case was found to be incurable, they were even rusticated from the institution. Inexpensive Education Though the rich arranged costly education for their wards, the education for the common man was quite cheap. Some of the students had lodging and boarding in the house of their teacher as member of their family whereas the other students lived together in some type of hostel, when the cost of their lodging and boarding was borne by the rich people of the town or by the royal palace. In all the cases, the students were required to lead a life of austerity. In the case of students of religious education, which was regularly given to the ascetics only, the students were naturally required to follow the rules which were laid down for a Jain ascetic. For the householder, the religious education must have been secondary, the primary position being occupied by the education of arts and crafts. Suspension of teaching In the case of any natural calamity, the teaching was suspended. Similar was the case when some war brokeout. Vyavahare Bhasya mentions that even in such trivial cases as killing of mouse by cat or appearance of tulasI prajJA janavarI - mArca, 2003 95

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an egg on the road or the birth of a child in the vicinity of the school, the teaching was suspended. Respect for education Education was held in high respect, with the result that when a student completed his education, he was received with great pomp and show. The tika on uttaradhyayana mentions that when Rakkhia returned from Patliputra after completing his studies, he was given a rousing reception by the state. The city was decorated with colourful flags and he was taken around on an elephant. He was not only offered gold, but cattle and slaves also, by the people. Similary jnata Dharmakatha mentions that Lord Mahavira was sent to the school with great enthusiasm in an auspicious muhurt, a dinner was given to the relatives and friends and the teacher was offered rich gifts. Almost the same things happened when Megha Kumar returned home after completing his studies. His teacher was given gifts in such quantity that he could live a comfortable life as long as he lived. Position of Vedic Education amongst the Jaina The Jain tradition is generally considered to be anti-Vedic. But the term 'Veda' is held in high respect in the Jain tradition, though, the term doesn't apply to the four Vedas which are known to us today. These vedas are Anarya Vedas according to Avasyaka curni, whereas Arya Vedas were composed by Bharaha which contained the foundation of the teaching of the Tirthankaras. Avasyaka curni mentions another tradition also where twelve angas are called the Vedas. In the light of all this it should not be surprising that Bhagavatisutra includes the four vedas in the curriculum of the study. The Uttradhyayana also mentions four Vedas amongst the fourteen Vidyasthanas. According to Anuyogadvara and Nandi, works like the Ramayana are included under course of popular learning (laukikasruta). The Thanam does mention certain branches of knowledge but categories them as bad (papasruta) because they involved violence directly or indirectly in a gross or subtle form, e.g. science of medicine or science of 96 GAE 4511 3105 119

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architecture. Obviously, this is the point of view of a monk and not of a house holder. Arts Education As in non-Jain tradition, so in Jain tradition, we find the mention of 72 Kalas. These include reading, writing, arithmetic, poetry, sculpture, music, dance, clay modeling, gambling, cooking, astronomy, architecture, wrestling etc. It is clear from this that some of the kalas were fine arts and some of them were job oriented. Centres of Education Education was imparted in monasteries, temples and holy places. Varanasi was a centre of cosmopolitan education, where not only the orthodox Vedic system were taught but where Buddhist & Jainistic studies also flourished. Patliputra was another such centre. Position of Upadhyaya Amongst the monks, a teacher was specially appointed for teaching, who was given a special place as Upadhyaya. As the monks moved from one place to another place, their classes were also moving. Though the main purpose of teaching the monks was to make them experts in the Jain Agamas, yet grammar and logic were also taught as they helped in understanding the scripture. Debate was popular form of demonstrating and enhancing one's knowledge. This also helped in popularising one's religion. There was a popular form of education also. Singers and storytellers went about amongst the people and narrated deep philosophy in a simpler and attractive way. Educational system in post-canonical works After having delt with the material available in the Jain Agamas regarding the system of education, we may now deal with the material available in the post-canonical literature. Merutunga in his famous work Prabandha Cintamani mentions that king Kumarpala read Kamandikiniti from a teacher. He also mentions that when these was some crucial debate between the followers of different sects, special monks were called from THE 4511 70-4E, 2003 - 97

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far off places to participate in it. Manytimes the king presided over the debates. From the Kathakosa, we know that a princess went to his teacher for study. Higher education in the Vedic system was primarily restricted to the Brahmins. The Jains had no caste restriction for anytype of education except that the study of Agams was restricted to the monks. The householders could listen from the monks about religion in the form of popular lectures but were not allowed to study the Agamas for themselves. Family Education In Ancient times, education started in family. Merutunga has mentioned the case of Brahmin who had sons from the wives belonging to different castes. He taught sons of caste wives openly but he taught the son of the lower caste wife in a secret manner. Naturally the children had first training in correct speech at home. Financial support The monastery of the Jains is older than that of the Buddhist. Tradition mentions that there was a vast literature even before Lord Mahavira. It was known as Purva literature. Much of this literature was lost because the method of teaching was oral and scripture were not put into black and white for quite a long time. The monasteries were financially supported by grants from the rich and also by the ruling chiefs. Whereas Buddhist king like Ashok established an independent department for looking after Ecclesiastical education, the Jain kings never made religious education a responsibility of the state even though they financially supported it from outside. It appears that education was not the responsibility of the state but of the society. In any case, the financial burden of educating one's ward was very nominal on the parents. The students have not to pay any fees but even got the facility of free boarding and lodging. Education of Commerce During the historical period, we find that Jainism became mostly confined to merchantile community who's children had to be educated in the art of business. The secular education, therefore, must have been 98 D - The 4511 310 119

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restricted to the faculty of commerce. Though we donot find any hint of system of commercial education, yet it is clear that the Jains remarkably succeed in the profession of business. From this, we can conclude that they must have a sound system of education in the art of business and management. Government Departments That there were intellectual activities are clear from the fact that Parisad's were held. The training of three R's was common to all systems of Ancient Indian Education. The Jain monastries kept the torch of learning burning during the middle ages. There was a department of a charity which used to support education financially. There were, infact, eight departments, viz (1) department of treasury, (2) department of charity, (3) department of medicine, (4) department of army, (5) department of religion, (6) department of education, (7) department of records and (8) department of foreign relations. All these department were to be manned by qualified persons. Naturally the burden of preparing such qualified persons fell upon the educationist. This shows the comprehensiveness of the educational system. Monasteries We have a list of monasteries where education was impartedBanaras, Sravasti, Alabhiya (Alora), Manivaiya, Kampilya, on the bank of Sipra, Ksitipratishttkapura, on the bank of the Godavari, Kollaga, a suburb of Vaisali, Paniyabhumi, Kummagama, salakotthaya cheiya in the suburb of Middhiyagama, and in west India. Nandanavana in the suburb of Baravai (Dwarika), Polasapura, Patlalapura, Moderapura, Sakunikavihara, in the city of Bhrgupura (modern Broach) in the neighbourhood of Narmada, Vardhamana, and in the southern India in the 11th century Konkonapuli, Kopana, Sravana Belgola, Pombucca, Balligama, Anekantmata, Kuppaavt in the sohrabtalukat, Banarasenad, Heggare, Sringeri, Kolhapur, Bandaika, Dorasamudra Arasiyakere. These monasteries were established at a location on the basis of availability of water, vegetation, flora and fauna etc. tulasI prajJA janavarI-mArca, 2003 99

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No caste-bar In these monasteries the education was not classified according to the caste of the students. Student belonging to any community could get admission to any course. The Agamas were taught, but special emphasis was led on understanding their meaning. Any blind cramming was normally discouraged. The process of learning has five steps: i. Learning the lesson ii. Enquiring from the teacher iii. Revision iv. Pondering and V. Religious discourse. The subject matter was clarified through the example of a real or fictions personality. Secular Education Besides religious education, secular education was also imparted including military and physical education. acarya Hemchandra gives a picture of military education. 'He exhibited to the Lord the shooting of a doll on a wheel, shooting an invisible object by sound, the shooting at a target in water, the shooting of a clay-ball on a wheel with arrows, who showed padagati, carrying a sword and shield, having entered the shield like the moon in cloud. He whirled rapidly a lance, spear, and dub, giving the appearance of a fiery streak of lighting, revolving in the sky. He showed him knife-science with all the knife-positions, expert in all the steps, like a dancer showing a dance. From devotion to his teacher and a desire to be taught by him showed Ajita Svamin his skill in other weapons also. Whatever was lacking in Sagara's arts the Master taught him. For such a man had such a teacher. So both, engaged in activities according to their natures, crossed the first period of life, and travelled crossing the boundary of a village." Religious Education: There were two different teachers for two different functions. One was pravajyadayak, who inciated the novices into the ascetic fold and the 100 - = IC 1311 310 119

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second was niryapak, who looked into their moral conduct. The student were expected to show greatest respect to the teacher. The aim of education for a monk was to attain liberation, study of scriptures was considered very important for achieving this end. Kundkundacarya lays down the following code of conduct for a monk-'five vows, five fold carefulness, control of five senses, pulling out of the hair, six fold Avasyaka or essential, nakedness, not taking bath, sleeping on ground, not cleaning the teeth, taking meals in standing posture and taking only one meal a day--these, in fact, have been prescribed, as the primary virtues of the ascetic, by the great jinas."* Degrees Degrees were conferred on successful candidates. Students of moderate achievements were called Pandita. Pandita not only indicated intelligence but moral character also. Bahusruta was another degree which was higher than that of master's degree. But lower than that of the Doctrate. A doctor was supposed to be well-versed in Jain as well as Vedic literature. The purpose of thesis was generally to prove once theory and refuting the theories of the opponents. The world vicaya and pravicaya were used for search and research. Anupreksa was used for examining a particular theory. Education was a neverending process. copying the manuscripts was regular feature in the monasteries. Kalpasutra has given a description of the number of students of a particular Tirthankara. Lord Mahavira, for example, has 14,000 ascetics and 1,59,000 householders, out of these 364 had wisdom only next to perfection, 1,300 had inductive knowledge and so on. Even if we make an allowance for exaggeration, we do not have a doubt that Lord Mahavira had a large number of disciples both ascetic and laity, who got training from him and his ganadharas. Women's Education One of the salient feature of Jaina Education System is that it was as open for women as for men. The nuns were required to learn the scripture just like monk. The women thus had an equal status with men. The number of nuns and laity women always exceeded that of the monk and layman. Women from royal families also became Jaina nuns. Queen Kali and Sukali Jaut 1 Hall - H1E, 2003 A 101

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wives of Srenika Bimbasara joined jain nunnery. Similarly a girl Bhuya got religious instructions from Lord Parsva. Another lady Bhadda entered into a debate with the Buddhist. Nunneries existed at Sakatapura, Dwaraka and Polarpura. Lay women also got education about the child psychology and their growth. They were also given training in music. Thaugh the main education was moral but they had training in writing, language and other secular sciences also. Here is a description of a woman's education "When she persisted in this endeavour, there was produced in her intellectual ability; and so, after she had to a certain extent studied the three Vedas, the Raghuvamca, the Kamasutra of Vatsyayan, and the writings of Canakya on morals and the principles of government, she went with her daughter, named Vijaya who was in her fresh youth and learned."'** Some of the ladies got the title of Pandita. When a scholar was insulted at the court of Bhoja, his daughter Balpandita helped him by writing the first half of the Tilakamanjari, which was burnt by king Bhoja, from her memory and also composed the second half anew. The lady Bhuya got education alongwith male students at Gunasena monastries in Rajgraha. We can conclude from this that coeducation was also prevalent. Education for royal families The education of the princes was given proper attention in ancient India. The rulers were not only themselves educated but they also patronized scholarship. The child was looked after from the embryonic stage itself. Small children were provided with all sorts of toys. The children was looked after by nurses, one of whom looked after his bath, another his play activities and was provided with all kinds of recreations. It was also seem that he remains physically fit. He was taught through imitation also. His personal likes and dislikes were taken into account while choosing his course of study. Curricula The curricula included reading, writing, arithmetic, fine arts, military training, vernacular languages and astronomy/astrology. It appears that study of Vedas and Vedangas was included atleast in theory, tulasI prajJA aMka 119 102

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if not in practice. The father appears to be the first teacher. Normally the age of admission to a school was seven. Prince Gautama was taught, amongst other things, the various branches of military training like arrowshooting, weilding the sword, feast fighting, arm fighting etc. There is a long list of 72 topics which were taught to a prince : 1. writing, 2. arithmetic, 3. singing, 4. dancing, 5. reading, 6. music, 7. grammar, 8. prosody, 9. astronomy, 10. phonetics, 11. etymology, 12. ritual, 13. lexicography, 14. cutting of leaves, 15. cutting of nails, 16. testing of jems, 17. use of weapons, 18. riding elephant, 19. riding horses, 20. learning the use of arrows, 21. science of mantra, 22. science of surgical instrument, 23. alchemy, 24. mining, 25. chemistry, 26. science, 27. logic, 28. siddhanta, 29. the science of curing poison, 30. the cure of snake bites, 31. reading omens from the flight and cry of birds, 32. medicine, 33. the science of teaching, 34. traditional doctrine, 35. architecture, 36. palmistry, 37. law, 38. puranam, 39. anecdotes, 40. Vedas, 41. injunction, 42. interpretation of learning, 43. philosophy, 44. yogic practice, 45. black arts, 46. magic, 47. occult practice, 48. cunning-art, 49. perfumery, 50. treatment of plant-diseases, 51. manufacture of artificial jems, 52. sundry art, 53. enchanting, 54. trade or business, 55. painting, 56. carpentry, 57. stone work, 58. ointment, 59. leather work, 60. manufacture of machines or implements, 61. poetry, 62. rhetoric, 63. comic, 64. Sanskrit, 65. Prakrits, 66. witchcraft, 67. Apabhramsa prakrit, 68. art of tricks, 69. spoken dialects, 70. metal-work, 71. the mode of recitation, 72. the rule of the Kevalins.** It is clear that such a vast curricula of a diverse nature could not have been meant for monks and nuns but only for the householders. There must have been specialist to teach these subjects of diversified nature. These subjects can be broadly classified as follows. 1. Subjects meant for all i.e. three r's (writing, arithmetic and reading) Subjects connected with Vedangas Fine arts 2. 3. 4. Sciences 5. Applied Sciences 6. Military Science 7. Commerce tulasI prajJA janavarI-mArca, 2003 103

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Traditional Knowledge Practical Knowledge 8. 9. 10. Philosophy 11. Spiritualism It is clear that training in all the faculties was imparted. It can be assumed that the students have been given choice to select the subjects of their own liking. Since we get these informations from the history of the princes, it can be assumed that many of these subjects were meant for those who run the state. This education was, therefore, different from monastic education. Travelling was considered to be a good means of acquiring first hand knowledge. Vocational Education The Jains had a system of vocational education also. Forests appear to be a good source of livelihood to which Rajsekhar Suri refers as vanajavrti and Hemcandracarya vanajivika which includes selling of fruits, flowers and leaves of wild trees. Anyone who took this kind of livelihood had to depend on his knowledge of geography. Traffic in ivory also demanded such knowledge. Other trade in animals were prevalent but were looked down upon by the Jain as astiposana because they involved violence. Trade in minerals must have been rather more popular. Such trade included occupation of jewellery, gold, silver and copper. We find that a provision for training in these professions was also made under such subjects as ratnapariksa. There were different centre which specialized in different disciplines. Campaka for example, was a centre for commerce. The result was that it had specialized in architecture and fine arts, notably music. Rajgraha was the centre of military activities. It was, therefore, also a centre for learning of martial arts. At Vaisali, there were different government officials, like minister, counsellors, commanders, heads of police etc. Similarlly Dwarika and Polasapura were also great centres of commerce. 104 Education as per one's capability In ancient India, caste was the deciding factor for adopting a vocation. Jainism, however, decided the profession of a person according to his liking. According to Jain Scriptures one has to be judged by four types of talents (i) intutive-autpatiki (ii) disciplined-vainayiki (iii) the talent tulasI prajJA aMka 119

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acquired by practice- Karmaja and (iv) talent acquired by maturity of age-parenamiki. Some time business talent is also mentioned. The state, the family, the church, the school and industry were the five institutions responsible for imparting education. The industry was controlled by the state and the industry helped the promotion of education. The first Tirthankar Rsabha introduced agricultural, industrial and commercial persuits. There were guilds of persons following different professions. There was more imphasis on practical training with the result that problem of unemployment did not face the student. Conclusion It is clear from what has been said above that the Jains had an educational system aimed at producing good citizens, morally sound monks and efficient rulers. Secular education was given along with religious education. The family, the temple, the state, the school and industry co-ordinating with each other for the cause of education. The monks delivered lectures, which could be compared to the extension lectures of modern time. Degrees like Pandit, Bahusuta and Bhatta were also conferred upon successful candidates. Punishment was provided for indiscipline and negligence. The curricula which was followed, was not secterian but very broad and practical. The educational institution had full autonomy and the state did not intervene. The religious education aimed at upliftment of the self, whereas, the secular education aimed at a healthy society. Majority of students was given job-oriented education. Only the selected few pursue purely academic courses. The monks also instructed the public in general, which served the purpose of adult education of today. The Jains have been philanthrophist from the very beginning and they economically supported all educational institutions without discriminating against non-jain institutions. References: Sri Kundakundacarya, Pravacanasara, edited by A.N. Upadhye, P. 25, verses 8-9. Rajasekhara Suri, Prabandhakosa, Vol. I, P.64. Rajasekhara Suri, Prabandhakosa, Vol. I, p. 28. * * * tulasI prajJA janavarI-mArca, 2003 105

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106 Courtesans in Jain Literature The institution of courtesans in ancient India in its social setting has not yet received as much attention from scholars as it deserves. Courtesans in ancient India did not merely serve the baser needs of society but were also symbol of culture and ars amories. Around them moved interesting characters such as rich merchants, bankers and the rakes. In this way a courtesan became an important part of Indian society. So far as literature is concerned, courtesans, in spite of their perfidies, were considered urban institution which gave an impetus to art and the life of luxury. Special officers were appointed by the state to look after their welfare. Courtesans were not only invited by the king, high officers of the state, and rich men for dancing, music, and dramatic performances, but they also accompanied their lovers to pleasure parties, gambling houses, and drinking booths. Such convivial parties were known as gosthi. Dr. Anil Dhar The institution of courtesans is distinguished feature of developed urban society and, therefore, in Vedic and post-vedic literature though the courtesans are mentioned casually, we hardly know about their life and accomplishments. In Jain literature as well, courtesans have received attention and their achievements have been noted. In later Jain Prakrit literature we get detailed information about courtesans. One might question why Jain literature terse, dry as-dust, ascetic and ethical in tone tulasI prajJA aMka 119

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preserved such information. To me, the answer is difficult to find. One reason for this may be the Jain writers love for detail. This interest in detail relates not only to the way of life they themselves followed or wanted others to follow but also to the life of the people around them, and, in this category came not only the kings and their nobels, but also the merchant community, a community which still holds the control over commerce of modern India even. The life of princes and noblemen and merchants because of their wealth was exceedingly luxurious and thus courtesans naturally played an important part. Consciously or unconsciously the life of its patrons left a deep impression on Jain canonical literature. Moreover, though prostitution was looked down upon by Jains, no social stigma seems to have been attached to it, and therefore, Jainism dealt with the problem in a matter-of-fact and candid way. Some of the stories and descriptions of courtesans in the Jain canon make this point amply clear. The (Jnatadharma katna) lists the attainments of a highly accomplished courtesan of Champa. Her body was faultless (Ahina), imbued with auspicious signs (laksna), and marked with black painted tilkas (vyanjana). She had the right height, girth and weight. She was proficient in the seventy-two traditional arts, and was endowed with the sixty-four qualities necessary for a courtesan. Here asixty-foura might mean the sixty-four arts such as music, dancing etc., or sixty-four kinds of sexual and erotic poses and embraces. She had also an expert knowledge of the twenty-nine special qualities, the thirty-one kinds of ratiguna (sexual poses) and the thirty-two ways of treating men. She aroused slumbering passions by her youthful beauty. She was also a linguist, conversant with eighteen regional languages. She was fond of music and an expert dancer. She was graceful, witty and sweet in her conversation and a strict observer of etiquette. Her lovely breasts, her body, hands and legs were all seductive. Her fees were a thousand a day. The king granted her the special privilege of using the umbrella, chavri and fan, and she always travelled in a covered wagon. She commanded and patronized a thousand courtesans. According to Sutrakratanga churinecourtesans were well-versed in vaisika (a section of the science of erotics) which is TAAT 4511 57722 - HD, 2003 C 107

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exclusively devoted to the problems of courtesans. The commentary mentions that when Dattaka was cheated by a courtesan, he refused to make love to another courtesan in spite of all the blandishments sanctioned by the science of erotics. The Brhatkalpasutra Bah refers to a picture gallery run by a courtesan. This reminds us of a similar gallery started by Amrapali. Here the story is about a courtesan well-versed in the sixty-four arts, who once commissioned the portraits of all kinds of men of different trades and professions as well as the methods of assuaging their fury when they were angry. Whosoever visited her was taken to the gallery and was given a sort of psychological test before she agreed to consort with him. Elsewhere in the Jnatadharmakatha (III.51-52) it is mentioned that the courtesan Devadatta of Champa used to go on picnics with her rich clients. With flowers and perfumes and exotic food they proceeded to the Nada lake and set up a temporary camp (thunamandavam) not far from the lake. Mounting the chariot with the courtesan Devadatta, they proceeded to the garden and sported in the lake, enjoyed the food and perfumes they had brought with them and slept with her, and in the afternoon they walked arm in arm with Devadatta and enjoyed the beauty of the garden.In Jain literature we often meet with courtesan of a folly character who belie the usual notions about the lust and greed of ordinary prostitutes. Kosa, a famous courtesan of Patliputra loved Sthulabhadra, and after his retirement from worldly life she refused to consort with anybody. When Sthualbhadra. (as a monk) returned to Patliputra, she listened to his sermons and became a sravika. She, however, took the rather curious vow that she would not grant her favours to anyone except when forced to do so by the king. Similarly, Devadatta, a renowned courtesan of Ujjain, spurned the love of Achala, a rich merchant of the town became of her great love for the adventurous Muladeva. The protests of her mother were of no avail. She requested the king not to force anyone on her as she was determined to live with Muladeva alone. A ganika's position was respected by the king to such an extent that usually her claims were allowed to meet to her satisfaction. According to Jain sources prostitution was so rampant in the country tulasI prajJA aMka 119 108

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that Jain nuns were cautioned against it. The Jain nuns had to be careful in their choice of lodging during their religious tours. Among the prohibited places were guest houses (agamanagrha), where travellers who could find no accomodation elsewhere sought shelter. There were all kinds of riffraff including prostitutes and pimps whose behavior was bound to affect the morals of the nuns. The Jain monks had their own tale of woe as far as prostitutes were concerned. When the monks saw lascivious men and women embracing one another and heard the sounds they made as they continued their love-play, their ascetic resolve tended to weaken. The monks had to fight against another potent menace. Prostitutes some times entered their monastery and asked permission to stay there over night. If this was allowed, they made overtures to the monks, putting them in a very difficult position. The monks at first tactfully persuaded the uninvited guests to leave, but if they failed they thought the wiser thing to do was to make a hasty retreat and quit the building. At times more drastic measures had to be adopted. When they were absolutely at the end of their tether because of the importunities of the prostitutes, the monks tied them up for the night and released them in the morning. But the matter did not end there. If a prostitute sned the monks before the king, they had to appear before him personally and answer the charges. In keeping with the stern ascetic principles of Jainism, the Jain canonical works warned the monks at every step to keep away from women. The chedasutras carefully analyzed the sexual aberrations of Jain monks and laid down rules to help them avoid pitfalls. The Sutrakstanga 1:4,2 etc., gives a rather humorous picture of an infatuated monk in the clothes of a women of ill repute. Taking advantage of the situation she scolded him and struck his head with her lifted foot. She teased him saying, "O monk! If you do not want me to retain my hair, I shall get them plucked, but please do not leave me." After getting him in her clutches, she sent him on all kinds of petty errands," look for the bodkin to carve the bottle gourd; fetch some delicious fruit for me. Bring me wood to cook these vegetables and to light the fire at night. Paint my feet; come and rub my back ; look at my clothes; bring me food and drink. Get me some perfume and a broom. Bring me a barber (to shave my head). Give me the collyrium, my ornaments, the lodhra powder (for dyeing), the lutes, and bring me the pill (to restore my TCE YFI H I -F7E, 2003 - 109

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youth). Bring to me utpalakushta (costus reciosus), tagara powder (tabernaemontana coronaria) and aloes powdered with fragrant ushira (andropogon muricatus), oil for anointing and bamboo baskets to put my things in. Reach me the lip solve (nandicunnagaim). Fetch the umbrella and slippers, the knife to cut the thread, get my robes dyed blue. Give me the pot to coock the vegetables in and another to bring water in. Give me the stick with which I paint the mark on the forehead (tilakakaranimanjana salgam), the pin to apply collyrium to the eyes and the fan that I use when it is hot. Fetch me the pincers (samdasagam) to pick the hair in my nose. Get me a comb and a ribbon to bind the hair. Reach me the looking glass; put the toothbrush near me. Fetch me the arccaunt and betel, my needle and some thread the winnowing basket and the pot for lignelying natron. Give me the vessel (for worshipping the gods) and the other water-pots. Friend, dig a privy. Buy a beaker, a drum and a ball of cloth (celagolam) for the boy to play with. Shramana, the rainy season is at hand, look after the house and stores. Fetch the chair with woven twine (asandiyam) and wooden shoes to walk in." The necessary corollaries of prostitution in ancient India were musical soirees, clubs and pleasure trips or even religious festivals in which prortitutes and other malefactors formed a part of the crowd. One such important occasion was samkhadi, which is equivalent to the samajjas of Buddhist literature. It is mentioned in one of the sutras of Brahat kalpa sutra Bhasya, which shows that it was a fairly ancient institution. The word is derived from sam,''in large groups, and khada, "killing", i.e. the festival in which animals were slaughtered in large numbers. The samkhadi was held in the early part of the day or after sunset. It is said that a samkhadi was held near the tank Rishi Tadaga situated at Tosali (Orissa). During a pilgrimage to kindalamentha (situated in a deep forest) the people living in the neighbour-hood of Bharukaccha performed a samkhadi, and it formed a part of the ceremonies of the pilgrimage to Arbuda (Abu) or Prabhasa. The People of the Anandapura performed samakhadi every winter at a spot called Pracinavaha where the direction of the river Saraswati changed to the east. The samkhadiwas not confined to only a particular religion or sect since the Buddhist, Shaiva and Bhagavat monks 110 C ICH 4311 3106 119

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are said to have also participated in it and held regular disputations. But such samkhadis, full of fun for ordinary men and women, spelt difficulties for the Jain monks. Jain canonical literature makes occasional references to gosthi. The members of gosthi were connoisseurs of music and the arts and closely associated with courtesans. The Nisithasutra gives us some valuable information about the organisation of gosthis- information that is not found anywhere else. Ghada, the ghata of the kamsutra, is equated here with gosthi. The cultural aspect of goshthi is emphasized in literature, and certain vignettes reveal the reverse side of the medal as well. The patronage of art and culture was no doubt an important function of the gosthis, but they also became notorious for their hard drinking, their revels, their encouragement of prostitution and also their brawls. The other important work of gosthi was to employ a number of ordinary prostitutes who satisfied the lust of its members. Unoccupied houses were used as meeting places by such voluptnaries. It is said that Mahavira in the course of his wanderings with Goshala happened to stay in an empty house, Simha, the son of the village headman, also chanced to come there with a slave girl in the employment of a gosthi (goshthidasi). He announced that if any traveller, Brahman or monk happened to be staying there, he should proceed to some other place. As he received no response from anyone, he made love to the prostitute there and then, but while leaving the place her body came in contact with that of Gosala. An alarm was raised and poor Gosala received a beating from Simha. Music and dancing (the special preserve of dancing girls) were favourite forms of amusement in ancient India. It is a fact worth nothing that the highly luxurious society of the Gupta period which tolerated a refined sensuality was a society in which dancers, both male and female, covered their bodies. This observation is supported by the portrayal of modestly dressed figures in the Ajanta and Bagh paintings. The Jain literature also supports this view. The BKSB. IV. 4127 mentions that the danseuse (nartaki) was so decorously dressed that she had no occasion to feel embarrassed when she lifted her legs in the dance. Even the acrobatic danseuse (lankhika) as she tumbled in the arena, did not feel any kind of embarrassment for she was always quite adequately dressed. TAH YEH - HEE, 2003 = 111

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It has been pointed out earlier that courtesans refered to in Jain literature were supposed to have acquired a knowledge of seventy two traditional arts. Out of them are many of the items of the sixty-four arts mentioned in the Kamasutra. The following arts are mentioned: Leham: The art of writing is divided into two sub-divisions-writing of various regional scripts and writing on materials uch as bark, wood ivory, metal plates which demanded a different technique. It also include the mode of composing letters to the master, the subordinate, the father, the son, the teacher, the disciple, the wife, the husband, the friend or the enemy. A knowledge of the defects of transcription (e.g. the undue thinness or thickness of the letters, the absense of uniforimty in their sizes the bent line and the lack of punctuation (etc.) is also included in this art. Ganita: Accounting and arithmetic and all its branches. Ruvam: The term includes all figural arts using the medium of terracotta, stone, gold, semi-precious stones, cloth, paint etc. Nattam (nrtyam): A generic term for dancing with or without gestures equated with tandava by the commentator. Gayam (gitam): It includes all techniques of singing. Baiyam (vaditam): Instrumental music, including instruments of percussion and wind instruments, etc. Saragayam:(svaragatam): The Knowledge of musical scales. Pukkharagayam: the knowledge of playing on various kinds of drums. According to the commentator it had been included as an art distnict from vaditam, as the art of playing the drum was an important branch of the science of music. Samatalam:The art of keeping perfect time in music. Juyam:Apparently the term included all kinds of gambling or games of skill played for stakes. Janavayam (janavadam):Apparently the art of popular conversation or ingenuity in gossping is intended here. Pasayam (Pasakam): The game of dice. Apparently the art include all kinds of gambling tricks. S I C 4511 310 119 112

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Atthavayam: The game of eight square boards which may be the same as chess. Porakaccam ( purakrtyam): It has been explained as the art of versifying at a momentas notice, known as sighra or asu-kavitva. Dagamattiyam (udakamrttika): Apparently it was the art of mixing water with earth in proper proportion before the mixture was used as a medium for making different articles. Annavihim (annavidhim): The art of cooking which included the preparation of sweet and savoury dishes Panavihim (panavidhim):The rules for preparing wines and liquors. The commentator, however, explains it as the process for cleaning water of mud. It could also mean the proper and improper use of water as laid down in the Ayurveda. Vatthavihi:This included the modes of wearing garments and also determining new fashions in textiles and the place of their origin. Sayanavihim (sayanavidhim):The rules regarding cots and beds. For instance, such rules determined the sizes and the materials used for the beds of kings, princes, ministers,etc. Vilevanavihim (vilepanavidhim): The art of making perfumes, ointments etc. It was considered a great accomplishment to study Gandhayukti, which gave the formula for perfume-making. Ajjam(aryam):That art of composing Arya metres. Paheliyam: The knowledge of riddles, new riddles could also be composed Magahiyam:The knowledge of composing verses in the Magadhi metre. Gaham:Prakrit and Apabhramsa composition. Silogam:Composing slokasin Anustupa metre etc. Gitika:Knowledge of metre. Hiranna-juttim and suvanna-juttim: The employment of wrought and unwrought gold in their proper places. THE YEAR - HT, 2003 = 113

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Curna-yukti:The] process of making powders of costus speciocous and mixing other articles with them. Abharanavihim: Rules regarding the making and wearing of ornaments. Tarunipadhikamma: The ways of the allurements of womenfolk. Itthilakkhana, purisa: The good and bad marks on men and women as laid down in the samudrika sastra. Hayalakkhana, gaya, gona, kukkuda, mindha: The science of determining the qualities of horses, elephants, bullocks, cocks and ram. Chatta lakkhana, danda, asi: The quality of the royal umbrella. The danda is used here in the sense of the handle of the umbrella, the goad, the bow, the standerd etc. The asilakkhana included the proper measurement of swords in order to ensure favourable results. Manilakkhana: This art included the expert knowledge of precious and semi-precious stones, their merits and flaws, prices, origin, etc. Kagani lakkhana: It was a special jewel of the cakravartin (the universal emperor) and supposed to be an antidote against poisons. Vatthuvijja: The science of architecture which included the selection of the suitable sites and materials, lists of different types of temples, civic architecture and various branches of architecture were also included. Khandhavaramanam: The measurement of camp sites. The science might also have included the proper division of the army. For instance, in a well-balanced force the ratio was one chariot to one elephant, three horsemen and five men of the infantry. Nagaramanam: Town planning which included laying down the proper area of a city and determining its length, breadth and division into various blocks, the layout of its roads, the site for the palace, defence walls and gates etc. Caram, prati: Espionage and counter -espionage. The terms have also been explained as favourable and un-favourable planetary movements. 114 tulasI prajJA aMka 119

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Vyuhamand prati:The formation of coulmns and counter coulmns. Cakravyuham:The formation of a military coulmn in the form of a wheel. Garuda vyuham:The formation of a military coulmn in the form of an eagle. Sakata vyuham:The formation of a coulmn in the form of a wagon. Yuddham:A general term for fighting. The commentary, however, interprets it to mean fights of cocks and horned animals. Niyuddham:Heavy fighting or wrestling. Yuddhatiyuddham: Fighting at close quarters. Drsti yuddham: Fixing oneas gaze on the enemy. Musti yuddham:Boxing. Bahu yuddham: A fight in which the arms of both the hands were used. Lata yuddham: Explained in the commentary thus: "as a creeper entwines the tree, in like manner a warrior entwines his opponent in war." Isu Sastram:The science of making arrows and certain legendary missiles. Tsarupravadam:The art in which the use of the sword handle figures prominently. Apparently fencing is meant here. Dhanurvedam:The science of archery. Hiranyapaka, Suvarna:Wrought and unwrought gold. Sutra khelam:Playing with threads, clothes (vattha), and lotus stalks (nali). Patracehedyam:The art of cutting designs from leaves. Katacchedyam:The art of making straw mats. Sajivam-nirjivam:The art of giving and taking away life. Sakunarutam:Prognostication based on the cries of birds. A study of this list of seventy-two arts leaves one wondering whether the courtesans could ever master these arts and in particular those TAHT YENI H -418, 2003 115

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with which they had nothing to do and which came strictly within the purview of masculine skills. The proficiency of the courtesans in seventytwo arts is, therefore, a mere convention and is merely intended to indicate that they were highly cultured. Of the seventy-two arts, only writing or painting, sculpture, dancing and singing, playing on various kinds of musical instruments, gambling of several kinds, cooking and brewing drinks, proficiency in certain forms of literary composition knowledge of men and women, making of ornaments and cutting designs from leaves and perhaps a few more could have been studied by the courtesans to increase their professional prestige. 116 TAH YEN 310 119

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