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________________ TULSI PRAJNA varSa 31deg aMka 120-121* apraila-sitambara, 2003 Research Quarterly tulasI prajJA sa jaina vizva bhAratI saMsthAna, lADanU~ (mAnya vizvavidyAlaya) sArabhAvArI Jain Educatio (bucha anusaMdhAna traimAsikI JAIN VISHVA BHARATI INSTITUTE, LADNUN UNIVERSITY Private & Personal Use Only bha wwwww.jamelibrar
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________________ tulasI prajJA -TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-120-121 APRIL-SEPTEMBER, 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. Satya Ranjan 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 PUDIISIT Publisher: Jain Vishva Bharati Institute, Ladnun-341 306 .
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________________ Research Quarterly of Jain Vishva Bharati Institute VOL. 120-121 APRIL-SEPTEMBER, 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) Subscription (Individuals) Three Year 250/-, Life Membership Rs. 1500/Subscription (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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________________ anukramaNikA/CONTENTS hindI khaNDa viSaya lekhaka 5 mahAprajJa kA pratipakSa kA siddhAnta jaina arddhamAgadhI Agama sAhitya meM citrakalA DaoN. mahAvIra rAja gelar3A DaoN. harizaMkara pANDeya 13 ucca zikSA kA badalatA paridRzya DaoN. baccharAja dUgar3a kyA vidyut (ilekTrIsITI) sacitta teukAya hai? pro. muni mahendra kumAra . 28 'Avazyaka sUtra' meM AcAra mImAMsA aura usakI prAsaMgikatA anila kumAra sonakara aMgrejI khaNDa Subject Author Page Acaranga-Bhasyam Acarya Mahaprajna 108 tulasI prajJA aprela-sitambara, 2003 - - 3
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________________ parde ke usa ora maiM DhUMr3ha rahA thA bhagavAn ko, bhagavAn DhaMr3ha rahe the mujhe| akasmAt hama donoM mila ge| na to ve jhuke aura na maiM bhI jhukaa| ve mujhase bar3e nahIM the, maiM unase choTA nahIM thaa| pardA mujhe unase vibhakta kie hue thaa| vaha haTA aura maiM bhagavAn ho gyaa| - AcArya mahAprajJa __ tulasI prajJA aMka 120-121
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________________ mahAprajJa kA pratipakSa kA siddhAnta - pro. mahAvIra rAja gelar3A AcArya mahAprajJa jaina darzana ke anekAnta siddhAnta ke saphala vyAkhyAtA haiN| ve isa satya ke pakSadhara haiM ki astitva meM pakSa kA pratipakSa arthAt virodhI yugaloM kA honA Avazyaka hai| pratipakSa binA, do virodhI yugaloM ke binA vizva cala nahIM sktaa| vijJAna ko par3hane vAlA jAnatA hai ki korA 'meTara' isa vizva meM nahIM hai agara 'meTara' hai to 'aiMTImeMTa' bhI hai| pratipakSa ke binA duniyA kA kAma nahIM cltaa| mahAprajJajI ne aneka staroM para, aneka sthitiyoM meM isa tathya kA pratipAdana kiyA hai tathA zarIra zAstra aura manovijJAna meM anuprayoga kiye haiM jisase isa astitvagata satya ko 'mahAprajJa kA pratipakSa siddhAnta' kahanA adhika samIcIna pratIta hotA hai| pratipakSa siddhAnta kI avadhAraNAe~* pratipakSa kA artha hai bhinna dizA meM honaa| * pratipakSa kA honA vastu jagata kI prakRti hai| yaha zArIrika saMracanA aura sRSTi saMracanA kI prakRti hai| * pakSa-pratipakSa paraspara meM virodhI hote hue bhI sarvathA virodhI nahIM haiN| prakRti meM atyanta pratipakSa (virodha) meM bhI pakSa (sAmyatA) aura atyanta pakSa (sAmyatA) meM bhI pratipakSa (virodha) prakaTa hotA hai| yaha saha astitva kA AdhAra hai| mahAprajJajI ke vicAroM kA kucha saMkalana pAThakoM ke lie prastuta hai, jo pratipakSa siddhAnta kI puSTi karatA hai| tulasI prajJA aprela-sitambara, 2003 - - 5
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________________ ( jagata do bhAgoM meM vibhakta hai --- padArtha kA jagata aura AtmA kA jagata, sthUla jagata aura sUkSma jagata / mUrta jagata aura amUrta jagata, ina sabake bIca saMtulana banAnA hogaa| sthUla aura sUkSma, padArtha aura AtmA, mUrta aura amUrta ke saMtulana se hI samasyAe~ samAhita hoNgii| hameM padArtha se kucha lenA-denA nahIM hai, yaha socanA sahI nahIM hai| __ padArtha ke binA vyakti kA kAma nahIM calatA, jIvana kI yAtrA nahIM cltii| isI taraha yadi hama kevala padArtha meM ulajhe rahe to samasyAe~ ulajhatI hI calI jaayeNgii| samasyA ko sulajhAne ke lie pratipakSa ko khar3A karanA Avazyaka hai / pratipakSa binA, do virodhI yugaloM ke binA vizva cala nahIM sktaa| (2) lokatantra kI kalpanA karane vAloM ne bahuta bar3I saccAI ko khojA / lokatantra meM pakSa ke sAtha vipakSa kA honA jarUrI hai| agara virodhI dala nahIM hai to lokatantra ThIka nahIM cala sakatA / anekAnta kA siddhAnta hai--virodhI yugala kA honA anivArya hai| usake binA samyak vyavasthA saMpAdita nahIM ho sktii| dharmAstikAya nahIM hai to adharmAstikAya nahIM ho sktii| jaina tattva-jJAna ke anusAra dharmAstikAya jo gati sahAyaka tattva hai, ko apane astitva ke lie adharmAstikAya jo sthiti sahAyaka tattva hai, ko svIkAra karanA jarUrI hai| anekAnta kA yaha vaijJAnika siddhAnta hai jo vyavahAra meM, lokataMtra meM AyA para kriyAnvita nahIM ho skaa| pUrakatA ke sthAna para jhUThA virodha karanA eka viDaMbanA hai| anekAnta kI sArthaka abhivyakti hai-- padArtha aura AtmA kI sviikRti| AcArya mahAprajJa kI bhASA meM, "samAja hai to asamAja kA honA jarUrI hai| bhoga hai to tyAga kA honA jarUrI hai| padArtha hai to apadArtha kA honA jarUrI hai|" (3) jIvana aura jagata ke vikAsa meM puruSArtha aura niyati donoM kA yoga rahatA hai| donoM kI apanI sImAe~ haiN| niyati ko chor3akara kevala puruSArtha ke AdhAra para jIvana kI samagratA se vyAkhyA nahIM kI jA sakatI tathA vaha niyati akiMcitkara bana jAtI hai jisake sAtha puruSArtha jur3A huA nahIM hotaa| hama niyati ke puruSArtha ko jAneM aura puruSArtha kI niyati ko jaaneN| (4) vyaktigata cetanA aura sAmudAyika cetanA, donoM kA mUlya hai| vyaktigata cetanA svAbhAvika hai, vyakti meM apanI preraNA hai, apanA svArtha hai| sAmudAyika cetanA kA abhiprAya hai ki - tulasI prajJA aMka 120-121 6
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________________ vyaktigata cetanA usameM vilIna ho jaae| parivAra meM, samAja meM, sAmudAyika cetanA kA mahattva hai| mahAprajJa jI likhate haiM ki "vyakti ko samudAya se bhinna karane meM kaThinAI kA anubhava kara rahA huuN| isalie ki jala rAzi se vilaga par3A kaNa apanA astitva nahIM rakha paataa|" samudAya ko vyakti se bhinna kahane meM bhI saralatA kA anubhava nahIM ho rahA hai| isalie ki jala kaNoM se bhinna jala rAzi kI apanI koI asmitA nahIM hai| vyakti aura samudAya donoM ko eka kahane meM bhI samasyA kA samAdhAna nahIM dekha rahA huuN| isalie ki jalakaNa para bhI jalapota nahIM tairate aura jalarAzi ko kabhI sira para nahIM uThAyA jA sktaa| sarala mArga yaha hai ki jalakaNa aura jalarAzi meM rahe abheda aura bheda-donoM ko eka sAtha dekheN| tAtparya kI bhASA meM, "virodhI pratIta hone vAle dharmoM kA eka sAtha honA samanvaya hai| vastu jagata meM pUrNa sAmaMjasya aura saha astitva hai| virodha kI kalpanA hamArI buddhi ne kI hai| utpAda aura vinAza, janma aura mRtyu, zAzvata aura azAzvata-ye saba sAtha-sAtha calate haiN|" (5) vijJAna kI sImA vastu (oNbjekTa) hai / darzana cetanA (sabjekTa) pradhAna hai| vijJAna ko cetanA meM ghaTita ghaTanA mAnya nahIM hai aura darzana ko padArtha meM ghaTita hone vAlI ghaTanAoM se saMbaMdha nahIM hai| isIlie ina donoM kI pArasparika pUrakatA kA vikAsa honA caahie| isase vaizvika samasyAoM ke samAdhAna meM bahuta bar3A yoga mila sakatA hai| Aja kA vijJAna kahatA haiyUnivarsa hai to enTI yUnivarsa bhI hai| kaNa hai to pratikaNa bhI hai| aNu hai to prati-aNu bhI hai| padArtha hai to prati-padArtha bhI hai| jagata hai to prati-jagata bhI hai| meTara hai to eNTImeTara bhI hai| yadi eNTImeTara na ho to meTara kA koI astitva nahIM ho sktaa| yadi prati aNu na ho to aNu kA aura pratijagata na ho to jagata kA koI astitva nahIM ho sktaa| (6) 'RSabhAyaNa' mahAprajJa jI dvArA praNIta eka zreSTha mahAkAvya hai| mahAprajJa jI ne 'pratipakSa ke siddhAnta' kA isa mahAkAvya meM aneka sthaloM para prayoga kiyA hai| sAdhvI zrutayazA ne ise RSabhAyaNa meM virodhAbhAsa alaMkAra ke rUpa meM prastuta kiyA hai, ve likhatI haiM - anekAnta garbhita virodhAbhAsaaneka sthaloM para virodha dikhAI detA hai, para anekAnta dRSTi se vaha virodha nahIM hai, yathA do kA nAma abhaya hai bhAI, bhaya kA artha akelA hai| dvandva satya dvaMdvAtmaka jaga meM, guru ke Age celA hai| do sApekSatA kA pratIka hai, eka nirapekSatA kaa| jahA~ sApekSatA hai vahA~ satya hai aura jahA~ satya hai vahA~ abhaya / ekAMta nirapekSa hotA hai aura use apane pratipakSI ekAnta se sadA bhaya banA rahatA hai| suMdopasuMda nyAya se ekAMta kI parAjaya ho jAtI hai| guru ke Age celA kahane kA tulasI prajJA aprela-sitambara, 2003
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________________ tAtparya hai - nizcaya naya se guru sthAnIya hone para bhI jagata kA vyavahAra, vyavahAra naya ke binA nahIM cala sktaa| isI prakAra 'jaladhi zAMta hai vahIM taraMgita', 'jaise-jaise nikaTa-nikaTa prabhu, vaise-vaise lagate dUra', 'marUdevA mara amara ho gaI', 'dRzya le gayA hai sahasA dinkr'| tIvra razmi se banA adRzya Adi anekazaH virodhAbhASI alaMkAroM kA sundara nidarzana RSabhAyaNa meM milatA hai / anekAnta dRSTi se yaha alaMkAra zabda aura artha kI aneka artha - chaviyoM kA adbhuta sRjana karane meM sakSama hai| sAdhvI zrI ke uparokta lekhana ke atirikta mahAprajJa jI likhate haiManekAnta ne sUkSma aura sthUla - donoM niyamoM kI vyAkhyA kI hai aura do koNa hamAre sAmane prastuta kiye| eka koNa - nizcaya naya aura dUsarA koNa hai- -vyavahAra naya / yadi sUkSma satyoM ko jAnanA ho to nizcaya naya kA sahArA leM aura sthUla niyamoM ko jAnanA ho to vyavahAra naya kA sahArA leN| jaba ye donoM sApekSa hote haiM, samanvita hote haiM taba hama saccAI taka pahu~ca jAte haiM ki bheda aura abheda bhinna-bhinna nahIM kintu samanvita rahate haiM / - hama jAnate haiM ki jaina darzana meM padArtha ko pudgala kahA hai| pudgala varNa, gaMdha, rasa, sparza vAlA hai| ATha sparza, jo paraspara meM saMyoga-viyoga ke kAraNa haiM, ve cAra virodhI- yugala rUpa haiN| snigdha- rUkSa, halkA - bhArI, zIta-uSNa, mRdu-karkaza / samUcI paudgalika sRSTi kA nirmANa ina virodhI-yugala sparzo se hotA hai| jitane bhI sthUla pudgala - padArtha haiM usameM ye AThoM sparza hote haiM, jo skandha ko sthAyitva pradAna karate haiM / yaha kitanA rahasyamaya hai ki vastu ke nirmANa meM virodhI - yugala sparzo kA honA Avazyaka hai| AcArya mahAprajJa ne astitvagata isa satya ko isa vividhatA se pratipAdita kiyA hai ki aba isakA svarUpa eka siddhAnta ke rUpa meM prakaTa hotA hai| ataH yaha kahanA upayukta hogA ki " mahAprajJa kA pratipakSa kA siddhAnta" ne darzana jagata ko mahattvapUrNa yogadAna diyA hai| vijJAna jagata meM paramparA hai ki jo naI khoja karate haiM unhIM ke nAma se vaha siddhAnta pracalita ho jAtA hai| mahAprajJajI kI yaha vilakSaNatA hai ki unhoMne isa siddhAnta ke anurUpa zarIra zAstra ke udAharaNa prastuta kie haiN| - 1. zarIra zAstra ke anusAra ve likhate haiM - zarIra meM do kendra haiN| eka- jJAna kendra aura dUsarA hai-kAma-kendra / donoM virodhI haiM / kAma-kendra cetanA ko nIce le jAtA hai| jJAna - kendra cetanA ko Upara le jAtA hai| eka hai adhogamana aura dUsarA hai Urdhvagamana / cetanA kA nIce kA avataraNa aura cetanA kA Urdhva avataraNa, donoM virodhI haiM / yahI jIvana ko TikAye hue haiN| vijJAna kI bhASA meM jJAna - kendra aura kAma-kendra ke vAcaka do glaiNDsa haiN| eka hai - pIniyala aura picyUTarI - ye donoM jJAna ke vikAsa kI granthiyA~ haiM aura dUsarA hai - gonADsa - yaha kAma vikAsa kI granthi hai / hamArI cetanA kA vikAsa piniyala aura picyUTarI ke vikAsa para nirbhara hai / picyUTarI aura piniyala kA srAva jaba gonADsa ko milatA hai taba kAma kI 8 tulasI prajJA aMka 120-121
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________________ uttejanA bar3hatI hai| jaba vaha strAva badalatA hai, hAipothelemasa kI kriyA badalatI hai taba jJAna kA vikAsa hone laga jAtA hai| donoM virodhI glaiNDsa kI prakriyAe~ hamAre zarIra kI saMracanA meM samAI huI haiN| donoM granthiyA~ apanA-apanA kAma karatI haiM, yadyapi donoM virodhI haiN| 2. hamAre zarIra meM kharaboM kozikAe~ haiN| prati saikaNDa pA~ca karor3a kozikAe~ naSTa hotI haiM aura pA~ca karor3a kozikAe~ utpanna hotI haiN| yaha astitva banA rahatA hai| janmanA aura maranA, paidA honA aura naSTa honA / kozikAe~ naSTa na ho to zarIra murdA bana jAtA hai| kozikAe~ paidA na hoM to zarIra TUTa jAtA hai| donoM cAlU rahate haiM, taba zarIra TikatA hai| 3. manovijJAna kI dRSTi se mahAprajJajI ne ullekha kiyA hai ki jIna meM do prakAra kI vizeSatAe~ hotI haiM / mAtA-pitA ke guNa saMtAna meM saMkrAnta hote haiM, virodhI guNa bhI saMkrAnta hote haiN| usameM eka prabhAvI hotA hai aura dUsarA aprbhaavii| jo prabhAvI hotA hai vaha vyakta ho jAtA hai aura jo aprabhAvI hotA hai, vaha parde ke pIche raha jAtA hai| karmavAda kI yahI prakRti hai| hamAre sAtha jitane karmoM kA saMbaMdha hai, una sabhI karmoM kI virodhI prakRtiyA~ banI rahatI haiN| jaise sukhavedanIya karma hai to duHkhavedanIya karma bhI hai| isI prakAra zubha nAmakarma-azubha nAmakarma, ucca gotra karma, nIca gotra karma, zubha AyuSya, azubha aayussy| donoM virodhI prakRtiyA~ haiM / eka prakRti vyakta hotI hai taba dUsarI avyakta ho jAtI hai| hama pAte haiM ki AcArya mahAprajJa ne 'pratipakSa ke siddhAnta' ke pratipAdana meM eka mahattvapUrNa sImA bA~dhI hai jise hama limitation kahate haiN| vaha yaha hai ki pakSa-pratipakSa athavA virodhI yugala paraspara meM virodhI hote hue bhI sarvathA virodhI nahIM haiN| atyaMta virodha meM bhI sAmyatA aura atyanta sAmyatA meM bhI virodha prakaTa hotA hai| isa sImAkaraNa ne siddhAnta ko gaharAI se puSTa kiyA hai| mahAprajJa jI kI isa siddhAnta ke prati pratibaddhatA ina zabdoM meM mukharita huI hai __ "isa duniyA meM eka bhI zabda aisA nahIM hai jisakA pratipakSa zabda na ho| jisakA astitva hotA hai, usakA pratipakSa bhI hotA hai| pratyeka vastu kA pratipakSa hai| jisakA pratipakSa na ho vaha sat nahIM hotA, usakA astitva hI nahIM hotaa| jisa zabda kA pratipakSa nahIM hai to usakA artha bhI nahIM ho sktaa| kalpanA kareM ki yadi duniyA meM aMdhakAra miTa jAyegA to prakAza kA artha bhI samApta ho jaayegaa| prakAza kA artha hama tabhI samajha sakate haiM jabaki aMdhakAra kA astitva hai| yaha saMsAra virodhI yugaloM kA saMsAra hai| sAre jor3eM, yugala haiM aura ve bhI virodhI yugala / saba kucha dvandva haiN| dvandva ke do artha hote haiN| eka artha hai-yugala aura dUsarA artha hai - lar3AI, saMgharSa, yuddh| jo yugala hogA vaha virodhI hI hogaa| samAna jAti kA yugala nahIM hotaa| strI-puruSa, nara-mAdA, nitya-anitya, zAzvata-azAzvata, aMdhakAra-prakAza, sardI-garmI Adi-Adi yugala haiM / hama isa satya ko mAnakara caleM ki isa duniyA meM virodha rahegA, bhinnatA rahegI, pratipakSa rhegaa| ise koI miTA nahIM sktaa| isameM hameM naye mArga kI khoja tulasI prajJA aprela-sitambara, 2003 0
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________________ karanI hogii| vaha mArga hogA saha-astitva kA, samanvaya kaa| jaba AdamI samanvaya kI cetanA se samAdhAna khojatA hai to pratyeka samasyA kA samAdhAna ho sakatA hai| virodha prakRti meM hai| virodha kA artha hai -bhinna dizA meM honaa| pratipakSa honA, yaha hamAre vastu jagata kI prakRti hai| yaha zArIrika saMracanA aura sRSTi saMracanA ko prakRti hai| mahAprajJa-darzana meM DaoN. dayAnanda bhArgava ne pratipakSa ke siddhAnta ko dvandvoM kI duniyA ke zIrSaka ke antargata prastuta kiyA hai| ve likhate haiM ki- padArtha kA nAma aura rUpa usa padArtha ko dUsare padArtha se bhinna banAtA hai| bheda kA AdhAra hai-vissmtaa| yaha viSamatA hI dvaita kA AdhAra hai| aMdhakAra hai, isIlie prakAza kA nAma prakAza hai| prakAza aura aMdhakAra ko sAthasAtha rahanA hotA hai| yaha dvandva saba staroM para kAma kara rahA hai| vyakti ke stara para prANa aura aprANa ke bIca dvandva hai| AcAra ke kSetra meM pApa aura puNya kA dvandva hai / darzana ke kSetra meM jJAna aura karma kA virodha prasiddha hai| isI prakAra pravRtti-nivRtti, bimba-pratibimba, duHkha-sukha, yathAavagata-tathAgata, bhedAbheda, vyaktAvyakta, nizcaya-vyavahAra, pUrNatA-apUrNatA, janma-mRtyu, paristhiti-mana:sthiti Adi dvandva ke kAraNa haiN| hama prakRti ke niyama ke virUddha nahIM jA skte| vizva kI vyavasthA hI aisI hai ki usake mUla meM virodhI yugala eka sAtha rahate haiN| mahAprajJajI kA pratipakSa kA siddhAnta jaina Agama sAhitya ke prasUta huA hai| hama pAte haiM ki sthAnAMga (ThANaM) sUtra ke prathama tathA dvitIya adhyayana meM pratipakSI yugaloM kA vistAra se varNana huA hai jo nimna prakAra hai ---- 1. sthAnAMga Agama kA prathama adhyayana kA prathama pada astitvAda se saMbaMdhita hai| isake 5 se 14 taka ke sUtra avalokanIya haiN| 5. loka eka hai| 6. aloka eka hai| 7. dharma (dharmAstikAya) eka hai| 8. adharma (adharmAstikAya) eka hai| 9. bandha eka hai| 10. mokSa eka hai| 11. puNya eka hai| 12. pApa eka hai| 13. Azrava eka hai| 14. saMvara eka hai| isake saMbaMdha meM TippaNI karate hue AcArya mahAprajJa likhate haiM ki saMkhyAMkita chaH sUtra (9-14) meM nava tattvoM meM se paraspara pratipakSI cha: tattvoM kA nirdeza kiyA gayA hai| bandhana ke dvArA AtmA ke caitanya Adi guNa pratibaddha hote haiN| mokSa AtmA kI usa avasthA kA nAma hai jisameM AtmA Adi guNa pUrNa ho jAte haiM, isalie baMdhana aura mokSa meM paraspara pratipakSa bhAva hai| puNya ke dvArA jIva ko sukha kI anubhUti hotI hai aura pApa ke dvArA use duHkha kI anubhUti hotI hai| isalie puNya aura pApa meM paraspara pratipakSa bhAva hai| Azrava pudgaloM ko AkarSita karatA hai aura saMvara usakA virodha karatA hai, isalie Azrava aura saMvara meM paraspara pratipakSa bhAva hai| dUsare sthAnAMga (mU. 9) meM inakA pratipakSa yugala ke rUpa meM ullekha milatA hai| 10 - - tulasI prajJA aMka 120-121
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________________ isI prakAra loka aura aloka pratipakSI yugala haiN| AkAza loka aura aloka, ina do bhAgoM meM vibhakta hai| jisa AkAza meM dharmAstikAya, adharmAstikAya, kAla, pudgalAstikAya aura jIvAstikAya--ye pA~coM dravya milate haiM, use loka kahA jAtA hai aura jahA~ kevala AkAza hI hotA hai vaha aloka kahalAtA hai| isI prakAra dharmAstikAya tathA adharmAstikAya bhI pratipakSI yugala hai| dharmAstikAya kA lakSya gati aura adharma kA lakSaNa sthiti (agati) hai| yaha jagata pratipakSI yugaloM se bharA hai yA yoM kahanA cAhie ki pratipakSI yugaloM ke astitva ke kAraNa hI jagata kA sthAyitva hai| 2. sthAnAMga (ThANa) ke dUsare sthAna kA prathama pada, dvipadAvatAra ke nAma se hai| hama pAte haiM ki isameM bhI pratipakSI yugaloM kA vistAra se varNana nimna prakAra se upalabdha hai| 1. loka meM jo kucha bhI hai dvipadAvatAra (do-do padoM meM avatarita) hotA hai ---- 1. jIva aura ajIva 2. trasa aura sthAvara 3. sayonika aura ayonika 4. Ayu sahita aura Ayu rahita 5. indriya sahita aura indriya rahita 6. veda sahita aura veda rahita 7. rUpa sahita aura rUpa rahita 8. pudgala sahita aura pudgala rahita 9. saMsAra samApana (saMsArI), 10. zAzvata aura azAzvata __ asaMsAra samApannaka (siddha) 11. AkAza aura noAkAza 12. dharma aura adharma 13. bandha aura mokSa 14. puNya aura pApa 15. Azrava aura saMvara 16. vedanA aura nirjarA 3. nandI sUtra meM zruta ke caudaha vikalpa batAe haiM1. akSara-zruta 2. anakSara-zruta 3. saMjI-zruta 4. asaMjJI-zruta 5. samyak-zruta 6. mithyA-zruta 7. Adi-zruta 8. anAdi-zruta 9. saparyavasita-zruta 10. aparyavasita-zruta 11. gamika-zruta 12. agamika-zruta 13. aMga praviSTa-zruta 14. anaMga praviSTa-zruta mahAprajJajI uparokta AgamoM ke varNana ko isa dRSTi se dekhate haiM ki jaina darzana ne virodhI yugaloM kA saha-astitva svIkAra kiyA, isalie vaha sarvagrAhI darzana ho gyaa| vaha kisI bhI vicAradhArA ko asatya kI dRSTi se nahIM dekhatA kintu sApekSa-satya kI dRSTi se dekhatA hai| jitane vicAra haiM ve saba paryAya haiM aura paryAya nirapekSa-satya nahIM ho sktaa| nirapekSa-satya to tulasI prajJA aprela-sitambara, 2003 0 - 11
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________________ mUla dravya ho sakatA hai| jaina darzana jar3avAdI vicAra amAnya nahIM hai kintu sAtha-sAtha AtmavAdI vicAra bhI utanA hI mAnya hai jitanA ki jar3avAdI vicaar| donoM vicAroM kA yoga hone para hI jainadarzana yathArtha banatA hai| jaina darzana yugAnukUla bhASA meM preSita karane kA zreya mahAprajJajI ko hai| ___4. dazavaikAlika sUtra meM cAra AvegoM (krodha, mAna, mAyA, lobha) kI pratipakSa bhAvanA kA sundara nirUpaNa diyA hai| yadi krodha ke Avega ko miTAnA hai, kama karanA hai to upazama ke saMskAra ko puSTa karanA hogaa| krodha kA pratipakSa hai --upazama kA saMskAra jitanA puSTa hogA, krodha kA Avega utanA hI kSINa hotA calA jaayegaa| mAna ke Avega ko naSTa karanA hai to mRdutA ko puSTa kro| mRdutA aura maitrI meM koI aMtara nahIM hai| maitrI, mRdutA kA hI pratiphalana hai| jaba mRdutA hai to kisI ke sAtha zatrutA ho hI nahIM sktii| lobha ke Avega ko naSTa karanA hai to santoSa ko vikasita kareM, use puSTa kreN| AvegoM ko miTAne ke lie pratipakSa ke saMskAroM ko puSTa karanA hai| jaba taka pratipakSa kA saMskAra puSTa nahIM hogA, AvegoM kA anubhava nahIM kiyA jA sktaa| sAdhanA meM pratipakSa bhAvanA kA bahuta bar3A mahattva hai| 9. bhautika vijJAna ne isa sRSTi kA prArambha 'biga-beMga' se mAnA hai| usI samaya padArtharacanA ke mUla kaNa kvArka bhI utpanna hue haiN| vAstavikatA yaha hai ki kvArka ke kaNa sabhI samAna na hokara, virodhI guNoM vAle utpanna hue aura usI se padArtha racanA huii| paraspara meM virodhI guNoM kA honA, isa prakRti kI dena hai| vijJAna jagata meM halacala macI thI jaba prakAza ke vyavahAra meM jJAta huA ki vaha kaNa rUpa vyavahAra karatA hai aura lahara rUpa bhI vyavahAra karatA hai| isa dvaidha ke kAraNa bhautika vijJAna kI pragati ruka sI gaI thI taba yaha svIkAra kiyA gayA ki jahA~ kaNa haiM vahA~ lahara hai aura vahA~ lahara hai yahA~ kaNa hai| isI samanvaya ko lekara vijJAna kI pragati huI hai| kvAMTama siddhAnta ke anusAra kisI bhI paramANu ke do ilekTrona pUrNa rUpa se samAna nahIM hote| asamAnatA ke hote hue bhI saha-astitva kI prakRti padArtha ke mUla meM haiN| isa prakAra hama pAte haiM ki ki 'mahAprajJa kA pratipakSa kA siddhAnta' sArvabhaumika hai| yaha siddhAnta isa sRSTi ke bhautika aura abhautika donoM prakAra ke dravyoM para samAna rUpa se lAgU hotA hai| yahI isakI sArvabhaumikatA hai| 5 cha-20, mahAvIra kolonI javAhara nagara, jayapura (rAjasthAna) 12 - tulasI prajJA aMka 120-121
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________________ jaina arddhamAgadhI Agama sAhitya meM citrakalA - DaoN. harizaMkara pANDeya bhAratIya kalA-saMsAra meM citrakalA kA mahattvapUrNa sthAna hai| prAcInakAla se hI isakI mahanIyatA rekhAMkita hai| AtmA ke mAdhavI bhAvoM kI madhumaya abhivyakti citra hai| citra zabda vimarza curAdigaNIya citra-citrIkaraNe' dhAtu se karma meM ap pratyaya hokara 'citram' banatA hai / ciJ dhAtu se amicimidizasibhyaH ktra se tra pratyaya hokara napuMsaka liMga meM 'citram' zabda banatA hai| citrayatIti citram arthAt bhAvoM kI bimbAtmaka kiMvA mUrta abhivyakti citra hai| cIyate iti citram' arthAt utkRSTa bhAvoM kA jisameM cayana hotA hai, vaha citra hai| amarakozakAra ne Alekhya aura Azcarya ke artha meM 'citra' ko prayukta mAnA hai - 'aalekhyaashcryyorcitrm'| yahA~ amara kozakAra ne Alekhya aura Azcarya ko citra kA paryAya mAnA hai, parantu pUre vAkya para vicAra karane para 'citram' kA svarUpa bhI udghATita ho jAtA hai| vaisA Alekhya (Painting) jo Azcarya kiMvA AhlAda kA janaka ho, jisameM lokottara Ananda kI prApti ho, use 'citram' kahate haiN| citrakalA kA mahattva-citra kalA se aizvarya evaM vibhUti kI prApti hotI hai| pAzcAtya dRSTikoNa meM yaha kalA kevala kalA ke lie nahIM balki jIvana ko Anandamaya evaM lokottara AhlAdavilasita banAne kA sopAna hai| viSNudharmottara (viSNu purANa kA pariziSTa, samaya lagabhaga tIsarI zatI) purANa ke tRtIya khaNDa meM 35 se 43 adhyAya taka 'citrasUtra' prakaraNa saMvAdAtmaka rUpa meM varNita hai| vahIM para citra kI mahattA vistAra se uTuMkita hai tulasI prajJA aprela-sitambara, 2003 - - 13
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________________ kalAnAM pravaraM citraM dhrmkaamaarthmokssdm| mAMgalyaM paramaM caitad gRhe prtisstthitm|| yathA sumeruH pravaro nagAnAM yathANDajAnAM garuDaH prdhaanH| yathA narANAM pravara: kSitIzastathA kalAnAmiha citrklpH|| arthAt sabhI kalAoM meM zreSTha citrakalA hai, yaha cAroM puruSArthoM -- dharma, artha, kAma aura mokSa ko dene vAlA hai| jisake ghara meM citra hotA hai, usake ghara meM parama maMgala kI pratiSThA hotI hai| jaise parvatoM meM sumerU, pakSiyoM meM garur3a, manuSyoM meM rAjA zreSTha hotA hai, vaise hI kalAoM meM citrakalA zreSTha hai| citra kI mahanIyatA ko citrasUtrakAra ne spaSTa rUpa se aMkita kiyA hai zAstrajJaiH sukRtairdakSaizcitraM hi mnujaadhip| zriyamAvahati kSipramalakSmI caapkrssti|| nirNajayati cotkaNThAM niruNadvayAgata shubhm| zuddhAM prathayati prItiM jnytytulaampi|| duHsvapnadarzanaM hanti prINAti gRhdevtaam| na ca zUnyamivAbhAti yatra citraM prtisstthitm||' arthAt zAstra ke jJAtA, puNyAtmA tathA catura puruSoM dvArA banAyA huA citra lakSmI pradAna karatA hai, kyoMki vaha citra ucita mAna-parimANa se banA zubha lakSaNa yukta hotA hai| vaha daridratA ko dUra karatA hai, manoratha pUrNa karatA hai, mile hue kalyANa ko sthira karatA hai, pavitra tathA anupama kIrti utpanna kara vikhyAta karatA hai, duHsvapna kA nAza karatA hai, gRha devatA ko prasanna karatA hai aura jisa ghara meM citra banA rahatA hai, vaha zUnya kI taraha nahIM mAlUma hotA hai arthAt vaha sadA bharA-pUrA pratIta hotA hai| citra ke mAdhyama prAcIna kAla meM bhAratIya citrakalA meM aneka prakAra ke phalaka prayoga meM lAe jAte the, jaise bhitti, vastra, lakar3I, tAlapatra, patthara, hAthIdAMta, camar3A, kAgaja aadi| pramukhataH tIna prakAra ke mAdhyamoM para citrakArI kI jAtI thI-1. bhitti citra, 2. citraphalaka yA phalaka citra, 3. paTa citr| 1.bhitti citra-bhitti citra kA tAtparya divAroM para banAe gae citroM se hai| prAcIna bhAratIya bhitticitroM kI samRddha paramparA Aja bhI dekhane ko milatI hai| prAgaitihAsika mAnavoM meM guphA-kandarAoM kI bhittiyoM ko apane citroM kA AdhAra banAyA thaa| bAda meM pahAr3oM ko 14 - - tulasI prajJA aMka 120-121
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________________ kATakara caitya, bihAra evaM mandiroM kA nirmANa huA aura unake divAroM para citra banAe ge| Agama sAhitya meM aneka sthaloM para bhitticitroM kA ullekha hai / AcAra -cUlA meM varNita 'devacchandaka - vimAna' meM aneka prakAra ke bhitti citroM kA nirdeza hai| ve bhitticitra aneka maNiyoM, ratnoM evaM suvarNoM ke bane hue the| siMhAsana bhI vividha prakAra ke bhitticitroM se suzobhita thA NANAmaNikaNayarayaNabhatticittaM subhaM cArukaMtarUvaM sihAsaNaM viuvvai / " usa devacchaMdaka vimAna kA agrazikhara bhI aneka bhitticitroM se suzobhita thApaumalayabhatticittaM... jJAtAdharmakathA meM vividha prakAra ke ratnoM se citrita bhadrAsana kA ullekha hainANAmaNikaNagarayaNabhatticittaMsi / " ratnakhacittasnAnapITha kA ullekha hai .............. - nANAmaNirayaNabhatticittaMsi NhANapIDhaMsi / " meghakumAra kA bhavana vividha prakAra kI ratnamaNiyoM ke dvArA bane mRga, vRSabha, turaga, vakra, makara, vihaga, kinnara, bhaMvara, kuMjara, vanalatA evaM padmalatAdi ke citroM se suzobhita thA / 10 pravrajyAkAla meM banAyI gayI, hajAra puruSoM ke dvArA le jAyI jAne vAlI zivikA aneka citroM se suzobhita thI - IhAmiya- usabha - turaya-nara-magara- vihaga-vAlaga kinnara - ruru-sarabha- camarakuMjara - vaNalaya - paumalaya bhatticittaM / " arthAt vaha zivikA IhAmRga (bher3iyA) vRSabha, turaMga, nara, magara, vihaga, sarpa, kinnara, ruru (kAlAmRga), sarabha (aSTApada), camarIgAya, kuMjara, vanalatA aura padmalatA Adi ke citroM suzobhita thii| padmAvatI apane nAgayajJa mahotsava para eka puSpamaNDapa kA nirmANa karAtI hai| vaha uparyukta citroM se suzobhita thA / 2 maNiyAra zreSThI kI citrasabhA vividha prakAra evaM bahuraMge citroM se suzobhita thI / " zrIkRSNa ke snAnagRha meM rakhA huA snAnapITha vividha prakAra ke citroM se abhirAma banA huA thaa| 14 rAjapraznIya meM varNita sUryAbhadeva dvArA vikurvita vimAna vividha prakAra ke raMga-biraMge citroM se suzobhita thA / usakA tala pA~ca varNa ke ratnamaNiyoM se susajjita (citrita) thA / dvAraphalaka (dvAra ke nIce kI lakar3I) para 'ha~sa' kA citra banA huA thA / 'hNsgbbhmyaaeluaa'|" bhittoM para sugaMdhita lepa bhI lage the (bhitti lepoM se citrita thaa)|" dazavaikAlika meM citrabhitti yA bhitticitra kA ullekha hai tulasI prajJA aprela - sitambara, 2003 15
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________________ cittabhitti na nijjhaae| 17 paTTabhUmibandhana yA citraphalaka yA kASThaphalakacitra ( peMTiMga borDa ) - prAcIna bhAratIya sAMskRtika paramparA meM lakar3I ke phalaka para citra banAne kI prathA thii| jo citra kASTha phalaka para banAye jAte the, unheM paTTacitra kahA jAtA thA, ise hI saMskRta sAhitya meM citraphalaka ke nAma se abhihita kiyA gayA hai / kAlidAsa ke zAkuntala ke chaTThe aMka meM duSyanta ke dvArA zakuntalA kA chavi citra citraphalaga para banAne kA varNana hai tatra me citraphalakagatAM svahastalikhitAM tatrabhavatyAH zakuntalAyAH pratikRtimAnayeti / 18 'vikramorvazIyam' nATaka ke dvitIya aMka meM citraphalaka para urvazI kI pratikRti banAne kA ullekha hai| AgamasAhitya meM aneka sthaloM para citraphalaka kA nirdeza hai| bhagavatIsUtra meM eka maMkha nAmaka bhikSuka jAti kA ullekha hai jo citraphalaka dikhAkara jIvana nirvAha karatA thaa| maMkhalI maMkha hAtha meM citraphalaka lekara 'saravaNa' sanniveza ke eka brAhmaNa kI gozAlA meM varSAvAsa karatA hai| 19 ---- vahIM para maMkhalI putra gozAlaka ke dvArA bhI citraphalaka dhAraNa karane kA ullekha hai| 20 isI taraha citraphalaka kA ullekha bhagavatI sUtra 15 / 51 meM bhI hai / jJAtAdharmakathA meM varNita hai mithilA nagarI kA eka citrakAra binA dekhe anindya sundarI maithilakumArI mallI kA yathAvat citra citraphalaka para banA diyA, jisase kruddha hokara malladinnakumAra ne usa citrakAra ko dezanikAlA de diyaa| vahI citrakAra rAjA adinazatru ke yahA~ Azraya grahaNa karane ke uparAnta usa citraphalaka ko rAjA ke lie sauMpa detA hai| 21 use dekhakara rAjA mallikumArI para AkarSita ho jAtA hai| - vRhatkalpabhASya meM causaTha kalAoM meM niSNAta eka vezyA kA varNana hai, jisane apanI citrasabhA meM manuSyoM ke jAtikarma, zilpa aura kupita - prasAdana kA citraNa karAyA thaa| paTTaphalaka (citraphalaka ) para bane hue citra prema ko uttejita karane meM kAraNa hote the| 22 kisI parivrAjikA ne ceTaka kI kanyA rAjakumArI sujyeSThA kA citra eka phalaka para citrita kara rAjA zreNika ko dikhAyA, jise dekhakara rAjA apanI sudha-budha kho baitthaa| 23 sAgaracandra kamalAmelA ke citra ko dekhakara usase prema karane lagA thA | 24 paTacitra (citrapaTa) - klaoNtha peMTiMga yA kainavAsa peMTiMga - jo citra kapar3e yA camar3e para banAye jAte the / ye citrapaTa maMdiroM tathA gharoM kI zobhA ke lie TAMge jAte the| Aja bhI yaha prathA tibbata, nepAla, jayapura Adi meM jIvita hai / bhArata meM paTTacitroM kI atyanta samRddha paramparA prAcIna kAla se hI avicchinna rahI hai| isameM isa deza kI samRddhi, pratibhA - vaibhava, bhakti - zraddhA tathA udAtta jIvana kI marmAhaladinI 16 tulasI prajJA aMka 120-121
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________________ jhalaka milatI hai| bhAsa, kAlidAsa, bANabhaTTa, bauddha vAGmaya Adi meM paTTacitroM kA prabhUta varNana milatA hai / vAtsyAyana ke kAmasUtra 25 meM ' AkhyAna -paTa' ke rUpa meM paTacitroM kA ullekha milatA hai| 'AkhyAna-paTa' paTacitroM ke mAdhyama se sampUrNa kathAnaka ko subodha evaM sarala- -zailI meM prastuta karane kA navya prayAsa thA / mahAkavi bhAsa ke 'dUtavAkyam' nAmaka nATaka meM citrapaTa kA lalita lekha hai| duryodhana kahatA hai - AnIyatAM sa citrapaTo tanu yatra draupadI kezAmbarAvakarSaNamAlikhitam / - Agama sAhitya meM aneka sthaloM para paTTacitra kA ullekha hai| bhagavatIsUtra meM vastra para haMsa kA citra banAne kA ullekha hai - dhavalaM kaNagakhacitakammaM maharihaM haMsalakkhaNapaDasAhagaM parihiMti 126 vahIM para eka javanikA (pardA) kA varNana hai, jo vividha prakAra ke citroM se citrita thii| 27 jJAtAdharmakathA meM bhI aise javaNiyaM 28 kA ullekha hai| rAjapraznIya meM vastracitra kA varNana hai| sUryAbhadeva ke naTa (devakumAra) vividha prakAra ke raMgoM se suzobhita vibhinna prakAra ke vastroM ko dhAraNa kie hue the| 29 citrasabhA - citrasabhA prAcInakAla ke saMpanna parivAra ke lie gaurava kA viSaya hotI thI / citrazAlA, citrAgAra, citrAlaya, citrasadana, citragRha, citravIthI, citrazAlikA, abhilikhita vIthikA, AlekhyagRha Adi citrasabhA ke vibhinna nAma haiN| inhIM nAmoM se prAcIna graMthoM meM citrasabhA kA ullekha milatA hai| I AgamasAhitya meM aneka sthaloM para citrasabhA kA vistAra se varNana milatA hai jJAtAdharmakathA ke AThaveM adhyayana meM malladattakumAra ke pramadavana meM eka sundara citrasabhA ke nirmANa kA vistRta varNana hai| mallakumAra citrakAra-samUha (citrakAroM) ko bulAkara hAva, bhAva, vilAsa aura bimboka evaM rUpa se ramaNIya citrazAlA kA nirmANa karavAtA hai| citrakAralabdhi se paripUrNa citrakAroM ne adbhuta citrasabhA kA nirmANa kiyaa| 30 naMdamaNikAra zreSThI ne aneka khambhoM se yukta rasamaya evaM anya vividha lepoM se suzobhita citrasabhA kA nirmANa karAyA / 31 prazna vyAkaraNa meM citrasabhA kA ullekha hai| 32 rAjapraznIya meM citragharaNA (citragRha) kA ullekha hai| jIvAjIvAbhigama sUtra meM bhI rAjapraznIya kI taraha hI aneka prakAra ke gRhoMmohanagRha, mAlAgRha Adi ke sAtha 'citragRha' kA prayoga hai| 34 uttarAdhyayana meM mAlA, gaMdha, dhUla Adi se vAsita (sugaMdhita), citrahara (citragRha) kA varNana hai| 35 citrakAra - citrakAra citra kA svAmI hotA hai, sRjanadharmitA kA Akara hotA hai| tulasI prajJA aprela - sitambara, 2003 17
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________________ nirjIva vastu meM apanI pratibhA se hAva, bhAva, helA, vilAsa aura lAvaNya ko sammizrita kara trailokya ramaNIya banA detA hai| vaha apanI kalA (citrakalA) ke dvArA usa vibhUtimaya sthAna ko prApta kara letA hai, jahA~ kevala AhlAda aura ramaNIyatA kI vRtti hI avaziSTa rahatI hai| Agama-sAhitya meM aneka sthaloM para 'citrakAra' ke vAcaka prAkRta zabda cittagara (citrakAra), cittagaraya (citrakaraka), cittAra (citrakAra) Adi zabdoM kA prayoga huA hai| jJAtAdharmakathA meM mithilA ke eka citrakAra kA varNana hai, jo hAva, bhAva, lAlitya aura kalpanA sauSThava se sajIva citra kA aMkana kara detA thaa| use citrakAralabdhi (cittagara-labdhi) kI siddhi prApta thii| vaha binA dekhe bhI kisI kA citra apanI kalpanA se banA detA thaa| mallikumArI' kA eka atyanta sundara citra kASThaphalaka para banAtA hai, jise dekhakara adInazatru rAjA mallikumArI ke rUpa-yauvana para mohita ho jAtA hai| vaha vaisA citra thA jise deva, dAnavAdi koI bhI banA nahIM sktaa| vaise kalA-sampanna citrakAra kA varNana yahA~ upalabdha hai| prajJApanA meM zilpa-Arya (zreSTha-zilpakAra) ke aneka bheda batAe gaye haiM, unameM citrakAra (cittAra) kA bhI ullekha hai|38 isa prakAra jaina-arddhamAgadhI Agama-sAhitya meM citrakalA kI dRSTi se prabhUta sAmagrI upalabdha hai| AgamakAlIna samAja samRddha thaa| usa kAla meM bhAratIya zilpa-vijJAna unnatAvasthA ko prApta thaa| prastuta saMdarbha meM isI kA digdarzana karAyA gayA hai| saMdarbha1. saMskRta-dhAtu-koSa, sampAdaka-yudhiSThira mImAMsaka, pR. 44 2. uNAdisUtra saMkhyA 613 3. amarakoza 3.4.180 4. viSNudharmottarapurANa 43.38-39 5. tatraiva 43.24-26 6. AcAracUlA 15.28, aMsu. (aMgasuttANi), bhAga-I, pR. 237 7. tatraiva 8. jJAtAdharma kathA 1.1.9 aMsu.-3, pR. 7 9. tatraiva, 1.1.24, aMsu. 3, pR. 10 10. tatraiva, 1.1.89, aMsu. 3, pR. 34 11. tatraiva, 1.1.129, aMsu. 3, pR. 48 12. tatraiva, 1.8.49, aMsu. 3, pR. 165 18 / - tulasI prajJA aMka 120-121
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________________ 13. tatraiva, 1.13.20, aMsu. 3, pR. 240 14. tatraiva, 1.6.139, aMsu. 3, pR. 299 15. rAjapraznIyasUtra 129, usu (uvaMgasuttANi), bhAga-1, pR. 112 16. tatraiva 17. dazavaikAlika 8.54 (jaina vizvabhAratI prakAzana) navasuttANi 18. abhijJAnazAkuntalama, chaThA aMka 19. bhagavatIsUtra 15.16, aMsu-2, pR. 657 20. tatraiva, 15.23 21. jJAtAdharmakathA 18.131, 135, aMsu-3, pR. 182-183 22. bRhatkalpabhASya pIThikA-262 23. AvazyakacUrNi-2, pR. 165 24. bRhatkalpabhASya pIThikA 172 25. kAmasUtra, vAtsyAyana, adhyAya-4 26. bhagavatI sUtra 9.190, aMsu. 2, pR. 449 27. tatraiva 11.138, aMsu. 2, pR. 519 28. jJAtadharmakathA, 1.1.25, aMsu-3, pR. 12 29. rAjapraznIya 75, vyAvara saMskaraNa, pR. 48 30. jJAtadharmakathA 1.8.117-126, aMsu-3, pR. 180-181 31. tatraiva 1.13.20 32. praznavyAkaraNa 1.14, aMsa-3, pa.642 33. rAjapraznIya 182, 183 (jaina vizvabhAratI) 34. jIvAbhigamasUtra 3.294, uvaMgasuttANi, khaNDa-1 35. uttarAdhyayanasUtra 35.4 36. jJAtAdharmakathAsUtra 1.8.119, aMsu. 3, pR. 180 37. jJAtA. 1.8.135, aMsu-3, pR. 183 39. prajJApanA 1.97, uvaMsu. 2, pR. 33 esosieTa prophesara vibhAgAdhyakSa, prAkRta evaM jaina Agama vibhAga jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM 341 306 (rAjasthAna) tulasI prajJA aprela-sitambara, 2003
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________________ ucca zikSA kA badalatA paridRzya -DaoN. baccharAja dUgar3a sAmAjika evaM Arthika vikAsa meM zikSA kI bhUmikA ko svIkRta kiyA jA cukA hai| yaha bhI pUrNa rUpa se sthApita ho cukA hai ki rASTrIya vikAsa ke sabhI kSetroM meM Avazyaka yogyatA ke vikAsa meM uccazikSA kA bar3A yogadAna hai| ucca zikSA hI vyavasAya, prazAsana, vyApAra, udyoga, zikSA, svAsthya evaM surakSA sevAoM ke lie mAnava saMsAdhana taiyAra karatI hai| isa dRSTi se vartamAna meM vizvavidyAlaya kevala jJAnavarddhana evaM zodha ke kendra hI nahIM apitu samAja meM zakti evaM prabhAvapUrNa padoM para niyukti ke strota bhI haiN| vyAvasAyika evaM prAvidhika kSetroM meM nirantara evaM paryApta vRddhi hone ke phalasvarUpa vizvavidyAlayoM kA samAjazAstrIya mahattva bhI bar3hatA jA rahA hai| isa pariprekSya meM vizvavidyAlayoM kA yaha dAyitva hai ki ve apane prabhAva kSetroM kA adhyayana kareM tathA bhautika vikAsa kI ora agrasara vizva meM apane prabhAva kI dizA bhI bdleN| yathArtha yaha bhI hai ki uccazikSA ke prasAra ke kAraNa ye vizvavidyAlaya rASTrIya arthavyavasthA ke vikAsa meM nirNAyaka kAraka bhI bana rahe haiM / yadyapi prArambha meM vizvavidyAlayoM kA saMbaMdha saMskRti kI pragati se thA, dhana kI vRddhi se nahIM lekina kAlAntara meM inake dvArA jJAna ke prasAra vizeSataH vaijJAnika zodhoM kA yaha phala huA ki ve Adhunika vizva ko dizA dene vAle sAdhanoM meM pramukha sAdhana siddha hue tathA inhIM ke kAraNa praudyogika vikAsa kI sthitiyA~ bana sakI evaM uccastarIya kuzala evaM vijJa kAryakartAoM kI AvazyakatA bddh'ii| ucca zikSA kI utpAdakatA usa zikSA ko arthahIna hI kahA jAegA jo kevala vyakti meM bauddhika vikAsa evaM bhautika saMsAdhanoM meM yogadAna ke sAtha usakI sRjanAtmaka zaktiyoM ko ujAgara na kre| samAja ko aise utpAdaka kAryakartAoM kI apekSA hai jo apane kArya - - tulasI prajJA aMka 120-121 20
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________________ meM Ananda kA anubhava kareM tathA unameM kucha kara dikhAne kI icchAzakti ho| mAnava zakti kA adhikAdhika mitavyayatApUrNa evaM prabhAvI upayoga tabhI saMbhava hogaa| zikSA ke kSetra kI AvazyakatAe~ bar3hI haiM tathA pichale kucha samaya se deza kI mAnava saMsAdhana kI AvazyakatA aura zikSA kI utpAdakatA ke bIca dUrI pATane ke prayAsa hue haiN| vizva baiMka kI 1995 kI eka riporTa meM kahA gayA hai - zikSA Arthika vikAsa meM do taraha se sahayogI hai- 1. yaha kauzala kA arjana kara vyakti kI utpAdakatA meM vRddhi karatI hai tathA 2. jJAna kA vikAsa karatI hai| isa AdhAra para zikSA ke yogadAna ko isakI utpAdakatA dvArA Akalita kiyA jA sakatA hai| yaha Akalana ucca zikSA prApta vyakti aura usase vaMcita vyaktiyoM kI utpAdakatA kI tulanA dvArA saMbhava hai tathA usa para kiye gaye kharca se usakI lAgata ko bhI jAnA jA sakatA hai, dUsare zabdoM meM zikSA para kiye gaye viniyoga evaM usase zikSA kI sAmAjika prApti kI dara kA Akalana kiyA jA sakatA hai| zikSA kI sAmAjika prAptiyoM kI dara madhyama aura kama Ayavarga vAle dezoM meM jyAdA hai| sAmAnya rUpa se aisI arthavyavasthA vAle deza jinameM mUlabhUta zikSA sabhI ke lie hai; meM prAthamika zikSA kI apekSA saikaNDarI zikSA kI prAptiyoM kI dara adhika hai| riporTa meM yaha bhI kahA gayA hai- ucca zikSA meM viniyoga Arthika vikAsa ke lie mahattvapUrNa hai| yaha viniyoga vyakti kI utpAdakatA aura Aya meM vRddhi karatA hai| isake atirikta kucha anya mahattvapUrNa bAhya lAbha bhI haiM jo ucca zikSA kI prAptiyoM ke vizleSaNoM meM samAhita nahIM hote, jaise- buniyAdI anusaMdhAnoM kI dIrghakAlIna prAptiyA~, praudyogikI vikAsa aura unakA hstaaNtrnn| Arthika vikAsa jo ki ucca zikSA meM viniyoga kA pariNAma hai, vikAsazIla rASTroM ke lie garIbI kama karane kI eka pUrva AvazyakatA bhI hai| vizva baiMka ke 1994 ke eka prativedana (Perspective & Strategies for Education) meM kahA gayA hai - ucca zikSA jJAna ke vistAra ke sAtha vidyArthI ke vyaktigata evaM svataH vikAsa meM bhI yogadAna karatI hai| ucca zikSaNa saMsthAe~ vibhinna vyavasAyoM, sevAoM meM jimmedAra padoM vAle vyaktiyoM ke lie ucca jJAna aura kauzala ke vikAsa ke lie pramukha rUpa se jimmedAra hai| ye saMsthAe~ vaijJAnika aura takanIkI navIna jJAna, zodha evaM prazikSaNa dvArA vikasita karatI hai tathA vizva meM anyatra jJAna ke vistAra, grahaNa aura hastAMtaraNa meM sahayoga karatI hai| ataeva ye buniyAdI zodha, takanIkI vikAsa aura hastAMtaraNa ucca zikSA kI prAptiyoM ko pUrNarUpeNa pratibimbita karate haiN| vastutaH to ucca zikSA kI prAptiyA~ usake Akalana se kahIM adhika haiM tathA bahuta saMbhava hai ki ucca zikSA kA vikAsa meM yogadAna praudyogikI se bhI kahIM adhika mAna liyA jaaye| 1995 ko eka anya prativedana meM yaha kahA gayA hai ki prAya: sabhI dezoM meM zikSA ke kisI bhI stara para kiye gaye viniyoga kI prAptiyA~ tulasI prajJA aprela-sitambara, 2003 -
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________________ lAgata se kahIM adhika haiN| sAmAnyatayA ye prAptiyA~ 8 se 10 pratizata taka adhika haiM jo zikSA meM viniyoga ko upayogI siddha karatI haiN| bhArata meM ucca zikSA para aura adhika viniyoga kI AvazyakatA sAMskRtika vibhinnatA evaM sAmAjika, Arthika bhinnatAoM vAlA bhArata ucca zikSA ke kSetra meM abhI bhI asaMtulana ke daura se gujara rahA hai| mAdhyamika zikSA se adhika zikSA grahaNa karane yogya Ayu samUha meM 1971 meM jahA~ 1000 meM se mAtra 2 vyakti zikSA grahaNa kara rahe the, 1981 meM yaha saMkhyA 4 va vartamAna meM 6 se 8 taka hai| bhArata vaijJAnika tathA praudyogika mAnava saMsAdhana kI dRSTi se duniyA~ kA tIsarA bar3A deza hai, para aisI mAnava zakti yahA~ prati dasa hajAra meM se 6 hai jabaki rUsa meM 115 va jApAna meM 190 hai| ucca zikSA para vyaya bhI kAphI asaMtulita hai| eka vyakti ke vyAvasAyika zikSA kI lAgata eka sau chAtroM kI prAthamika zikSA evaM eka hajAra vyaktiyoM kI nirakSaratA haTAne kI kula lAgata se adhika hai| 200 se bhI adhika vizvavidyAlaya evaM 7000 se bhI adhika mahAvidyAlayoM meM pAMca miliyana se bhI adhika chAtra adhyayanarata haiM tathA inakI vArSika vikAsa dara 4 pratizata hai jabaki abhI taka ucca zikSA prApta karane yogya Ayu samUha meM mAtra 10 pratizata ko hI ucca zikSA upalabdha hai| prAya: yaha bhI kahA jAtA hai ki chAtroM kA sAmAjika stara jitanA nimna hotA hai utane hI bar3e anupAta meM ve ucca zikSA ko chor3a dete haiN| unake dvArA ucca zikSA grahaNa na karane kA yaha artha nahIM hai ki unameM ucca zikSA grahaNa karane kI yogyatA hI nahIM hai| inameM se aise bahuta se vidyArthI hote haiM, jinheM yadi ucca zikSA prApti kA avasara milatA to ve vastuta: una vidyArthiyoM se adhika saphala hote jo vartamAna meM ucca zikSA grahaNa kara rahe haiN| ucca zikSA grahaNa karane vAloM ko to vastuta: ucca zikSA kI AvazyakatA hI nahIM hai, kyoMki unakA uddezya sAmAjika, Arthika evaM rASTrIya vikAsa nahIM balki vyaktivAdI yA upAdhi grahaNa karanA hai| rASTrIya vikAsa ke lie ve chAtra adhika upayogI hote haiM, jinheM vastutaH ucca zikSA kA avasara hI nahIM milA tathA ve sAmAjika yA Arthika kAraNoM se ucca zikSA grahaNa nahIM kara ske| sarvekSaNoM ke pazcAt yaha niSkarSa sAmane AyA hai ki parivAra kI pRSThabhUmi evaM samAja ke sAMskRtika pratimAnoM se nikaTa saMbaMdha rakhane vAle sAmAjika kAraka chAtroM kI zaikSika parilabdhiyoM para nizcita rUpa se prabhAva DAlate haiN| varSa 1985-90 meM ucca zikSA ke vikAsa ke lie 40 se 50 pratizata vikAsa anudAna diyA gayA jo ki mahAvidyAlayoM ke lie 4 se 8 lAkha tathA vizvavidyAlayoM ke lie 100 se 150 lAkha thaa| isa anudAna kA adhikatara upayoga bhavana evaM prayogazAlA nirmANa tathA vijJAna kI zikSA para huA jabaki adhyApana, zodha, vistAra Adi pravRttiyoM para aura bhI viniyoga kI apekSA hai| isa sandarbha meM ucca zikSA ko Arthika sahAyatA yA sarakArI 22 - - tulasI prajJA aMka 120-121
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________________ anudAna kA muddA bhI vimarzaNIya hai| yaha anudAna vastutaH taba diyA jAtA hai, jaba eka vizeSa sevA yA vastu se nijI lAbhoM kI tulanA meM samAja ko milane vAle lAbha adhika hote haiN| arthazAstriyoM kA aisA mAnanA hai ki ucca zikSA ke kSetra meM sAmAjika aura vaiyaktika lAbhoM ke bIca koI vizeSa antara nahIM hai / isa paridRzya meM vizvavidyAlayoM ke nijIkaraNa kI mA~ga uThI hai| uccatama nyAyAlaya bhI isake pakSa meM apane vicAra de cukA hai - zikSA ke kSetra meM saMsAdhanoM ke saMvarddhana ko protsAhita karanA cAhie tAki saMvidhAna ke lakSyoM ke saMdarbha meM adhikAdhika vikAsa saMbhava ho ske| sarakAra sakala gharelU utpAda kA 6 pratizata taka zikSA para kharca karane ko tatpara hai, kintu vittIya ghATe ke bajaTa meM zikSA ke sAdhana juTAnA asaMbhava nahIM to kaThina avazya hai / ataeva vittIya bAdhyatA ko dhyAna meM rakhate hue bhI ucca zikSA kA nijIkaraNa Avazyaka ho jAtA hai| ucca zikSA ke lie svataMtratA ke samaya bhI kaI nijI saMsthAe~ thIM tathA Aja bhI naI sthApita ho rahI haiN| ve AtmanirbharatA ko chor3akara vetana evaM rojamarrA ke kharcoM ke lie sarakAra para nirbhara hotI jA rahI haiM / pariNAmataH ve svataMtratA, lacIlApana tathA navAcAra to kho hI cukI haiM, vizvavidyAlaya anudAna Ayoga ke ekarUpatA kI zikAra bhI ho rahI haiM / vyAvasAyika zikSA hetu prArambha hue kucha saMsthAna rAjanIti aura vyavasAya kA kendra bana gae haiN| yadyapi bhArata meM abhI bhI bar3I saMkhyA meM vizvavidyAlayoM ke prArambha karane kI vyApaka saMbhAvanA hai, kyoMki ucca zikSA ke yogya Ayu varga meM se mAtra 6 pratizata hI ucca zikSA hetu praveza lete haiM jabaki amerikA meM yaha pratizata 50 hai / madhyama mArga yaha ho sakatA hai ki sarakAra kevala sthApanA hetu anudAna de tathA aise saMsthAna praveza ke samaya pUMjIgata anudAna prApta kareM / yahA~ nyAyAlaya ke nirNaya kI bAdhA uTha khar3I hotI hai- - nyAyAlaya nirNaya ke anusAra pUMjIgata anudAna bhAratIya saMvidhAna kI dhArA 14 kA ullaMghana hai jo sabhI bhAratIyoM ko zikSA ke samAna avasaroM kI gAraMTI detI hai / yadyapi prathama paMcavarSIya yojanA ke 28 vizvavidyAlaya, 695 mahAvidyAlayoM evaM 1,74,000 vidyArthiyoM kI tulanA meM vartamAna meM lagabhaga 225 vizvavidyAlaya, 8200 mahAvidyAlaya aura 5 miliyana chAtra haiM tathA prativarSa lagabhaga 200 naye mahAvidyAlaya zurU ho rahe haiN| isa gati ko bhI niyaMtrita karane kI apekSA hai / jahA~ vikAsazIla rASTroM meM ucca zikSA saMsthAna Arthika, rAjanaitika evaM sAmAjika vikAsa ke lie mAnava saMsAdhana taiyAra karane meM sakSama hote haiM, vahA~ bhArata meM ye apane lakSyoM ko pUrA nahIM kara pA rahe haiN| bhArata meM saMkhyA kI vRddhi ke sAtha guNavattA meM vRddhi nahIM ho rahI hai| ucca zikSA ke bajaTa kA 95 pratizata kevala vetana cukAne meM vyaya hotA hai, guNavattA sudhAra ke lie to avakAza hI nahIM hai| dUsarI tarapha saMkhyAtmaka dabAva bhI hai jisake lie mUlabhUta saMsAdhana juTAnA bhI saMbhava nahIM hai / saMkhyAtmaka dabAva ko tulasI prajJA aprela - sitambara, 2003 23
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________________ rokA nahIM jA sakatA lekina guNavattA se haTanA bhI ThIka nahIM hai| vastutaH guNAtmaka ucca zikSA ke icchuka evaM yogya chAtra tathA saMkhyAtmaka Adarza ke rakSaka samAja va rAjanItijJa sabhI eka hI lakSya kI prApti ke lie sImita raha jAte haiM aura vaha lakSya hai vizvavidyAlaya kI upAdhi prApta krnaa| isa samasyA kA nidAna bhI apekSita hai| ucca zikSA evaM rojagAra zikSA ke kSetra meM bar3hate dabAva ke kAraNa svataMtratA pazcAt isa kSetra kI AvazyakatAe~ bar3hI haiN| pichale kucha samaya se deza kI mAnava saMsAdhana kI AvazyakatA tathA zikSA kI utpAdakatA ke bIca dUrI pATane ke prayAsa hue haiN| vikasita rASTroM meM mAnava saMsAdhana kI AvazyakatA tathA usakI pUrti ke lie saMkhyA tathA guNAtmaka donoM hI ke lie yojanAkartAoM ne jo prayatna kiye haiM, unheM pracalita mUlya vyavasthA tathA bhAratIya sAmAjika paramparAoM dvArA nakArA gayA hai| pariNAmataH zaikSika avasaroM va rojagAra avasaroM ke bIca asamAnatA bar3hI hai| berojagArI kI bar3hatI saMkhyA meM 20 pratizata snAtaka va snAtakottara haiN| deza meM uccazikSA saMsthAnoM meM nirantara aise vRddhi ho rahI hai, mAno deza kI AvazyakatA aura ApUrti ke svarUpa kI samasyA astitva meM hI na ho| AvazyakatA eka aisI kArya yojanA kI hai, jisase deza kI AvazyakatA aura ucca zikSA kI utpAdakatA ke bIca asamAnatA pATI jA ske| eka tarapha samakAlIna samAja kI AvazyakatAoM kI pUrti hetu mAnavasaMsAdhana vikasita karane ke lie ucca zikSaNa saMsthAnoM ko vizeSa prayatna aura kAryakramoM kI apekSA hai, dUsarI tarapha nijI va sArvajanika kSetroM meM paramparAgata aura Adhunika rojagAra ke avasaroM ke bar3hAne ke taMtra kI AvazyakatA bhI hai| mAnavazakti kI AvazyakatA ke anurUpa ApUrti kI samasyA mahattvapUrNa hai, phira bhI hameM yaha nahIM bhUla jAnA cAhie ki ucca zikSA saMsthAna mAnavazakti ke ApUrtikartA mAtra nahIM ho skte| ApUrti mAtra ke lie prayatna atyaMta vinAzakArI hoNge| hama jJAna kI talAza tathA viveka jAgaraNa ke prazna ko bhUlA nahIM skte| jJAna ko kauzala ke lie tathA kauzala ko mAtra sUcanAoM ke saMgrahaNa ke lie nahIM chor3a skte| yadyapi ucca zikSA saMsthAnoM evaM rojagAra ke kSetroM ke bIca antakriyAe~ svAbhAvika haiM, kyoMki yahI antakriyAe~ zikSA dvArA pradatta kauzala aura niyoktAoM kI AvazyakatA ke bIca kI dUrI ko kama kreNgii| ucca zikSA ke saMkAyoM kA vibhAjana bhI rojagAra aura ApUrti ke bIca dUrI ko bar3hAtA hai| ucca zikSA prApta vyaktiyoM meM 80 pratizata snAtaka haiM tathA 20 pratizata snAtakottara haiN| ina 20 pratizata meM se 42 pratizata samAjavijJAna evaM mAnavikI ke haiM tathA 21 pratizata vANijya ke haiN| 20 pratizata prAkRtika vijJAnoM tathA 14 pratizata iMjIniyariMga, AyurvijJAna evaM kAnUna ke chAtra 24 - tulasI prajJA aMka 120-121
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________________ haiM / AvazyakatA vyAvasAyika zikSA prApta vyaktiyoM kI hai, jinakA pratizata atyanta nyUna hai| uccazikSA kI isa pravAhapAtitA se bhI chuTakArA pAnA hogaa| sAmAnya zikSA ke naye saMbodha kI AvazyakatA samAja va rASTra ke Arthika evaM utpAdanAtmaka AvazyakatAoM kI pUrti ke atirikta vyaktitva vikAsa kI sAmAnya zikSA kA bhI koI na koI saMpratyaya zikSA ke sabhI staroM para Avazyaka hai| naye mUlyoM kI bhI apekSA hai, jo naI praudyogikI kI taraha pratyakSa to nahIM hai, para vastuta: bahuta mahattva ke haiN| Aja vaijJAnikoM, praudyogikI vizeSajJoM ke lie sAmAnya sAMskRtika zikSA kI mA~ga prakhara ho gaI hai tathA atizaya vizeSajJatA kI niMdA bhI ho calI hai| ucca zikSA ke samakSa isa mudde para eka kaThinAI bhI hai- samAja meM isa bindu para matavaibhinya hai ki suzikSita vyakti kA kyA svarUpa honA cAhie? jIvanayApana hetu jo AvazyakatAe~ haiM kyA zikSA unhIM kI pUrti kare yA kucha prAcIna sAMskRtika yA udAravAdI zikSA bhI unheM dI jAe? prAcIna sAMskRtika zikSA hameM samAja ke prati uttaradAyitva ko sikhAtI hai| prajAtAMtrika yuga meM logoM ko apane dAyitvoM ke prati sajaga honA hI caahie| ve yaha bhI jAneM ki hamAre cAroM ora ke vizva meM kyA ho rahA hai, tAki ve vivakapUrNa nirNaya le sakeM arthAt vizeSajJatA vAle apane kAryakSetra ke saMkucita dAyare se bAhara nikalakara ve usa vizva ke prati bhI saceta baneM jisameM hama rahate haiN| itanA hI nahIM svayaM ke jIvana ko manorama, rucikara aura Anandamaya banAne ke lie hameM kalA viSayaka sRjanAtmaka adhyayana karanA hI caahie| jisa zikSA se hamArI AtmAbhivyakti bar3hatI hai, bhAvAtmaka anubhUtiyA~ milatI haiM evaM kalpanA ko khulA AkAza milatA hai, una sabhI ke zikSaNa kI AvazyakatA hai| isase na kevala sRjanAtmaka zaktiyoM kA vikAsa hogA balki uttaradAyitva kA bhAva vikasita hogaa| yadi sAmAnya zikSA ke aise kisI saMpratyaya kA vikAsa nahIM huA to hamAre samAja ke uccastarIya pada saMkucita vizeSatA se bhara jAyeMge jo svayaM akuzalatA aura asaMtoSa kA kAraNa bneNge| aisI dazA meM ye vizeSajJa ekadUsare ke kArya evaM dRSTikoNa ko samyakrUpeNa nahIM samajha pAyeMge jabaki AvazyakatA hogI praudyogikI samAja meM mAnavatA ke saMrakSaNa kI / ucca zikSA isa parivartita sAmAjika DhAMce kI AvazyakatAoM ke lie uttaradAyI to hai hI, sAtha hI yaha vizeSatA vAle vyakti ke sAmAjIkaraNa ke lie bhI uttaradAyI hai| vyakti kauzala prApta kareM arthAt jJAna ke kucha kSetroM meM vizeSajJa hoM lekina ve samAna sAmAjika uddezyoM kI pUrti ke lie sAmAnya zikSA kA saMbodha bhI grahaNa kreN| vijJAna aura mAnavikI kI zikSA sAtha-sAtha ho tabhI saMtulita vyaktitva kA nirmANa hogA, anyathA hama yAMtrika ho jAyeMge tathA jaTila jIvana kI mA~goM kI pUrti na kara pAne ke kAraNa 'satyam zivam sundaram' ke Adarza taka pahu~canA kaThina hogaa| vastutaH Aja aise vyaktiyoM kI apekSA hai jo tulasI prajJA aprela-sitambara, 2003 - 25
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________________ na kevala svayaM ke jIvana ko santuSTa kareM balki samAja ke vikAsa ke lie bhI upayogI yogadAna kreN| aise vyakti bahupratibhA sampanna hoN| bauddhika rUpa se jAgRta, zarIra se majabUta, naitikatA se U~ce, saMvedanazIla, samAja ke prati uttaradAyI tathA Arthika rUpa se Atmanirbhara vyaktiyoM kA nirmANa isa samanvita zikSA se hI saMbhava ho skegaa| ucca zikSA kI cunautiyA~ __ Aja hama Ane vAle samaya ke lie zikSA de rahe haiN| Aja zikSA prApta kara rahe chAtra bhAvI samAja meM uttaradAyitva ke sthAna grahaNa kreNge| Ane vAle kala ke samAja kI sAmAjika, sAMskRtika AvazyakatAoM ke prati zikSA vyavasthAoM kI kyA pratikriyA hogI, isa para gahana ciMtana Avazyaka hai| zikSA kevala sAmAjika parivartana kA anusaraNa nahIM karatI balki bhAvI samAja parivartana ke lie vicAra bhI detI hai| badalate vaizavika pariprekSya meM ucca zikSA ke samakSa kaI cunautiyA~ haiN| pratispardhAtmaka, mukta evaM badalate vaizavika pariprekSya meM bhArata ko bhI AgAmI kucha varSoM meM vizva artha vyavasthA se pUrNarUpeNa jur3ane ke lie taiyAra honA hogaa| astitva tathA vikAsa ke lie Avazyaka mAnava zakti ko uccastarIya kauzala evaM vaijJAnika manobhAva kI AvazyakatA hai tAki hamArI praudyogikI evaM utpAdana antarrASTrIya mAnakoM ke anurUpa ho ske| aisI jaTila sthiti meM ucca zikSA ke samakSa nimnAMkita cunautiyA~ sira uThAye khar3I haiM - 1. Ane vAlI vyavasthA meM vaijJAnika evaM audyogika pravidhiyoM aura samAja ke rAjanItika nikAya kI rakSA ke lie hameM pratibhAvAna vaijJAnikoM, vyAvasAyika vizeSajJoM, prazAsakoM, saMyojakoM, prabaMdhakoM kI bar3I saMkhyA meM apekSA hogI aura anusaMdhAna tathA vikAsa ko bala dene ke lie sakSama evaM ucca guNavattA vAlI mAnava saMsAdhana kI mA~ga ko pUrA karanA hogaa| aparyApta saMsAdhana kI sthitiyoM kA sAmanA karane ke lie vartamAna saMsAdhanoM kA ucita upayoga, atirikta saMsAdhana juTAnA, suvidhAoM meM bhAgIdArI, kaThora zrama Adi kadama uThAne hoNge| atirikta saMsAdhanoM tathA isa hetu kiye jAne vAle prayatnoM ko dhyAna meM rakhate hue pAThyakramoM tathA zaikSika paryAvaraNa meM sudhAra ke sAtha ucca zikSA saMsthAnoM kI mUlabhUta suvidhAoM kA vikAsa Avazyaka hogaa| audyogika saMgaThanoM, rASTrIya prayogazAlAoM, rASTrIya akAdamI tathA anya vyAvasAyika saMgaThanoM meM aura adhika antakriyAoM kI apekSA hogI jisase utkRSTatA kA lAbha sabhI ko mila ske| 4. zikSA kI rASTrIya yojanA (1992) ke kriyAnvayana kI dRSTi se rASTrIya vikAsa 26 - - tulasI prajJA aMka. 120-121
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________________ ke lie mAnava zakti ke prazikSaNa kA dAyitva bhI ucca zikSA para hai| AMtarika saMsAdhanoM ke vikAsa ke sAtha lAgata kI pUrti hetu sarakAra ke sahayoga kI bhUmikA bhI sunizcita karanI hogii| anusaMdhAna Adi kAryoM meM lAgata kI pUrti ke lie anya kSetroM kI bhAgIdArI yA prAyojita anusaMdhAna para dhyAna denA hogaa| yahA~ yaha bhI jJAtavya hai ki mUlabhUta anusaMdhAna sarakArI sahayoga se ucca zikSA saMsthAnoM meM hI karane hoMge, jabaki vyAvasAyika anusaMdhAna anyatra bhI kiye jA skeNge| saMcAra krAnti ke kAraNa bhaviSya meM dUrastha zikSA ucca zikSA kA acchA mAdhyama siddha hogaa| ise aura adhika vyApaka evaM prabhAvI banAte hue guNavattA para niyaMtraNa bhI apekSita hogA tAki sArthaka pariNAma prApta kiye jA skeN| esosieTa prophesara vibhAgAdhyakSa, ahiMsA evaM zAnti vibhAga jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM 341 306 (rAjasthAna) tulasI prajJA aprela-sitambara, 2003 / 27
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________________ 'Avazyaka sUtra' meM AcAra mImAMsA aura usakI prAsaMgikatA -anila kumAra sonakara bhAratIya AcArazAstrIya paramparA meM sampUrNa jIvana kA AdhAra aura lokasthiti kA vyavasthApaka nItizAstra sAdhya ke nirdezana evaM naitika mAnyatAoM kI samIkSA ke rUpa meM darzana, AcaraNa ke vizleSaNa ke rUpa meM vijJAna aura caritra-nirmANa ke rUpa meM kalA hai| isameM una niyamoM kA nirUpaNa huA hai jina para calane se manuSya kA aihika evaM sanAtana kalyANa hotA hai, samAja meM sthiratA aura santulana sthApita hotA hai tathA jinake pAlana se vyakti aura samAja donoM kA hI zreya hotA hai| svabhAva-dazA kI upalabdhi' ko parama zreya ke rUpa meM svIkAra karane vAle jainAcAra kA bhAratIya AdhyAtmika sAdhanA meM amiTa sthAna hai| bhAratIya AcAra kI sabhI dhArAoM kA parama zreya-'samatva' jainAAcara-mImAMsA ke antargata, mAnasika kSetra meM 'anAsakti' yA 'vItarAgatA' ke rUpa meM, sAmAjika kSetra meM 'ahiMsA' ke rUpa meM, vaicArikatA ke kSetra meM 'anAgraha yA anekAnta' rUpa meM aura Arthika kSetra meM 'aparigraha' ke rUpa meM abhivyakta hotA hai| isa prakAra jainAcAra-mImAMsA meM parama zreya ke rUpa meM jo mokSa hai, vahI dharma hai aura jo dharma hai vahI 'samatva-prApti' hai| yadi siddhAnta rUpa meM yaha svIkAra kiyA jAye ki veda aura upaniSad hI samasta bhAratIya AcAra darzanoM kA udgama haiM to kisI artha meM usakI pratikriyA svarUpa jana sAmAnya ke kalyANa ke lie AcAra-vyavahAra ke suvyavasthita niyamoM kA pratipAdana karane vAlA jainAcAra vyApaka AdarzoM vAlI vaha vaijJAnika jIvanapaddhati hai jo manuSya kI AcAra-zuddhi aura sAdhanA ke dvArA carama unnati kA AzvAsana pratipAdita karate hue manuSya ko jainatva se sampanna karane kI kSamatA rakhatI hai| sAtha hI anyAnya paramparAoM ke viparIta muktidAtA ke rUpa meM kisI eka sarvocca sattA sampanna Izvara athavA tIrthaMkara ke anastitva kA nirdeza karate hue usa 28 - - tulasI prajJA aMka 120-121
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________________ AsthA kA vidhAyaka hai ki manuSya apane prayAsoM evaM sadkarmo se jagat meM sarvocca sthiti (muktAvasthA) ko prApta kara sakatA hai| mAnava ke aihika mUlyoM kI prApti kA sAkSAt hetu tathA pAralaukika mUlyoM kI prApti kA pAramparika hetu jainAcAra mAtra vaiyaktika mukti kA upAkhyAna nahIM karatA, apitu use samaSTigata kalyANa ke rUpa meM dekhatA hai| usakI yahI dRSTi manuSya meM Atmagaurava, AtmavizvAsa aura Atmazakti ko udita karane meM saphala rahatI hai| ukta vizeSatAoM se paripUrNa ananta zakti sampanna tIrthakaroM ke sAkSAt upadeza para AdhArita dhyAnamArgI jainAcAra-mImAMsA kA mUlaprANa 'Avazyaka sUtra' prAcIna sAhitya meM pratipAdita cAra mUlasUtroM meM se eka mUlasUtra grantha hai jo jIvana zuddhi aura doSa parimArjana kA aisA jIvanta bhASya hai jisameM caturvidha saMgha dvArA samAcaraNIya nitya karttavya karma ke rUpa meM AcAra ke una siddhAntoM kA pratipAdana kiyA gayA hai jisake parijJAna se sAdhaka apanI AtmA ko nirakhatA-parakhatA hai, sAtha hI AtmanirIkSaNa, AtmaparIkSaNa aura AtmotkarSa kA vaha zreSThatama upAya hai jisakI sAdhanA aura ArAdhanA se AtmA zAzvata sukha kA anubhava karatA hai, karma mala ko naSTa kara samyagdarzana, samyagjJAna aura samyak AcaraNa se AdhyAtmika Aloka ko prApta karatA hai| samasta prANiyoM kI abhilASA hai-- sukha-prApti / lekina isa sukha kI prApti kaise ho? isake sambandha meM samasta prANI anabhijJa hote haiN| yaha koI bAhya vastu yA phala nahIM jisako kisI bhI samaya prApta kiyA jA ske| sukha-duHkha to AtmA ke andara chipe hue haiM aura usakI prApti ke kucha kriyAoM kA sampAdana anivArya hai| ata: jIvana kI vaha kriyA jisake abhAva meM prANI Age nahIM bar3ha sakatA, vahI Avazyaka kahalAtI hai| jIvita rahane ke lie jisa prakAra zvAsa lenA jarUrI hai, ThIka usI prakAra AdhyAtmika kSetra meM jIvana kI pavitratA ke lie jo kriyA yA sAdhanA jarUrI hai, anivArya hai| use hI Agama meM 'Avazyaka' kI saMjJA se abhihita kiyA gayA hai| anuyogadvAracUrNi meM Avazyaka ko pAribhASita karate hue kahA gayA hai ki 'jo guNazUnya AtmA ko prazasta bhAvoM se AvAsita karatA hai, vaha Avazyaka hai|' vahIM anuyogadvAra malladhArIya TIkA meM likhA hai - jo samasta guNoM kA nivAsa sthAna hai, vaha AvAsaka Avazyaka sUtra hai| jisa prakAra 'Atmazodhana' ke lie vaidika paramparA meM 'sandhyA', bauddha paramparA meM 'upanyAsa', pArasiyoM meM 'khora deha avestA', yahUdI aura IsAiyoM meM prArthanA' tathA islAma dharma meM 'namAz2a' pratiSThita hai, usI prakAra jaina-sAdhanA paddhati meM AdhyAtmika zuddhi' athavA doSoM ke nirAkaraNa hetu evaM guNoM kI abhivRddhi ke lie 'SaDAvazyaka' pATha kA pratipAdana kiyA gayA hai jisakA saMkSipta vivecana isa prakAra hai: sAmAyika Avazyaka jainAcAra darzana meM zramaNa ke lie pAMca cAritroM meM prathama cAritra aura gRhastha sAdhakoM ke cAra zikSAvratoM meM prathama zikSAvrata-sAmAyika naitika sAdhanA kA atha tulasI prajJA aprela-sitambara, 2003 / - 29
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________________ aura iti donoM hai| sAmAyika ko dhAraNa kiye binA koI bhI vyakti mokSa ko prApta nahIM kara sakatA hai| samatva-sAdhanA meM sAdhaka jahA~ bAhya rUpa meM sAvadha (hiMsaka)pravRttiyoM kA tyAga karatA hai, vahIM Antarika rUpa meM sabhI prANiyoM ke prati AtmabhAva evaM sukha-duHkha, lAbhahAni Adi meM samabhAva rakhatA hai| lekina ina donoM se bhI Upara vaha apane vizaddha rUpa meM Atma-sAkSAtkAra kA prayatna hai| 'sama' zabda kA artha hai zreSTha aura 'ayana' kA artha AcAraNa arthAt zreSTha AcAraNa kA nAma sAmAyika hai| mana, vacana aura kAya kI asat vRttiyoM ko rokakara apane nizcita lakSya kI ora dhyAna ko kendrita kara denA sAmAyika hai| karmoM ke nimitta se rAga-dveSa ke viSama bhAva utpanna hote haiN| una viSama bhAvoM se apane Apako haTAkara sva-svarUpa meM ramaNa karanA samatA hai| samatA ko hI gItA meM yoga kahA gayA hai jabaki AcArya haribhadra likhate haiM-"sAmAyika kI vizuddha sAdhanA se jIva ghAti karmoM ko naSTakara kevala jJAna ko prApta karatA hai|'' sAmAyika ke mukhya bheda haiM-dravya-sAmAyika aura bhaav-saamaayik| sAmAyika grahaNa karane ke pUrva jo vidhi-vidhAna sampanna hote haiM, vaha dravya sAmAyika hai aura sAdhaka jaba AtmabhAva meM sthira rahatA hai taba vaha bhAva-sAmAyika kahalAtA hai| sAmAyika meM dravya aura bhAva donoM kI AvazyakatA hotI hai| saccI samAyika sAdhanA bhI vahI hai jisameM dravya aura bhAva donoM kA samAveza ho| AcArya bhadrabAhu ne bhI sAmAyika ke tIna bheda batAeM haiM ---- samyaktva sAmAyika, zrutasAmAyika aura cAritra saamaayik|saamaayik kI sAdhanA ke lie samyaktva Avazyaka hai| binA samyaktva ke zruta aura cAritra donoM nirmala nahIM hote haiN| sarvaprathama dRr3ha niSThA se vizvAsa kI zuddhi hotI hai| samyaktva meM aMdhavizvAsa nahIM hotaa|vhaaN bhedavijJAna hotA hai| zruta se vicAroM kI zuddhi hotI hai| jaba vizvAsa aura vicAra zuddha hotA hai taba cAritrazuddha hotA hai| yadyapi sAmAyika jaina sAdhanA kI vizuddha sAdhanA-paddhati hai tathApi isa sAdhanA paddhati kI tulanA AMzika rUpa se anya dharmoM kI sAdhanA-paddhati se kI jA sakatI hai, yathA-bauddha aura vaidika paramparA / bauddha paramparA saMskRti kI hI eka dhArA hai| isa paramparA meM pratipAdita aSTAMgika mArga meM sabhI ke prArambha meM jisa 'samyak' zabda kA prayoga huA hai, yathA-samyagdRSTi, samyak-vAk, samyak-saMkalpa, samyak-karmAnta, samyak-vyAyAma, samyak-smRti aura smyksmaadhi| bauddha sAhitya ke manISiyoM ke anusAra vaha 'sama' ke artha meM prayukta huA hai, kyoMki pAlI bhASA meM jo sammA zabda hai, usake sama aura samyak donoM rUpa banate haiN| yahAM para prayukta samyak zabda kA artha hai-rAga-dveSa kI vRttiyoM ko nyUna krnaa| jaba rAga-dveSa kI mAtrA kama hotI hai, tabhI sAdhana samatvayoga kI ora agrasara hotA hai aura rAga-dveSa se mukta hone ke pazcAt hI cittavRttiyA~ samAdhi ke darzana meM samartha hotI haiN| saMyukta nikAya meM tathAgata buddha kahate haiM-jina vyaktiyoM ne dharmoM ko vAstavika rUpa meM jAna liyA hai, jo kisI mata, vAda yA pakSa meM ulajhe nahIM haiM, ve sambaddha haiM, samadraSTA haiM aura viSama paristhitiyoM meM bhI unakA AcAraNa sama rahatA hai| suttanipAta meM kahA gayA hai-jisa prakAra maiM hU~, vaise hI saMsAra ke sabhI prANiyoM ko apane sadRza samajhakara AcAraNa karanA caahie|' 30 - - tulasI prajJA aMka 120-121
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________________ zrImadbhagavadgItA vaidika paramparA kA eka pratinidhi grantha hai jisameM spaSTa rUpa se nirUpita hai ki karma, bhakti tathA dhyAna Adi kA uddezya samatva hai| binA samatva ke jJAna ajJAna hai| jisameM samatvabhAva hai vahI vastutaH yathArtha jJAnI hai| samatA kI upasthiti meM hI karma akarma banAtA hai jabaki samatva ke abhAva meM karma kA bandhakatva yathAvata rahatA hai / samatva se sampanna sAdhaka hI saccA sAdhaka hai / samatva meM vaha apUrva zakti hai jisameM ajJAna jJAna ke rUpa meM pariNata ho jAtA hai aura vaha jJAna yoga ke rUpa meM pratiSThita hotA hai / gItAkAra kI dRSTi se svayaM paramAtmA/ brahma sama hai / tAtparya yaha hai ki vyakti sama meM avasthita rahatA hai, vaha paramAtmabhAva hI avasthita hai| samatva ko aura adhika spaSTa karane hetu AcArya zaMkara likhate haiM- samatva kA artha tulyatA hai, Atmavat dRSTi hai| jisa prakAra sukha mujhe priya aura duHkha apriya hai vaise hI vizva ke sabhI prANiyoM ko sukha priya/anukUla hai, duHkha pratikUla / apriya hai| isa prakAra jo vizva ke prANiyoM meM apane hI sadRza sukha aura duHkha ko anukUla aura pratikUla rUpa meM dekhatA hai, vaha kisI ke bhI pratikUla AcaraNa nahIM karatA / vahI samadarzI hai| sabhI prANiyoM ke prati Atmavat dRSTi rakhanA samatva hai| isa prakAra bauddha paramparA athavA vaidika paramparA meM jisa rUpa meM bhI sAmAyika kA nirUpaNa huA hai, usakA mUlabhAva samabhAva hai| samatvayogI sAdhaka vaicArika dRSTi se samadarzI hotA hai aura bhogAsakti ke prati anAkarSaNa kA bhAva rakhatA hai / usakA AcAra nirmala aura vicAra udAtta hote haiM / vaha 'jIo aura jIne do' ke siddhAnta meM vizvAsa karatA hai| dvitIya Avazyaka caturviMzatistava - isameM sAdhaka sAvadya yoga se nivRtta hokara avalambana svarUpa caubIsa tIrthakaroM kI stuti karatA hai| jaina sAdhanA meM stuti kA svarUpa bahuta kucha bhakti mArga kI japa- sAdhanA yA nAma-smaraNa se milatA hai / isake mAdhyama se sAdhanA ke Adarza tIrthaMkara yA siddhapuruSa kisI upalabdhi kI apekSA ko pUrA nahIM karate haiM, pratyut ve mAtra sAdhanA ke Adarza yA Aloka stambha haiM jisakA anusaraNa kara sAdhaka AtmotkarSa taka pahu~ca sakatA hai| jaina evaM bauddha donoM hI svIkAra karate haiM - vyakti svayaM ke prayatnoM se AdhyAtmika utthAna yA patana kara sakatA hai| yadi sAdhaka svayaM pApa se mukti kA prayAsa nahIM karatA aura kevala bhagavAna se mukti kI prArthanA karatA hai to jaina vicAraNAnusAra yaha sarvathA nirarthaka hai, kyoMki isa prakAra kI vivekazUnya prArthanAe~ mAnava ko dIna-hIna aura parApekSI banAtI haiN| jo sAdhaka svayaM puruSArtha nahIM karatA, usa sAdhaka ko kevala tIrthaMkaroM kI stuti mukti pradAna nahIM kara sakatI / vyakti kA puruSArtha hI use mukti kI ora le jA sakatA hai| cUkiM caturviMzatistava karane se darzana kI vizuddhi hotI hai, zraddhA parimArjita hotI hai aura samyaktva vizuddha hotA hai / upasarga aura pariSahoM ko sahana karane kI zakti vikasita hotI hai evaM tIrthaMkara/Izvara banane kI prareNA mana meM udbuddha hotI hai / ataH bhakti kA lakSya apane Apa kA sAkSAtkAra hai, apane meM rahI zakti kI abhivyakti karanA hai / sAdhaka ke antarmAnasa meM jisa prakAra kI zraddhA yA bhAvanA hogI usI ke anurUpa usakA jIvana bnegaa| isI ke nimitta 1 tulasI prajJA aprela - sitambara, 2003 31
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________________ jaina sAdhanA meM tIrthaMkaroM kI stuti kA vidhAna abhihita hai aura SaDAvazyaka tIsarA Avazyaka vandanA meM catuviMzatistava ko sthAna diyA gayA hai| sAdhanA ke Adarza rUpa meM tIrthaMkaroM kI upAsanA ke pazcAt sAdhanA mArga ke pathapradarzaka guru ke vinaya kA vidhAna Avazyaka sUtra meM abhihita hai| mana, vacana aura kAya kA vaha prazasta vyApAra jisameM patha-pradarzaka guru evaM viziSTa sAdhanArata sAdhakoM ke prati zraddhA aura Adara prakaTa kiyA jAtA hai, vaMdanA hai| isameM unhIM vyaktiyoM ko praNAma kiyA jAtA hai jo sAdhanA-patha para apekSAkRta Age bar3he hue haiN| jaina vicAraNAnusAra jo sAdhaka cAritra evaM sadguNoM se sampanna haiM, ve hI vaMdanIya haiM / AcArya bhradabAhu ne Avazyaka niyukti meM suspaSTa zabdoM meM likhA hai-aise guNahIna vyaktiyoM ko namaskAra nahIM karanA cAhie, kyoMki guNoM se rahita vyakti avandanIya hote haiN| avandanIya vyaktiyoM ko namaskAra karane se karmoM kI nirjarA nahIM hotI, na hI kIrti meM vRddhi hotI hai| asaMyama aura durAcAra se anumodita hone para naye karma baMdhate haiM, ata: unako vandana anucita hai| eka avandanIya vyakti ko jAnatA hai ki merA jIvana durguNoM kA AgAra hai, yadi vaha sadguNI vyaktiyoM se namaskAra grahaNa karatA hai to vaha apane jIvana ko dUSita karatA hai| asaMyama kI vRddhi kara apanA hI patana karatA hai| jainadharma kI dRSTi se sAdhaka meM dravya-cAritra aura bhAva-cAritra donoM hI Avazyaka hai| guru ko aisA honA cAhie ki jisakA dravya aura bhAva donoM hI cAritra nirmala ho, vyavahAra aura nizcaya donoM hI dRSTiyoM se jisake jIvana meM pUrNatA ho, vahI sadguru vandanIya aura abhinandanIya haiN| sAdhaka ko aise hI sadguru se pavitra prareNA grahaNa karanI caahie| vandanA Avazyaka meM aise hI sadguru ko namana karane kA vidhAna hai| vaMdanA ke phalasvarUpa gurujanoM se satsaMga kA lAbha hotA hai| satsaMga se zAstra-zravaNa, zAstra-zravaNa se jJAna, jJAna se vijJAna aura phira kramaza: pratyAkhyAna, saMyama-anAsrava, tapa, karmanAza, akriyA evaM anta meM siddhi ke antarmAnasa meM kisI bhI prakAra kI svArtha bhAvanA/AkAMkSA/bhaya athavA anya kisI prakAra ke anAdara kI bhAvanA vartamAna nahIM rahanI caahie| jinako vandana kiyA jAye unako samucita sammAna pradAna kreN| usa samaya sAdhaka ke mana, vacana aura kAya meM ekAkAratA honI cAhie jaba vaha vandanIya ke caraNoM meM natamastaka ho| tathAgata buddha ne dhammapada meM kahA hai - sarala mAnasa vAle mahAtmAoM ko namana karanA caahie| sadA vRddhoM kI sevA karane vAle aura abhivAdanazIla puruSa kI cAra vastue~ vRddhi ko prApta hotI haiM - Ayu, saundarya, sukha aura bl| zrImadbhAgavadgItA meM bhagavAna zrIkRSNa ne 'mA~ namaskurU' kahakara vaMdana ke lie bhaktoM ko utprerita kiyA hai| cauthA Avazyaka pratikramaNa pratikramaNa jaina paramparA kA eka viziSTa zabda hai jisakA zAbdika artha hai -punaH lauttnaa| jaba sAdhaka apanI maryAdAoM kA atikramaNa kara maryAdAvihina avasthA meM athavA 32 - - tulasI prajJA aMka 120-121
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________________ svabhAva-dazA se padacyuta hokara vibhAva-dazA meM praveza kara jAtA hai taba usakA punaH svabhAva rUpI sImA meM pratyAgamana karanA pratikramaNa hai| jo pApa mana, vacana aura kAya (yoga) se sampanna hue hoM, dUsare se karavAye gaye hoM aura dUsare ke dvArA kiye gaye pApoM ko anumodita kiyA gayA ho, kI nivRtti hetu kiye gaye samasta pApoM kI AlocanA karanA pratikramaNa hai| AcArya hemacandra yogazAstra meM tathA AcArya haribhrada Avazyaka vRtti meM likhate haiM - "zubhayogoM meM se azubha yogoM meM gaye hue apane-Apa ko punaH zubha yogoM meM lauTA lAnA pratikramaNa hai| " sAdhanA ke kSetra meM mithyAtva, avrata, pramAda, kaSAya aura azubha-yoga, ye pA~ca bhayaMkara doSa haiN| sAdhaka prAtaH aura saMdhyA ke samaya meM apane jIvana kA gaharAI se AtmanirIkSaNa karatA hai, usa samaya vaha isa bAta para gaharAI se cintana karatA hai ki vaha kahIM samyaktva ke patha se vicalita hokara mithyAtva meM to nahIM ulajhA hai| tatpazcAt sAdhaka nizcaya karatA hai --- yadi maiM mithyAtva, avrata, pramAda, kaSAya aura azubha yoga meM pravRtta huA hU~, to mujhe punaH samyaktva, vrata, apramAda, akaSAya aura zubha yoga meM pratyAgamana honA caahie| isI dRSTi se pratikramaNa sampanna hotA hai| AcArya bhadrabAhu Avazyaka niyukti meM batalAte haiM ki pratikramaNa kevala atIta kAla meM lage doSoM kI parizuddhi nahIM karatA, pratyut vaha vartamAna tathA bhaviSya ke doSoM kI bhI parizuddhi karatA hai| atIta kAla meM lage doSoM kI parizuddhi AlocanA pratikramaNa meM sampanna ho jAtI hai| vartamAna meM sAdhaka saMvara-sAdhanA meM pravRtta rahatA hai jisase vaha pApoM se nivRtta ho jAtA hai, sAtha hI vaha pratikramaNa meM pratyAkhyAna grahaNa karatA hai, pariNAmasvarUpa bhAvI doSoM se bhI baca jAtA hai| bhUtakAla ke azubha yoga se nivRtti, vartamAna meM zubha yoga meM pravRtti aura bhaviSya meM bhI zubha yoga meM pravRtti karUgA~, isa prakAra kA vaha saMkalpa karatA hai| jaina dharma meM vyavasthita rUpa meM nizAMta aura divasAnta meM jisa prakAra sAdhakoM ke lie pratikramaNa kA vidhAna abhihita hai, usI prakAra pApa-mukti hetu vidhAna kA nirUpaNa anyAnya paramparAoM meM haA hai| bauddha dharma meM pratikramaNa ke sthAna para pApa-dezanA, pravAraNA aura pratikarma prabhRti zabdoM kA prayoga huA hai| udAna meM tathAgata buddha ne kahA hai-jIvana kI nirmalatA evaM divyatA ke lie pApa dezanA Avazyaka hai| pApAcaraNa kI AlocanA mana, vANI aura zarIra se jo bhI durAcaraNa huA ho, maiM usakA visarjana karatA huuN| pArasI dharma meM kahA gayA hai --- mere mana meM jo bure vicAra samutpanna hue hoM, vANI se tuccha bhASA kA prayoga huA ho aura zarIra se jo akRtya kiye hoM, maiM usake lie pazcAttApa karatA huuN|" vaidika paramparA meM saMdhyA ke dvArA Acarita pApoM ke kSaya hetu prabhu se prArthanA kI gaI hai jabaki IsAI dharma ke praNetA prabhu yIzu ne bhI pApa ko prakaTa karanA Avazyaka mAnA hai| isa prakAra spaSTa hai ki pratikramaNa jIvana-zuddhi kA zreSThatama upAya hai tathA sabhI AdhyAtmika paramparAoM meM kisI na kisI rUpa meM isakA nirUpaNa huA hai| yahAM para eka svAbhAvika jijJAsA samutpanna hotI hai ki pratikramaNa kI sAdhanA meM bhUmikA kyA hai ? isa jijJAsA-nivRtti ke samarthana meM kahA jA sakatA hai-- sAdhaka sAdhanA tulasI prajJA aprela-sitambara, 2003 - 22
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________________ karate samaya kaSAyoM ke vazIbhUta hokara sAdhanAcyuta ho jAtA hai| kaSAyoM ke vazIbhUta sAdhaka apane svarUpa kA parityAga kara para-svarUpa ko grahaNa karatA hai| kaSAyoM ke nimitta para svarUpa kA grahaNa hI viSamatA ko janma detA hai| pariNAmasvarUpa sAdhaka apane AdhyAtmika Adarza ko bhUla jAtA hai| kaSAyoM ke nimitta utpanna hone vAle doSoM ke nivAraNArtha pratikramaNa Avazyaka kI prasthApanA huii| isameM sAdhaka apanI bhUloM ko sudhAra kara apanI vAstavika sthiti kA parijJAna prApta kara sakatA hai| jaba sAdhaka apane dvArA kRtya doSoM kA gaharAI se antarnirIkSaNa karatA hai tabhI use apanI vAstavika arthAt bhUla kA parijJAna hotA hai| pariNAmasvarUpa apane doSoM kA nirAkaraNa kara sAdhaka sAdhanA ke mArga para dRr3hatA se Age bar3hatA jAtA hai| pAMcavA Avazyaka hai kAyotsarga Avazyaka sUtra meM pratikramaNa ke pazcAt kAyotsarga Avazyaka kA vidhAna hai| kAyotsarga kA zAbdika artha hai-zarIra kA utsarga krnaa| yahAM zarIra-tyAga kA artha hai- zArIrika caMcalatA evaM dehAsakti kA tyAga / kAyotsarga meM gaharAI se cintana kara una doSoM ko naSTa karane kA upakrama kiyA jAtA hai jo pratikramaNa meM zeSa raha jAte haiN| isameM sAdhaka bahirmukhI sthiti se nikala kara antarmukhI sthiti meM pahu~catA hai| pratikramaNa se pApoM kI AlocanA ho jAne se citta pUrNa rUpa se nirmala ho jAtA hai jisase sAdhaka dharmadhyAna aura zukladhyAna se ekAgratA pApoM kI AlocanA prApta kara letA hai| isIlie kAyotsarga ko pratikramaNa ke pazcAt rakhA gayA hai| isakA pradhAna uddezya hai - AtmA kA sAnnidhya prApta karanA aura sahaja guNa hai- mAnasika saMtulana banAe rkhnaa| mAnasika saMtulana banAe rakhane se buddhi nirmala aura zarIra pUrNa svastha rahatA hai| svAsthya kI dRSTi se bhI kAyotsarga kA atyadhika mahattva hai, kyoMki mana, zarIra aura mastiSka kA gaharA sambandha hai| jaba tInoM meM sAmaJjasya nahIM hotA hai tabhI snAyavika tanAva vyutpanna hotA hai| AcArya bhadrabAhu ke anusAra vahI kAyotsarga vizuddha hotA hai jisameM deva, mAnava aura tiryaJca sambandhI sabhI prakAra ke upasarga upasthita hone para bhI sAdhaka unheM samabhAva pUrvaka sahana kre|13| AcArya jinadAsa gaNi mahattara ne kAyotsarga ke do bheda batalAe haiM --- dravya kAyotsarga aura bhAva kaayotsrg| dravya kAyotsarga meM sarvaprathama zarIra kA nirodha kiyA jAtA hai| zarIrika caMcalatA tathA mamatA kA parityAga kara jina-mudrA meM sthita kAyaceSTA kA nirundhana karanA kAya-kAyotsarga hai| tatpazcAt sAdhaka dharmadhyAna aura zukladhyAna meM ramaNa karatA hai| mana ko pavitra vicAra aura saMkalpa se bAMdhatA hai jisase usako kisI bhI prakAra kI zArIrika vedanA kA anubhava nahIM hotaa| vaha kAyA meM rahakara bhI kAyA se alaga-thalaga AtmabhAva meM rahatA hai| yahI bhAva kAyotsarga kA bhAva hai| isa prakAra kA kAyotsarga hI sabhI prakAra ke duHkhoM ko naSTa karane vAlA hai|" kAyotsarga ko aneka prayojana se sampanna kiyA jAtA hai jisameM krodha, mAna, 34 - _ tulasI prajJA aMka 120-121
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________________ mAyA aura lobha kA upazamana isakA mukhya prayojana hai| amaMgala, vidhna aura bAdhA ke parihAra ke lie bhI kAyotsarga kA vidhAna hai| ise SaDAvazyaka meM svataMtra sthAna diyA gayA hai jo isa bhAvanA ko abhivyakta karatA hai ki pratyeka sAdhaka ko prAtaH sandhyA ke samaya yaha cintana karanA cAhie - yaha zarIra pRthak hai aura maiM pRthak huuN| maiM ajara, amara aura avinAzI huuN| kAyotsarga baiThakara, khar3A hokara aura leTakara tInoM avasthAoM meM kiyA jAtA hai| chaTThA Avazyaka hai pratyAkhyAna pratyAkhyAna kA artha hai-tyAga krnaa| avirati aura asaMyama ke pratikUla rUpa meM maryAdA ke sAtha pratijJA grahaNa karanA pratyAkhyAna hai| yadi spaSTa zabdoM meM nirUpaNa kareM to maryAdA ke sAtha azubha yoga se nivRtti aura zubha yoga meM pravRtti kA AkhyAna karanA pratyAkhyAna hai| AcArya bhadrabAhu ke anusAra pratyAkhyAna se saMyama hotA hai, saMyama se Azrava kA nirundhana hotA hai aura Azrava ke nirundhana se tRSNA kA anta ho jAtA hai| tRSNA ke anta se uttama upazamabhAva samutpanna hotA hai jisase pratyAkhyAna vizuddha hotA hai| upazamabhAva kI vizuddhi se hI cAritra dharma prakaTa hotA hai| saccaritra se karma nirjIrNa hotA hai jisase kevala jJAna aura kevala darzana kA divya Aloka jagamagAne lagatA hai aura zAzvata mukti rUpa sukha prApta hotA hai / yadyapi sAmAyika, caturviMzatistava, vandanA, pratikramaNa tathA kAyotsarga ke dvArA Atmazuddhi kI jAtI hai tathApi antarmAnasa meM Asakti ke praveza kA bhaya banA rahatA hai| etadartha Avazyaka sUtra meM pratyAkhyAna kA vidhAna abhihita hai| isase sAdhaka zubhayoga meM pravRtta hotA hai aura sadguNoM ko prApta karatA hai| isa prakAra pratyAkhyAna meM sAdhaka mana, vacana aura kAya kI azubha pravRttiyoM ko rokakara zubha pravRttiyoM meM pravRtta hotA hai| Azrava kA pUrNarUpeNa nirundhana hone se sAdhaka, pUrNa nispRha ho jAtA hai jisase use zAnti prApta hotI hai| pratyAkhyAna se sAdhaka ke jIvana meM anAsakti kI vizeSa jAgRti hotI hai| ___ Avazyaka sUtra meM pratipAdya viSaya ke prAsaMgikatva ko suspaSTa karane ke pUrva una pakSoM para dRSTipAta karanA anucita nahIM hogA, jisake dvArA mAnava apane mUla svabhAva se cyuta hotA hai| sampUrNa AcAra-darzana kA sAra samatva-sAdhanA hai| samatva hetu prayAsa hI jIvana kA sAra tattva hai| satata zArIrika evaM prANamaya jIvana ke abhyAsa ke kAraNa cetanA bAhya uttejanAoM evaM saMvedanAoM se prabhAvita hone kI pravRtti vikasita kara letA hai| pariNAmasvarUpa bAhya vAtAvaraNajanya parivartanoM se prabhAvita hokara apane sahaja svabhAva 'samatva' kA parityAga kara detA hai aura saMsAra ke prati mamatva-bhAva ko puSTa karane kI pravRtti vikasita kara letA hai| pravaMcAtmaka jagata ke padArthoM kI upalabdhi-anupalabdhi se svayaM ko sukhI-duHkhI samajhatA hai| usameM 'para' ke prati AkarSaNa yA vikarSaNa kA bhAva samutpanna hotA hai| vaha usa 'para' ke sAtha rAgAtmaka sambandha sthApita karane kA prayAsa karatA hai aura pariNAmasvarUpa vaha vedanA, baMdhana yA duHkha ko prApta karatA hai| yaha rAga na kevala use samatva ke svakendra se padacyuta karatA hai, pratyut tulasI prajJA aprela-sitambara, 2003 - 735
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________________ use bAhya padArthoM ke AkarSaNa kSetra meM lAkara usameM eka tanAva vyutpanna kara detA hai jisake pariNAmasvarUpa cetanA do kendroM meM baMTa jAtI hai aura donoM hI staroM para cetanA meM doharA saMgharSa utpanna hotA hai-prathama, cetanA ke AdarzAtmaka pakSa evaM vAsanAtmaka pakSa meM aura dvitIya usa bAhya pariveza ke sAtha jisameM vaha apanI vAsanAoM kI pUrti cAhatA hai| mAnava kI yaha svAbhAvika pravRtti hai jisake prati vaha Asakti rakhatA hai vahI usake lie 'sva' tathA 'para' ke AvirbhAva kA kAraNa hai| naitika ciMtana meM inheM 'rAga' tathA 'dveSa' kI saMjJA se abhihita kiyA gayA hai| isameM 'rAga' AkarSaNa kA siddhAnta hai jabaki 'dveSa' vikarSaNa kaa| inhIM ke kAraNa cetanA meM sadaiva tanAva, saMgharSa athavA dvandva calatA rahatA hai| yadyapi cetanA apanI svAbhAvika zakti dvArA sadaiva hI sAmyAvasthA ke lie prayAsarata rahatA hai| lekina rAga aura dveSa kisI bhI sthAyI saMtulana ko sambhava nahIM hone dete| yahI cetanA jaba rAga, dveSa se yukta ho jAtI hai, to vibhAvadazA/viSamatA ko prApta hotI hai| citta kI viSamAvasthA hI samagra doSoM evaM anaitika AcaraNa kI janmabhUmi hai| rAga-dveSa se utpanna doSa hI vyakti, parivAra, samAja, deza va vizva kA ahita karatA hai| yahI kAraNa hai ki bhAratIya naitikatA meM rAga-dveSa se Upara uThanA samyak jIvana kI anivArya zarta mAnI gayI hai| __ naitika jIvana kA lakSya sadaiva hI usa jIvana-praNAlI ko pratiSThita karanA hai jisake dvArA eka aise mAnava-samAja kI saMracanA ho sake, jo ina saMgharSoM-AMtarika manovRttiyoM kA saMgharSa, AMtarika icchAoM aura unakI pUrti ke bAhya prayAsoM kA saMgharSa tathA bAhya samAjagata evaM rASTragata saMgharSa se mukta ho / yadyapi ye saMgharSa mAnava dvArA prasUta nahIM hote tathApi use prabhAvita karate haiN| jIvana kA Adarza samatva' jIvana ke aMdara hai| use bAhara khojanA pravaMcanA hai| yadi jIvana meM svayaM saMtulana banAe rakhane kI pravRtti vidyamAna hai, to yaha svIkAra karanA hogA ki jIvana kA Adarza samatva hai jisakI upalabdhi mAnava svayaM ke prayAsoM se kara sakatA hai| samatva-prApti mAnava kA svabhAva hai aura jo svabhAva hai, vahI Adarza hai, sAdhya hai, sAtha hI Adarza-prApti/rAga-dveSa dvArA vyutpanna samasta saMgharSoM kI samApti jisa AcaraNa dvArA ho, vahI naitika AcaraNa hai| vahI naitika AcaraNa anukaraNIya hai| vibhAvAvasthA se svabhAvAsthA kI ora pravRtta honA sAdhanA hai arthAt bAhya dRSTi kA parityAga kara antardRSTi meM pratiSThita honA sAdhanA hai| sAdhanA meM sAdhya aura sAdhaka kA sthAna sarvopari hai| AtmA kI apUrNAvasthA hI sAdhakAvasthA hai jabaki usakI pUrNAvasthA sAdhya hai| mAnava kI mUlabhUta kSamatAe~ sAdhya aura sAdhaka donoM hI avasthAoM meM sama rahatI haiM / antara isameM kSamatAoM kA nahIM, pratyut kSamatAoM ko yogyatAoM meM pariNata kara dene kA hai| yahAM para svAbhAvika jijJAsA samutpanna hotI hai ki Avazyaka sUtra meM pratipAdya AcaraNa kA naitika sAdhanA meM kyA mahattva hai ? isake AcAra pAlana se mAnava sAdhaka se sAdhya meM pariNata hokara kyA samasta viSamatAoM se nivRtti pA sakatA hai ? isake lie ati uttama hogA ki pUrva vivecita SaDAvazyakoM para punaH dRSTipAta kreN| Avazyaka sUtra meM sarvaprathama sAmAyika kA 36 - - tulasI prajJA aMka 120-121
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________________ pratipAdana kiyA gyaa| isakA uddezya thA samatA kI praapti| samatA se tAtparya hai-mana kI sthiratA, rAga-dveSa kA upazamana, sukha-duHkha meM nizcala rahanA aura samabhAva meM upasthita honaa| karmoM ke nimitta se rAga-dveSa ke viSama bhAva utpanna hote haiN| una viSamatAoM se apane-Apako haTAkara sva-svarUpa meM ramaNa karanA samatA hai| samatA meM sAdhaka AtmazaktiyoM ko kendrita kara apanI svAbhAvika zakti ko prakaTa karatA hai| inakI anupasthiti meM hI dvandva aura tanAva ke vAtAvaraNa kA sRjana hotA hai, pariNAmataH prakRti meM vikRti, vyakti meM tanAva, samAja meM viSamatA, yuga meM hiMsA Adi tattvoM kA udaya hotA hai| inakI nivRtti hetu hI ahiMsA, samatA prabhRti sadguNoM se yukta zreSTha AcaraNa arthAt sAmAyika-sAdhanA sampanna kI jAtI hai| sAmAyikasAdhanA vyakti, jAti, samAja athavA rASTra taka sImita nahIM hai pratyut sabhI ke lie hai| isake AcaraNa se jIvana ke vividha pakSoM meM samanvaya sthApita hotA hai jisase na kevala vyaktigata jIvana kA saMgharSa samApta hotA hai, pratyut sAmAyika jIvana ke saMgharSa bhI naSTa ho jAte haiN| phalataH zAnti, ahiMsA, ekatA prabhRti kI parivAra, samAja va rASTra meM punarpratiSThA hotI hai| samatvayogI sAdhaka bhI vaicArika jagata ke saMgharSa ke prati udAsIna hotA hai aura usameM usakI bhogAsakti nahIM hotI hai| vaha to usa udAtta bhAva kA poSaka hai jo 'jIo aura jIne do' ke siddhAnta meM vizvAsa rakhatA hai| samatva ko jIvana meM utArane ke pazcAt vyakti caturviMzatistava ke mAdhyama se mahApururSoM ke guNoM kA utkIrtana karatA hai aura usako jIvana meM dhAraNa karatA hai| isase vyakti ke hRdaya meM AdhyAtmika UrjA kA saMcAra hotA hai| usake sAmane tyAga-vairAgya kI jvalanta pratikRti hotI hai jisase usake samasta avaguNoM kA kSaya hotA hai, pariNAmataH vaha svayaM meM nihita zakti kA sAkSAtkAra karatA hai| dhyAtavya hai ki ye tIrthaMkara koI muktidAtA nahIM haiM pratyut ve Adarza mAtra haiN| isa Adarza kI chatra-chAyA meM sAdhaka ko apane meM nihita zakti kI samprApti hetu svayaM puruSArtha karanA Avazyaka hai| isase hI sAdhaka kI zraddhA parimArjita hotI hai, samyaktva vizuddha hotA hai aura kaSToM ko samAna bhAva se sahana karane kI zakti vikasita hotI hai| sAtha hI jIvana ke sarvocca Adarza ko prApta karane kI prareNA mana meM ubuddha hotI hai| tatpazcAt vaMdanA kA vidhAna hai| isameM sAdhaka mana, vacana aura zarIra se sadguNa, guru kA stavana tathA abhivAdana karatA hai| vaMdana se sAdhaka kA ahaMkAra vinaSTa hotA hai jisase use vinaya kI upalabdhi hotI hai| vinaya se hI vyakti kA hRdaya sarala banatA hai aura sarala hRdaya vAlA vyakti hI svayaM dvArA kRta doSoM kI AlocanA kara sakatA hai| sarala hRdaya meM hI samatva-sAdhanA sampanna ho sakatI hai| isI ke nimitta vaMdanA ke pazcAt Avazyaka sUtra meM pratikramaNa kA nirUpaNa huA hai| yaha jIvana ko sudhArane kA zreSThatama upAya hai| mAnava kI yaha svAbhAvika prakRti hai ki vaha apane sadguNoM ko to sadA smaraNa rakhatA hai kintu durguNoM ko bhUla jAtA hai| lekina jaba sAdhaka apane jIvana kA gaharAI se nirIkSaNa karatA hai to use apane jIvana meM asaMkhya durguNa dikhAI dete haiN| isase nivRtti hetu AtmadoSoM kI AlocanA Avazyaka hai| AlocanA se pazcAttApa kI bhAvanA kA udaya hotA hai| isameM doSa vinaSTa ho jAte haiN| caturviMzatistava, vaMdanA tathA pratikramaNa sUtra meM kAyotsarga kA vidhAna abhihita huaa| kAyotsarga tulasI prajJA aprela-sitambara, 20030 - 37
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________________ kA pradhAna uddezya hai-AtmA kA sAnnidhya prApta krnaa| kAyotsarga se zarIra ko pUrNa vizrAnti prApta hotI hai aura mana meM apUrva zAnti kA anubhava hotA hai| isameM krodha, mAyA aura lobha kA upazamana evaM amaMgala, vighna aura bAdhA kA parihAra hotA hai| cUMki asthira citta meM Asakti aura tRSNA ke praveza kI sambhAvanA sadaiva hI vartamAna rahatI hai jisase zAnti sthApanA meM vighna utpanna hotA hai aura samatva ke bhaMga hone kI sambhAvanA rahatI hai| etadartha tana aura mana kI sthiratA sampanna ho jAne ke pazcAt Avazyaka sUtra meM pratyAkhyAna kA vidhAna abhihita huA hai| isameM mAnava-pravRtti ko azubha yogoM se visthApita kara zubha yogoM meM kendrita kiyA jAtA hai| pravRtti ko zubhayoga meM kendrita karane se icchAoM kA nirundhana ho jAtA hai, tRSNAe~ zAnta ho jAtI haiM jisase sAdhaka ko zAnti upalabdha hotI hai| pratyAkhyAna se sAdhaka ke jIvana meM anAsakti kI vizeSa jAgRti hotI hai| isameM vaha jina padArthoM ko grahaNa karane kI chUTa rakhatA hai, una padArthoM ko bhI grahaNa karate samaya Asakta nahIM hotA arthAt usake antarmAnasa meM samasta bhautika padArthoM ke prati anAsakti kA bhAva samutpanna hotA hai| isa prakAra spaSTa hai ki Avazyaka sUtra meM pratipAdya AcAra kA mAnava jIvana meM prabhUta mAhAtmya hai| isameM mAnava ke aihika mUlyoM-ekatA, ahiMsA, samabhAva, namratA, saMyama, zAnti prabhRti sadguNoM kA nirUpaNa huA hai, jisakA anugamana kara mAnava apane samasta dvandvoM, viSamatAoM, hiMsAjanya tanAvoM se nivRtti pA sakatA hai aura apane jIvana meM sukha, zAMti, sthirata Adi ko pratiSThita kara sakatA hai| sAtha-hI-sAtha parivAra, samAja tathA rASTra meM rAgadveSa samutpanna svArthaparatA, viSamatA, saMgharSa, hiMsA, tanAva Adi tattvoM ko vinaSTa kara ekatA, samatA, ahiMsA prabhUti sadguNoM ko pratiSThita kiyA jA sakatA hai| dhyAtavya hai ki aba taka Avazyaka sUtra ke AcAra ke una pakSoM kI vivecanA huI, jisameM prANI apane sva-svarUpa kA parityAga kara para-svarUpa ko grahaNa karatA hai| tatpazcAt sva se para kI ora cyuta hone ke mUla kAraNa (rAga-dveSa) kI khoja kara usake nirundhana ke mArga ko spaSTa karate hue vibhAvAvasthA se sva-svabhAvAvasthA kI ora pratigamana kI avasthAoM kA nirUpaNa karatA hai| aba vartamAna paristhitiyoM ke pariprekSya meM bhI SaDAvazyakoM kI upAdeyatA evaM bhUmikA kI vivecanA Avazyaka ho jAtI hai| vartamAna meM mAnava bhautikatA kI AMdhI meM bahirmukhI banakara una jIvana-mUlyoM kA parityAga kara rahA hai jisase vaha sukha, samRddhi, zAnti, vinayazIlatA, ekatA, samatA, saMyama prabhRti sadguNoM ko prApta karatA hai| mAnava bahirmukhI banakara viSamatA, hiMsA, saMgharSa, svArthaparatA, anyAya, atyAcAra, bhraSTAcAra ityAdi ko apanA rahA hai jisase vaha svayaM azAnta va vyathita hai| parivAra, samAja va rASTra parezAna hai, ciMtita hai| yaha pragati nahIM hai pratyut pragati ke nAma para vikasita hone vAlA bhrama hai| Aja AvazyakatA hai, jo atikramaNa huA hai usase punaH vApasa lauTane kii| una jIvana mUlyoM ke punarsthApana kI jisake atikramaNa se vartamAna paristhiti utpanna huI hai| dhyAtavya hai ki samasta paristhitiyoM kA mUla utsa rAga-dveSa hai| rAga-dveSa ke nimitta hI prANI apanI svAbhAvika pravRtti kA parityAga kara bhautika padArthoM ke sAtha sambandha sthApita 38 __ tulasI prajJA aMka 120-121
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________________ karatA hai jisase vaha ukta paristhitiyoM ko prApta hotA hai| ina paristhitiyoM ke parihAra ke lie Avazyaka hai ki rAga-dveSa kA nirundhana ho jAe aura rAga-dveSa kA nirundhana kevala 'samatva-prApti' kI avasthA meM sambhava hai jisakA vistRta vivecana isa zodha lekha meM hai| yadi pUrva vivecita samasta tathyoM kA punaH avalokana kiyA jAye to yaha spaSTa ho jAtA hai ki Avazyaka sUtra meM pratipAdita AcAra sabhI staroM para, sabhI paristhitayoM meM pUrNata: prAsaMgika hai| 2. sandarbha1. anuyogadvAra cUrNi, pR.14 anuyogadvAra malladhArIya TIkA, pR. 28 3. jaina, bauddha aura gItA ke AcAra darzanoM kA tulanAtmaka adhyayana, bhAga-2, pR.313, (niyamasAra, 125 se uddhRta) jaina, bauddha gItA ke AcAra darzanoM kA tulanAtmaka adhyayana, bhAga-2, pR. 313, (uttarAdhyayana, 11/10-11 se uddhRta) haribhadra aSTaka-prakaraNa, 30-1 saMyukta nikAya 1/1/8 suttanipAta 3/37/7 zrImadbhAgavadagItA 5/11 9. gItA zAMkara bhASya 6/62 10. Avazyaka niyukti 1109 11. dhammapada, 101 12. zrImadbhAgavadgItA 18/65 13. yogazAstra, tRtIya prakAza, svpjnyovRti| 14. Avayaka niyukti, AcArya bhadrabAhu udAna 5/5 anuvAdaka jagadIza kAzyapa, mahAbodhisabhA, sArathA 16. kRSNa yajurveda-darzana aura cintana:bhAga-2, pR. 192 se uddhRta 17. khoradeha avestA, pR. 5/23-24 18. Avazyaka niyukti gAthA 1549 19. uttarAdhyana 26-42 20. Avazyaka niyukti, gAthA 1594-96 / 15. darzana evaM dharma vibhAga, kalA saMkAya, kAzI hindU vizvavidyAlaya vArANasI-221005 tulasI prajJA aprela-sitambara, 2003 - - 39
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________________ kyA vidyut ( ilekTrIsiTI) sacitta teukAya hai? jaina vidyA meM SaTjIvanikAya kA siddhAnta svIkRta hai| pRthvI, pAnI, agni, vAyu, vanaspati aura calane-phirane vAle prANI ye chaha prakAra ke jIva hai| inameM teukAya yAnI agni jIva hai, sacitta hai| prazna hai - kyA vidyut yAnI ilekTrIsITI teukAya hai ? isa prazna ke sambandha meM jaina vidyA ke vidvAnoM ne apane mantavyoM ko bhinna-bhinna rUpa meM vyakta kiyA hai| aisI sthiti meM isa para gahana zodhakArya kI apekSA svataH spaSTa hai| AcAryazrI mahAprajJajI ne isa zrRMkhalA meM jo anusaMdhAna kiyA hai, vaha na kevala jainavidyA kI dRSTi se apitu vaijJAnika dRSTi se bhI bahuta mahattvapUrNa hai| unake ziSya pro. muni mahendra kumAra jI ne isI viSaya para anusaMdhAna ke mAdhyama se vizleSaNa kiyA hai| jaina Agama, dArzanika sAhitya, vaijJAnika siddhAntoM Adi ke AdhAra para unhoMne eka vyApaka prastuti dI hai jise 'tulasI prajJA' ke mAdhyama se isa zodha-nibandha ko vidvad jagat ke samakSa prastuta kara rahe haiN| isa nibandha meM anya vidvAnoM dvArA aba taka prastuta cintana evaM mantavyoM kI bhI samIkSA kI gaI hai| nibandha laMbA hai, isalie ise agale aMka meM bhI hama cAlU rkheNge| - sampAdaka 40 _ tulasI prajJA aMka 120-121
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________________ kyA vidyut (ilekTrIsITI) sacitta teukAya hai ? - muni mahendra kumAra 'Agamasya avirodhena UhanaM tarka ucyte|'' Agama ke sAtha virodha na ho, usa prakAra tattva kI zodha ke lie suvicAraNA karanA hI tarka kahalAtA hai| isa AdhAra para prastuta viSaya kI niSpakSa mImAMsA jarUrI hai| mUla viSaya meM jAne se pUrva kucha mUlabhUta / AdhArabhUta binduoM ko spaSTataH dhyAna meM rakhanA hogaa| 1."tameva saccaM nissaMkaM jaM jiNehiM paveiyaM"2 - yaha hamAre cintana kA pramukha AdhAra honA caahie| isake sAtha-sAtha yaha bhI samajhanA hogA ki "jinezvara deva dvArA pravedita" tathya ko hamane sahI rUpa meM samajhA hai yA nhiiN| Agama-vacana kI vivakSA kyA hai, kisa dRSTi se kisa bAta ko kahA gayA hai, isakI paryApta samajha ke binA mUla meM hI Agama-vacana ke nAma para hama koI aisI bAta to nahIM kaha rahe haiM, jo jinezvara deva dvArA vivakSita na ho| pratyeka vacana usake sahI pariprekSya meM hI samajhanA nayadRSTi kA mantavya hai| pUrvApara prasaMga, zabdoM ke vibhinna artha, dRSTikoNa yA apekSA ke samyag bodha binA Agama-vacana kA tAtparya kaise samajheMge? isalie niHzaMka aura satya bAta taka pahuMcane ke lie prayatna honA caahie| 2. vijJAna dvArA jo bhI sUcanA mila rahI hai, use bhI Agama evaM anya pramANoM ke AdhAra para kasakara svIkArya mAnanA hogaa| na vijJAna kI bAta ko AMkheM baMda kara svIkAra karanA, na hI usake virodha meM pUrvAgraha rkhnaa| yuktiyukta evaM Agama-aviruddha tathyoM ko taTasthatA pUrvaka samajhane kI koziza karanA- yahI ucita, samIcIna evaM upAdeya lagatA hai| 3. bAta Agama kI ho yA vijJAna kI, pahale hamArI samajha ko sahI banAnA jarUrI hai| yadi Agama ke nAma para yA vijJAna ke nAma para hama use samajhe binA kisI bAta kA prarUpaNa kara deMge to nyAya nahIM hogaa| tulasI prajJA aprela-sitambara, 2003
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________________ 4. kisI bhI tattva-nirNaya kA uddezya suvidhA-asuvidhA, pracAra-prasAra meM upayogitA, AdhunikatA kA vyAmoha Adi nahIM honA caahie| isI prakAra kevala paramparA kA Agraha bhI na ho| tattva-nirNaya ke pazcAt kyA karanA, kyA na karanA- ye bAteM dravya, kSetra, kAla, bhAva kI apekSAoM ke sAtha jur3anI cAhie, na ki navIna-purAtana Adi pr| 5. jina viSayoM meM Agama na sAdhaka hai, na bAdhaka, unake saMbaMdha meM buddhi, tarka aura vijJAna ke mAdhyama se saMgata yathArtha ke viSaya meM vicAra karane meM koI Apatti nahIM honI caahie| ina mUlabhUta AdhAroM para vidyut yAnI ilekTrIsiTI apane Apa meM sacitta teukAya hai yA acitta pudgala ---- isa viSaya kI carcA ko prastuta karanA, isa lekhana kA uddezya hai| aba taka jo vicAra isa viSaya meM prastuta hue haiM, unakI samIkSA karane se pUrva kucheka mUlabhUta bAteM jo jaina AgamoM, jaina granthoM aura jaina paramparA meM upalabdha haiM, una para tathA vaijJAnika avadhAraNAe~ jinheM spaSTa samajhanA jarUrI hai, una para prakAza DAlanA apekSita hai| 1.0 jaina darzana meM pudgala jaina darzana meM pudgala (athavA pudgalAstikAya) chaha dravyoM meM eka dravya hai, jo apane Apa meM ajIva hai (jise acitta bhI kahate haiN)| pudgala kI paribhASA hai-sparza-rasa-gaMdhavarNavAn pudglH| sparza, rasa, gaMdha aura varNayukta dravya pudgala hai| ye cAroM pudgala ke lakSaNa haiN| inameM sparza ke ATha bheda haiM ---snigdha-rUkSa, zIta-uSNa, guru-laghu, mRdu-ktthor| inameM se snigdha-rUkSa tathA zIta-uSNa - ye cAra sparza mUla haiM aura zeSa cAra sparza uttara haiN| catuHsparzI skandhoM meM cAra mUla sparza hote haiM, aSTasparzI skandhoM meM AThoM sparza haiN| svataMtra paramANu meM snigdha aura rUkSa meM se eka tathA zIta aura uSNa meM se eka-aise do sparza hI hote haiN| prastuta viSaya kI vicAraNA meM snigdha aura rUkSa kA adhika mahattva hai| snigdha aura rUkSa kA zAbdika artha 'cikanA' aura 'rUkhA' hotA hai para paramANuoM ke paraspara bandha aura skandha-nirmANa ke sandarbha meM isakA artha kyA honA cAhie, isa para vidvAnoM ne cintana kiyA hai| savArthasiddhi meM isakI zAbdika vyAkhyA kI gaI hai| prajJApanA sUtra meM snigdhatva-rUkSatva ko skandha-nirmANa kA hetu mAnate hue usake niyama batAe gaye haiN|' gommaTasAra meM bhI yahI batAyA gayA hai| tattvArtha sUtra' meM "snigdharUkSatvAd bandhaH" sUtra dvArA isI ko batAyA gayA hai| tattvArtha sUtra kI TIkA sarvArthasiddhi isakI vyAkhyA meM "snigdharUkSatvaguNanimitto vidyut" arthAt (bAdaloM ke bIca camakane vAlI) vidyut snigdha aura rUkSa guNoM ke nimitta se hotI hai, aisA batAyA gayA hai| vartamAna vijJAna ke anusAra isakA nimitta hai -- bAdaloM meM vidyamAna dhana vidyut Aveza aura RNa vidyut aavesh| isa AdhAra para snigdha aura rUkSa ko pojITIva aura negeTIva ilekTrIka cArja ke rUpa meM samajhA jA sakatA hai| jainendra siddhAnta koza ne dhavalA ke AdhAra para vidyutkaraNa ko "Protons and Electrons" ke rUpa meM batAyA hai| isa vivecana se spaSTa hotA hai ki sabhI pudgala-skandha evaM pudgala-paramANu meM snigdha athavA rUkSa 42 __ tulasI prajJA aMka 120-121
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________________ nAmaka sparza-guNa avazya hotA hai| yadi inheM hI pojITIva-negeTIva ilekTrIka cArja ke rUpa meM samajhA jAe to sabhI pudgaloM meM ilekTrIka cArja kA astitva bhI siddha ho jAtA hai| vijJAna ke anusAra bhI ilekTrIka cArja padArtha kA maulika guNa hai aura pratyeka paramANu meM isakA astitva svIkAra kiyA gayA hai| 2. jIva aura pudgala kA saMbaMdha paramANu-pudgala se lekara anantAnanta pradezI skandhoM taka (jinameM mahAskandha vargaNA bhI hai) pudgala kI aneka vargaNAe~ haiN| inameM se 23 vargaNAoM kA varNana upalabdha hai|" inameM se kevala pAMca vargaNAe~ aisI haiM, jinheM saMsArI jIva grahaNa kara sakate haiM12 --- ___ 1. AhAra-vargaNA-isameM audArika, vaikriya, AhAraka aura zvAsocchvAsa vargaNA ke pudgala-skandha samAviSTa haiN| ____ 2. taijasa vargaNA-sabhI saMsArI jIvoM ke sAtha nirantara rahane vAle sUkSma zarIra yAni taijasa zarIra kA nirmANa inase hotA hai| vijJAna kI dRSTi se "jaiva-vidyut" (Bio-electricity) kA sambandha taijasa vargaNA ke sAtha hai| prANI kI lezyA bhI taijasa vargaNA se sambaddha hai| vijJAna ne AbhAmaNDala (Aura) kA chAyAMkana (Photography) kirliyana phoTogrAphI dvArA kara liyA hai jo prANI ke taijasa zarIra dvArA nirmita eka "vidyut-cumbakIya-kSetra" (Electromagnatic field) ke rUpa meM hotA hai| AbhAmaNDala ke pudgala dravya lezyA kA pratibimba hai jo vibhinna raMgoM ke rUpa meM prakaTa hote haiN| (vaise ajIva padArtha ke AbhAmaNDala kA bhI chAyAMkana kiyA gayA hai| sajIva prANI kA AbhAmaNDala bhAvadhArA ke sAtha badalatA rahatA hai jabaki ajIva padArtha kA AbhAmaNDala sthita rahatA hai, badalatA nhiiN|) taijasa vargaNA ke pudgala-skandha taijasa-zarIra ke rUpa meM pAcana-kriyA Adi zArIrika kriyAoM meM upayoga meM Ate haiM tathA viziSTa labdhidhArI vyakti ko prApta taijasalabdhi (yA tejolezyA) meM bhI inhIM pudgala-skandhoM kA upayoga hotA hai| 3. bhASA-vargaNA 4. mano-vargaNA 5. kArmaNa-vargaNA jIva dvArA audArika zarIra, vaikriya zarIra, AhAraka zarIra, zvAsocchvAsa, taijasa zarIra, bhASA, mana aura kArmaNa zarIra ke rUpa meM pariNata pudgala-skandhoM kA jIva se pRthakkaraNa hone para ve 'mukta' pudgala ho jAte haiN| jaba taka ve jIva ke sAtha rahate haiM, taba taka unheM 'baddha' pudgala kahA jAtA hai| ye ATha prakAra ke pudgala-skandha apane Apa meM acitta haiN| inakA bhI pariNamana hotA hai aura inakA rUpAntaraNa bhI saMbhava hai| 4 AhAra vargaNA ke antargata - audArika zarIra vargaNA, vaikriya zarIra vargaNA, AhAraka tulasI prajJA aprela-sitambara, 2003 -
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________________ zarIra vargaNA tathA zvAsocchvAsa vargaNA ke pudgala haiN| ye pudgala apane Apa meM acitta haiM tathA jaba jIva inheM grahaNa kara letA hai taba ve jIva ke zarIra ke rUpa meM pariNata ho jAte haiM aura inakA sacitta rUpa meM pariNamana ho jAtA hai / jaba ye jIva se 'mukta' ho jAte haiM, to punaH acitta pudgala ho jAte haiM / taijasa, bhASA, mana aura kArmaNa vargaNAoM ke pudgaloM kA bhI jaba taka jIva dvArA grahaNa nahIM hotA, taba taka apane Apa meM ve acitta haiN| jaba jIva inheM taijasa zarIra Adi ke rUpa meM pariNata kara AtmasAt kara letA hai taba ye taijasa zarIra Adi ke pudgala sacitta rUpa meM pariNata ho jAte haiN|'"is kAraNa se AhAra ( audArika, vaikriya, AhAraka aura zvAsocchvAsa) taijasa, bhASA, mana aura kArmaNa, ina pAMca vargaNAoM ko ' bandhanIya' kahA gayA hai tathA ve bAhya vargaNAeM kahalAtI haiM, kyoMki teIsa vargaNAoM meM ye pAMca zarIra pRthagbhUta haiM, inakI bAhya saMjJA hai| pAMca zarIra acitta vargaNAoM meM to sammilita nahIM kie jA sakate, kyoMki sacitta ko acitta mAnane se virodha AtA hai| unakA sacitta vargaNAoM meM bhI antarbhAva nahIM hotA, kyoMki vitrasAupacayoM ke binA pAMca zarIroM ke paramANuoM ko hI sacitta vargaNAoM meM grahaNa kiyA hai| 15 dvArA gRhIta hone se pUrva ina AThoM vargaNAoM ke pudgala apane Apa meM acitta hote haiN| inakA upacaya vaisasika bandha ke dvArA hotA hai| jaba ye jIva dvArA gRhIta hote haiM, taba phira inakA pariNamana zarIra Adi ke rUpa meM hotA hai / isa AdhAra para yaha spaSTa hotA hai ki taijasa vargaNA ke pudgala aura taijasa zarIra ke rUpa meM pariNata pudgala bhinna haiN| vidyuta yA ilekTrIsITI apane Apa meM paudgalika pariNamana hai| jaba jIva dvArA ina pudgaloM kA grahaNa hotA hai taba ye teukAyika jIva ke zarIra bana sakate haiM, isase pUrva to ve acitta pudgala hI haiN| jIvoM ke sthUla zarIra (audArika, vaikriya) tathA sUkSma zarIra ke rUpa meM 'baddha' evaM 'mukta' pudgaloM ke pariNamana se vyavahAra- jagat ke sabhI padArthoM kA pariNamana sambandhita hai|" vizva ke pariNamanoM ko tIna bhAgoM meM bAMTA gayA hai. - 1. vaisrasika, 2. prAyogika, 3. misra / 17 vaisika pariNamana kevala pudgaloM ke varNa, gaMdha, rasa, sparza aura saMsthAna (AkAra) ke pariNamana ke kAraNa hote haiM, 18 jIva ke prayatnoM se hone vAle pariNamana 'prAyogika' kI koTi meM hai" tathA jIva aura pudgala donoM ke saMyukta yoga se hone vAle pariNamana misra kahalAte haiM / pudgala kI paryAyoM meM zabda, bandha, saukSmya, sthaulya, saMsthAna, bheda, tamas (aMdhakAra), chAyA, Atapa ( sUrya kA prakAza), udyota ( caMdra kA prakAza), prabhA (maNi Adi kA prakAza) Adi kA samAveza kiyA gayA hai| isa prakAra sparza Adi guNoM evaM zabda Adi paryAya paudgalika jagat kI sabhI ghaTanAoM ke lie jimmedAra haiM / jIva kI utpatti (janma) meM bhI paudgalika pariNamanoM se nirmita yoniyAM nimittabhUta banatI haiN| jaina darzana meM - zIta, uSNa, zItoSNa, saMvRtta, vivRtta, saMvRtta - vivRtta, sacitta, acitta, sacitta- acitta - ye nau prakAra kI yoniyoM kA ullekha prApta hai / 22 isa prakAra acitta paudgalika - tulasI prajJA aMka 120-121 44
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________________ skandha bhI anukUla saMyoga prApta hone para yoni bana sakate haiM para sabhI paudgalika skandha yoni bane hI, aisA nahIM hai| jaba taka ye pariNamana yoni kA rUpa nahIM lete, taba taka paudgalika hI haiM - ajIva hI haiN| jaba inameM yoni kI kSamatA prApta hotI hai, taba unameM jIva utpanna ho sakate haiN| tejaskAya ke jIva kI yoni uSNa hI hotI hai / kintu isakA artha yaha nahIM ki sabhI uSNa pudgala usakI yoni haiN| 23 uparyukta jaina mAnyatAoM ke AdhAra para hama tejaskAya ke jIvoM kI utpatti Adi ke viSaya meM carcA kara sakate haiN| 3. vijJAna meM pudgala jaina darzana jise pudgala kahatA hai, usakI do avasthAoM ko vijJAna ne svIkAra kiyA 1. padArtha yA meTara (Matter) 2. UrjA yA enarjI (Energy) prAcIna vijJAna (Classical Physics) meM ina donoM ko nitAnta bhinna mAnA jAtA para Adhunika vijJAna ne aba inakI maulika ekatA ko svIkAra kara liyA hai| isalie aba vijJAna ke anusAra UrjA kA padArtha ke rUpa meM aura padArtha kA UrjA ke rUpa meM rUpAntaraNa saMbhava hai / AinsTIna dvArA pradatta prasiddha samIkaraNa hai UrjA = dravyamAna x C+- (C= prakAza kA vega ) isI prakAra jise prAcIna vijJAna ne mUla padArtha (Element) kI saMjJA dI thI, use bhI dUsare mUla padArtha ke rUpa meM badalA jA sakatA hai| vijJAna ne 92 mUla padArthoM ko svIkAra kiyA hai, jinameM prathama kramAMka hai - hAiDrojana kA tathA 92veM kramAMka meM hai - yUreniyama / kRtrima rUpa se nirmita mUla padArthoM kA kramAMka 100 se bhI Upara calA gayA hai|24 ina mUla padArthoM kA bhI paraspara rUpAntaraNa "paramANu bhautikI " (Atomic - Physics) ke mAdhyama se saMbhava banA hai / hAiDrojana ko hiliyama (kramAMka 2 ) tathA yUreniyama (kramAMka 92 ) ko sIse ( Lead) (kramAMka 82 ) meM parivartana kara hAiDrojana bama tathA aNubama kA AviSkAra kiyA gayA / 25 pudgala ke donoM rUpa - padArtha aura UrjA apane Apa meM pudgala hai, isalie nirjIva hI hai| inakA paraspara rUpAntaraNa bhI paudgalika hI hai, nirjIva pariNamana hI hai| paudgalika pariNamana ke pazcAt jIvotpatti ke anukUla yoni - nirmANa hone para hI sajIvatA yA sacitta rUpa meM pariNamana kabhI ho sakatA hai, kabhI nhiiN| agnikAyika jIvoM kI utpatti sAmAnyataH (kucha apavAda ko chor3akara) oNksIjana ke binA saMbhava nahIM hai / vijJAna dvArA vibhinna rUpoM meM UrjA kI pahacAna kI gaI hai, jaise 1. ilekTrIka UrjA (Electric Energy) 2. prakAza UrjA (Light Energy) 3. uSmA UrjA (Heat Energy ) tulasI prajJA aprela - sitambara, 2003 45
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________________ 4. cumbakIya UrjA (Magnatic Energy) 5. rAsAyanika UrjA (Chemical Energy ) 6. yAMtrika UrjA (Mechanical Energy ) 7. sthiti UrjA (Potential Energy ) 8. gati UrjA (Kinetic Energy ) 9. pAramANvika UrjA yA (Atomic Energy) or 10. nAbhikIya UrjA (Nuclear Energy ) eka prakAra kI UrjA kA dUsarI prakAra kI UrjA meM parivartana ho sakatA hai, jaise 1. ilekTrIka balba meM - - ilekTrIka UrjA (r) prakAza UrjA + uSmA UrjA 2. ilekTrIka istrI, gIjara, hITara Adi meM ilekTrIka UrjA (r) uSmA UrjA 3. ilekTrIka moTara meM ilekTrIka UrjA (r) yAMtrika UrjA - 4. hAiDro ilekTrIka pAvara hAUsa meM pAnI kI sthiti UrjA(r) yAtrika UrjA(r) ilekTrIka UrjA 5. uSmAdhArita iMjana meM - --- koyalA ( yA tela) kI rAsAyanika UrjA yAMtrika UrjA 6. nyUklIyara riekTara meM padArtha kA dravyamAna (r) nyUklIyara UrjA 7. sUrya (yA anya dUrastha tArAoM meM) nAbhikIya UrjA(r) prakAza UrjA + uSmA UrjA 26 4. manuSya - zarIra meM ilekTrIka UrjA manuSya ke zarIra meM taMtrikA-taMtra sarvAdhika mahattvapUrNa hai| mastiSka, suSumnA, taMtrikAe~ -- isa samagra racanA kA pUrA jAla zarIra meM vyApta hai| manuSya zarIra ke sabhI avayavoM kA saMcAlana taMtrikA-taMtra dvArA hotA hai|" jJAnavAhI taMtrikAoM (Sensory Nerves) kI nyUrona (kozikAe~) indriyoM ke mAdhyama se kendrIya taMtrikA taMtra (mastiSka evaM suSumnA) taka saMdeza pahuMcAtI hai, kriyAvAhI taMtrikAoM (Motor Nerves) kI kozikAe~ kendrIya taMtrikA taMtra se nirdezoM ko mAMsapeziyoM taka pahuMcAtI haiN| ye sArA AdAna-pradAna ilekTrIka UrjA ke mAdhyama se calatA hai| gujarAta ke prasiddha nyUrophijiziyazana DaoN. sudhIra bI. zAha ne likhA hai - "mastiSka kI kozikAoM meM eka prakAra kA ilekTrIka kareMTa utpanna hotA hI rahatA hai| usameM eka sAtatya hai, laya hai-yaha pUrI prakriyA ilekTrIkala prakriyA hai| yaha ilekTrIka karaMTa rAsAyanika prakriyA se 46 tulasI prajJA aMka 120-121
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________________ eka kozikA se dUsarI kozikA taka pahuMcatA hai| pUre taMtrikA taMtra meM nyUroTrAMsamITaroM evaM risepTaroM kA eka adbhuta neTavarka hai jo eka saikaNDa ke hajAraveM bhAga meM eka sUcanA eka hisse se dUsare hisse taka pahuMcA sakatA hai / yaha eka rAsAyanika prakriyA hai / mastiSkIya kozikAe~ bhI anya kozikAoM kI bhAMti apanA cayApacaya saMbhAlatI haiM - yaha eka jaivika prakriyA hai / " TelipethI kI taraha eka mastiSka dUsare mastiSka taka bhI saMdezoM kA AdAna-pradAna kara sakatA hai| ise ilekTronika prakriyA kaha sakate haiN| 29 " mastiSka meM utpanna hone vAle ilekTrIka taraMgoM ko i. i. jI. ( Electro-encephelogram) ke mAdhyama se jJAta kiyA jA sakatA hai| jAgRta avasthA meM AMkheM baMda kara mastiSka ke pIche ke hisse se jisa ilekTrIka prakriyA ko nApA jA sakatA hai, use " AlphA taraMga" kahate haiN| ina taraMgoM kI phrIkveMsI (kampana - AvRtti) 7 se 13 Hz. nApI gaI hai| bilakula Age ke phraMTala korTeksa vAle hisse se sAmAnyataH bITA - ridhama 14 se 40 Hz. phrIkveMsI vAlI taraMgeM nikalatI haiN| Temporela hisse se thITA taraMgoM kI phrIkveMsI 4 se 7 Hz. noTa kI jAtI hai| DelTA taraMgeM vayaska vyaktiyoM meM asAmAnya rUpa meM pAI jAtI haiM aura kabhI-kabhI choTe baccoM meM bhI nIMda kI sthiti meM rikaoNrDa kI jAtI hai| phira bhI sAmAnyataH DelTA taraMgeM mastiSkIya rUgNatA kI sUcaka mAnI jAtI haiM / " mastiSka meM pravAhita ilekTrIka karaMTa kI ati mAtrA se 'mirgI" (Epilapsy ) kI bImArI paidA hotI hai| 30 Adhunika vijJAna dvArA pratipAdita yaha siddhAMta ki " manuSya kI pratyeka zArIrika pravRtti manuSya meM vidyamAna ilekTrIsITI (vidyut) ke prayoga se hI ho rahI hai" svIkAra karane meM jaina mAnyatA kA kahIM bhI asvIkAra nahIM hotaa| balki jaina mAnyatA ke anusAra "audArika zarIra kI pratyeka pravRtti meM taijasa zarIra yA prANa kA prayoga hotA hai" - aisA kahanA lagabhaga vaijJAnika siddhAMta kI samAnAntara ukti kahI jA sakatI hai| jaina mAnyatA kA taijasa zarIra yA prANazakti aura vaijJAnika mAnyatA kI "ilekTrIka UrjA" -ina donoM kI pArasparikatA svataH siddha hotI hai| jaina siddhanta meM chaha paryApti aura daza prANa kA pratipAdana bhI isa bAta kA samarthana karatA hai / vijJAna ne mastiSkIya kozikAoM kI prakriyA ko bhalI-bhA~ti spaSTa kiyA hai| buddhi vikAsa kA AdhAra bhI mastiSkIya nyUrona kozikAoM ke paraspara banane vAle sarkiToM kI saMkhyA para hai| mastiSka meM vidyamAna karor3oM-karor3oM nyUronoM ke paraspara sarkiToM kI saMbhAvya saMkhyA 10 para 800 zUnyoM ko lagAne se hone vAlI saMkhyA hai, jise gaNita kI bhASA meM 10800 ke rUpa meM likhA jAtA hai / " vizva kA buddhimAna se buddhimAna vyakti bhI apane jIvana meM isakA zatAMza bhI vikasita nahIM kara pAtA hai / baccA jaba se sIkhanA prArambha karatA hai, usake mastiSka meM nita nae sarkiToM kA nirmANa hotA calA jAtA hai / tulasI prajJA aprela - sitambara, 2003 47
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________________ mastiSka kI taraha hI hRdaya, mAMsapeziyAM (Muscles) Adi avayavoM kI vidyut-dhArA (ilekTrIka karaMTa) kA aMkana karane ke lie i. sI. jI. ( Electro-cardio-gram ), i.ema.jI. (Electro-mayo-gram) Adi kA prayoga kiyA jAtA hai| camar3I kI roga-nirodhaka UrjA kA aMkana jI. esa. Ara. (Galvanic skin resistance) dvArA kiyA jAtA hai| vizeSa paristhitayoM meM kisI-kisI vyakti kA sparza karane para usakA vidyutpravAha dUsare vyakti ko 'jhaTake' (electric shock) ke rUpa meM mahasUsa ho sakatA hai / 2 sAmAnya paristhitiyoM meM isakI anubhUti isalie nahIM hotI ki isakI mAtrA bahuta svalpa hotI hai| kitanI hI svalpa kyoM na ho, yaha to spaSTa hai hI ki ilekTrIkala UrjA kA parihAra hama nahIM kara skte| jaba taka mAnasika, vAcika, kAyika pravRttiyA~ cAlU haiM, hama zArIrika bijalI ke prayoga se nahIM baca sakate / saMkSepa meM kahA jA sakatA hai ki mAnava zarIra kI sabhI vidyutakriyAeM jIvana kI mahatvapUrNa yA prANadhAra kriyAeM haiM, jinake binA jIvana asaMbhava hai| jaiva vidyut athavA prANa UrjA DaoN. rAdhAzaraNa agravAla apane zodhalekha "jaiva vidyut athavA prANa UrjA" meM likhate haiM- " zarIra kI samasta halacaloM evaM mastiSka kI kriyAoM kA eka mAtra srota prANa athavA jaiva vidyut hai / yahI jaiva vidyut jIvana tattva banakara roma-roma meM vyApta hai| isameM cetanA evaM saMvedanA donoM tattva vidyamAna haiN| jisa prakAra eka kArakhAnA bhautika vidyut UrjA ke sahAre calatA hai usI prakAra mAnava kI samasta gatividhiyoM kA AdhAra yaha jaiva vidyut hI hai| "zarIra ke andara vyApta jaiva vidyut kI mAtrA para hI vyakti kA utkarSa evaM vikAsa nirbhara karatA hai| kisI vyakti vizeSa meM yadi jaiva vidyut sAmAnya vyakti se adhika hotI hai taba vaha pratibhAzAlI, vidvAn, manISI evaM prakhara buddhi kA dhanI hotA hai para yadi kisI vyakti meM yaha kama mAtrA meM hotI hai taba vaha vyakti maMdabuddhi hotA hai aura usako kaI prakAra ke manoroga ghera lete haiM / 44. 'isa jaiva vidyut kA sAmAnya upayoga zarIra ko gatizIla evaM mana tathA mastiSka ko sakriya rakhane meM hotA hai| kintu isakA viziSTa evaM adhika upayogI prayoga manobala, saMkalpa-bala evaM Atmabala bar3hAne meM hotA hai| isa zakti ke isI vizeSa dizA athavA kSetra meM lagAne ke kAraNa hI vaha vyakti vizeSa pratibhAzAlI evaM advitIya Atmabala kA dhanI bana jAtA hai| yahI jaiva vidyut sAdhanA dvArA sUkSma rUpa meM parivartita evaM saMgrahIta hokara prANa UrjA athavA Atmika UrjA bana jAtI hai| " jaiva vidyut zakti ko vibhinna dezoM meM vibhinna nAmoM se jAnA jAtA hai| cIna meM ise 'co enarjI', jApAna meM 'kI enarjI', yUropa, amarIkA meM 'yUnIvarsala enarjI' tathA 'vAiTala phorsa' ke nAma se pukArate haiN| zarIra vijJAnI ise 'bAyolojikala enarjI' kahate haiN| tulasI prajJA aMka 120-121 48
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________________ "vijJAna ke kSetra meM bhI aba prANazakti ke bAre meM aneka zodha prArambha ho gae haiN| suprasiddha vaijJAnika DaoN. eca.ke. baTa ke anusAra jIvana kA pramukha AdhAra prANa-UrjA hI hai| pro. haDasana ne ise sArvabhaumika jIvana tattva kahA hai| nobula puraskAra vijetA prakhyAta vaijJAnika hAjakina haksale tathA ekalIsa ne zarIra ke jJAna-taMtuoM ke bAre meM khoja kI hai| inakI khoja ke anusAra mAnavI jJAna-tantu eka prakAra ke vidyut-saMvAhI tAra haiM jinake andara niraMtara bijalI daur3atI rahatI hai| sampUrNa zarIra meM bikhare hue ina jJAna-taMtuoM ko yadi ikaTThA kara eka lAIna meM rakhA jAe to inakI laMbAI saikar3oM mIla hogii| Apa soca sakate haiM ki itanI laMbAI vAle taMtuoM ko gatizIla rakhane ke lie kitanI bijalI kI AvazyakatA hogii| eka anya vaijJAnika DaoN. maiTucI bainabarga ne apane anusaMdhAna niSkarSa meM likhA hai ki isa zarIra ke andara vidyut zakti ke atula bhaNDAra chipe par3e haiN| zarIra kA pratyeka nyUrona eka choTA DAyanemo hai| jaiva vidyut kA utpAdana yahI nyUrona karate haiM / ina kriyAoM kA kendra mastiSka hai| vaijJAnikoM kA anumAna hai ki eka svastha navayuvaka 20 vATa vidyut utpanna karatA hai| "eka dUsare nobula puraskAra vijetA prasiddha cikitsA zAstrI je. jyogI ne ekTIna aura mAyosIna nAmaka do proTIna tattvoM ko manuSya zarIra meM se khojA hai| ina donoM proTInoM kI utpatti prANa UrjA se hI mAnI gaI hai| vaijJAnikoM ne zodha kara batAyA hai ki mAnavI zarIra eka uccastarIya bijalI-ghara hai| isameM se prANa-vidyut taraMgeM nirantara kama yA adhika mAtrA meM nikalatI rahatI haiN| yela vizvavidyAlaya ke suprasiddha cikitsA zAstrI herAlDabarI ne apane zodha grantha meM likhA hai ki pratyeka prANI apane-apane stara ke anusAra kama yA adhika bijalI utpanna karatA hai| isa mAnavIya vidyut ko unhoMne 'lAipha phIlDa' kahA hai| unake anusAra pratyeka vyakti kI lAipha phIlDa kI mAtrA alaga-alaga hotI hai aura isI lAipha phIlDa kI mAtrA ke anusAra vaha jIvana meM unnati athavA avanati karatA hai| "prasiddha parAmanovaijJAnikoM kI rAya hai ki sAmAnya manuSya ke zarIra se vikirata hone vAlI vidyut-taraMgeM isake sthUla zarIra se 6 iMca bAhara taka hotI haiM jabaki jJAnI pavitra evaM yogiyoM ke zarIra se yaha vidyut-taraMgeM 3 phITa kI dUrI taka vidyamAna rahatI haiN| DaoN. brAuna ne isa vidyut zakti ko "bAyolojikala ilekTrisiTI" kahA hai aura likhA hai ki yaha manuSya ke sUkSma zarIra se utpanna hotI hai| "bhAratIya vedAnta ke anusAra apanI prANa-UrjA ko prANayoga ke sahAre bar3hAyA jA sakatA hai| isake antargata hamAre zarIra meM jo sUkSma evaM zaktizAlI prANa-cetanA nirantara aniyaMtrita pravAhita hotI rahatI hai, usako mana evaM dRr3ha saMkalpa-zakti ke dvArA niyaMtrita kara eka vizeSa bindu viSaya para kendrita kiyA jAtA hai athavA vizeSa dizA meM pravAhita kiyA jAtA hai| isa prakAra nirantara abhyAsa karane para yaha cetanA mUlAdhAra se sahasrAra taka nirbAdha rUpa se jur3a jAtI hai| tulasI prajJA aprela-sitambara, 2003 - 49
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________________ 44 'kanAr3A ke prasiddha manovijJAnI DaoN. haMsA selye ne likhA hai, "manuSya kI sarvocca zakti prANa kA adhikAMza bhAga vyartha ke vArtAlApa, kriyAkalApa meM naSTa ho jAtA hai| mAnasika tanAva, cintA, anidrA bhI isa UrjA kA kSaraNa karate haiN|" bhAratIya yogazAstriyoM kA mata hai ki 'prANa UrjA kA yaha kSaraNa kucha vizeSa sAdhana apanAne para rokA jA sakatA hai tathA kSaraNa huI UrjA kI kSatipUrti bhI kI jA sakatI hai| yaha sAdhana hai saMyamita AhAra, cintana-manana kI pavitratA evaM paropakAra, sevA-bhAvanA kA smaavesh| apanI zaktiyoM ko anAvazyaka viSayoM para ciMtana, vyartha ke vArtAlApa evaM kriyAkalApa meM vyaya hone se rokakara viSaya vizeSa athavA dhArA meM pravAhita karane para prANa UrjA kevala adhika bar3hegI hI nahIM balki atyaMta prabhAvazAlI evaM balazAlI bhI ho jaaegii| isI ko prANa sAdhanA athavA prANa vidyA kahate haiN|" "isa sAdhanA kA sabase adhika mahattvapUrNa bhAga hai dRr3ha saMkalpa tathA manobala ke dvArA brahmANDa vyApI samaSTigata prANa tattva ko AkAza se AkarSita karanA aura apane aMdara dhAraNa karanA / jo vyakti apane zarIra meM base viziSTa prANa ko jitanA adhika apane vaza meM kara sakatA hai utanI hI adhika mAtrA meM vaha samaSTi prANa ko apane andara saMkalita kara sakatA hai| isa prakAra sAdhaka prANa jagata kI aneka divya kSamatAoM kA dhanI ho jAtA hai| yaha mArga sabhI sAmAnya vyaktiyoM ke lie khulA huA hai| " kisI vyakti ke cehare athavA zarIra ke cAroM ora bikhare hue tejovalaya ko dekhakara hama jAna sakate haiM ki usa vyakti meM kitanI jaiva vidyut zakti hai / kintu yaha tejovalaya athavA AbhAmaNDala ina sthUla cakSuoM se nahIM dekhA jA sktaa| isake lie sUkSma dRSTi kI AvazyakatA hai| pAzcAtya jagata meM kirliyana phoTogrAphI dvArA ise nApane kA prayAsa cala rahA hai| 44 " nisaMdeha manuSya eka jItA jAgatA vidyut ghara hai / kintu yaha prANa - vidyuta bhautika vidyut kI apekSA asaMkhya gunA balazAlI evaM prabhAvI hai| prANa- vidyut para niyaMtraNa, parizodhana evaM usakA saMcaya tathA kendrIyakaraNa karane se mAnava asAmAnya zaktiyoM kA svAmI bana sakatA hai| abhI to vaijJAnikoM ne kevala sthUla evaM bhautika vidyut ke camatkAra jAne haiM aura jinako jAnakara ve Azcaryacakita haiN| jisa dina mAnavI zarIra meM vidyamAna isa jaiva vidyut zakti ke athAha bhaNDAra kA patA lagegA usa dina avijJAta kSetra ke asaMkhya Azcaryacakita rahasyodghATana kA krama Arambha ho jaaegaa| 33 vidyut- kriyAe~ jIvana kI mahattvapUrNa yA prANAdhAra kriyAe~ haiM, jinake binA jIvana asaMbhava hai / 44 'ilekTrIsiTI" apane Apa meM kyA hai ? zArIrika vidyut pravAha aura tAroM meM bahane vAlA vidyut pravAha samAna hai yA bhinna ? AkAza meM utpanna hone vAle vidyut-DIscArja (nirAvezana) jise bijalI kA camakanA ( lightning) kahA jAtA hai aura tAroM meM bahane vAle ilekTrIka pravAha meM koI antara hai yA nahIM ? Adi praznoM para aba hameM vicAra karanA hai / tulasI prajJA aMka 120-121 50
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________________ 5. vijJAna kI dRSTi meM vidyut (Electricity ) aMgrejI bhASA meM do zabdoM kA prayoga upalabdha hotA hai- 1. ilekTrIsiTI (electricity) yAnI ilekTrIka UrjA yA pravAha (current) / 2. lAITaniMga (lightning) yAnI AkAza meM camakane vAlI vidyut yA bijalI / hindI aura gujarAtI meM ina donoM ke lie eka hI zabda kA prayoga hotA hai - bijalI ( yA vidyut), phira bhI vAstava meM inameM jo bhinnatA hai, usakI spaSTa samajha Avazyaka hai| ise samajhane ke lie vijJAna kI mUla avadhAraNAoM ko spaSTa karanA apekSita hai / vaijJAnika mAnyatA ke anusAra pratyeka mUla padArtha (element) bahuta bar3I saMkhyA meM paramANuoM ke saMgaThana se nirmita hai| pratyeka padArtha ke paramANu (atom) kI viziSTa racanA ke kAraNa padArthoM meM bhinnatA AtI hai| sabhI padArthoM kI paramANuoM kI mUla saMracanA meM samAnatA hai - paramANu ke do hisse haiM. - 1. kendraka ( nucleus ), 2. paridhi / kendraka meM do prakAra ke kaNa hote haiM. 1. proTona, 2. nyUTrona / paridhi meM kevala eka hI prakAra ke kaNa hote haiMilekTrona / 4 ye maulika kaNa hI apane viziSTa guNadharmoM ke dvArA " vidyut " yAnI ilekTrIsITI prakriyA ke mUla meM haiN| isalie inakI prakRti evaM prakriyAoM ko samajhe binA na to vidyut yAni ilekTrIsITI aura vidyut yAni AkAza meM camakane vAlI bijalI ( lightning) ke bIca antara ko samajhA jA sakatA hai aura na agni (fire) aura ilekTrIsITI ke antara ko bhI spaSTatayA jAnA jA sakatA hai T yahAM para saMkSepa meM kucha mukhya bAteM dI jA rahI haiM 1. padArtha meM saMhati yA dravyamAna (mass) aura vidyut Aveza (electric charge) - ye do maulika guNa mAne jAte haiM | ilekTrona, proTona aura nyUTrona meM ye guNa jisa rUpa meM haiM, use nimna koSThaka meM batAyA gayA hai. - vidyut Aveza RNa 1 yUniTa dhana 1 yUniTa zUnya 0 2. hAiDrojana eTama7 saba padArthoM ke eTamoM meM sabase kama dravyamAna vAlA hai| ise "paramANu- bhAra" kI ikAI mAnA jAtA hai| isa prakAra hAiDrojana kA paramANu- bhAra eka hai| kaNa ilekTrona proTona nyUTrona dravyamAna -27 10 grAma -24 10 grAma -24 10 grAma 3. hAiDrojana ke eka eTama meM eka ilekTrona aura eka proTona hotA hai, nyUTrona nahIM hotA / ilekTrona kI saMkhyA ke AdhAra para "paramANu kramAMka " (atomic number) nirdhArita hotA hai : tulasI prajJA aprela - sitambara, 2003 51
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________________ 1. hAiDrojana kA paramANu kramAMka eka (1) hai / 2. oNksIjana kA paramANu kramAMka 8 hai tathA paramANu - bhAra 16 hai, kyoMki usake paramANu meM 8 ilekTrona 8 proTona aura 8 nyUTrona hote haiM / 3. tAMbA dhAtu hai / dhAtuoM kI viziSTa paramANu-racanA ke kAraNa usameM vidyut kA pravAha AsAnI se cala sakatA hai| tAMbe kA paramANu kramAMka 29 hai| usakA paramANu- bhAra hai, kyoMki usake paramANu meM 29 ilekTrona, 29 proTona aura 35 nyUTraoNna hote haiN| (sabhI mUla padArthoM ke paramANu meM kitane-kitane ilekTrona Adi hote haiM tathA pratyeka mUla padArtha kA paramANu kramAMka evaM paramANu- bhAra kitanA hai, usake lie " Periodic Table" draSTavya hai, jo pariziSTa meM diyA gayA hai / ) 44 pratyeka paramANu meM ilekTrona aura proTona kI saMkhyA samAna hotI hai aura nyUTrona vidyutAveza rahita hote haiM, isalie paramANu svayaM bhI vidyut Aveza-rahita hI hotA hai| kintu jaba paridhigata ilekTrona paramANu se mukta hokara bAhara nikala jAtA hai, taba vaha RNa Aveza vAlA svataMtra kaNa bana jAtA hai tathA jisa paramANu se vaha nikalA hai, vaha dhana-1 -vidyut Aveza vAlA 'Ayana" bana jAtA hai| dhAtuoM meM paramANu kI aMtima paridhi se aise svataMtra ilekTrona nikalate rahate haiN| daraasala meM jaba dhAtu - padArtha kA nirmANa hotA hai, taba usake ghaTaka paramANuoM meM se " velensa " ilekTrona apane-apane pitR - paramANuoM se mukta hokara svataMtra vicaraNa karate haiM / vidyut pravAha kI vyAkhyA meM batAyA gayA hai" - " ilekTrona dhAtu aNu-gucchoM (molecules ) 40 ke bIca kI khulI jagaha meM asta-vyasta gati karate rahate haiM / jina paramANuoM se ye ilekTrona mukta hue haiM, ve aba dhana Aveza vAle bana jAte haiN| inheM " Ayana" kahA jAtA hai / dhAtuoM kI apanI viziSTa saMracanA hotI hai jinameM sAre paramANu sphaTika (crystal) kI bhAMti vyavasthita sthita hote haiM / " Ayana ( dhana Aveza vAle paramANu) isa sphaTika racanA meM apane niyamAnusAra nizcita sthAna grahaNa kara lete haiN| isa nizcita AkRti ke kAraNa eka vizeSa bhaumitika saMracanA bana jAtI hai| aba, jaise batAyA gayA ki jaba mukta ilekTrona AyanoM ke bIca ke avakAza meM asta-vyasta gati karate rahate haiM, taba dhAtu jo vidyut kA suvAhaka hai, meM vidyut kA pravAha nahIM bahatA hai| para yadi dhAtu ke donoM chora para volTeja meM antara rakhA jAe to dhAtu jo vidyut kI sucAlaka (conductor) hotI hai, meM vidyut kSetra (electric field)+- paidA hotA hai| ilekTronoM para isa kSetra kI virodhI dizA meM bala (force) lagatA hai aura ve usa dizA meM Dhakela die jAte haiN| isake pariNAmasvarUpa eka vidyut pravAha (electric current)43 sucAlaka dhAtu meM bahanA zurU hotA hai / sucAlaka padArtha ke kisI bhI tirache kATa meM se prati ikAI samaya meM gujarane vAle vidyut Aveza kI saMhati ko vidyut pravAha mApaka ke rUpa meM mAnA jAtA hai / " 52 tulasI prajJA aMka 120-121
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________________ isa prakAra jahAM-jahAM ilekTrIka cArja (vidyut Aveza) vidyamAna hotA hai, vahAM-vahAM usake cAroM ora ke AkAza (space) meM eka ilekTrIka phIlDa (vidyut kSetra) utpanna ho jAtA hai, jahAM usakA prabhAva anubhava kiyA jA sakatA hai| yadi isa vidyut-kSetra meM dUsarA koI ilekTrIka cArja rakhA jAe to usa para "ilekaTrIka phorsa" (vidyut-bala) laganA zurU ho jAtA hai| __ padArthoM meM cAlakatA ke guNadharma ke AdhAra para unakA vargIkaraNa sucAlaka, ardhacAlaka aura kucAlaka ke rUpa meM kiyA jAtA hai| dhAtue~ vidyut kI sucAlaka haiM, kyoMki unakI paramANu-racanA aisI hai jinameM se ilekTronoM ko AsAnI se prApta kiyA jA sakatA hai| jina padArthoM ke paramANuoM meM isa prakAra kI suvidhA nahIM ho sakatI, ve kucAlaka ho jAte haiN| jo ardhacAlaka padArtha haiM, unameM vizeSa paristhitiyoM meM yaha suvidhA milatI hai| udAharaNArthasilikona ke paramANu meM yaha guNadharma hone se usakA prayoga ardhacAlaka (semi-conductor) ke rUpa meM kiyA jAtA hai| lakar3I, rabar3a Adi padArtha kucAlaka (bad conductor) hone se unheM "insuleTara" ke rUpa meM kAma meM liyA jAtA hai| ilekTrIsITI do prakAra kI hai1. sthita vidyut (Static Electricity) 2. cala vidyut ( Current Electricity) 1. sthita vidyut ( Static Electricity)-sUkhI havA meM sUkhe bAloM ko rabar3a kI kaMghI se saMvArate samaya yaha anubhava hotA hai ki jaise bAloM se koI cIja nikala rahI ho, usakI car3a-car3a kI AvAja bhI sunAI detI hai| usa kaMghI se yadi choTe-choTe kAgaja ke Tukar3oM ko chuA jAe to kAgaja ke Tukar3e usake sAtha cipaka jAte haiM / yaha prakriyA "sthita vidyut" kA prabhAva darzAtI hai| isase yaha patA calatA hai ki bAloM ke aNuoM se ilekTrona alaga hokara rabar3a kI kaMghI para jamA ho jAte haiM aura ina RNa Aveza yukta kaNoM se kAgaz2a ke Tukar3e jaise halke padArtha AkRSTa ho jAte haiN| "sthita vidyut" ke viSaya meM I.pU. 600 meM yUnAnI dArzanika (Thales) ne prayoga kie the aura pAyA thA ki tRNamaNi nAma per3a, jise grIka bhASA meM Electrum tathA aMgrejI meM amber kahate haiM, usake goMda - kar3e rasa se banI huI char3a ko UnI kapar3e se jaba ragar3A jAtA hai taba usa char3a ke dvArA kAgaja ke choTe Tukar3e, choTe-choTe sUkhe patte, pakSiyoM ke paMkha Adi ko AkRSTa kiyA jAtA hai| isvI san 100 meM eka DaoN. viliyama gilabarTa ne kucha anya padArthoM para bhI prayoga kie| kAMca kI char3a ko rezamI kapar3e se ragar3ane para tathA ebonAiTa (AbanUsa) kI char3a ko phlenala ke kapar3e se ragar3ane para bhI aisA hI AkarSaNa paidA ho jAtA hai| jAMca karane para patA calA hai ki kAMca kI char3a para dhanAtmaka aura rezamI kapar3e para RNAtmaka ilekTrIka cArja jamA ho jAtA hai| ebonAiTa, tRNamaNi (Amber) tathA rabar3a kI kaMghI meM RNAtmaka tathA phlenala, UnI kapar3A evaM bAloM para dhanAtmaka ilekTrIka cArja jamA tulasI prajJA aprela-sitambara, 2003 0 53
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________________ hotA hai| tRNamaNi (Amber) kA grIka nAma (Electron) hone ke kAraNa RNAtmaka kaNoM kA nAma ilekTraoNna huA tathA isa UrjA ko ilekTrIsITI nAma diyA gyaa| AkAza meM camakane vAlI vidyut jise lAITaniMga kahA jAtA hai, bAdaloM meM jamA ilekTrIka cArja kA pRthvI kI ora hone vAlA DiscArja hai| ilekTrIka cArja ko suvAhaka milane para vaha surakSita rahatA hai aura usameM karaMTa-pravAha ke rUpa meM bahatA hai| yahI aMtara hai ilekTrIsiTI aura lAiTaniMga meM / ilekTraoNna sthita avasthA meM sTeTika ilekTrIsiTI ke rUpa meM hotA hai| suvAhaka meM pravAhita rUpa meM karaMTa ilekTrIsiTI ke rUpa meM tathA bAdaloM se hone vAle hevI DIscArja kI avasthA meM vidyut yA lAiTaniMga ke rUpa meM prakaTa hotA hai| ye sTeTika ilekTrIsiTI kA utpAdana sAmAnyataH UnI kapar3e, polIthIna zITa, nAIlona Adi ko mAmUlI ragar3a lagane para athavA dhone ke pazcAt sUkhane ke bAda ulaTane-palaTane para hotA huA dikhAI detA hai| isase AvAja ke sAtha-sAtha cinagArI (spark) bhI nikalatI hai| vijJAna ke anusAra yaha ilekTraoNna kI UrjA kA prakAza kI UrjA ke rUpa meM parivartana hai| vidyut-cumbakIya-kSetra athavA vi.cU. philDa (Electro-magnetic-Field ) __ osTerDa nAmaka vaijJAnika ne san 1819 meM khojA thA ki jaba sucAlaka padArtha (jaise dhAtu ke tAra) meM se vidyut-pravAha gujaratA hai taba usake Asa-pAsa eka vidyut-cumbakIya kSetra utpanna ho jAtA hai| yadi yaha vidyut-pravAha teja hotA hai to utpanna hone vAlA vidyutcumbakIya-kSetra bhI teja hotA hai| isa khoja ke AdhAra para bhautika vijJAna meM eka naI zakhA kA udaya huA jisameM "vidyut" aura "cumbakIya" prabhAvoM ko jor3akara unake guNadharmoM kA adhyayana prArambha huaa| ise "vidyuta-cumbakIyavAda" (electro-magnetism) ke nAma se pukArA gyaa| isI para AdhArita "ilekTro-DAyanemiksa" meM vidyut-cumbakIya prabhAvoM ke saMbaMdha meM niyamoM Adi kI khoja huii| vidyut-pravAha ke cumbakIya prabhAvoM ko nApane ke lie "bAyo-sAvarTa" niyama Adi kA prayoga kiyA jAtA hai| jaise ilekTrIka cArja se ilekTrIka phIlDa aura cumbaka se cumbakIya phIlDa banatA hai, vaise hI vidyut-pravAha se vidyutcumbakIya phIlDa astitva meM AtA hai| isakI UrjA "vidyut-cumbakIya UrjA" ke rUpa meM jAnI jAtI hai| vidyut-Aveza ke cAroM ora vidyut-cumbakIya kSetra kA gherA banA rahatA hai| gatimAna sthiti meM isa kSetra kI gati taraMga ke rUpa meM hotI hai| isakA vega bhI prakAza ke vega jitanA hI hotA hai| eka vidyut-Aveza dUsare vidyut-Aveza para eka bala (force) paidA karatA hai| isa AdhAra para vidyut-cumbakIya preraNa (electro-magnetic-induction) kI kriyA hotI hai| jaba cumbaka ke Upara tAra ko kuNDalI ke rUpa meM bAMdhakara use ghumAyA jAtA hai to vidyut-Aveza evaM gatimAna cumbaka ke paraspara saMbaMdha ke AdhAra para vidyut-cumbakIya preraNa ke kAraNa tAra meM vidyut-pravAha paidA ho jAtA hai / 54 - - tulasI prajJA aMka 120-121
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________________ saMkSepa meM kahA jAe to hamArI duniyA eka prakAra ke vidyut-cumbakIya taraMgoM kI duniyA hai, jisameM vidyut cumbakIya UrjA atyanta mahattvapUrNa kArya karatI hai| ina vidyut cumbakIya taraMgoM ke sAtha hama saba kisI-na-kisI rUpa meM saMlagna haiN| ina taraMgoM se hama pratikSaNa prabhAvita hue binA nahIM rhte| unnIsavIM zatAbdI meM maiksavela ne vidyut aura cumbakatva ke niyamoM ko gaNita ke samIkaraNoM ke rUpa meM prastuta kara diyaa| ina niyamoM meM gosa kA niyama, empIyara kA niyama, pharADe kA niyama tathA cumbakIya-bala-rekhAoM (lines of force) dvArA racita baMdha sarkiTa jaise tathyoM kA samAveza hotA hai| ___ vidyut-cumbakIya-UrjA (electro-magnetic energy) aura vidyut-cumbakIyataraMgoM (electro-magnetic waves) ke svarUpa se spaSTa hotA hai ki ilekTrIsITI yA vidyut svayaM "paudgalika" pariNamana hai| jaise uSmA, prakAza, dhvani aura cumbakatva kI UrjA apane Apa meM acitta paudgalika UrjA hai, vaise hI vidyut-cumbakIya UrjA bhI apane Apa meM acitta paudgalika pariNamana hI hai| isameM kahIM bhI sacitta teukAya yA anya koI jIva kI utpatti honA saMbhava nahIM hai| vaise, prakAza bhI svayaM vidyut-cumbakIya UrjA kA hI rUpa hai / / sAre dRzya raMga isI UrjA ke bhinna-bhinna taraMga-dairdhya aura kampana-AvRtti (frequency) vAlI taraMgeM haiN| ___ maiksavela ke vidyut-cumbakIyavAda kI sthApanA ke 32 varSoM pazcAt vaijJAnika hajha (Hertz) ne prayogazAlA meM vidyut-cumbakIya taraMgoM ke astitva ko pramANita kara diyA thaa| mukhya rUpa se vidyut-cumbakIya taraMgoM kI lAkSaNikatA isa prakAra hai 1. udgama sthAna se sudUra kSetra taka vidyut-kSetra (electric-filed) aura cumbakIyakSetra ke vekTara ke dolana samAna kalA vAle hote haiN| 2. vidyut-kSetra aura cumbakIya kSetra kI dizAe~ taraMga-prasaraNa-dizA ke tala se lambakoNa vAle tathA paraspara bhI lamba-koNa vAle tala meM prasArita hote haiN| 3. ye taraMgeM ayAMtrika aura laMba-taraMgoM ke rUpa meM hotI haiN| 4. sabhI vidyut-cumbakIya taraMgoM kA vega zUnyAvakAza meM acalAMka "sI" (C) dvArA nirdiSTa hai, jisakA mUlya (3 x 108) mITara/prati saikaNDa hotA hai athavA 3 lAkha kilomITara prati saikiNDa mAnA gayA hai| 5. kisI bhI mAdhyama meM usakA vega mAdhyama ke vidyut-cumbakIya guNadharmoM para AdhArita hotA hai| bhinna-bhinna taraMga-dairdhya (wave-length) vAlI vidyut-cumbakIya taraMgoM kA varNapaTa unakI taraMga-dairdhya ke AdhAra para nirmita hai| 10 mITara se lekara 105 mITara taka kI taraMga tulasI prajJA aprela-sitambara, 2003 0 - 55
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________________ dairghya vAlI vidyut cumbakIya taraMgeM isa varNapaTa meM aMkita huI haiN| apanI AMkhoM se dikhAI dene vAle raMgoM ke prakAza kI taraMgeM 4000 se 8000 eMgsTrama yUniTa taraMga dairdhya vAlI aMkita kI gaI hai / (1 eMgasTrama yuniTa 10 seMTImITara hai / ) lAla raMga kI taraMgeM adhika laMbI tathA baiMganI raMga kI choTI hotI haiN| saMlagna cArTa meM sabhI taraMgoM (varNapaTa ) ke taraMga dairdhya aura kaMpana AvRtti ko krama-rUpa meM darzAyA gayA hai I Frequency (Hz) 56 1023 1035 1021 1030 1010 101 107 1016 1015 1013 1012 1011 10 10 10 10 1 MHz = 100 10 10 1 KHz = 10 102 10 Gamma Rays X Rays 10 102 1014t wonk [102 = 1 104 Ultra violet Infra-red Wavelength (nano meter) Microwave Short-wave radio 10-6 10 Long-wave radio fo 10 fio-1= 1.Angstrom 105 = 1 Nanometer IX Unit 106 10 = 1 Centimeter 10 10deg = 1 meter 100 1013 101 1012 = 1 kilometer 1014 1015 1016 Micron dRzya raMgoM ke atirikta anya taraMgeM adRzya koTi kI haiM / " uSmA UrjA kI taraMgeM "inphrA reDa" (avarakta) taraMgoM ke rUpa meM vikirita hotI haiN| baiMganI taraMgoM se choTI adRzya taraMgeM parA - baiMganI kiraNoM ke rUpa meM haiM 58 eksare bhI sUkSmatara vi. cU. taraMge haiM / gatimAna vidyut - Aveza (cArja ) kI UrjA kA vikiraNa jina vidyut-cumbakIya taraMgoM ke rUpa meM hotA hai, unakA taraMga dairdhya 300 mITara aura kampana - AvRtti (frequency) 10' harTja lagabhaga hotI hai / bhAratIya vaijJAnika jagadIzacandra tulasI prajJA aMka 120-121
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________________ basu ne prayogazAlA meM 5 milImITara se 25 milImITara taka kI taraMga dairdhya vAlI taraMgoM ko paidA karane meM saphalatA prApta kI thI, jina vidyut-taraMgoM ke AdhAra para hI Adhunika "dUra-saMcAra" kI prakriyA kA vikAsa saMbhava huA / Ajakala choTI taraMgoM meM 100 mITara jitanI tathA bar3I taraMgoM meM 10 lAkha mITara taka kI dairdhya vAlI taraMgoM kA prayoga reDiyo taraMgoM meM yA dUra - saMcAra meM kiyA jAtA hai| ina reDiyo taraMgoM ke phalasvarUpa eka krAMti dUra saMcAra kSetra meM AI hai| AyanIkRta vAyu meM vidyut kA nirAvezIkaraNa sAmAnyata: sUkhI aura rajakaNa-mukta zuddha havA sAmAnya vAtAvaraNIya dabAva para vidyut kI kucAlaka hotI hai| isakA kAraNa yaha hai ki usameM usa sthiti meM koI bhI svataMtra Ayana nahIM hote- na dhana Ayana hote haiM, na RNa Ayana / isalie usameM se koI vidyut pravAha nahIM gujara sktaa| yadi kisI kAraNa se usakA AyanIkaraNa ho jAe, to vaha vidyut kI sucAlaka bana jAtI hai| AyanIkaraNa kA eka kAraNa hai - usameM rahe hue do dhAtu ke ilekTroDa ke bIca vidyamAna ucca vAlTeja yAni vidyut sthitimAna kA antara yA poTenziyala DiphreMsa / isa prakAra kisI nalikA meM bhare hue vAyu meM chora para rahe hue do dhAtu ke ilekTroDa ke bIca jaba ucca vAlTeja sthApita kiyA jAtA hai taba vAyu kA AyanIkaraNa ho jAtA hai / usameM vidyut kA nirAvezIkaraNa ho sakatA hai, jo eka vidyut cumbakIya taraMga yA UrjA ke rUpa meM dikhAI detA hai| ise sAmAnyataH eka spArka ke rUpa meM dekhA jAtA hai| isI prakriyA kA prayoga nalikA meM rahI huI gaisa ke presara ko jyAdA kama kara vibhinna rUpoM meM kiyA jAtA hai| nalikA meM rahI huI vAyu yA kisI bhI prakAra ke vASpa (vapour) ke presara ko kama karane ke lie vekyUma pampa kA istemAla kiyA jAtA hai| usakI vibhinna sthitiyAM banatI haiN| 1. jaba taka TyUba ke bhItara kA praizara 10 mI.mI. (pAre kA ) bhI adhika hotA hai taba taka gaisa meM koI nirAvezana nahIM (discharge) hotA yAni taba taka vAyu kucAlaka hI banI rahatI hai| 2. jaba bhItara kA presara 10 mi.mi. se kama kiyA jAtA hai, taba donoM ilekTroDa ke bIca vAyu meM se vidyuta kA nirAvezana hotA hai tathA usa samaya kar3a- kar3a dhvani bhI paidA hotI hai| dhvani bhI UrjA kA eka vikiraNa hai / 3. jaba bhItara kA dabAva 5 ema. ema. se kama kiyA jAtA hai, vidyuta kA nirAvezana teja prakAza ke rUpa meM hotA hai / 4.2 mi.mi. ke lagabhaga prezara kie jAne para eka laMbI camakadAra prakAza - dhArA dhana ilekTroDa (enoDa) se lagabhaga RNa ilekTroDa (kethoDa) taka bahatI hai tathA kethoDa ke samIpa eka nakArAtmaka camaka paidA hotI hai| isake aura prakAzadhArA ke bIca sampUrNa aMdhakAra dikhAI detA hai / 5. jaba prezara lagabhaga 1 mi.mi. taka kama kara diyA jAtA hai to TUTI huI dhArA ke bIca dhabbe ubharate haiN| kahIM prakAza, kahIM aMdhakAra isa prakAra kA krama banatA hai / tulasI prajJA aprela - sitambara, 2003 57
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________________ 6. jaba presara .01 mi.mi. kA diyA jAtA hai, taba pUrI nalikA phira aMdhakAramaya ho jAtI hai| usa samaya kethor3a se eka adRzya kaNa vikirita hote haiM, jinheM kethoDa kiraNeM kahA jAtA hai| ye kethoDa kiraNeM jaba sAmane vAle kAca ke chora para giratI haiM taba vaha camaka uThatA hai| yaha camaka pratidIpti prakriyA ke kAraNa hotI hai| 7. jaba prezara 104 mi.mi. se kama kiyA jAtA hai, taba nirAvezana lagabhaga samApta-sA ho jAtA hai| isI prakriyA kA upayoga phloreseMTa TyUba (TyUbalAiTa), niyona sAIna, phlaDalAiTsa, mayUrI lempsa, soDiyama lempsa Adi meM kiyA jAtA hai| isa saMbaMdha meM adhika carcA isa lekha ke 10veM sekzana meM kI jaaegii| kramazaH agale aMka meM sandarbha grantha : 1. muni yazovijaya - vidyuta sajIva yA nirjIva ? (dvitIya AvRtti), pR. 8 para uddhRt| 2. vahI, pRSTha 8 para uddhRta - AcArAMga, 5/5/165 3. AcArya tulasI, jaina siddhAnta dIpikA, 1/14 AcArya pUjyapAda, sarvArthasiddhi, 5/33 bAhyAntarakAraNavazAt snehaparyAyAvirbhAvAt snihyate smeti snigdhaH ... / snigdhatva cikkaNaguNalakSaNaparyAyaH / - bAhya aura Abhyantara kAraNa se jo sneha paryAya utpanna hotI hai, usase pudgala snigdha kahalAtA hai| (jainendra siddhAnta koza - "snigdha zabda' meM uddhRta) prajJApanA sUtra (paNNavaNA), pada 13, sUtra 21-22 "ajIvapariNAma-padaM sUtra 21. ajIvapariNAme NaM bhaMte! kativihe paNNatte? goyamA! dasavihe paNNatte, taM jahA-baMdhaNapariNAme gatipariNAme saMThANapariNAme bhedapariNAme vaNNapariNAme gaMdhapariNAme rasapariNAme phAsapariNAme agaruyalahuyapariNAme saddapariNAme // sUtra 22. baMdhaNapariNAme NaM bhaMte! kativihe paNNatte? goyamA! duvihe paNNatte, taM jahAMniddhabaMdhaNapariNAme ya lukkhabaMdhaNapariNAme y| gAhAsamaNiddhayAe baMdho Na hoti, samalakkhayAe vi Na hoti / vemAyaNiddha-lukkhattaNeNa baMdho u khaMdhANaM // 1 // Niddhassa NiddheNa duyAhieNaM, lukkhassa lukkheNa duyAhieNaM / Niddhassa lukkheNa uvei baMdho, jahaNNavajjo visamo samo vA // 2 / / AcArya nemicandra siddhAntacakravartI, gommaTasAra, gAthA 615 "Niddhassa NiddheNa durAhieNa, lukkhassa lukkheNa duraahienn| Niddhassa lukkheNa havejja baMdho, jahaNNavajje visame same vaa| 58 - tulasI prajJA aMka 120-121
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________________ 7. AcArya umAsvAti, tattvArtha sUtra, 5/33 8. (a) AcArya pUjyapAda, sarvArthasiddhi, 5/24 (ba) SaTkhaMDAgama meM bhI sAdi vaisrasika baMdha ke udAharaNa meM batAyA gayA hai- jo so thappo sAdiyavissasA baMdho NAma tassa imo Niddeso-vemAdA NiddhadA vemAdA lhukkhadA bNdho| se taM baMdhaNapariNAmaM pappa se abbhANaM vA mahANaM vA sajjhANaM vA vijjUNaM vA ukkANaM vA kaNayANaM vA disAdAhaNaM vA dhUmakedaNaM vA iMdAuhANaM vA se khettaM pappa kAlaM pappa uUM pappa ayaNaM pappa poggalaM pappa je cAmaNNe evamAdiyA amaMgalappahuDINi baMdhaNapariNAmeNa pariNaMmati so savvo sAdiyavissassAbaMdho nnaam| -- yaha jo sthApya sAdikavisrasAbaMdha hai, usakA yaha nirdeza hai -- vimAtrA meM snigdhatA aura vimAtrA meM rUkSatA se (pudgaloM meM) baMdha hotA hai| ve pudagala bandhana ko prApta hokara vividha prakAra ke abhrarUpa se, megha, saMdhyA, vidyut, ulkA, kanaka, dizAdAha, dhUmaketu, indradhanuSa rUpa se tathA kSetra, kAla, Rtu, ayana aura pudgala ko prApta kara jo baMdhanapariNAma se pariNata hote haiM tathA inako lekara anya jo amaMgalaprabhRtti baMdhana pariNAma rUpa se pariNata hote haiM, vaha saba sAdi-vilasA baMdha hai|" (SaTkhaNDAgama, 14/5/32, 37/30,34, jainendra siddhAnta koza, baMdha zabda (bhAga-3, pRSTha 169-170) rAjavArtika 5/24. 9. (a) prophesara jI.Ara. jaina, Cosmology old & New (being a modern Com mentary on the fifth chapter of Tattvarthadhigama Sutra) - (1) Page - 145 "Then further it be snigdha or raksa; these terms when applied to the elementary particles refer to the positive or the negative charge of electricity." (2) Pages 160,161- "As mentioned incidentally on page 145 these terms snigdha and rukna appear to have been arbitrarily used as the terms positive and negative have been used by modern electricians to denote the two kinds of electricity. One is likely to question as to what led us to identify Snigdha and Rukna qualities or Pudgala with positive and negative electrification's. In support of our interpretation we quote the following words from Sarvartha Siddhi (on Sutra 5.24) "snigdharUkSatvaguNanimitto vidyut..." (Lightning discharge in clouds is produced by the qualities of Snigdha and Rukna i.e. due to the development of positive and negative charges.) A positive elementary particle combines with another similar particle differing in energy level by two units. Also a negative elementary particle combines with another negative elementary particle differing again in energy level by two units. tulasI prajJA aprela-sitambara, 2003 - - 59
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________________ A positive particle can also unite with a negative particle and vice versa. Particles at the lowest energy level do not unite. The union of the various particles of different energy levels may form an odd or an even series 3,5,7,9 etc. or 2,4,6,8 etc. A few examples are given below from modern science to illustrate these combinations: The heavy electron, refferred to on page 87 f.n. has been formed by the union of electrons, i.e., negative elementary particles of matter. If we call negative as Ruksa, this is a case of Ruksa combining with Ruksa. In the 'Science and Culture' for February 1938 we read that Prof. Eddington "from his theory, has predicted the existence of negatrons'' (negative protons) i.e., particles as heavy as the protons but composed of negative particles or negative electric charges. We are pleased to state that such a particle has been discovered and it is an example of Rukna particles combining with Rukna. The Snigdha combining with Snigdha is illustrated in the formation of protons. Positron is a snigdha elementary particle whereas the proton is a much bigger particle of the same kind. We venture to suggest that a proton has been formed by a close packing of elementary positive particles just as the close packing of protons gives rise to nuclear matter. Further discoveries of this kind have been announced in the 'Nature', April 16 and May 7, 1938. Williams and Pickup have obtained results which tend to confirm the existence of particles of mass intermediate between that of the electron and the proton in the cosmic ray streams. Photographs showed the presence of particles of mass about 200 times that of the electron, carrying in some cases positive and in others negative charges. One photograph indicated the presence of a particle of mass greater than 430 times that of the electron. Street and Stevenson (1937) obtained results which could be explained by the existence of a negative particle with mass about 130 times that of the electron. Nishina, Takeuchi, and Ishimiya (1937) obtained indications of the particles of both signs having masses about 1/7 to 1/10 of that of the proton, while Ruhlig and Crane (1938) considered that there were particles of mass (120 + 30) times that of the electron. This leaves no doubt about the combinations between Snigdha and Ruksa particles to form similar particles of greater mass.' To 317 120-121
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________________ (3) Page 162- ''The structure of the neutron shows that it is an example of a snigdha particle combining with a Ruksa particlea proton combining with an electron in close union.... 'The nuclei of modern atoms are also an aggregation of protons, neutrons and Mesons, and therefore serve as examples of Snigdha combining with Ruksha.... In the formation of molecules from atoms we again see the union of Snigdha and Ruksa atoms.... a crystal of common salt (sodium chloride) is composed of atoms of sodium and chlorine. When it is dissolved into water, it dissociates into positive (snigdha) ions of sodium and negative (Ruksa) ions of chlorine." (4) Page 162-"Sodium atoms combining with chlorine atoms is a case of snigdha uniting with Ruksa, whereas two oxygen atoms combining with each other to form a molecule of oxygen is a casei of Ruksa uniting with Ruksa." (5) Pages 164, 165 - "7 HERMO11-14 ( 7 GERTU ETA 410Ti pret 49fa1) " (The ultimate elementary particles at the lowest energy level do not unite at all.) In other words, we should expect to find electrons and positrons in perfectly free state as well and so it is. We quote the following from The Advance Text-book of Magnetism and Electricity: "Conduction of electricity in electrolytes and in gases is effected by positively and negatively charged carriers called ions. In liquids the ions are free charged atoms or groups of atoms; in gases the negative ion is an electron loaded up by having attached to it one or more neutral atoms (at low pressures the electron throws off its attendant neutral atoms and travels alone), whilst the positive ion is an atom which has lost one electron. The conduction of electricity in solids is also effected by carriers but the latter in this case consist solely of free electrons." Further in the same book the author adds that these free electrons in metals are not only responsible for the conduction of electricity but that in the light of modern work there is every reason to believe that the electrons in the metals are the essential agents in the heat transference" also. Also the positrons have been found to occur in a free state in Nature. In fact their first discovery was made by Anderson in a stream of cosmic rays. The Jain conception of different energy levels associated with the THU YF1 3706 - Hatare, 2003 D 61
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________________ elementary particles of matter, viz., electrons and positrons is confirmed from many sources. Referring to Pauli's exclusion principle Prof. Born says "An electron gas is supposed to exist in the interior of metals and to account for their high conductivity. According to our former principles, we should have to give each of the electrons a name, Edward, John, George and so on. ...... The extremely satisfactory discovery was made that the new FermiDirac statistics applied to the electrons in metals gives much better results than the older theory." As mentioned on page 99 FemiDirac statistics gives us a means distinguishing between individual electrons having different energies. Not only in the electrons but in the individual atoms also there is some distinction which certain phenomena seem to indicate but which science has not been able to elucidate so far. For instance, referring to the phenomenon of radioactivity, Prof. Max Born further says, "We may cherish the opinion that there must ultimately be some inner reason for the fact that one atom lives only a few seconds and its apparently identical neighbour many years; but no one has yet succeeded in putting his finger on the cause." This statement clearly shows that atoms do differ in some intrinsic property which Jain writers have been given the designation 'the degree of snigdhatva and ruksatva.' (6) Pages 190, 191-"'The union of the electrons and the positrons to form different kinds of matter is attributed to the differences in the degrees of Snigdha and Rukna properties of these particles. As mentioned on page 160 f.n. the discharge of electricity between the clouds has been attributed, by the author of Sarvartha Siddhi, to the same property of Snigdhatva and Ruksatva. Referring to the phenomenon of atomic-interlinking Dr. B.N. Seal in his book The Positive Sciences of the Ancient Hindus (London), suspects that "the crude but immensely suggestive theory of chemical combinations (of the Jains) is possibly based on the observed electrification of smooth and rough surfaces as the result of rubbing. (Mark that the words Snigdha and Ruksa have been translated as smooth and rough). In Sutras 33-36 the laws of these combination are discussed in detail and in Sutra 37 the formation of neutral atoms from positive and negative charges, the formation of positive and negative ions and as to how the same atom behaves sometimes as electropositive and sometimes as electro-negative are explained." (b) J.S. Zaveri and Muni Mahendra Kumar, Microcosmology: Theory of Atom in Jain Philosophy and Modern Science, pages 159-160 62 C - JA 11 31 120-121
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________________ "'The four additional touch are formed by combination of four basic touch as follows: (i) The negative charge (i.e. rukna) is associated with lightness. (ii) The positive charge (i.e. snigdha) is associated with heaviness. (iii) Combination of cold sparsa and positive charge results in production of soft sparsa. (iv) Combination of hot sparsa and negative charge results in production of hard sparsa. Thus, there are two classes of material objects (i) those possessing four touch i.e., catuhsparasi and (ii) those possessing eight touch i.e., astsparsi. Out of the eight varganas (categories) of pudgala which intereact with the psychical existence, the last four are chatuhsparsiwhile the first four are astasparsi. Out of the last four categories, the category of svasocchawas is considered to be astasparsi by some acaryas. The eight touch which can be grouped into four pairs refer to the following four physical properties of modern science: (i) Hot, cold correspond to temperature. (ii) Dry (ruksa) and gluey (snigdha) correspond respectively to positive and negative electrical charges. (iii) Light, heavy correspond to mass (density) (iv) Hard, soft correspond to measure of hardness. (i) Temperature (Hot, Cold) The first pair hot (usna) and cold (sita) refers to the physical property of temperature, which is the measurement of heat level. The range of temperature existing in nature is very wide. (ii) Electric Charge (Dry. Gluey) The quality of dryness and glueyness refer to the physical property of electric charge. The qualities play an important part in the formation of aggregates (skandha), just as positive and negative electric charges of subatomic particles play important role in the formation of atoms and molecules. " Taht 511 37961-fightare, 2003 - 63
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________________ (iii) Mass or Density (Light, Heavy) The third pair - light (laghu) and heavy (guru) refers to the physical property of mass or density. According to the Jain concept, this pair is acquired by astasparsi aggregates only, and therefore, the catuhsparsi aggregates are devoid of mass. They are agurulaghu i.e. neither heavy, nor light. When compared with the modern particle physics, it can be said that all catuhsparsi aggregates are in the form of energy and their entire mass is in their motion." "'The paramanus have only two sparsa: (i) either snigdha or ruksa. (ii) either sita or usna. Comparing these characteristic qualities of pudgala with those of subatomic particles - protons, neutrons, etc., we find that: (i) snigdha (gluey) and ruksa (dry) correspond to the electric charges + ive and - ive respectively. (ii) while guru (heavy) and laghu (light) correspond to the quality of 'mass'. Our identification of snigdha and ruksa with + ive and - ive charges is based on the following commentary in Sarvarthasiddhi on sutra 5/24 of Tattvartha sutra-- "....Snigdha-ruksatva-gunanimitto vidyut.......... "'That is, lightning in clouds is produced by the qualities of snigdha and ruksa, i.e., due to the development of + ive and - ive charges in the clouds. Similarly, the sparsa guru (heaviness) and laghu (lightness) are to be identified with mass. A paramanu has no mass but it must possess either a+ ive electric charge (snigdhatva) or a - ive electric charge (rukstva). All catuhsaparai compositions have no mass. In other words, paramanu pudgala and all catuhsaparsi pudgala are neither guru nor laghu. They are agurulaghu i.e. without mass." 10. 377arf akta, (col), 5/9. 28 ( FHOSP oalet, 177-3, 408 546 GRI 3an, faqaaput presa 11. (a) Buharidul JEMI MTU 3TITUENT 3771 3ITET-2757-4781-441-0714 524 74-01T 117 11 sAMtara-niraMtaredarasuNNA patteyadeha dhuvsunnnnaa| bAdaraNigodasuNNA suhumA suNNA mhaakNdhaa| 8 / / tas fH SITT 191, 477-3, 48 513 ( auront pros 3298) 64 C JAHT U511 3ich 120-121
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________________ (b) J.S. Zaveri and Muni Mahendra Kumar, Op. cit, pages 118-119: "In Jain Canonical literature, its commentaries, and other literature, most of the above eight important categories are generally included in twenty-three types. Beginning from most minute paramanu vargana and ending with the largest achittamahaskandha-vargana, there are infinite number of groups of pudgala. But it is possible to reduce the number of varganas to twenty-three by grouping them together from certain aspects. [(a) Gom, Jiva-kanda, verses 594, 595: (b) Dhavala, book XIV, part V, VI, sutra 97, verses 7, 8 p. 117] 1. In the first category, there are free (unattached) solitary paramanus, which form "Anuvargana". 2. The second category contains composite bodies (skandha) composed of from two paramanus to the limit of'numerable paramanus." 3. We, then, come to the category of composite bodies made up of ''Innumerable (asamkhyata) paramanus." Next comes the category of the composite bodies constituted by ''infinite (ananta) paramanus". All these four categories are incapable of being attracted, assimilated and transformed by the psychical order of existence. It has been emphasized that it is an immutable physical law of the universe that the quality of associability is for ever absent in the composite bodies constituted by less than infinitely infinite (anantananta) paramanus. Only when the number of constituent ultimate atoms exceeds the threshold of nonassociability, then and only then they could be used by the psychic order of existence. This does not mean that all the composite bodies with larger number than mentioned above possess this attribute. Some of them can be associated and some of them cannot be, as we shall see below. (a) 379 , ETAMI, 14/5/6, 726/545/11- tattha AhAra-teja-bhAsA-maNa kamma iya vaggaNAo gahaNapAoggAo avasesAo agahaNapAoggAo tti ghettvvN| (AhAra, taijsa, bhASA, mana aura kArmaNa, ye pAMca vargaNAeM grahaNa-yogya haiM, zeSa sabhI STUET ( FH. Chtel, aufuil groc, GUS - 3, 768 524) (b) J.S. Zaveri and Muni Mahendra Kumar, Op. cit, pages 119- "5. Ahara-vargana The fifth category is the first one which crosses the above mentioned threshold of associability. In this category fall 12 TAHU 37967 - fiatal, 2003 65
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________________ the groups of audarika, vaikriya, aharaka and svasocchvasa. Ahara literally means association. Hence, ahara vargana stands for the category of pudgala endowed with associability. Prathama agrahya (i.e. First unassociable category) 7. Taijas (Luminous) Second unassociable category. 9. Bhasa (Matter essential for function of speech) 10. Third unassociable category. 11. Manas (Matter essential for the function of thinking) 12. Fourth unassociable category. 13. Karmana (Matter responsible for contaminating souls). This is the most subtle category of pudgala which has many practical significances. 14-22 These categories are of little practical significance and are merely of academic interest. 23. The 23rd category is mahaskandha i.e. the largest aggregate which pervades the entire cosmic space." 13. dhavalA, 14/5,6 sUtra 737 / pRSTha 513 (jainendra siddhAnta koza, khaNDa -3, pRSTha 521, 'vargaNA zabda' meM uddhRta)-"jina dravyoM ko grahaNa kara taijasa zarIra rUpa se pariNamA kara jIva pariNamana karate haiM, una dravyoM kI taijasadravyavargaNA saMjJA kahate haiN|'' 14. vistRta varNana ke lie dekheM jainendra siddhAnta koza, bhAga 3, pRSTha 513-516, (vargaNA shbd)| - dhavalA, 14/5,6/88/64/7 -"AhAra-tejA-bhAsA-maNa-kammaiyavaggaNAo ceva ettha paruvedavvAo, baMdhaNijjattAdo, Na sesAo, tAsiM bNdhnnijjttaabhaavaado| Na, sesavajaNaparUvaNAe viNA baMdhaNijjavaggaNANaM paruvaNovAyAbhAvAdo, vadiregAvagamaNe-Na viNA NicchidaNNapaccayauttIe abhAvAdo vaa|" dhavalA, 14/5, 6, 117/224/1-"puvvuttatevIsavaggaNAhiMto paMcasarIrANi pudhabhUdANi tti tesi baahirvveso| taM jahA-Na tAva paMcasarIraNi acittavaggaNAsu NivadaMti, scittaannmcittbhaavvirohaado| Na ca sacittavaggaNAsu NivaMdati, vissAsuvacaehi viNA paMcaNhaM sarIrANaM paramANUNaM ceva gahaNAdo / tamhA paMcaNhaM sarIrANaM bAhiravaggaNAtti siddhA snnnnaa|'' (jainendra siddhAnta koza, bhAga 3, pRSTha 516-vargaNA zabda meM uddhRt|) 16. prajJApanA sUtra (paNNavaNA), pada 12, sUtra 7-38 / 17. bhagavatI sUtra (bhagavaI), zataka 8, uddezaka / sUtra 1 - "kativihANaMbhaMte ! poggalA pariNatA?" goyamA ! tivihA poggalA paNNattA, taM jahA - payogapariNayA, mIsApariNayA, viissaaprinnyaa|" 18. vahI, zataka 8, uddezaka 1, sUtra 42 "vIsasApariNayA NaM bhaMte poggalA kativihA paNNattA? goyamA! paMcavihA paNNattA, taM jahAvaNNapariNayA, gaMdhapariNayA rasapariNayA, phAsapariNayA, sNtthaannprinnyaa|" 66 - - tulasI prajJA aMka 120-121
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________________ 19. vahI, zataka 8, uddezaka 1, sUtra 2 - "payogapariNayA NaM bhaMte! poggalA kativihA paNNattA ? goyamA ! paMcavihA paNNattA, taM jahA egiMdiyapayogapariNayA, beiMdiyapayogapariNayA, teiMdiyapayogapariNayA, cauriMdiyapayogapariNayA, paMcidiyapayogapariNayA / " 20. vahI, zataka 8, uddezaka 1, sUtra 40 "mIsApariNayA NaM bhaMte! poggalA kativihA paNNattA ? goyamA ! paMcavihA paNNattA, taM jahAegiMdiyamIsApariNayA jAva paMcidiyamIsApariNayA // " 21. 22. 23. AcArya tulasI, jaina siddhAnta dIpikA, 1/14 44 'zabda- baMdha-saukSmya- sthaulya-saMsthAna -bheda-tamazchAyA - tapoddyotaprabhAvAMzca / ' AcArya umAsvAti, tattvArtha sUtra, 2/32 'sacitta-zIta--saMvRtAH setarA: mizrAzcaikazastad yonayaH / " (a) AcArya zivakoTi, mUlArAdhanA (bhagavatI ArAdhanA ), gAthA 1099-1101 "eiMdiya NeraiyA saMvuDhajogI havaMti devA ya / viyalidiyA ya viyaDA saMvuDhaviyaDA ya gabbhesu // 1099 || acittA khalu jogI NeraiyANaM ca hoI devANAM / missA ya gabbhajammA tivihI joNI du sesANaM || 1100 sIduhAkhajogI uiyANaM taheva devANaM / 44 UNa usiNajoNI tivihA joNI du sesANaM | 1101 // (jainendra siddhAnta koza, bhAga - 3, pRSTha 389, " yonizabda " meM uddhRta) (b) AcArAMga vRtti, patra 45 - tatraiSAM saMvRtA yoniruSNA ca sacittAcittamizrabhedAt trighA, sapta caiSAM yonilakSA bhavanti / 24. J.S. Zaveri and Muni Mahendra Kumar, Op. cit, page 12 - "There exists in nature 92 different chemical elements, that is, 92 different kinds of atoms. While some of these elements such as oxygen, nitrogen, carbon, etc. are rather abundant, some others such as lanthanum, cerium etc. are very rare. In addition to 92 natural elements, modern science has succeded in making several entirely new elements artificially (the number has become 103). " 25. vahI, pR. 54-57 26. (a) Gomber & Gupta, Pradeep's Fundamental Physics (XI), 4 / 16,17 "Electrical Energy arises on account of work required to be done in moving the free charge carriers in a particular direction through a conductor. Chemical Energy of a body, say a chemical compound is the energy possessed by it by virtue of chemical bonding of its atoms. The chemical energy becomes available in a chemical reaction. tulasI prajJA aprela - sitambara, 2003 67
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________________ Nuclear Energy is the energy obtainable from an atomic nucleus. Two distinct modes of obtaining nuclear energy are (i) Nuclear fission (ii) Nuclear fusion. Nuclear fission involves splitting of a heavy nucleus into two or more lighter nuclei, whereas nuclear fusion involves fusing of two or more lighter nuclei to form a heavy nucleus. In both, the nuclear fission as well as nuclear fusion, a certain mass disappears, which appears in the form of nuclear energy. This is in accordance with Einstein mass energy relation. Mass Energy Equivalence In classical (old) Physics, mass and energy are two separate physical quantities. In an isolated system, mass is constant, and energy too remains constant. In the year 1905, Einstein made an increadible discovery that energy can be transformed into mass and vice-versa, i.e. mass can be transformed into energy. One can be obtained at the cost of the other. The mass energy equivalence relation as put forth by Einstein is E = mc here m = mass that disappears, E = energy that appears, C = velocity of light in vacuum. This is when mass is being converted into energy. Conversely, when an amount of energy E is converted into mass, the mass that appears is m = E/c? Thus, according to (modern) Quantum Physics, mass and energy are not conserved separately, but are conserved as a single entity called 'mass-energy'. This relation is of great significance in Physics. It has solved many hitherto unsolved problems in Physics. Further, the law of conservation of mass and law of conservation of energy have been unified by this relation into a single law of conservation of mass energy. As c is large (= 3 x 108 m/s), ca is 9 x 1016. Hence even a small mass difference (m) can produce enormous amounts of energy Most of the energy in the universe e.g. energy from the sun and other stars is obtained on account of conversion of mass into energy. Transformation of energy It is the phenomenonofcharge of energy from one form to the other. Wecome across such changes in day-to-day life. For example: 68 C THE US 310 120-121
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________________ (i) In an electric bulb, electric energy is converted into light energy and heat energy. (ii) in an electric iron, electric heater, geyser etc., electric energy is converted into heat energy. (iii) In an electric fan, electric motor, electric energy is converted into mechanical energy. (iv) In a hydroelectic power station, potential energy of water is converted ultimately into electric energy. (v) In a heat engine, chemical energy from coal/oil is converted into mechanical energy. (vi) In a nuclear reactor, mass is being converted into energy. (vii) In the sun and other stars, mass is being converted into energy, and so on. Principle of conservation of energy According to this principle, the sum total of energy of all kinds in an isolated system remains constant at all times. This means that energy can neither be created nor be destroyed. Energy can only be changed from one form to another. The amount of energy appearing in one form is always equal to the amount of energy disappearing in some other form. The total energy thus remains constant, always provided, at all points, we measure the amount of energy present in each form (including mass - which too is a form of energy). (b) Satish K. Gupta, Modern's A.B.C. of Physics vol. II for class XII, CBSE, p. 1198 "Stellar Energy (Energy generation in the sun and stars)" The sun radiates energy at a tremendous rate of 4 x 1016 Js 1. The stars are also radiating a great amount of energy. Further, they have been radiating energy for several billions of years. It has been estimated that the chemical processes like burning or nuclear fission cannot account for such a large quantity of radiation for several billions of years. Whereas no known chemical process can be source of such a large amount of energy, possibility of fission as the cause of this energy is ruled out on the basis of the hypothesis that sun does not have the required abundance of heavy nuclei of fissionable matter. On the other hand, about 90% of the mass of the sun consists of hydrogen and helium. Thus, we conclude that thermonuclear reactions are the main source of energy in the sun and in the stars. 26 TAHT 451 37967 - Fiyator, 2003 69
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________________ 27. J.S. Zaveri, Human Body: Design, Function and Development, page 57 "The nervous system is the most complex system in the human body. It co-ordinates and controls the work of other systems (of the body) and through them controls the function of the body as a whole". 28. (a) Ibid., p. 75 "The neuron is the structural and functional unit of the nervous system. It is an electrically charged cell, specialized in two key areas of functions: excitability and conductivity." 70 (b) J.S. Zaveri & Muni Mahendra Kumar, Neuroscience and Karma, pages 26, 27 "The miraculous functions that brains perform depend on the power of nerve-cells to produce certain electrical and chemical changes.... There is an electrical potential difference of nearly 1/ 10 of a Volt between the inside and outside of the nerve-fibre. Similar voltages across the surfaces of all our millions of nervecells provide the means by which messages are sent and decisions made in the nervous system. Each nerve-fibre is a charged system, it has a source of energy available to allow the propagation of messages. If the fibre is strongly stimulated, a sort of electrical explosion spreads all the way along its whole length. This is the nerve-impulse which is the signal that travels along nerve-fibres." (c) Ibid., page xix "Every second, 100 millions messages bombard the brain carrying information from the body's senses. A few hundred, at most, are permitted through to brain regions above the brainstem. Of these, the concious mind heeds a few." (d) Ibid., page xxi "Much of our knowledge stems from electric stimulation of the brain or ESB." (e) Ibid., page 3 - "Today several disciplines are involved in the study and research of Brain and its functions. Physiologists record and study its electrical responses." 29. gujarAta samAcAra (dainika), ahamadAbAda ke 21 akTUbara 2002 ke akhabAra meM prakAzita 'sAiborga' viSayaka samAcAra isI prakriyA kA vistAra hai / 30. DaoN. sudhIra vI. zAha, 'magaja ane jJAnataMtunA rogo', pR.6-8 31. Tony Buzain, Use Your Head, pages 16-17 tulasI prajJA aMka 120-121
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________________ 32. rAjasthAna patrikA (jayapura) (dainika), 22 disambara, 2002, ravivArIya pariziSTa - kailAza jaina dvArA likhita lekha vaMDara vidyut|'"vaijnyaanik insAna ke zarIra meM utpanna hone vAlI rahasyamaya jaivika bijalI kI abhI taka koI spaSTa vyAkhyA nahIM kara pAe haiN| prakRti kI hara vastu ke andara vidyata Aveza hotA hai| yaha bar3I sAmAnya bAta hai, lekina aksara yaha guNa bar3e hI gairamAmUlI tarIke se sAmane AtA hai| isase jur3I ghaTanAeM Ae dina sunane ko milatI hai| kanADA ke eka zahara meM rahane vAlI mahilA kerosIna bleyara eka dina gaMbhIra rUpa se bImAra par3a gii| IlAja ke bAvajUda usakI hAlAta bigar3atI gii| vaha karIba Der3ha sAla taka gambhIra bImAra rahI aura bistara para hI par3I rhii| eka dina apane palaMga ke pAsa par3I lohe kI kursI se chU gyaa| kursI se chUte hI kursI meM vidyut A gii| usake parivAra vAloM ne bar3I muzkila se use chur3AyA phira ke basa silasilA hI zurU ho gyaa| jaise hI kerosIna kisI dhAtu kI vastu ko chUtI, vaise hI usase cipaka jaatii| jAMca ke bAda patA calA ki kerosIna ke zarIra meM vidyut pravAha hotA rahatA thaa| maje kI bAta yaha thI ki jisa dina se usake zarIra kI bijalI gAyaba huI vaha puna: bImAra par3a gii| eka anya ghaTanA laMdana kI hai| laMdana ke snAyuroga vizeSajJa DaoNkTara jaoNna esa. krAphTa ko batAyA gayA ki laMdana meM jainI gargana nAma kI eka mahilA ke zarIra meM bijalI kA karaMTa AtA hai| DaoNkTara ko yakIna nahIM huA aura unhoMne usa yuvatI ke parIkSaNa kA nizcaya kiyaa| jainI ke ghara pahuMca kara unhoMne usase hAtha milAne ke lie apanA hAtha Age bddh'aayaa| jainI isase bacanA cAhatI thii| phira bhI rokate rokate DaoN. jaoNna kA hAtha jainI ke hAtha se chU gyaa| DaoNkTara sAhaba eka joradAra jhaTakA khAkara dhar3Ama se dUra jA gire| hoza meM Ane ke bAda DaoNkTara jaoNna ne mAnA ki jainI ke zarIra meM hajAroM volTa kI vidyuta zakti hai| eka dina jainI apane makAna ke bAhara khar3I thI ki eka tAlA becane vAlA vahAM se gujraa| jainI ke manA karane ke bAvajUda usane eka tAlA dikhAne ke lie jainI kI hathelI para rakha diyaa| usake bAda kyA huA, yaha jAnane ke lie vaha becArA hoza meM nahIM thaa| bar3I muzkila se use bacAyA jA skaa| jainI ke parivAra vAloM ne usake zarIra meM ho rahe vidyut pravAha ko rokane ke lie use kaI DaoNkTaroM ko dikhaayaa| vaijJAnikoM ne bhI usake zarIra meM pravAhita ho rahI bijalI ko rokane kI koziza kI lekina koI saphalatA nahIM milii| isI taraha amarIkA kI eka 14 varSIya kizorI lulU harTa ke zarIra meM vidyut pravAha se vicitra pratikriyAeM hone lgii| lulU kisI dhAtu kI vastu ko chUtI, to usameM se ciMgAriyAM nikalane lgtii| usake sAmane par3e cInI miTTI aura kAMca ke bartana apane Apa TUTa kara Tukar3e-Tukar3e ho jaate| eka bAra lulU ke ghara mehamAna aae| vaha mehamAnoM ke lie kursI lene gii| jaise hI usane kursI ko hAtha lagAyA, kursI ekadama uchala gii| isa prakAra kI ghaTanAoM se aisA lagatA thA ki lulU ke zarIra meM apAra zakti samA gaI ho| lulU ke mAtA-pitA ne usakI isa vilakSaNatA kA vyAvasAyika istemAla kiyaa| unhoMne lulU kI ina vicitra khAsiyatoM ko tamAzA lagAkara paisA tulasI prajJA aprela-sitambara, 2003 0 - 71
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________________ kamAnA zurU kara diyaa| maMcIya pradarzanoM ne lulU ko itanA lokapriya banA diyA ki vaha jArjIya vaMDara ke nAma se mazahUra ho gii| usakI lokapriyatA aura hairataaMgeja pradarzanoM ne vaijJAnikoM kA dhyAna khiiNcaa| lulU ke vaijJAnika parIkSaNoM se patA calA ki usake zarIra meM hAI volTeja bijalI paidA hotI hai| jAna zaoN nAmaka eka DrAivara kI patnI poni zaoN bhI apane vidyutIya karizmoM ke kAraNa sAre laMdana meM mazahUra ho gaI thii| 40 sAla kI umra meM polina ko eka dina mahasUsa huA ki usake zarIra meM vidyut kA pravAha ho rahA hai| isa samaya usake zarIra kA roma-roma bilkula khar3A ho gyaa| yahAM taka ki sira ke bAla bhI ekadama khar3e ho ge| use khuda apane zarIra meM halkI-sI jhanajhanAhaTasI mahasUsa hotI thii| polina ko chUne se teja jhaTakA bhI lagatA thaa| eka bAra kAMca ke sundara machalI ghara ko polina ne chU bhara liyA ki usakA pAnI garma hokara ubalane lagA aura sabhI machaliyAM jhulasa kara mara gii| polina ke zarIra meM vidyut pravAha lagAtAra 24 ghaNTe nahIM rahatA thaa| jhaTake acAnaka lagate the, lekina ye kaba zurU ho jAte, isakA patA khuda polina ko bhI nahIM laga pAtA thaa| isa samasyA se polina kA vaivAhika aura sAmAjika jIvana tabAha ho gyaa| loga usake pAsa Ane se katarAne lge| eka bAra polina bijalI kI presa se kapar3oM para istrI kara rahI thI ki acAnaka presa meM visphoTa ho gyaa| polina ke pati ne usakI zArIrika jAMca menacesTara kI selphAI yUnivarsiTI ke bhautika vijJAna vibhAga se karavAI to, patA calA ki polina ke zarIra meM do hajAra volTa kI zakti kI bijalI pravAhita hotI rahatI hai| vaijJAnikoM ne polina ko hara samaya rabara ke dastAne pahanane kI salAha dii| usake TakhanoM se eka laMbA naMgA tAra bAMdhakara rakhA jAtA thA tAki vaha jamIna ko chUtA rhe| -kailAza jaina 33. rAdhAzaraNa agravAla, jaina vidyuta athavA prANa UrjA pRSTha 1-4 / 34. Prof. Dr. G.R. Jain, op. cit. p. 137 "'Following elementary particles are known to the modern science:1. Negative elementary charges called the electrons. 2. Positive elementary charges of the same mass called the positrons. 3. Positive elementary charges 1,850 times as heavy called the protons. Elementary particles of matter without any electric charges and of a mass slightly greater than that of the protons called the neutrons. 5. Heavy electrons. 6. Neutrino-A particle of rest-mass zero without any electric charge. 7. Negative elementary charge with mass equal to that of the proton callled negative proton. Mu-Mesons-positive and negative, 200 times heavier than the electron with mean life 10-seconds which ultimately decay into electrons. 72 - - tulasI prajJA aMka 120-121
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________________ Many more about 100 of them have been discovered so far. As Prof. Max Born, Restless Universe, p. 266 has said "The existence of first four is firmly established; two light ones, the electron and the positron and two heavy ones the proton and the neutron." He further adds that 'these are too many. For it is likely that combination of a. a proton and an electron will give a neutron a neutron and a positron will give a proton Either neutron or proton must be composite." a. Further, in the same book we read that the nucleus of an atom is composed of protons and neutrons and the electrons and protons which occasionally fly out of the nucleus arise from the following transformations: Proton breaking into Neutron + Positron, and Neutron-breaking into Proton+Electron." 35. (a) J.S. Zaveri and Muni Mahendra Kumar, Microcosmology: Theory of Atom in Jain Philosophy and Modern Science, pp. 38, 39."Characteristics of Subatomic Particles Fundamental thing to know about the subatomic particles is that every particle of the same species looks exactly alike. Every electron, proton and neutron looks exactly like every other electron, proton and neutron respectively. Mass Particles of different types, however, can be recognized by their distinguishing characteristics. Mass is the first distinguishing characteristic. A proton has about 1980 times more mass, than an electron. (This does not mean that proton is 1800 times larger than electron. A kilogram of iron has the same mass as a kilogram of cotton). Mass of a particle at rest is called its rest-mass. The mass of a moving particle increases with its velocity and at 99% of the speed of light it is seven times larger than the rest-mass. At velocities above 99% of the speed of light, particle-masses increase dramatically. An electronvolt is a unit of energy but it is also used for measuring a particle's mass (the energy that an electron gains from an electric field of one volt is called an electron-volt). Thus the rest-mass of an electron is 0.51 million electron volts (Mev) while the rest-mass of a proton is 938.2 Mev. It is customary to use the mass of an electron as a unit. This arrangement makes the mass of a proton 1836.12 and the mass of a neutron 1837. By this system it is easy to see how much heavier a particle is than an tulasI prajJA aprela - sitambara, 2003 73
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________________ 74 electron. A photon has zero rest-mass, and is therefore, called massless particle. ("Massless", is actually a clumsy translation from the language of mathematics to English language.) All its energy is the energy of motion at the speed of light. It can neither be slowed down nor made to run faster. Electric Charge: The second characteristic of a subatomic particle is its charge. Every subatomic particle has either a positive charge or a negative charge or is neutral. Its charge determines how the particle will behave in the presence of other particle. A neutral particle will be utterly indifferent to all other particles. Two positively charged or negatively charged particles will repel each other and will put as much distance between them as possible. On the contrary, a negatively charged particle and a positively charged particle will be irresistibly attracted to each other and will move nearer to it if they can. A subatomic particle can have zero charge (neutral) or 1 unit, either positive or negative, or in certain instances 2 units of charge, but nothing in between. No particle can have 1.25,1.5 or 1.7 units of charge. In other words, electric charge is also quantized like energy, and all the charge quanta are of the same size. A particle with mass and charge emerges as a particle personality. Spin The third characteristic of "a subatomic particle is its "spin". A particle spins about a theoretical axis at exactly the same rate, neither slower nor faster. The spin of a particle is related to, but not identical to, our everyday concept of a spin of a top because it does not have any well-defined axis. Like every phenomenon in quantum mechanics, spin is also discontinuous i.e., quantized like energy and charge." (b) Satish K. Gupta, op.cit., p.4 'Quantization of charge In earlier times, it was thought that the charge on a body can be increased in continuous manner. However, experiments show that charge on a body is alway some integral multiple of a smallest unit of charge, which in magnitude is equal to the charge on an electron or a proton. The electron has a negative charge equal to 1.6 x 10-19 coulomb and charge on a proton is found to be edxactly equal and opposite to that on electron i.e. equal to + 1.6 x 10-19 coulomb. If we regard 1.6 x 10-19 coulomb as e, then an electron has charge-e and a proton has charge + e. Any charged body will possess a total charge - e, -2 e, -3 e,....., if negatively charged tulasI prajJA aMka 120-121
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________________ and + e, + 2e, + 3e, ........, if positively charged. In other words, a charged body (or a particle) cannot possess charge, which is a fraction of + e. This experimental fact is called the quantization of charge or discrete nature of charge. The fact that the charge on a body or a particle is always some integral multiple of a smallest unit of charge (+1.6 x 10-19 coulomb i.e. charge on a proton or an electron) is known as quantization of charge. The quantization or discrete nature of charge cannot be explained by classical theory electricity." 36. Gomber and Gupta, op.cit, 1/32. 37. Prof. Dr. G.R. Jain, op.cit., pp 10-12- ''Hydrogen Atom: Diameter .... 1/200,000,000) inch Weight ... 164/100,000,000,000,000,000,000,000,0 gram Electron: Diameter 1/500,000,000,000,0 inch Speed ... 1,300 miles per second Weight .... 1/2,000 of the weight of the hydrogen atom. Proton: Diameter .... about ten times that of the electron. Weight ..... that of the hydrogen atom. The central positive charge of electricity, the nucleus, has a diameter only about a ten-thousand of that of the atom and practically all the mass of the atom risides in it. The diameter of an atom is one part out of twenty crore parts of an inch. The lightest atom is that of hydrogen having (Hydrogen is the gas which is evolved by dissolving zinc in sulphuric acid and on account of its lightness is used in filling toy balloons and also bigger ones. Water is a compound of hydrogen and oxygen) a mass only one-quadrillionth (1 followed by 24 ciphers) part of one masha (gramme) while the mass of an electron is even two thousandth part of this. The diameter of an electron is five - billionth (1 followed by 12 ciphers is a billion) part of an inch which is about 2,500 millionth part of the diameter of human hair. In an eight-mile molecule the electrons are only 8 inches in diameter. These electrons revolve round the nucleus several quadrillion times per second with a speed of 1,300 miles per second. (The concentrated electric charge in the centre of an atoms is called the nucleus.) All these figures tend to show that TEHT WEI 37701 - fuckefe, 2003 - 75
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________________ matter is extremely porous. This porosity of matter was clearly understood by the Jain thinkers several centuries before the Christian era. It is this fact which is expressed by words 'TUTTET (subtlety and accommodating power of the molecules). It is interesting to quote in this connection the words of Prof. Eddington, the great Astronomer Royal at Cambridge. He says: ''If we eliminate all the unfilled space in a man's body and collect the nucleii and electrons into one mass, the man would be reduced to a speck just visible with a magnifying glass." In order to understand fully how innumerable atoms of matter may be compressed in one unit of space (pradesa), let us proceed a little further and look into the constitutions of atoms as revealed by modern science. The positive charge of electricity in the centre of the hydro gen atom is called the proton and there is one elementary charge of negative electricity called the electron revolving about this proton in a circular orbit of one 25 millionth part of an inch. (See Fig.*) ELECTRON PROTON OKENT The atom af hydrogen In the same way an atom of helium gas contains two protons and two neutrons in the centre and two electrons. (A neutron is another fundamental particle consisting of a proton and an electron in very close union with each other. It is a neutral particle without any electrical charge. The nucleus of an atom may consist of one or more number of protons). Then there are atoms with three protons in the centre and three electrons going round and so on, until it in the heaviest atom of uranium metal there are 92 protons in the centre and 92 electrons going round them in different orbits. In each case the number of protons is equal to the number of electrons. The atoms of iron, copper, silver, and gold consist, respectively, of 26, 29, 47 and 79 protons and electrons each and the number of neutrons are 30, 35, 79 and 118 respectively. In the nucleus, the number of neutrons differs in different atoms. In the nucleii of Helium, Lithium and Beryllium atoms there are respectively 2,4 and 5 neutorns and so on. 76 IN U511 3ic 120-121
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________________ The great variety of matter in the universe depends on the fitting together of 92 kinds of atoms to form all manner of structures. These 92 different kinds of atoms consist of 92 different nucleii with corresponding swarms of electrons. We have just mentioned that on sufficient heating the molecules of matter get broken up into the constituent atoms. The question next arises as to what happens when an atom or atoms are continuously heated to a very high temperature. The temperature within the interior or certain stars is very high, the highest temperature estimated by Eddington being about four crore degree Centigrade. What would be the state of atoms inside these stars? At these high temperatures the atoms begin to lose their outer electrons, i.e., the electrons which compose the body of the atom begin to separate from the atom. Such atoms, in the language of science, are called 'ionised' atoms, and the process of separation of the electrons from the atom is called 'ionisation'. In some case it happens that atoms lose entirely their rings of electrons, the atoms are then called 'stripped' atoms." 38. (a) dhAtuoM meM rahe hue paramANuoM ke bIca jo pArasparika bandhana hai, use vistAra se samajhane ke fag TETEHT JAG UT Satish K. Gupta, op.cit. p. 1225."Metallic Bonds A metallic bond is force, which binds the atoms of a metal with one another. The metallic bonding is explained on electron gas model. According to this model; in metallic atoms, electrons are loosely held by the nucleus due to low ionisation potential. The valence electron of an atom can leave its positive ionic core (nucleus and inner orbital electrons) and enter into the influence of the ionic core of another atom. This collection of mobile free electrons around the ionic core is found to be more stable than the neutral atoms. The force between the mobile valence electrons and positive ionic cores holds the metallic atoms together, which is known as metallic bond. Properties: 1. Metallic compounds are usually solids. However, mercury is the example of a liquid metallic compound. 2. Metallic compounds are usually crystalline in nature. They are good conductors in solid state. 4. Metallic bonds are weak bonds. Metallic bonds are non-directional. 6. Metallic compounds are opaque to light. This is because, light energy falling on them is absorbed by mobile electrons. TM 451 37067 - fogtok, 2003
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________________ (b) sabhI dhAtueM sAmAnya tApamAna para ghana yA Thosa rUpa meM hotI haiN| (kevala pArA isakA apavAda hai|) Thosa padArthoM meM jo sphaTika rUpa hai, unakI vizeSatAeM isa prakAra batAI gaI 61, q. 1259"Solids All solids have the property of elasticity and by virtue of this property, the solids behave as in compressible substances and exhibit rigidity and the mechanical strength. Basically, all solids are made of atoms and molecules but due to the different internal arrangement of the molecules inside them, they are divided into two classes, namely crystalline and amorphous materials. Crystalline Materials The crystalline materials are those in which atoms or molecules are arranged in a definite and regular way troughout the body of the crystal and possess a definite external geometrical shape. A few examples of crystalline substances are quartz, mica, sugar, copper sulphate, sodium chloride etc. The crystalline substances have the following characteristics : 1. The atoms or molecules constituting a crystalline solid are arranged in a definite and regular manner inside the crystal. Due to this, crystalline materials have definite external geometrical shape. The orderly arrangement of atoms and molecules in a crystal extends over a large volume of the crystal i.e. crystals exhibit a long range order of the atoms and molecules. 3. Crystalline substances are bounded by flat sufraces. Crystalline substances are anisotrophic i.e. the physical properties like thermal conductivity, electrial conductivity, compressibility, etc. have different values in different directions. 5. Crystalline materials possess uniform chemical composition i.e. bonds between all the ions, atoms or molecules are of equal strength. 6. A crystalline material has a sharp melting point. It is because, all the bonds between its constituents are of equal strength; and on heating, all the bonds get ruptured suddenly at a fixed temperature. Due to this, the change from solid state to the liquid state occurs suddenly. 7. Below the temperature of crystallisation, the crystalline materials are in stable state. Since a stable state is the state 78 D MA YFI 317 120-121
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________________ of minimum energy, such a material acquires a state of minimum energy on crystallisation. (c) GTA 467ef (EITE) A CE , A HHA So faig ui ont - Kakani, Saxena, Chhajer & Lodha, Electricity and Electronics, p. 2 "'Electron Emission "'The emission of electric charges from hot bodies constitutes thermionic emission. Edison discovered that current travels from a negative potential to positive potential through a vacuum. Structure of Solids : According to present concepts a metal is regarded as a conglomerate of crystals. Within each crystal the atoms are held by interatomic forces in a regular pattern of space lattice. Each atom in turn consists of a nucleus surrounded by moving electrons travelling in well-defined orbits. Some of the electrons in the outer orbit of an atom are not rigidly bound to the atom, but are relatively free to travel more or less independently from one atom to the another. These are known as free electrons and it is these free electrons which are responsible for most of the electrical and in this chapter, we will study the effects associated with motion of electric charges. Moving charges constitute the electric currents. 39. (a) Gujarat state Board of School Textbooks' Textbook of Physics (Part - I) (Std. XII), pp 169-17 (Chapter 7 on Electrical Corrents) ''In this chapter we will study the effects associated with motion of electric charges. Moving charges constitution the electric currents. To the Positive Tennial of Battery To the Negative Terminal of Battery Direction of the field in the conductor "Suppose a conductor is connected to the terminals of a battery as shown in fig. To understand the process occurring in the conductor microscopically, we should first understand the internal structure of a metalic conductor. In a metalic substance, the valence electrons of the constituent atoms do not remain attached to their respective parent atoms, but get detached, leaving the atoms as THAT Y511 37361 - Harola, 2003 79
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________________ ions. The ions so formed, are arranged at specific locations forming a geometric pattern known as a crystal lattice. The 'free' electrons move in the space between the ions in a random fashion, which for convenience is shown by a line in fig. In absence of an external electric field, if we consider any cross-section across the conductor, the number of electrons crossing it in all directions are equal. Hence net flow of electrons across the cross-section is zero which means there is zero current. Now when such a conductor is connected to the terminals of a battery as shown in the fig. an electric field is set up in the conductor and electrons experience a force acting towards the positive terminals of the battery. Under the influence of this force, the electrons acquire a drift towards the positive terminal which is superposed on their random velocity, e.g. an electron which moved from A to B in a given time, now moves from A to B' in the same time. The drift experienced by it during this time is B', and one can now define an appropriate drift velocity. Of course, all along the path of conductor electrons have random collisions' with the ions; as explained in detail later. Under such conditions, net flow of electrons across a cross-section does not remain zero, so one has an electric current flowing across the cross-section. Amount of charge passing through a cross-section of a conductor per unit time is measure of electric current and is called the 'ampere'. Ampere : If the net of charge flowing across a cross-section of a conductor is one coulomb per second, then the electric current passing is called one ampere. If the charge passing in time t second is Q coulomb, then the electric current is, I (ampere) = Q(coulomb) / t(second) Resistance: We referred to term "random collisions between the drifting electrons and the ions located at the lattice points. Actually, the ions are not stationary, but execute an oscillatory motion about their mean position, energy of which increases with the increase in the temperature of the conductor. Electrons drifting between the ions have to move through the randomly varying electric fields due to these oscillations and hence are frequently deflected from their paths. These deflections can be effectively considered as results of the collisions' with ions. Such random deflections suffered by the drifting electrons act so as to offer a resistance to the drift motion. This factor is a major contributor to the property called electrical resistance of a 80 C IN U511 31ch 120-121
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________________ conductor. Other factors that contribute to the resistance are the impurities in the conductor and its constitutional and mechanical defects. 2. Ohm's law and the Resistivity A German scientist named Ohm deduced in 1828 a law that " under a given (fixed) physical conditions, the ratio of the electrical potential difference to the current is constant." This constant is known as the resistance of the conductor. Mathematically expressed, the law is, R = V/I where V is the potential difference between the ends of a conductor and I is the current flowing through it. With V measured in volts and I in amperes, we have R in units called ohm, Thus, Ohm volt/ampere The constant Rappearing in equation depends on the dimensions, nature and the temperature of the conductor. 39. (b) Satish K. Gupta op.cit, p. 113 "Conductors, Insulators and Dielectrics The carriers of current in metals are free electrons and the free electron model for the metal can explain some of the observed properties of the metals in a qualitative manner. The elements, in which the valence shell is filled less than half, are found to be good conductors. For example, in metals such as copper, aluminium, silver, etc., the valence shell contains three or less electrons. Since an atom has a tendency to have a filled valence shell, the valence electrons in the atoms of a metal leave the atoms and are free to move through the metal lattice in a random manner. They constatnly collide among themselves and with the positive ions located in the metal lattice. They have practically no affinity to their parent atoms. However, the average velocity of free electrons in a metal is zero. When an external electric field is applied across the two ends of a metal, the free electrons experience force and get accelerated. There is a net flow of electrons through the metal. It is found that as the strength of the applied electric field is increased, more and more free electrons cross through a section of the metal. The material which do not have free electrons in them are unable to conduct electricity and are termed as insulators. In fact, the same material may possess the following two properties: tulasI prajJA aprela - sitambara, 2003 81
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________________ 82 (i) It may not conduct electricity through it and as such it is called insulator. (ii) It may not conduct electricity through it but on applying electric field, induced charges are produced on its faces. Such a material is called dielectric. The valence electrons in atoms of a dielectric are tightly bound to their nuclei and ordinarily cannot detach themselves. (c) Kakani, Saxena, Chhajer & Lodha, op.cit. p.2 "Certain materials, such as silver, copper, aluminium and nickel contains relatively large number of free electrons are called conductors; materials such as glass, dry wood, silk and porcelain, have relatively few free electrons and are known as nonconductors or insulators. Materials that have an intermediate number of available free electrons are classed as semi-conductors. Work function : The atoms and electrons in any material are ordinarily in rapid vibratory motion, the velocity of their motion, being a function of temperature. At ordinary temperatures the free electrons in the metallic emitter cannot leave its surface because of certain acts as a potential barrier. - To escape from the surface of the emitter the electrons must perform a certain amount of work to overcome the surface potential barrier. At absolute zero, the minimum amount of energy required to enable an electron to escape from the metal surface is known as work function. This depends slightly on the temperature. It is possible to increase the energy of the free electrons in a conductor until they are able to pass through the potential barrier into space. (d) Satish K. Gupta, op.cit. p. 1072 "FREE ELECTRONS IN METALS "Electron is a fundamental constituent of the atom. A metal contains free electrons, which move about freely through the atomic spaces in a random fashion. But as soon as an electron leaves the metal immediately an equal positive charge is produced on the surface of the metal. As a result the electrons pulled back into the metal and hence remains confined to it. The pull on the electrons at the surface is found to depend on the nature of metal surface and is described by a characteristic of the metal, called work function. The minimum energy which must be supplied to the electron so that it can just come out of the metal surface is called the work function of the metal. tulasI prajJA aMka 120-121
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________________ It is denoted by the symbol w and is measured in electron volt (eV). In order to make the free electrons escape the metal surface, an additional energy must be given to them. This process is called electron emission and may be achieved in the following ways: (i) Thermolonicemission: In this process of electron emission, the additional energy is supplied in the form of heat. The emitted electrons are known as thermo-electrons. (ii) Photoelectric emission: In this process, as already discussed the additional energy is supplied by means of electromagnetic radiation. The emitted electrons are known as photo-electrons. (iii) Secondary emission: In this process, the fast moving electrons on collision with the metal surface knock out electrons, called the secondary electrons. (iv) Field emission: In this process, the electrons are emitted by the metal surface on subjecting it to a very strong electric field (108 volt per metre)" 40. (a) Prof. Dr. G.R. Jain, op.cit., p. 7 "Modern investigations have shown conclusively that all matter is composed of molecules which, in the case of gases, are travelling in all directions with high speeds. Theoretically a piece of chalk may be broken into two pieces, those two into four, and so on to infinity. In reality, matter cannot be subdivided beyond a certain point without loosing its identity. The smallest particle into which matter may be subdivided without destroying its characteristic properties is called a molecule." "No one has ever seen a molecule; these particles being so small that even the best microscope fails to reveal them. The diameter of a molecule has been measured to be one ten-millionth an inch 1 inch. A drop of water is about'/, of an inch. (b) Satish K. Gupta, op.cit., p. 1221- "Molecules An atom is electrically a neutral system. In an atom, electrons revolve around the positive nucleus. The net electric field of an atom even at a small distance from the centre of the atom (nearly equal to 10-1degm) is almost zero. Atoms of most of the elements do not exist as atoms as such. When atoms come sufficiently close to each other, such that electron To Y511 3706 - featore, 2003 83
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________________ 84 cloud of one atom overlaps that of the other, they interact with each other electrically. The atoms then, remain together rather than to exist as separate neutral atoms. When the atoms are held together because of the above fact, they are said to form molecules. The molecule so formed is said to be stable, if energy is required to split it into its constituent atoms. The minimum energy required to split a molecule into its constituent atoms is called dissociation energy. Atoms can combine in many ways to form molecules: (i) Atoms of the same element may combine to form stable molecules. For example, H2, N, O,, etc. (ii) Atoms of different elements may combine to form stable molecules. For example, NaCl, KCl etc. (iii) Atoms of more than two elements may combine to form complex molecules. Sucrose C2H22 01, is one such example. (iv) Thousands of atom may combine to form biological molecules like DNA and RNA. They exist in the form of chains. 11 Molecules possess extremely interesting properties. They can rotate like a rigid rotator and vibrate like a spring. These properties are not possessed by atoms. Just as discrete energy states exist in atoms due to orbital motion of electrons, the rotational and vibrational motion of molecule also correspond to discrete energy states. An excited molecule returns to the ground state by emitting photons of energy. This process in case of molecules gives rise to rotational and vibrational spectra. Bonding in Molecules When atoms combine to form a molecule, they are held together by the force of attraction called chemical bond. When atoms come close to each other, the energy of the system is reduced and it leads to the formation of bond. A chemical bond is defined as the attractive force, which holds the atoms together in molecule. Concept of bond The outermost shell of an atom is called the valence shell. The Greek word valence means hook. According to old chemical theory, the atoms had hooks, which hold them together with other atoms. According to present day theory, the electrons in the outermost shell called valence electrons are impossible for holding the atoms together in atoms. tulasI prajJA aMka 120-121
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________________ The atoms combine with each other by the transfer or mutual sharing of electrons and in doing so, each combining atom attains the inert gas configuration. The outermost shell of atoms of the inert gases have 8 electrons and are most stable. 41. 3544 Jasa fuqu vel 38 (a), (b), (c) GROTI 42. (a) Satish K. Gupta, op. cit, p. 30 -- "Concept of electric field Consider that an electric charge q is present at some point in space. If we bring any other charge say q near the charge q, it will experience a force of attraction or repulsion due to the charge q. The force experienced by the charge q is said to be due to the electric field set up by the charge q. The electric field of a charge is the space property by virtue of which the charge modifies the space around itself. As a result, if any other charge is brought in the space around the charge, it experiences electrostatic force. Thus, electric field due to a charge is the space around the charge, in which any other charge is acted upon by an electrostatic force." (b) Ibid., p.161-''The electric field is the space around an electric charge in which its effect can be experienced." 43. Ibid., p. 222 -- "Electric Current "'It is defined as the rate of flow of electric charge through any section of a wire. It is denoted by I. Then I = total charge flowing / time taken If charge q flows in a timet through any section of a wire, then I=q/t If n carriers of electricity, each having charge e, cross any section of the conductor in time t then I = ne/t If charge dq flows through a wire in small time dt, then I = dq/dt The direction in which the positive charge will flow gives the direction of conventional current. Since the flow of current is attributed to flow That Yz1 BTACT - finale, 2003 C - 85
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________________ electrons, the direction of electronic current is opposite to that of conventional current. Although, a direction is associated with electric current, yet it is a scalar quantity. The reason is that the laws of ordinary algebra are used to add electric current. The laws of vector algebra do not apply to the addition of electric currents. Unit of electric current. S.I. unit of electric current is ampere. It is also the practical unit of current. It is denoted by A. 1 ampere (A) = 1 coulomb (C)/1 second (s) = 1 CSThe current through a wire is called one ampere, if one coulomb of charge flows through the wire in one second. Note : In a metallic conductor, free electrons are carriers of electricity and hence electrons constitute the electric current (charge electron = 1.6 x 10-19). 6.25 x 10-18 electrons crossing per second through any section of a conductor give rise to a current of 1 A." 44. (a) Satish K. Gupta, op.cit., p. 1264 "Distinction Between Metals, Insulators and Semiconductos Metals are good conductors of electricity, insulators do not conduct electricity, while the semi-conductors have conductivity inbetween those of metals and insulators. Let us make distinction between conductors, insulators and semiconductors on the basis of band theory of solids. A solid is a large collection of atoms. The energy levels of an atom get modified due to the presence of other surrounding atoms and the energy levels in the outermost shells of all the atoms form valence band and the conduction band separated by a forbidden energy gap. The energy band formed by a series of energy levels containing valence electrons is called valency band At OK, the electrons start filling the energy levels in Valence band starting from the lowest one. The highet energy level, which an electron can occupy in the valence band at 0 K is called Fermi level. The lowest unfilled energy band formed just above the valence band is called conduction band. At O K, the Fermi level as well as all the lower energy levels are completely occupied by the electrons. As the temperature rises, the electrons absorb energy and get excited. The electrons jump to the higher energy levels. These electrons in the higher energy levels are comparatively at larger distance from the nucleus and 86 C TAH 511 3ich 120-121
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________________ are more free as compared to the electrons in the lower energy levels. Depending on the energy gap between valence band and the conduction band, the solids behave as conductors, insulators and semiconductors." (b) Text-book of Physics (xii), part II, pp 192, 193 'All of us are now very familiar with the term electronics. What exactly is electronics? After the discovery of the electron at the end of the last century, its role in deciding the constitution of matter as well as electrical properties of matter like conduction has been increasingly appreciated. We have already studied how free electronics determine metallic conductivity and that why such conductors obey Ohm's law; viz. Linear relation between the current and the potential drop. We also acquired some familiarity with conduction properties of semiconductors. Electronics (solid state electrons, to be specific) is the science of devices, which operate by appropriately controlling the conduction through controlling generation and motion of electrons in suitable solids. Such a control implies getting desired relations between the voltage and the current through the devices. Extensive studies have been made on conduction properties of certain solids, both pure as well as those in which controlled impurities have been added, resulting in a development of large number of such useful devices; which comprise the field of electronics. 1. Good Conductors, Bad Conductors and Pure Semiconductors Metallic elements located in the first three groups of the periodic table are good conductors of electricity. These include alkali metals, noble metals, aluminum, copper etc. These metals conduct electricity very well because of their free electrons. Non metals are practically bad conductors. They don't have free electrons and such materials have very large resistivity. The elements like Si and Ge that are in the fourth group of the periodic table, have electrical resistivity that is more than that of metals but less than that of bad conductors. Such materials are called semiconductors. The mode of electricals conduction differs in metals semiconductors. In fact, semiconductos in their pure form practically behave as non-conductors at the absolute zero of temperature. tulasI prajJA aprela - sitambara, 2003 87
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________________ Increase in the temperature of a good conductor results in the increase in its resistivity, but increase in the temperature of a semiconductor (within certain range) results in a decrease in its resistivity. A semiconductor, irradiated by electromagnetic radiation of an appropriate frequency also quite often results in an increase in its conductivity. The electric properties of a substance depend on its crystal structure and its electronic configuration. A large number of semiconducting substances have been produced systematically by preparing suitable compounds. In this chapter, however, we will study only two most important semiconducting elements, Si and Ge; which have crystal structure of diamond." (c) Kakani, Saxena, Chhajer & Lodha, op.cit, pp. 536- ''Impurities added to pure germanium or silicon will cause a change in the lattice structure, which might add a free electron or create a hole. The importance of hole is that it may serve as a carrier of electricity and a free electron from a neighbouring atom may drop into it." "The study of transistors is based on semiconductors. Semiconductors which find use in transistors are silicon and germanium, out of which germanium is commonly used. "When an electric field is applied between both the ends of a semiconductor crystal the free carriers such as free electrons and holes attain drift velocity. The electrons drift towards the positive electrode and holes move towards the negative electrode." 45. (a) Satish K. Gupta, op.cit pp. 3,4 "In 600 B.C. the Greek philosopher Thales observed that when amber* was rubbed with a woolen cloth, it acquired the property of attracting light objects like feathers of birds, small bits of paper, pieces of dry leaves, etc. In 100 A.D., Dr. William Gilbert was led to the conclusion that there are many other substances like amber, which acquire the property of attracting such light objects after they had been rubbed with some other suitable substances. For example, if on a dry day, we comb dry hair with a rubber comb, the comb acquires the property of attracting the small bits of paper and dry grass. Similarly, a glass rod acquires the attractive property on being rubbed with silk and an ebonite rod on being rubbed It is hardened sap of a tree similar to a pine tree. In Greek, the meaning of amber is electrum and probably the words like electric charge, electric force, electric potential, electricity and finally electron owe their origin to electrum. 88 = TAHT 4511 310 120-121
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________________ with flannel or catskin. The amber, the rubber comb, the glass rod, the ebonite rod, etc are said to be charged with electricity. The woollen cloth (in case of amber), silk (in case of glass rod) and flannel (in case of ebonite rod) are also found to be charged with electricity. The electricity developed on bodies, when they are rubbed with each other is called frictional electricity. It is also called static electricity as the charges so developed on a body can not flow from one point to some other point. Two kinds of charges From experiments, it was concluded that frictional electricity is of two types. When a glass rod is rubbed with silk, glass rod is said to have become positively charged. As said earlier, the silk is also found to be charged with electricity. However, the nature of charge on silk is found to be opposite to that one glass and therefore silk is said to have become negatively charged. On the other hand, when ebonite rod is rubbed with flannel the charge on ebonite rod is found to be of same kind as of silk (when glass rod is rubbed with it). Thus, ebonite rod becomes negatively charged. hen rubbed with flannel, while flannel it self becomes positively charged. Historically, charge produced on a glass rod, when rubbed with silk was called viterous and that produced on ebonite rod, when rubbed with flannel, was called resinous. Actually, the concept of positive and negative charges was introduced by Benjamin Franklin. Experiments proved that bodies having same kind of charge repel each other, while those having opposite kinds of charge attract each other. In the table given below, if a body in first column is rubbed against a body given in second column, body in first column will acquire positive charge, while that in second column will acquire negative large : The name of the body, which acquires Positive charge Glass rod Flannel or catskin Wollen cloth Woolen cloth Woolen cloth Negative charge Silk cloth Ebonite rod Amber Rubber shoes Plastic object TAG UET 3179 - Hatala, 2003 - 89
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________________ 90 Obviously, if the two charged objects are from the same column, they will repel each other and if the two charged objects are from two different columns, they will attract each other. Additive Nature of Charge The total electric charge of a body is equal to the algebraic sum of all the electric charges distributed on the different parts of the body. Due to this property, the charge is said to be additive in nature. We know that mass of an extended body is equal to sum of the masses of its constituent particles. The electric charge also possesses this additive property possessed by mass. However, the additive property in the two cases differ on following two accounts: (i) The mass of the particles constituting the body is always positive, whereas the charges distributed on the different parts of the body may be positive or negative. (ii) The total mass of the body is always non-zero, whereas the total charge on a body may be positive, zero or negative. Conservation of Charge Just as in mechanics, the total linear momentum of an isolated system always remains constant, the electric charge also obeys a similar law. It is called law of conservation of charge. It stated that for an isolated system, the net charge always remains constant. In other words, it may get transferred from one part of the system to another, but net charge will always have a constant value. In other words, charge can neither be created nor destroyed. Following examples explain the law of conservation of charge : We know that when a glass rod is rubbed with silk, glass rod becomes positively charged and the silk becomes negatively charged. The amount of positive charge on glass rod is found to be exactly the same as negative charge on silk. Thus, the system of glass rod and silk, which had zero net charge before rubbing, still possesses zero net charge after rubbing."' 1. (b) Ibid, p. 161 Some Useful Facts 1. The charges developed on the bodies during the process of rubbing are due to the transfer of charges only from one body to other. tulasI prajJA aMka 120-121
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________________ 2. Coulomb's law in electrostatics holds only for stationary charges, which are points in size. When the same two charges located in air are placed in a dielectric medium without altering the distance between them, electrostatic force always decreases. A system of charge is said to be in equilibrium, if the net force experienced by each charge of the system is zero. 5. Electrostatic force between two charges is not affected by the presence of a third charge in their space." (c) Ibid. p.4 (461 14 3G1E {UD STT SA HELT TII) - "A polythene piece rubbed rubbed with wool is found to have a negative charge 3 x 10-7 C. Estimate the number of electrons transferred from wool to polythene." Sol. Here, total charge transferred, q = - 3 x 10-7 C Charge on an electron, e = -1.6 x 10-19 C From quantization of charge, q= ne Therefore, number of electrons transferred, n=9/e=-3x 107 / -3x10-19 1.6 x 10-19 = 1.875 x 1012. 46. (a) Gujarat State Board of Text books, Text book of Physics (Part - 2), Std. xii, pp. 1,2 -- ''The discoveries and the early understanding of the electrical and the magnetic phenomena, developed independently of each other. The pioneering experimental studies of early scientists like Oersted, Rowland and Faraday established the connections between the magnetic fields and the electric currents. A complete synthesis of the two groups of phenomena was achieved by the theoretical works of Maxwell and Lorentz, the synthesis being now called the electromagnetic phenomena. It was this deeper understanding of the electromagnetic phenomena, that led to the identification of light as electromagnetic waves. Further technological developments in the production, propagation and detection of the electromagnetic radiation's have revolutionized our global communication techniques. 1. Oersted's Obeservations In the, year 1819, a Danish school teacher named Oersted discovered that a magnetic field is produced surrounding a conductor carrying a current. If magnetic needle is suspended parallel to a conducting wire, THI NGHI 319d-f4d-4, 2003 7 91
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________________ the needle experiences a force deflecting it when a current is passed through the wire, showing that magnetic field is produced in the region surrounding the wire. Direction of the field is such that the needle tends to align prependicular to the length of the wire carrying the current. These observations of oersted were presented to the French academy by Arago on 11 Sept., 1820. 2. Biot - Savrat's Law Within a short period of two months of this discovery, Biot and Savart made a quantitative study of this effect, and on the basis of this study deducted the law relating the strength of the current and the length of the conductor with the strength of the magnetic field generated. (b) Satish K. Gupta, op. cit. p. 391. Magnetic Effect of Current In 1820, the Danish scientist Oersted discovered the magnetic effect of electric current. Oersted's experiment led to the discovery that when electric current passes through a conductor, magnetic field is produced around it. If a strong current is passed through a conductor, then magnetic field produced around the conductor is also very strong and the earth's magnetic field may be neglected in its comparison. In such a case, magnetic lines of force near the conductor are found to be aircular. When electric current is passed through a circular conductor, the magnetic field lines near the centre of the conductor are almost straight Laplaces Law or Biot Savart Law Laplace's law is used to know the magnitude of the magnetic field at a point near a conductor carrying current. This law was first experimentally confirmed by Biot and Savrat and for this reason, it is sometimes referred to as Biot Savart's law. (c) J.S. Zaveri and Muni Mahendra Kumar, Microcosmology ... , pp. 14, 15 "Discovery of Electromagnetic Phenomena In the nineteenth century the first persons to go beyond the Newtonian Physics were Michael Faraday and James Clerk Maxwell. This radical change in scientific outlook was brought about by the discovery of a new type of force which the mechanistic model failed to describe. This was the 'electomagnetic phenomena'. In fact, Faraday was the first person to bring science and technology to a turning point by producing an electric current 92 O - doet Y511 3ich 120-121
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________________ in a coil of copper by moving a magnet near it. The colossal technology of electrical engineering was the result of this fundamental experiment converting mechanical energy into electrical one. At the same time, it formed the foundation of the theory of electrodynamics. The fundamental difference between the Newtonian laws and Electrodynamics is the concept of field of force, i.e. an electric charge produces a condition in space around it so that another charge feels a force. This was a much subtler concept than that of Newtonian 'force' and eliminated the existence of ether. It produced a most profound change in the basic concept of physical reality. It was Einstein who clearly recognised this fact 50 years later, when he declared that no ether existed and the electromagnetic fields were physical entities which could travel through empty space and could not be explained mechanically. Ultimately, it resulted in the realization of the electromagnetic nature of light." 47. Satish K. Gupta, op. cit. p 736- "Source of Electromagnetic Waves A stationary electric charge produces a static electric field around it. A steady current implies the uniform flow of electric charges. Since, a steady electric current produces a steady magnetic field around it, it follows that an electric charge in uniform motion produces a steady or stationary electric field. Also, an accelerated charge should produce a magnetic field, which varies with time and depends on space. Since an electromagnetic wave is associated with a magnetic field, which is dependent on time and space, it follows that an accelerated charge is the source of electromagnetic wave. The most common way of possessing accelerated motion is the possess simple harmonic motion. A charge oscillating harmonically with a frequency nu-v produces electric and magnetic fields at that point, which vary sinusoidally with the frequency v and then produce electromagnetic waves of same frequency. The variations in electric and magnetic fields in an electromagnetic wave are perpendicular to each other and to the direction of propagation of the wave. As said earlier electromagnetic waves do not require any material medium and they can propagate in free space (i.e. in vaccum) with the velocity of light. 48. (a) Ibid., p. 579, 582 "Electromagnetic Induction As said earlier, in 1820, Oersted discovered the magnetic effect of electric current i.e. when a steady current flows through a tulasI prajJA aprela - sitambara, 2003 93
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________________ conductor, a magnetic field is produced around it. In 1831, Michel Faraday discovered the effect, called electromagnetic induction, just converse to the magnetic effect of electric current. When a coil made of copper wire is placed inside a magnetic field, magnetic flux is linked with the coil. Faraday found that when the magnetic flux linked with the coil is changed, an electric current starts flowing in the coil, provided the coil is a closed one. The charge in magnetic flux linked with a coil may be caused by varying the strength of magnetic field or by the relative motion between the source of magnetic field and the coil. In case the coil is open, an e.m.f. is set up across the two ends of the coil. The current and the e.m.f. so produced, are called induced current and induced e.m.f. respectively. The induced current and the e.m.f. in the coil last only so long as the magnetic flux linked with the coil keeps on changing. Thus, electromagnetic induction is the phenomenon of production of electric current (or.em.f.) in a coil when the magnetic flux linked with the coil is changed. Magnetic Flux The magnetic flux linked with surface held in a magnetic field is defined as the number of magnetic lines of force crossing the surface normally. Farday's Laws of Electromagnetic Induction The results of Faraday's experiments on electromagnetic induction are known as Faraday's electromagnetic induction. These laws are stated as below: Whenever magnetic flux linked with a circuit (a loop of wire or a coil or an electric circuit) changes, induced e.m.f. is produced. 2. The induced e.m.f. lasts as long as the change in the magnetic flux continues. 3. The magnititude of the induced e.m.f. is directly proportional to the rate of change of the magnetic flux linked with the circuit. (b) Text - book of Physics, op.cit. pp 39 to 52 - "Electromagnetic Induction and Faraday's Experiments A scientist named Michel Faraday discovered in the year 1831 that a change in the value of the magnetic flux linked with a conducting coil gives rise to induction of an electromotive force in the coil. The emf generated this way is called the induced 1. A 94 C THAT WE 3106 120-121
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________________ e.m.f. When the bar magnet is near the coil, some of the magnetic lines of force are passing through the coil; that is 'some magnetic flux is linked with the coil'. Now when there is relative motion between the coil and the magnet, the amount of flux linked with the coil is changing. When the relative motion stops, there is no further change in the amount of the flux linked. So we conclude that, "when there is a change in the flux linked with the coil, there is an emf generated in the coil." The observation that a faster motion of the magnet gives rise to a larger deflection shows that the emf generated depends upon the rate of change of the flux linking the coil. The current resulting from this "induced emf." is called the induced current". When a Current flows in a coil, magnetic flux is produced due to this current and the coil now acts as a magnet. Which face of the coil acts like a north pole and which face becomes a south pole depends upon the direction of the current in the coil. Thus, we see that the direction of the induced current and the corresponding direction of the resulting magnetic field is a consequence of the conservation of energy. This leads us to Lenz's law which states: "If an agency generates an induced emf through its action (such as motion of the magnet as illustrated) the induced emf would be such that the current produced by this emf would generate a magnetic field such as to oppose the action of the agency." 3. Faraday's Law Faraday gave the law relating the induced emf in a circuit with the rate of change of the flux. 4. Self-induction We have learnt that when a current passes through a coil, some magnetic field is created so that the coil itself behaves like a magnet. The magnetic flux produced by the current in the coil is linked with the coil itself and when the curent in the coil changes, this flux linked with the coil also changes. Under such circumstances also, there would be an emf induced in the coil which is called the 'self-induction' The value of mutual inductance of a system of two coils depends upon their shapes, sizes, their number of turns, distance between them, their mutual inclination angle and the material on which they are wound. 49. (a) Text-book of Physics (Part - II), op.cit, p. 94 "Electromagnetic waves discovered relatively recently-only in deft 4 II fHH4, 2003 - - 95
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________________ the later part of the 19th century. It was the result of the synthesis of various facts and laws pertaining to electricity and magnetism, like Gauss' law, Ampere's law, Faraday's law, the closed nature of magnetic field lines etc. by a British scientist James Clerk Maxwell in form of Maxwell's equations. These are the differential equations which interconnect electric and magnetic field parameters through differential equations. Examination of these equations in terms of symmetry between electric and magnetic phenomena also lead to the famous contribution due to Maxwell of the term called the displacement current a term which provided the missing aspect to complete the symmetry." (b) Satish K. Gupta, op.cit., p. 731 "These equations govern the behaviour of electric and magnetic fields. Maxwell showed that these equations predict the existence of electromagnetic waves, which propagate through the space in the form of varying electric and magnetic fields. He also showed that these waves are transverse in nature and travel with the speed of light. Gauss's law in electrostatics. It states that the total electric flux through any closed surface is alwys equal to 1/e, times the net charge enclosed by the surface. 2. Gauss's law in magnetism. It states the net magnetic flux crossing any closed surface is always zero. A direct consequence of Gauss's magnetism is that an isolated magnetic monopole does not exist. 3. Faraday's law of electromagnetic induction. It states that the induced em.f. produced in a circuit is numerically equal to rateof change of magnetic flux through it. In this form, the law states that the line integral of electric field along a closed path is equal to rate of change of magnetic flux through the surface bounded by that closed path." 50. Ibid., p. 731 Nature of Electromagnetic Waves "From Faraday's law of electromagnetic induction, it was concluded that a magnetic field changing with time at a point in space produce an electric field at that point. On the other hand, Maxwell's concept of displacement current led to the conclusion that an electric field varying with time at a point produces a magnetic field at that point. This symmetry in the laws of electricity and magnetism leads to the conclusion that a time varying electric field gives rise to a time varying 96 THE FUT Biat 120-121
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________________ (b) magnetic field and vice-versa. Maxwell showed that such electric and magnetic fields can propagate through space with the velocity of light and were called electromagnetic waves. The electric and magnetic fields in an electromagnetic wave vary with time and space and are prependicular to each other and to the direction of propagation. 51. (a) Nearef = 5/24- proc-214-232-Fenty-FIRTA-96-744-9241 tpoddyotvntshc| it fHGA difichl, 1/15- -Open-te-pentea-TRIA-96-794-39141 tapodyota prbhaavaaNshc| (c) 'FTRTEZ48 = - 28/12,13 saddandhayAra ujjoo pahA chAyAtave ivaa| vaNNarasaMgaMdhaphAsA puggalANaM tu lakkhaNaM // egattaM ca puhattaM ca saMkhA saMThANameva ya / saMjogA ya vibhAgA ya pajjavANaM tu lakkhaNaM / / (yahAM bahuta spaSTa rUpa meM prakAza, zabda, Atapa Adi ko paudgAlika (yAnI acitta) ARTI) (d) Dr. G.R. Jain, Cosmology Old & New, pp 130-136-'Manifestation of Pudgala (Matter) take the form of sound, union, fineness, grossness, figure, divisibility, darkness, shade or image, sunshine and moonlight. (Tr. of Tattvaratha Sutra 5/24). Commentary--"..the division of light energy into two categories: Atapa and Uddyota, is based on scientific considerations: Atapa is the sunlight or light of a fire, or electric lamp, etc., and uddyota is the moonlight, the light emitted by the jewels or the phosphorescent light of a fire-fly. (Sarvartha Siddhi, 5/2-4). The former predominates in heat rays and the latter in light rays. The efficiency of modern electric lamp is only 7-10 % and that of arclamp 15% (in the tube light lamps, the efficiency has reached about 60%). In other words only 7 or 15 per cent of energy is converted into light and the rest appears in the form of heat. Thus the light given by these sources has a much greater proportion of heat than light, and hence the name Atapa. The same is the case with the sun where only 35 percent of the radiation appears in the form of light. The efficiency of the tiny lamp in the body, of the glowworm is 99 percent of light rays and 1 percent of heat rays; hence the most proper name given to it is Uddyota." 52. I.S. Zaveri and Muni Mahendra Kumar, Microcosmology....., p. 15 - "Electromagnetic Radiation - Light "Much earlier, there were two theories about light: One which Newton favoured was that it was composed of particles called, corpuscles, the Taht BTUST - fitore, 2003 97
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________________ other was that it was made of waves. A proper theory of the propagation of light did not come until 1865, when Maxwell succeeded in unifying the forces of electricity and magnetism. Maxwell's equations predicted that electomagnetic waves travel at a fixed speed. Thus, light is a rapidly alternating electromagnetic field travelling through space in the form of waves at a fixed speed. In due course, it was established that radio-waves, light and X-ray are all waves forming the electromagnetic spectrum, a tiny fraction of which--the visible spectrum is visible in the form of light. This remained the accepted and proven theory of light upto 1905. Einstein's theory of light was that it is composed of tiny particles called photons. A beam of light is analogous to a stream of bullets. To prove his theory, Einstein referred to a phenomenon called the photo-electric effect, in which when light impinges on a metal surface, it sends electrons flying off. If a photon hits an electron, it knocks it away just as one billiard ball hitting another one knocks it away. It was also found that the velocity of the rebounding electrons did not depend upon the intensity of the impinging light, but on its colour." Satish K. Gupta, op.cit., p. 739- "Human eye is sensitive to only visible part of the electromagnetic spectrum. Different types of detectors are used to detect and study the different parts of the spectrum The follwing table gives the wavelength range of different colours of visible light: Visible Spectrum Colour Wavelength (m) Colour Wavelength (m) Violet 3.9 x 10-7-4.5 x 10-7 Yellow 5.7 x 10-75.9 x 10-7 Blue 4.5 x 10-2 - 5 x 10-7 Orange 5.9 x 10-7 - 6.2 x 10-7 Green 5 x 10-7- 5.7 x 107 | Red 6.2 x 10-7-7.8 x 10-2 53. 54 (a) Ibid., p. 736- Hertzs Experiment "In 1865, Maxwell had predicted the propagation of electromagnetic waves in the form of varying electricand magnetic fields, which produce each other. It was concluded that the accelerated charges the source of electromagnetic waves. In 1887, Hertz experimentally demonstrated the production of electromag 98 C J TG 4511 310 120-121
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________________ (b) netic waves by using a spark oscillator and then succeeded in detecting them also. Text book of Physics (Part II), op.cit, pp.94, 95"From Maxwell's field equations connecting the electric and the magnetic fields vectors E and B the wave equation for electromagnetic waves emerged, showing that the disturbances in E and B can jointly propagate in the form of waves. It was also found that the velocity of these waves in space as calculated from the electric and magnetic parameters was exactly equal to the velocity of light - strongly suggesting that light is a form of electomagnetic waves. It should be noted that all these deductions were logically deduced using theory only from the brilliant formulation of electromagnetic field equations. 2. Experiment of Hertz 55 Although existance of the electromagnetic waves theoritically deduced, an experimental demonstration that such waves can be produced in laboratory remaind to be achieved. It is said that Maxwell himself was very much desirous of being a witness to such an achievement during his lifetime. Thirty two years after the propositon of electromagnetic field, equations of Maxwell, Hertz demonstrated production of such waves in laboratory. (a) Ibid., pp. 98, 99 -- "Characteristics of Electromagnatic Waves "Electromagnetic waves have the following characteristics : (1) At regions far from the source the electric and the magnetic field, vectors oscillate in the same phase. The directions of oscillations of the electric and the magnetic fields are mutually perpendicular; and are in a plane prependicular to the direction of propagation of the wave. (3) These waves are non-mechanical and of transverse type. Their velocity in free space (vacuum) is given by c= 3 x 108 ms? Light waves have the same velocity in vacuum as experimentally measured, (5) The velocity of electromagnetic waves depends upon the electromagnetic properties of that medium." (2) DAT U511 37061 -fiatok, 2003 C 99
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________________ (b) Satish K. Gupta, p. 735 -- Properties of Electromagnetic waves A few important properties of electromagnetic waves are as given below: 1. Electromagnetic waves propagate in the form of varying electric and magnetic fields, such that the two fiels are perpendicular to each other and also to the direction of propagation of the wave. In other words, electromagnetic waves are transverse in nature. Electromagnetic waves are produced by accelerated charges. 3. Electromagnetic waves do not require any material medium for their propagation. In free space, electromagnetic waves travel with a velocity. c= TE= 3 x 10 ms? 100 i.e. with a velocity equal to that of light in free space. In a material medium, velocity of electromagnetic waves is given by V= MmE where u and E are absolute permeability and absolute permittivity of that medium. The electromagnetic waves obey the principle of superposition. The variations in the amplitudes of electric and magnetic fields in the electromagnetic waves always take place at the same time and at the same point in the space. Thus, the ratio of the amplitudes of electric and magnetic fields is always constant and it is equal to velocity of the electromagnetic waves. Mathematically, E B=0 The energy in electromagnetic waves is divided equally between the electric and magnetic field vectors. The electric vector is responsible for optical effects due to an electromagnetic wave. For this reason, electric vector is called light vector. 100 - TAG WEI 3ich 120-121
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________________ 56. (a) Text book of Physics (Part-II), p. 100 -- The Electromagnetic Spectrum After successful generation of electromagnetic waves by Hertz, scientists were convinced of the reality of electromagnetic waves, thus a study of the electromagnetic waves of different wavelengths began. The X rays discovered by Rontgen in 1898 were shown to be electromagnetic waves in 1906. Subsequently, the spectrum of electromagnetic waves has been studied over a range of wavelengths covering 10-8 meter on the short wave side to around 10-15 meter on the long wave over the entire region. Our vision is limited to a very small part of this spectrum covering the waves with wavelengths of 4000 X 8000 A, which we recognize as visible light. Our eyes do not respond to the electromagnetic radiations our side this range. (b) Modern's A.B.C. of Physics, by Satish K. Gupta, pp. 737, 738 Electromagnetic Spectrum 1. Gamma Rays - Highly energetic radiations. X-rays have frequencies in the range 10-16 to 3 x 10 Hz. Xray possess a high penetrating power. Ultra-violet rays. Ultra-violet rays were discovered by Ritter in 1801. The ultra-violet rays are part of solar spectrum. They can be produced by the arcs of mercury and iron. They can also be obtained by passing discharge through hydrogen and xenon. The frequency of ultra-violet rays lies in the range of 8 x 10 to 1016 Hz. Visible light. It forms a very narrow part of the electromagnetic spectrum and its frequency ranges from 4x10 to 8 x 10 Hz. The visible light is emitted due to the atomic excitation. Human eye is sensitive to only visible part of the electromagnetic spectrum. Infra red rays. Infra-red rays were discovered by Herschell. Infra-red rays are heat radiation and therefore all hot bodies are the sources of infra-red rays. About 60% of the solar radiation is infra-red in nature. The frequency range of infra red rays is 1013 - 4 x 104 Hz. 6. Microwaves. The microwaves are produced by oscillating der EU 37001 - mar, 2003 - 101
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________________ electronics circuits. The frequency of microwaves lies between 10-19 - 3 x 1011 Hz Hz. The microwaves are used in radar and other communication systems. Radiowaves. Like microwaves, radiowaves are also produced by oscillating electronic circuits. The frequency of radiowaves varies from a few Hz to 10-19 Hz. The radiowaves are used as carrier waves in radio broadcasting and TV transmission. Electromagnetic Spectrum Name Frequency range (Hz) Wavelength range (m) how produced Gamma-X-rays X-rays 5 x 1020 - 3 x 1019 3 x 10-19 10-16 6x 10-13 . 10-10 1x 10-10 - 3 x 10-8 1016 - 8 x 1014 3 x 10-.4 x 10-2 Ultra-Violet rays (UV) Visible light 8 x 1024.4x1014 4 x 10-7-8 x 10-7 Nuclei of atoms. Bombardment of high Z target by electrons. Excitation of atoms and vacuum spark Excitation of atoms, spark and are flame Excitation of atoms and molecules Heating Oscillating currents in special vacuum tubes. Oscillating circuits. Infra-Red rays (IR) 4x 101 - 1013 8 x 102 - 3 x 10-5 Heat radiation Microwaves 3 x 1013 - 3 x 109 3x 10-10deg 10-5-10-1 10-3 - 3 x 10 10-1 1-10 Oscillating circuits. Ultra High radio 3 x 10' - 3x108 Frequencies (UHF) Very High radio 3 x 108 - 3x10? Frequencies (VHF) Radio frequencies 3 x 107 - 3x10 Power frequencies 60-50 10-104 5 x 10' - 6 x 106 Oscillating circuits. Weak radiation from a.c. ciurcuits 57. Satish K. Gupta, op. cit, p. 739 -- "Infra-red rays were discovered by Herschell. Infra-red rays are heat radiation and therefore all hot bodies are the sources of infra-red rays. About 60% of the solar radiation is infra-red in nature. Following are a few sources to produce infra-red rays. 1. Nernst lamp. The filament of Nernst lamp is made from the mixture of ziroconium, thorium and cerium. When a current is passed through such a filament, then at a temperature of about 1200 K, infra-red rays are emitted. Globar. It is basically a rod of silicon carbode. Which when heated to a temperature of about 900 K by passing current, produces infra-red rays. 102 TAHT YFI sich 120-121
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________________ 3. Laser. It is used to produce monochromatic infra-red rays. For example, He - Ne Laser gives infra-red rays of wavelength 0.69 x 10 m, 1.19 x 10 m. 3.39 x 10 m. 3.39 x 10 m. CO2 Laser provides infra-red rays of wavelength 10.6 x 10 m. To detect infra-red rays, thermocouples, thermopiles, bolometers, photoconducting cells are used. Properties. 1 Infra-red rays are electromagnetic waves and travel with a speed of 3 x 108 ms -1 2. Infra-red rays obey laws of reflection and refraction. 3. Infra-red rays can produce interference and can be polarised. 4. When allowed to fall on matter, infra-red rays produce an increase in temperature. 5. Infra-red rays affect a photographic plate. 6. When absorbed by molecules, the energy of infra-red rays gets converted into molecular vibrations. 7. They are scattered less as compared to the visible light by the atmosphere. Hence, infra-red rays can travel through longer distances through atmospehre under the conditions of smoke, fog, etc. Nitrogen and oxygen gases are found to be transparent medium to all the wavelengths of infra-red rays. Applications 1. Infra-red rays from the sun keep the earth warm and hence help to sustain life on earth. The coal deposits in the interior of earth are the result of conversion of forest wood into coal due to infra-red rays. 3. Infra red rays are used in solar water heaters and cookers. 4. Infra-red rays photographs are used for weather forecasting. 5. Infra-red rays are used for taking photographs during the conditions of fog, smoke, etc. 6. Infra-red rays absorption spectra is used in the study of molecular structure and then to check the purity of the chemicals. 7. Infra-red rays are used for producing dehydrated fruits. 8. Infra-red rays are used to provide electrical energy to satellites by using solar cells. 9. Infra - red rays are used to treat muscular strains. ICHT 451 37067 - fakta, 2003 103
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________________ 58. Ibid., p. 740 -- Ultra - Violet Rays Ultra-violet rays were discovered by Ritter in 1801. The ultra-violet rays are part of solar spectrum. They can be produced by the arcs of mercury and iron. They can also be obtained by passing discharge through hydrogen and xenon. Properties. 1. Ultra - violet rays are electromagnetic waves and travel with the speed of 3 x 10 ms-1. 2. They also obey the laws of reflection and refraction. 3. They can also undergo interference and can be polarised. 4. When allowed to fall on metals, they cause the emission of photoelectrons. 5. They can affect a photographic plate. 6. Ultra-violet rays can cause flourescence in certain materials (Tube Lights) 7. Ultra-violet rays can not pass through glass but quartz, and rock salt are transparent to them. 8. Ultra-violet rays possess the property of synthesizing vitamin D, when the skin is exposed to the sunlight. 59. Ibid., p. 740 X-RAYS The discovery of X-rays was accidentally made by a German professor Rontgen in 1895. In laboratory, X-ray can be produced by using Coolidge X-ray tube. Properties. X-rays have the following properties: 1. X-rays are electromagnetic waves of very short wavelength ranging from 0.01 A to 10 A. 2. X-rays travel in vacuum with the speed of light (3 X 10m s-1), as they are also electromagnetic waves. They are not deviated by electric and magnetic fields. 4. They, affect the photographic plate very intensely. 5. They ionise the gas through which they pass. They cause fluorescence in substances like zinc sulphide, barium platinocyanide, calcium tungstate, etc. 104 C TAHU UFI 3106 120-121
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________________ 7. Like light X-rays can also cause photoelectric effect. 8. They travel in straight line and while doing so, they cast the shadows of the object falling in their path. X-rays can undergo reflection, refraction, interference, diffraction and polarisation. 10. X-rays can penetrate the materials that are opaque to visible or ultra-violet light. They can easily pass through paper, thin sheet of metals, wood, flesh, etc. but they cannot penetrate denser objects such as bones, heavy metals etc. 11. They have injurious effect on human bodies. Exposure of human body to X-rays causes reddening of the skin. The long exposures result into surface sores. 2. When X-rays fall on certain metals, secondary X-ray are produced, which are characteristic rays of the metal. The secondary X- rays are accompanied by fast moving electrons. 60. Text Book of Physics, op cit. pp. 97-98-- "This discussion shows that, at a point where an electromagnetic wave is passing, the electric and the magnetic field vectors oscillate in phase along mutually perpendicular directions, and are both located in a plane which is perpendicular to the direction of propagation of the wave. To be more specific, these oscillations have the following meaning. If at any point at a specific time, the E and B vectors have zero values, their values will increase with the time along two mutually perpendicular directions, then reach their maximum values simultaneously and start decreasing; again reaching zero. Then they reverse their directions, reach their maxima and again decrease. This way the field vectors oscillate along mutually perpendicular directions, remaining confined to a plane which is perpendicular to the direction of the electromagnetic wave, so long as the wave is propagated through that point. It should also be noted that in this process, the kinetic energy of the charge oscillating between the two spheres is radiated away in the form of the energy of electromagnetic radiation, which propagates in the space. The frequency of the waves generated is the same as the frequency of the oscillation of charge between the spheres. The expression c(velocity)=(wavelength) xf (frequency) holds true. Thus, if one wants to generate waves of 300 meter wavelength, the frequency of oscillations should be 300 x 106. MG 511 34057 - fighofe, 2003 - 105
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________________ 61. Satish K. Gupta, op.cit. pp. 1059, 1060, 1062 -- Discharge Through Gases "The phenomenon of discharge gases at low pressure is of great importance, as it provides a great deal of information about the structure of atom. At atmospheric pressure, dry and dust free air is found to be a bad conductor of electricity. It is because, under such condition, air does not have free positive and negative ions. The ionisation of air may be caused by heat radiation, ultraviolet light, X-ray, radio-active rays (alpha, beta, and gamma-rays), cosmic rays, etc. However if a potential difference of about 30 kv is applied across two electrodes held at a distance of 1 cm in dry air at S.T.P., then a spark is found to occur between the electrodes. The value of potential difference applied across the electrodes depends upon the shape and size of electrodes, distance between the electrodes, state of dryness and pressure of the air (or the gas enclosed). Discharge tube. A discharge tube consists of a glass tube about 40 cm long and 3-4 cm in diameter. The tube is provided with two aluminium disc-electrodes. It contains the gas through which electric discharge is to be studied. The pressure of the enclosed gas can be reduced with the help of a vacuum pump by connecting it to a side tube. A high potential difference of the order of 10 to 15 kV is applied across the electrodes with the help of an induction coil. As the pressure is graudally decreased, the following phenomena are observed, as explained below: 1. At a pressure above 10 mm of mercury. When pressure of the gas is above 10 mm of mercury, no discharge passes through the gas. If a milliammeter is connected in the circuit, it will not record any current. At a pressure of 10 mm of mercury. When pressure of the gas is reduced to 10 mm of mercury, the discharge passes through the gas between the electrodes with a cracking sound. At a pressure of 5 mm of mercury. As the pressure is reduced to 5 mm of mercury, the discharge broadens out and becomes bright. It extends from cathode to anode. 4. At a pressure of 2 mm of mercury. On decreasing the pressure of the gas to 2 mm of mercury, long luminous column from the anode up to almost the cathode appears. It is called positive column. 106 D The EU sich 120-121
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________________ 7. There appears a glow on the cathode, called negative glow. Between the positive column and the negative glow, the gap appears comparatively dark. At a pressure of 1 mm of mercury. As the pressure is further decreased to 1 mm of mercury, the negative glow leaves the cathode and another glow called cathode glow appears on the cathode. The space between the cathode glow and the negative glow appears dark. At a pressure of 0.01 mm of mercury. As the pressure is reduced further dark space increases in length. At a pressure of 0.01 mm of mercury, the whole tube is then filled with dark space. At this stage, a stream of invisible particles is emitted from the cathode. Such rays are called cathode rays. The portion of the glass tube opposite to the cathode starts glowing as the rays fall on it. This glowing of the tube is due to fluorescence produced by the cathode rays. At a pressure of 104 mm of mercury. As the pressure is reduced below 0.01 mm of mercury it becomes difficult to maintain the discharge and at a pressure 10-4 mm of mercury, discharge stops to pass through the gas. The discharge tube phenomenon has been utilised in making fluorescent tubes, neon signs, flood light mercury lamps, sodium lamps etc. Cathode Rays When a potential difference of 10 to 15 kV is applied across the two electrodes of a discharge tube and pressure is reduced to 0.01 mm of mercury, the rays known as cathode rays are emitted from the cathode. These rays are independent of the nature of the gas in the discharge tube and their direction of propagation is not affected by the position of the anode. Cathode rays ionise the gas through which they pass. Cathode rays can excite fluorescence. When they fall on certain substances, the substance start glowing. The colour of fluorescence depends upon the nature of the substance. samparka sUtra : jaina vizvabhAratI saMsthAna (mA.vi.) MIST - 341 306 (7767YTA) CAT 451 3701 - fratre, 2003 - - 107
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________________ ENGLISH SECTION 108 Acaranga-Bhasyam Preface The title of the present chapter is 'Pondering over the Nature of the World'. The author of the Curni explains the word 'world' as the world of passions.1 The word 'world' has many meanings. Therefore the meaning proposed by the author of the Curni is not improper. A critical study of the present chapter easily leads to the interpretation of the 'loka' (world) as 'lobha' (greed). In the first chapter the principle of non-injury to life had been propounded. There the reference to the principle of non-possession was naturally made. The plausibility of the meaning of greed is strengthened by the expression like 'the sense of 'mine'-ness' (mamayamanam)2 and grasping (parigijjha)3 used in the text. In the Sthananga also, it is said that a person can not find an opportunity to listen to the religious discourses and the like on account of his involvement in violent activity and possessiveness. He achieves such opportunity through his withdrawal of interest in them.1 Acarya Mahaprajna The author of the Niryukti has explained the word 'vijaya'.5 It will be proper to convert the word 'vijaya' into 'vicaya'. In Prakrit, the word vicaya is easily replaced by vijaya. For instance, the expression 'ajnavicaya' is found as 'anavijaya" in Prakrit. This chapter has six sections. The author of the Niryukti has indicated the subject matter of these Sections thus.' tulasI prajJA aMka 120-121
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________________ O O O One should not develop attachment to one's relations. One should not have laxity in self-discipline; and should cultivate indifference to the sensual objects and the passions. One should not be proud of his caste (social position), should not feel depressed on account of his low caste, and should appreciate the unimportance of wealth and fortune. One should not indulge in sensual enjoyments. Only for the maintenance of disciplined life, one should depend on the householders (strictly according to the rules). One should always avoid the sense of 'mine'-ness in all activities. All these are concerned with the principle of non-possessiveness. In this chapter, there are significant aphorisms concerned with the subject of possessiveness: "Only he who forswears the instinct of acquisitiveness is competent to renounce his possessions.' 118 "Austerity, or the curbing of passions, or self-control is not seen in an acquisitive person.' 19 "He should abstain from acquisitiveness." The compound word 'logavipassi in this chapter draws our special attention. By this compound the process of Vipasyana meditation is indicated. By the word 'ayatacakkhu' (a person of 'wide-open-eyes') the process of perception without blinking or what is called trataka is indicated.11 //10 The essence of ascetic life of Lord Mahavira is freedom from nonvigilance. On this topic a penetrating proposition is available here: Lord Mahavira said: "An aspirant should be vigilant against incontinence."'12 "A wise man has nothing more to do with infatuation." Lord Mahavira was a great propounder of self-exertion and selfindependence. This is why special importance has been attached to the 'seer' or the 'perceiver' in the doctrine of the Lord. Thus the Lord has said: 'You should perceive instead of only pondering."11 tulasI prajJA aprela - sitambara, 2003 7/13 109
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________________ In the field of self-cultivation, the principle of contemplation on the antidote of the evil is approved on the ground of self-experience. In Jain psychology, there are four fundamental passions:anger, pride, deceit and greed. Subjugation of these propensities is possible only by contemplation on their antidotes. Greed is the most vicious factor that cannot be calmed down by means of gain. Even as there is the inclination towards greed, just so there is present the predilection for non-greed. According to the doctrine of karma, greed is the product of the rise of the deluding karma, and absence of greed is due to the destruction-cumsubsidence of the deluding karma. In every creature, tl destruction-cum-subsidence of the deluding karma, just like its rising. When there is non-vigilance, the state of destruction-cum-subsidence becomes defunct, whereas the state of the karmic rise is active. In the absence of non-vigilance, the state of destruction-cum-subsidence becomes active, whereas the state of kartnic rise is defunct. In the case of someone who is residing under water, when the hand is engaged in clearing the moss, one can see the sky and the stars; when, however, the hand is inactive, the moss spreads over and obstructs the vision of the sky. The first outcome of the Lord's discourse is the development of self-awareness and vigilance. The manifestation of the state of the destruction-cumsubsidence is the outcome of the discourse. The second outcome is the subjugation and uprooting of the greed through the experience of nongreed ingrained in the self.'15 The central theme of the present chapter is the resolve of nonpossessiveness. For the security of this resolve, the relinquishing of the sense of mine'-ness towards the body and the things is propounded here.!? The discipline of good conduct is the central theme of the Acaranga. This discipline is further concerned with the discipline of the ascetic and that too is laid down for the achievement of nirvana. In addition to this, a good many aphorisms available in the present chapter, concern practical life. They are most useful for ordering the society and also personal life. It is universally recognised by all that on the deterioration of the senses, one is confronted with old age and decay. The scholars of sociology and economics hold in high regard the doctrine of doing what had never been done by their predecessors. But the lopsidedness of the doctrine becomes manifest when the person holding the view is attacked by disease of old 110 - 4511 317 120-121
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________________ age or becomes helpless when nearing his end, finding no rescue or shelter.' In the present chapter, thus, the obvious facts of life are set in their proper perspective. The repeated diving deep into the ocean of truth is the only way to salvage the pearls of truth. 1. Acaranga Curni, p. 42 : kasayalogavijayo kayavvo. 2. Ayaro, 2/57. 3. Ibid, 2.58. Angasuttani I, Thanam, 2/41,42. Acaranga Niryukti, gatha 175: logassa ya nikkhevo, atthaviho chavviho u vijayassa. bhave kasayalogo ahigaro tassa vijaeanam. Angasuttani I, Thanam, 4.65. 7. Acaranga Niryukti, gatha 172 : sayane ya adadhattam biyagammi mano a atthasaro a. bhogesu loganissai loge amamijjaya ceva. 8. Ayaro, 2/156. 9. Ibid, 2/59. 10. lbid, 2/117. 11. lbid, 2.125. 12. Ibid, 2/94. 13. Ibid, 2/95. 14. Ibid, 2/97,99. 15. Ibid, 2/37. 16. lbid, 2/31. 17. lbid, 2/127-139. 18. Ibid, 2/4,5; see annotations. 19. Ibid, 3/15-17. THAT YET 37057 - Agrore, 2003 D 111
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________________ CHAPTER - II Pondering over the Nature of the World 2. 1 Bhasyam Sutra 1 je gune se mulatthane, je mulatthane se gune. The sensual object is the basic source (of greed), the basic source of greed is the sensual object. SECTION 1 In this chapter, the reflection is concentrated on the nature of loka, that is, greed which is a kind of passion of possessiveness. The sensuous objects are mainly the cause of greed. This is indicated in introspective sutra, namely, what is sensum is the root cause. Sensum means the sensual object. The root cause means the ultimate base.1 The sensual objects alone are the causes of greed, etc. Here the effect is identical with the cause. What is sensum is the root cause and what is the root cause is the sensum.2 112 Thus the sensual objects are identified with greed of which the former is the cause. It is not possible to give up greed unless one gives up the sensual objects. Thus, the meditational concentration on the nature of the sensual objects has been considered here. This sutra is composed in the vice-versa style. 2.2 iti se gunatthi mahata pariyavenam vase pamatte -- maya me, piya me, bhaya me, bhaini me, bhajja me, putta me, dhuya me, sunha me, sahisayana-samgam tha-sam thuya me, vivittovagarana-pariyattana-bhoyana-acchayanam me, iccattham gadhie loe-vase pamatte. In this way, the person desirous of sensual objects pine for them being non-vigilant. He is stupefied in worldly life lamenting: tulasI prajJA aMka 120-121
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________________ this is my mother, this my father, my brother, my sister, my wife, my son, my daughter, my daughter-in-law, my friend, my kith and kin, various kinds of utensils and means of transactions, food and clothing. He thus lives the life of the non-vigilant. Bhasyam Sutra 2 The sensual objects stimulate the rise of greed. Only on the rise of greed there arises the attitude of likes and dislikes for the sensual objects. Thus, the person hankering after the sense, due to his acute pining, that is, desire for enjoyment, is infatuated with many an object of possession. The pining is generated by the sense of 'mine'-ness. This truth is expressed in this Sutra. The people with the sense of mine'-ness in respect of their relations like mother, and many varieties of things get stuck to them and are entangled in the world, infatuated with the possessions. 2.3 aho ya rao ya paritappamane, kalakala-samutthai, samjogatthi atthalobhi, alumpe sahasakkare, vinivitthacitte ettha satthe punopuno. Pining day and night, he exerts timely and untimely, hankering for acquisitions, greedy for worldly things addicted to theft and robbery; with mind fixed on family and sensual gratification, he is virtually a weapon of violence to living beings, time and again. Bhagyam Sutra 3 A person under the sway of greed always lives with pangs of suffering in word; thought and deed for the sake of his relatives and the acquisition and protection of his property. He keeps himself engaged in accumulating wealth like Mammana (an example of unsatisfied desires) at all times, proper or improper. He longs for the acquisition of agreeable objects and royal fortunes. Greedy of wealth, he perpetrates thefts and all kinds of heinous deeds without any thought of the consequences and thus generates great evil. His mind is fixed on his family and property. Such person time and again acts as a deadly weapon to all kinds of living beings. 2.4 appam ca khalu aum ihamegesim manavanam, tam jaha -- soya parinnanehim parihayamanehim, cakkhu-parinnanehim parihayamanehim, ghana- parinnanehim parihayamanehim, rasaparinnanehim parihayamane-him, phasa-parinnanehim parihayamanehim, SE 4511 3704 - fontor, 2003 C 113
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________________ 2.5 2.6 Bhasyam Sutra 4-6 abhikkamtam ca khalu vayam sampehae. tao se egaya mudhabhavam janayamti. (4.6) Short indeed is the life-span of some people, with their organs of ear, eye, smell, taste and touch deteriorating. Pondering over the process of ageing (one gets worried) and then (due to the deteriorating condition of the senses) produce stupefication. Some People are long-lived and some are short-lived when we think of a shorter span of life, we feel utility of our strivings for accumulating possessions. This Sutra relates to the reflection on short life. When the capacity of the five sense organs deteriorates, there occurs end of life prematurely. The scientists assert that a person dies when the cells of his brain wither away. The centres of sense organs are situated in the cerebellum. The implication is that the power of the sense-organs deteriorates on the deterioration of those centres. In that state, there occurs premature death. There are millions of nerves connected to the sense-organs like the ear. Instantaneous death is likely to take place on injury to those centres." 4 The life-span has three stages: the first, the middle and the last.5 The first state runs into the middle and the middle ends up in the last. The decay of the senses starts in the middle stage." An appreciation of this process of decay produces an inclination to give up attachment or the feeling of 'mine'-ness. With the advance of the middle age or at the outset of the last stage of life, the senses become dull; for instance, one becomes deaf or hard of hearing, Similar is the state of the other senses. The alternative meaning is that alongwith the decay of his senses, a person becomes more and more attached to the objects, and mostly in old age, he reaches the stage of stupor. 2.7 2.8 114 jehim va saddhim samvasati te va nam egaya niyaga tam puvvim parivayamti, so va te niyage paccha parivaejja. nalam te tava tanae va, saranae va. tumam pi tesim nalam tanae va, saranae va, (7-8) Sometimes his own family members rebuke him or in turn he rebukes them. Neither do they protect him or offer him shelter nor can he protect them or offer them shelter. tulasI prajJA aMka 120-121
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________________ Bhasyam Sutra 7-8 Now there are Sutra concerning the reflection on lack of refuge. Among the people with whom he is closely tied, there are many who are selfish. Some close relatives with whom he lives accuse him in his old age, when their selfish ends are not fulfilled and that old person also, being rebuked by his own kith and kin, indulges in rebuking them. This mutual incrimination also acts as the 'support indicating Sutra' in regard to renouncing the attitude of'mine'-ness. There are, however, people who do not speak ill of old people, but are not able to protect them against the pain of ageing, illness and death. The Sutra explains such situation in the statement"Neither are they able to protect you and provide you shelter, nor are you able to do so to them." 2.9. se na hassae, na kiddae, na ratie, na vibhusae. He is not fit for laughing, not frolicking, nor sexual enjoyment, nor adornment. Bhagyam Sutra 9 The reflection on the state of ageing also lends support to the severance of " 'mine'-ness: an old man is incapable of laughing or frolicking, jumping, swimming and running and other athletic feats; nor is he fit enough to enjoy sexually, nor is it befitting for him to adorn himself. 2,10 iccevam samutthie ahoviharae. Pondering thus (in this state of old age) some aspirant wakes up of for leadeing the wonderful life of self-restraint. Bhagyam Sutra 10 In the first three sutras of this chapter, the inborn psyche of the common man is indicated. Thereafter, the sutras (4-9) concerning reflection are given. On the change of the psyche, resulting from reflection as the support, the aspirant develops competence to lead a life of self-restraint. The life-style of the people bound by sensual objects, possessions etc. is a commonplace. But the style of those who have cut those bonds strike wonder in the commoner. This is why such kind of self-restraint is called 'wonderful'. 2.11 amtaram ca khalu imam sampehae - dhire muhuttamavi no pamayae. Pondering over the internal state of the self, the resolute aspirant should not be non-vigilant for a single moment. UE 3106 - FHRER, 2003 T 115
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________________ Bhasyam Sutra 11 Having comprehended this inner self,' the wise should not live attached to the sensum and the greed which is the source of passions. The idea that the right perception of the inner self is possible only, or the human life lends support to the state of wakefulness. 2.12 vayo accei jovvanam va Bhasyam Sutra 12 Life and youth are running out. They are running after old age and death. The individual is dying every moment continuously without halt. Youth also is fading away every moment. It is life-span and youth that make the practice of discipline possible. The decrepit body that decays due to old age is not capable of following the discipline. This idea is the pivot of wakefulness. 2.13 jivie iha je pamatta. 2.14 se hamta chetta bhetta lumpitta vilumpitta uddavitta uttasaitta. akadam karissamitti mannamane. 2.15 Age and youth are fading away. Bhasyam Sutra 13-15 Those who are not wakeful in their lives, that is, indulge in senses and greed, the source of passions, are the people who commit injury to life. (13-15) Those who are non-vigilant in this life indulge in injuring, cutting, piercing, beating, massacring, killing and terrorising, thinking that they will do something extraordinary not yet done by others. Gratified with the sense and greed, one engages himself in injuring, cutting, striking, destroying, massacring and terrorising. In this concluding Sutra the mental proclivity for earning wealth and power is shown. "I shall achieve what has never been achieved by others," with such belief in mind, a person sets about accumulating wealth, power and position. It is a self-actualisation motive, to use a psychological term.8 2.17 2.16 jehim va saddhim samvasati te va nam egaya niyaga tam puvvim posemti, so vate niyage paccha posejja. nalam te tava tanae va, saranae va tumampi tesim nalam tanae va, saranae va. tulasI prajJA aMka 120-121 116
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________________ (16-17) Sometimes his own family members nourish him or in turn he nourishes them. Neither do they protect him or offer him shelter nor can he protect them or offer them shelter. Bhasyam Sutra 16-17 This is another set of sutras that support the reflection on 'lack of refuge'. These sutras are to be explained just like sutras 7 and 8 with this exception: The close relatives nourish a person in his childhood or state of adversity. Subsequently, when the latter earns fortune, he looks after them. 2.18 uvaiya-sesena va, sannihi-sannicao kajjai, ihamegesim asamjayanam bhoyanae. A person bound by the tie of 'mine'-ness earns fortune that he enjoys himself. By means of what he saves, he acquires goods for storing and hoarding for the use of his non-restrained relatives, sons, daughters, etc. Bhasyam Sutra 18 Storing-Storing up edibles that perish quickly. Hoarding-Hoarding of semi-perishable commodity like corn, clarified butter etc. 2.19 tao se egaya roga-samuppaya samuppajjamti. Then sometimes he is attacked by various diseases. Bhasyam Sutra 19 Some people earn fortune, but are not able to enjoy it. The season is that they are attacked by illness that spoils their purpose. This is explained here. 2.21 2.20 jehim vaa saddhim samvasati te va nam egaya niyaga niyaga tam puvvim pariharamti, so va te niyage paccha pariharejja. nalam te tava tanae va, saranae va. tumampi tesim nalam tanae va, saranae va. (20,21) Sometimes his own family members leave him or in turn he leaves them. Neither do they protect or offer him shelter nor can he protect or offer them shelter. Bhasyam Sutra 20-21 Sometimes the relatives whom he lives with, in the ailing condition, leave him earlier, or he himself abandons them, being disgusted for lack tulasI prajJA aprela - sitambara, 2003 117
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________________ of service expected of them. Some relatives do not abandon the sick person out of affection. But they cannot relieve him of his ailment. This is summed up thus: they are not capable of saving you or giving you shelter: you also cannot save them or give them shelter. 2.22 janittu dukkham patteyam sayam. 2.23 anabhikkamtam ca khalu vayam sampehae. 2.24 khanam janahi pamdie. 2.25 java soya-pannana aparihina java netta-pannana aparihina, java ghana-pannana aparihina, java jiha-pannana aparihina java phasa pannana aparihina. 2.26 iccetehim viruvaruvehim pannanehim aparihinehim ayattham sammam samanuvasijjasi- tti bemi. (22-26) Understanding that the pleasure and pain are selfearned and realising that the proper time has not passed off, 0 wise man! know the proper moment till the power of hearing, seeing, smelling, tasting and touching have not decayed. While his various senses are intact, he should properly cultivate his own well-being. Bhasyam Sutra 22-26 Pain and pleasure are earned by the individual alone. None also can share them with him. Comprehending this truth, one should understand one's own loneliness and helplessness. The objects enkindle greed which instigates one to amass fortune and also generates family attachment. But in spite of amassing fortune and strengthening the family tie, there is no security of protection or shelter. So one should get up for the marvellous life of self-restraint. "'The not-by gone, that is, the first and second, stages of life, is the occasion for renunciation." This one should realize. The renunciation is commendable in any of the three stages of life', but it is easier in the not by gone, that is, the first and the second stages. This is pointed out in this sutra. At this stage the problems of incrimination (sutra 7), maintenance (sutra 16), abandonment (sutra 20) of the family would not arise. This explains the appropriateness of the first and second stages of life for undertaking renunciation. 'Owise man! realize the opportunity and the proper moment- the not-by gone stage of life is the moment suitable for the marvellous act of 118 C THE FIT 3ich 120-121
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________________ renunciation'. So long as the sense-organs are competenet, it is an opportune moment. The favourable place, time, star, constellation etc. and the destruction-cum-subsidence of karma too determine the opportune moment. One should consider proper moment from all angles of vision. Now the Sutra (26) defines the proper moment. One should engage oneself in the marvellous act of renunciation before one's ear, eye, nose, tongue and skin start decaying. 1. Acaranga Curni, p. 44 : mulam pratistha adharo ya egattha. 2. (a) Gunamulasthananam arthatah ekatvam pratipaditamasti curnau - atthato bhamgavikalpa bha-vamti, gune se mule, je mule se gune?' amam, evam 'je gune se thane, je thane se gune ?amam ahava 'je mule se thane je thane se mule? amam, abhia je gunesu vattai se mule vattatti, te ceva vikalpa, evam etesim gunadinam vamjanao nanattam, atthao ananattam. (b) Sensual qualities may be either pleasing or displeasing. By having attachment to the former and aversion to the latter, passions are intensified, which in their turn extend the cycle of transmigration. Thus the root cause of mundane existence is sensual qualities. Hence the author identifies carnality with the cycles of birth and death. In the connection, see the theory presented by Dr. Vladimir Negovsky, the Chairman of the Laboratory of Re-animetology (Institute). Cf. It is stated by Dr. Karlason that although on mathematical basis the life-span of human being is 150 years, yet broadly speaking it must be accepted as 100 years. The energies of human body degenerate gradually during the period of human life. First of all, the signs of degeneration appear in eye. At the age of 10 years, flexibility of the eye-muscles starts decreasing, and reaches its maximum decrepitude at sixty. Another sign of eye's weakness becomes manifest in the capacity of vision's extension and clarity and also visibility in poor light. This sign starts appearing at forty. The same process occurs in weakening of the powers. The intensity of tasting and smelling capacities start decreasing at fifty and sixty, respectively. The auditory power, however, starts declining only at twenty. The digestive juices get affected also at twenty, and at sixty, their strength is reduced to fifty percent. At fifty, the secretion of pepsin and trypsin declines drastically. These juices are quite essential to keep the digestion intact. In fact, the weakness in digestion grows with the age only on account of deficiency in juices. goeit 4511 37861 - fogok, 2003 - ] 119
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________________ The receptivity of human brain is maximum at twenty-two, after which it starts declining, although at a very slow rate. After 40, the rate starts increasing alarmingly, and on reaching eigghty, it is reduced to the same strength as it was at 12. --Article, Jawani ke bina yaha deha sava hai" by Ratan Lal Joshi in Kadambini, Sept' 1985. See the Bhasyam and Foot-notes of Ayaro, 8.15. The normal span of human life is about a hundred years. It can be divided into ten stages, each lasting for ten years. Till the end of the fourth stage (i.e. age of 40), his vigour and lustre continue to increase, and are in full bloom. After that, deterioration sets in. At fifty, the signs of decrepitude begin to appear. The eyesight begins to be affected. The power of the other sense-organs also begin to degenerate. Senility then sets in, and vigour and lusture are replaced by infirmities. The vital organs then become progressively incapable of carrying out their functions; replacement of worn tissues is entirely stopped, and in the end, Death takes him away. 7. Curnau, (p.54) antara sabdasya dvavarthau drsyete --- 1. virahah, 2. chidram. Vrttau (patra 97) asyarthah krttosti - avasarah. Kintu atra antarsabdasya 'antaratma' ityarthah adhikam prasajati. In Apte's Sanskrit-English Dictionary the follwing meaning of antara are given: 'antaram' - Soul, heart, mind, the inmost or secret nature, the Supreme Soul. 8. The meaning of the word samdhi (3.51) is also the same. Maslow, Motivation and Personality, Harper, New York, 1954. Ayaro, 8.15 : jama tinni udahiya, jesu ime ariya sambujjhamana samutthiya. 120 C - JAG Fil 31. 120-121
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________________ Postal Department : NUR 08 R.N.I.No.28340/75 burAI karane vAlA avazya hI burA hotA hai para bahuta acchA to vaha bhI nahIM jo burAI ke bhAra se daba jaaeN| burAI ko pairoM se rauMdakara calane vAlA hI apane mana ko majabUtI se pakar3a sakatA hai| With Best Compliments From : Sampatmal Ashok Kumar Sancheti RISHABH FOUNDATION Sancheti Charitable Trust * GUWAHATI DELHI MAMASAR prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI saMsthAna, lADanUM ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita Payaluatiorary.org REA