Tulsi Prajna 2003 10

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524617/1

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tulasI prajJA TULSI PRAJNA varSa 31 0 aMka 122 deg akTUbara-disambara, 2003 Research Quarterly anusaMdhAna traimAsikI (0 ( (ce (ceo (c(010 ( (coccee (coccc ( ( ( Honeeee - jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) yeNAsa lAbha JAIN VISHVA BHARATI INSTITUTE, LADNUN (DEEMED UNIVERSITY) Personalise only wwwnpbrary.org

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tulasI prajJA. _TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-122 OCTOBER-DECEMBER, 2003 Patron Sudhamahi Regunathan Vice-Chancellor Editor in Hindi Section Dr Mumukshu Shanta Jain English Section Dr Jagat Ram Bhattacharyya 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 Publisher: Jain Vishva Bharati Institute, Ladnun-341 306 Kaut

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Research Quarterly of Jain Vishva Bharati Institute OCTOBER-DECEMBER, 2003 VOL. 122 Editor in Hindi Dr Mumukshu Shanta Jain Editor in English Dr Jagat Ram Bhattacharyya Editorial Office Tulsi Prajna, Jain Vishva Bharati Institute (Deemed University) LADNUN-341 306, Rajasthan Publisher : Jain Vishva Bharati Institute (Deemed University) Ladnun-341306, 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 lekhaka viSaya viAhapaNNattI meM naya siddhAnta kA vivecana DaoN. anekAnta kumAra jaina 'Avazyaka sUtra' meM AcAra mImAMsA anila kumAra sonakara arddhamAgadhI AgamoM meM saMskAra DaoN. zrImatI rAjezvarI mizra 'rAjazrI' 23 kyA vidyut (ilekTrIsITI) sacitta teukAya hai ? pro. muni mahendra kumAra 28 aMgrejI khaNDa Subject Author Page Acaranga-Bhasyam Acarya Mahaprajna Suprabhatam: A Didactic work of Acarya Mahaprajna Lopamudra Bhattacharyya 83 Dietary Management of Peptic Ulcer Dr J.P.N. Mishra EMPOWERMENT: Knowledge is Power Empower the People Pratibha). Mishra

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nAe mAnava kA janma kala kI agavAnI meM nayA mAnava jAtivAda aura sampradAyavAda kI sarahadoM se mukta hogaa| nayA mAnava sAmpradAyika nahIM, dhArmika hogaa| nayA mAnava ahiMsA ke prati AsthAzIla hogaa| vaha hiMsA ke hathiyAra ko tIkhA nahIM kregaa| nayA mAnava lokataMtra kI jar3eM kATegA nahIM, unako aura adhika gaharAI taka phuNcaaegaa| nayA mAnava paryAvaraNa ko pradUSita nahIM karegA, usakI surakSA ke lie jAgarUka rhegaa| nayA mAnava artha ko jIvana kA sAdhana mAnegA, use sAdhya mAnakara nahIM rukegaa| nayA mAnava naze kI giraphta se mukta hogaa| nayA mAnava yugazailI ke pravAha meM nahIM bahegA, usakI sucintita jIvanazailI hogii| nAe mAnava kA sambandha janma se nahIM, nirmANa se jor3anA hogaa| nara se merA abhiprAya hai cintana kI navInatA, sRjanazIlatA, varcasva aura vidhAyaka dRssttikonn| nava mAnava ke nirmANa kI yahI prakriyA hai| sahI samaya para sahI dizA meM kiyA gayA puruSArtha nizcita rUpa se phaladAyI hogA, isa AsthA ke sAtha nayA prasthAna ho| - anuzAstA AcArya tulasI 4 - tulasI prajJA aMka 122

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viAhapaNNattI meM naya siddhAnta kA vivecana - DaoN. anekAntakumAra jaina bhagavAna mahAvIra kI vANI dvAdazAMgI meM saMkalita hai| usa dvAdazAMgI ke pAMcaveM aMga kA nAma hai -viAhapaNNattI, jo bhagavatI sUtra ke nAma se suprasiddha hai| jaina sAhitya meM tattvajJAna kI dRSTi se bhagavatI kA sthAna mahattvapUrNa hai| isa Agama meM anekAnta tathA naya kA vivecana kiyA gayA hai, jisase mAlUma par3atA hai ki anekAnta tathA naya kA yaha udgama kAla thaa| AcArya mahAprajJa kA isa saMdarbha meM kahanA hai ki prastuta Agama meM tattvavidyA kA prArambha "calamANe calie" isa prazna se hotA hai| jainadarzana meM pratyeka tattva kA pratipAdana anekAnta kI dRSTi se hotA hai| ekAnta dRSTi ke anusAra calamAna aura calita - donoM eka kSaNa meM nahIM ho skte| anekAnta kI dRSTi ke anusAra calamAna aura calita-donoM eka kSaNa meM hote haiN| samUce Agama meM anekAnta dRSTi kA pUrA upayoga kiyA gayA hai| anekAnta kA svarUpa hai - nayavAda yA dRSTivAda / madhya yuga meM tarkapradhAna AcAryoM ne anekAnta kA pramANa ke sAtha sambandha sthApita kiyA hai, vaha maulika nahIM hai| anekAntavAda ke anusAra pramANa aupacArika hai, vAstavika hai ny|' isa kathana se nayoM kA mahattva ujAgara hotA hai| dravya, kSetra, kAla aura bhAva ___yadyapi bhagavatIsUtra jaise prAcIna AgamoM meM prasiddha naigamAdi sAta nayoM kA ullekha nahIM hai tathApi naya siddhAnta ke mUla ko vahA~ khojA jA sakatA hai| eka hI vastu ke nAnA rUpa haiN| isalie draSTA kI rUci aura zakti, darzana kA sAdhana, dRzya kI daizika aura kAlika sthiti, draSTA kI daizika aura kAlika sthiti, dRzya kA sthUla aura sUkSma rUpa Adi aneka kAraNoM se nAnA matoM kI sRSTi ho jAtI hai| pratyeka mata alaga-alaga vizeSatAoM ko liye hue hote haiN| unake vicAra bhedoM meM tulasI prajJA akTUbara -disambara, 2003 0

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kucha vicAra-bheda to atyanta sUkSma aura kucha vicAra bheda atyanta sthUla antaroM ko liye hue hote haiN| ina antaroM ke kAraNa matoM kI saMkhyA itanI adhika ho jAtI hai ki unakI vyaktizaH gaNanA karanA kaThina hai aura unake kAraNa rUpa vizeSoM kA parigaNana bhI duSkara hai| __ isa duSkaratA kA sAdhAraNIkaraNa karane ke uddezya se madhyamamArga apanAyA gayA aura sabhI apekSAoM kA cAra prakAra se vargIkaraNa kiyA gayA-dravya, kSetra, kAla aura bhAva / isI AdhAra para pratyeka vastu ke bhI cAra prakAra ho jAte haiM arthAt draSTA ina cAra dRSTiyoM, apekSAoM tathA AdezoM ke AdhAra para hI vastu kA darzana karatA hai| yaha eka aisA vibhAjana hai ki dRSTi cAhe jisa bhI vizeSa dRSTi se vastu kA darzana kare usakI vaha vizeSa dRSTi bhI kisI-na-kisI prakAra se ina cAroM meM se kisI-na-kisI eka meM garbhita ho hI jaayegii| kaI prakAra ke virodhoM kA inhIM cAra dRSTiyoM aura vastu ke cAra rUpoM ke AdhAra para parihAra kiyA gayA, isake aneka udAharaNa bhagavatI meM dekhane ko milate haiN| dravyArthika-paryAyArthika dravya, kSetra, kAla aura bhAva-ina cAra dRSTiyoM kA samAveza do nayoM yA do dRSTiyoM meM kiyA gyaa| ve do naya haiM-dravyArthika aura bhAvArthika (pryaayaarthik)| bhagavatI meM kahA gayA hai ki dravya kI dRSTi se jIva zAzvata aura bhAva (paryAya) kI dRSTi se jIva azAzvata hai| vastuta: yadi hama dekheM to pAyeMge ki dravya kI kisI bhI vizeSatA ko kAla yA deza-kSetra se mukta nahIM kiyA jA sktaa| kAla aura deza ke bheda se dravyoM meM vizeSatAe~ avazya hotI haiN| anya kAraNoM ke sAtha kAla aura deza bhI avazya sAdhAraNa kAraNa hote haiN| ataeva kAla aura kSetra, paryAyoM ke kAraNa hone se yadi paryAyoM meM samAveza kara liye jAyeM taba to mUlataH do hI dRSTiyA~ raha jAtI haiM --dravyAthika aura pryaayaarthik| AcArya siddhasena isa bAta kA spaSTa ullekha karate haiM ki vastutaH ye hI mUla do dRSTiyA~ haiM aura zeSa sabhI dRSTiyA~ inhIM do kI zAkhAprazAkhAe~ haiN|' ___ anuyogadvAra meM sAta mUla nayoM kI gaNanA bhI kI gayI hai| ve sAta naya haiM--naigama, saMgraha, vyavahAra, RjusUtra, zabda, samabhirUr3ha tathA evNbhuut| ina sAtoM ke mUla meM bhI dravyArthika evaM paryAyArthika ye do mUla naya hI haiM, jaisA ki hama prArambha meM kaha cuke haiN| kintu siddhasena ke isa kathana ke AdhAra para ki jitane bhI vacanamArga ho sakate haiM, utane hI naya haiN| aisA mAnakara apane jJAna meM yadi hama asaMkhya nayoM kI kalpanA bhI kareM taba bhI una sabhI nayoM kA samAveza inhIM do nayoM meM ho jAtA hai aura yahI ina do dRSTiyoM kI vyApakatA hai| dravyArthika aura paryAyArthika-ina donoM kA bhagavatI meM kyA abhiprAya hai? yaha bAta bhagavatI ke varNana se spaSTa ho jAtI hai| bhagavatI ke anusAra avyucchitti naya kI apekSA nairayika jIva zAzvata haiM aura vyucchitti naya kI apekSA nairayika jIva azAzvata / 12 6 - tulasI prajJA aMka 122

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isase yaha spaSTa to ho hI jAtA hai ki vastu kI nityatA kA pratipAdana dravya dRSTi se hotA hai aura anityatA kA pratipAdana paryAya dRSTi se arthAt dravya nitya hai aura paryAya anitya / isI se yaha bhI phalita ho jAtA hai ki dravyArthika dRSTi abhedagAmI hai aura paryAyArthika dRSTi bhedagAmI, kyoMki nitya meM abheda hotA hai aura anitya meM bheda / bhagavatI meM kahA hai ki maiM dravya rUpa se eka hU~, jJAna aura darzana kI dRSTi se do hU~ / Atma-pradezoM kI apekSA se maiM akSaya hU~, avyaya hU~ aura avasthita ( kAlatrayI sthAyI nitya ) hU~ tathA (vividha viSayoM ke) upayoga kI dRSTi se maiM aneka bhUta-bhAva - bhAvika (bhUta aura bhaviSya ke vividha pariNAmoM ke yogya) bhI huuN| 13 yahA~ AtmA kI ekAnekatA batAyI gayI hai / yahA~ dravya aura paryAya naya kA AzrayaNa spaSTa hai| yahA~ yaha bhI spaSTa ho jAtA hai ki dravyadRSTi ekatvagAmI hai aura paryAyadRSTi anekatvagAmI, kyoMki nitya ekarUpa hotA hai aura anitya aneka rUpa hotA hai / viccheda kAlakRta, dezakRta hotA hai aura aviccheda bhI kAlakRta, dezakRta aura vastukRta hotA hai / kAlakRta vicchinna ko nitya, dezakRta vicchinna ko bhinna aura vastukRta vicchinna ko aneka kahA jAtA hai| kAla se avicchinna ko nitya, deza se avicchinna ko abhinna aura vastukRta avicchinna ko eka kahA jAtA hai| isa prakAra dravyArthika aura paryAyArthika kA kSetra itanA vyApaka hai ki usameM sabhI dRSTiyoM kA sAmaveza sahaja rIti se ho jAtA hai| 14 dravyArthika- pradezArthika dravya aura paryAya dRSTi se jisa prakAra vastu ko dekhA jAtA hai, usI prakAra dravya aura pradeza kI dRSTi se bhI dekhA jA sakatA hai| yahA~ svayaM meM dravyadRSTi, paryAyadRSTi, pradezadRSTi aura dRSTivirodhI dharmoM kA samanvaya batalAyA hai| bhagavatI meM paryAyadRSTi se bhinna eka pradeza dRSTi ko bhI mAnA hai parantu yahA~ unhoMne pradeza dRSTi kA upayoga AtmA ke akSaya, avyaya aura avasthita dharmoM ke prakAzana meM kiyA hai, kyoMki pudgala pradezoM kI taraha Atma-pradezoM meM kabhI nyUnAdhikatA nahIM hotii| isI dRSTi ko sAmane rakhakara pradeza dRSTi se AtmA kA avyaya Adi rUpa se unhoMne varNana kiyA hai| pradezArthika dRSTi kA eka dUsarA bhI upayoga hai / dravyadRSTi se eka vastu meM ekatA hI hotI hai, kintu usI vastu kI anekatA pradezArthika dRSTi se kahI jA sakatI hai| kAraNa ki pradezoM kI saMkhyA aneka hotI hai| prajJApanA meM dravyadRSTi se dharmAstikAya ko eka kahA aura usI ko pradezArthika dRSTi se asaMkhyAtaguNA bhI btaayaa| 15 tulyatA- atulyatA tulyatA- atulyatA kA pratipAdana bhI pradezArthika aura dravyArthika dRSTi se kiyA gayA hai| tulasI prajJA akTUbara-disambara, 2003 7

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bhagavatI meM isakA ullekha hai tathA vahA~ bhI isakA varNana prajJApanAsUtra ke bahuvaktavya pada se samajhane ke lie kahA hai|" jo dravya dravyadRSTi se tulya hote haiM ve hI pradezArthika dRSTi se atulya ho jAte haiN| jaise - dharma, adharma aura AkAza dravyadRSTi se eka-eka hone se tulya haiM, kintu pradezArthika dRSTi se dharma aura adharma hI asaMkhyAta pradezI hone se tulya haiM, jabaki AkAza ananta pradezI hone se atulya ho jAtA hai| isI prakAra dravyoM meM bhI ina dravya aura pradeza dRSTiyoM ke avalambana se tulyatA-atulyatA rUpa virodhI dharmoM aura virodhI saMkhyAoM kA samanvaya bhI ho jAtA hai| oghAdeza-vidhAnAdeza (sAmAnya- vizeSa ) bhagavatI meM kRta-yugmAdi saMkhyA kA vicAra oghAdeza aura vidhAnAdeza - ina do dRSTiyoM se kiyA gayA hai| jaise vahA~ gautama ne prazna pUchA ki bhagavan jIva dravyArtha rUpa se kRtayugma hai ? taba bhagavAna mahAvIra uttara dete hue kahate haiM ki gautam ! ve oghAdeza se ( sAmAnyataH ) kRtayugma haiM kintu tryoja, dvAparayugma yA kalyoja rUpa nahIM haiN| vidhAnAdeza (pratyeka kI apekSA) se ve kRtayugma, tryoja tathA dvAparayugma nahIM haiN| kintu kalyoja rUpa haiN| 18 yahA~ hameM yaha sUcanA mila jAtI hai ki ina donoM dRSTiyoM kA prayoga kaba karanA caahie| sAmAnyataH yaha pratIta hotA hai ki vastu kI saMkhyA tathA bhedAbheda ke vicAra meM ina donoM dRSTiyoM kA upayoga kiyA jA sakatA hai| vyAvahArika aura naizcayika naya bhagavatI meM vyAvahArika aura naizcayika nayoM ke mAdhyama se bhI vastu - svarUpa ko samajhAne kA prayAsa kiyA gayA hai| yahA~ phANita pravAhI 18-e (gIlA) gur3a ko do nayoM se samajhAyA gayA hai| vyAvahArika naya kI apekSA se to vaha madhura kahA jAtA hai para naizcayika naya se vaha pA~ca varNa, do gandha, pA~ca rasa aura ATha sparzo se yukta hai / " bhramara ke viSaya meM bhI unakA kathana hai ki vyAvahArika dRSTi se bhramara kRSNa hai para naizcayika dRSTi se usameM pA~coM varNa, donoM gandha, pA~coM rasa aura AThoM sparza hote haiN| 20 isa prakAra vahA~ isI prasaMga meM aneka viSayoM ko lekara vyavahAra aura nizcaya naya se unakA vizleSaNa kiyA hai| apane-apane kSetra meM ye vyAvahArika aura naizcayika - ye donoM naya satya haiM / vyAvahArika sabhI mithyA hI haiM yA naizcaka hI satya haiM, aisA mAnya nahIM hai| ina donoM nayoM ke dvArA hI vastu kA sampUrNa darzana ho pAtA hai| Age ke jainAcAryoM, vizeSataH AcArya kundakunda ne vyavahAra-nizcaya naya kA tattvajJAna aneka viSayoM meM prayoga kiyA hai| itanA hI nahIM, balki tattvajJAna ke atirikta AcAra ke aneka viSayoM meM bhI ina nayoM kA upayoga kiyA hai| 8 tulasI prajJA aMka 122

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sandarbha-sUcI : 1. bhagavaI, viAhapaNNattI (khaNDa-1), saMpAdaka-bhASyakAra-AcArya mahAprajJa, bhUmikA, pR. 16, prakA. jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya), lADanU~-1994 2. tulanIya, Agamayuga kA jaina darzana, paM. dalasukhabhAI mAlavaNiyA, pR. 115-116 9. titthyrvynnsNgh-visesptthaarmuulvaagrnnii| davvaTThio ya pajjavaNao ya sesA viyappA siN|| --sanmati-prakaraNa, prathama kANDa, gAthA-3, pR. 2 10. se kiM taM Nae ? satta mUlaNayA pnnttaa| taM jahA Negame saMgahe vavahAre ujjusue sadde samabhirUr3he evaMbhUte / - aNuogadArAiM-sampAdaka AcArya mahAprajJa, terahavAM prakaraNa, sUtra 715, pR. 376, prakA. jaina vizvabhAratI saMsthAna, lADanUM, prasaM. 1996 11. jAvaiyA vayaNavahA tAvaiyA ceva hoMti nnyvaayaa| ____jAvaiyA NayavAyA tAvaiyA ceva prsmyaa|| - sanmati prakaraNa-tRtIya kANDa, gAthA-47, pR. 89 12. se keNaTeNaM bhaMte, evaM vuccai neratiyA siya sAsayA, siya asAsayA? goyamA, avvocchittiNayaTThayAe sAsayA, vocchittiNayaTThayAe, asaasyaa| se teNaTeNaM jAva siyA asaasyaa| --- bhagavatI (dvitIya khaNDa) sAtavAM zataka uddezaka-3, pR. 146 13. se keNaTeNaM bhaMte ! evaM vuccaI jAva bhavie vi ahaM? somilA ! davvaTThayAe ege ahaM, nANa-dasaNaTThayAe duvihe ahaM, paesaTThAyAe akkhae vi ahaM, avvae vi ahaM, avaTThie vi ahaM, uvayogaTThayAe aNegabhUyabhAvabhavie vi ahaM / se teNadveNaM jAva bhavie vi ahN| - bhagavatI (tRtIya khaNDa), aThArahavAM zataka, uddezaka-10, pR. 750 14. Agama yuga kA jainadarzana, pR. 118 15. etassaNaM bhaMte, dhammatthikAyassa davvaTTha-padesaTThatAe katare katarehiMto appA vA bahuyA vA tullA vA visesAhiyA vA? goyamA, savvatthove eNe dhammatthikAe davvaTThatAe, se ceva padesaTThatAe asNkhejgunne| - prajJApanA sUtra, bhAga-1, tRtIya bahuvaktavyapada, ikkIsavAM astikAyadvAra, sUtra 272 (1), pR. 100, sampAdaka-muni puNyavijaya, jaina Agama grantha mAlA, granthAMka 9, prakA. zrI mahAvIra jaina vidyAlaya, bambaI-26, prathama saMskaraNa-1969 16. eesi NaM bhaMte / dhammatthikAya-adhammatthikAya jAva addhAsamayANaM davvaTThayAe? eesiM appAbahugaM jahA bahuvattavvayAe taheva nivses| - bhagavatI, caturthakhaNDa, zataka-25, uddezaka-4, pR. 329 17. goymaa| dhammatthikAe adhammatthikAe e ete NaM doNNi vi tullA padaseTThatAe asaMkhejjaguNA, jIvatthikAe davvaTThayAe aNaMtugaNe, se ceva padesadvatAe asaMkhejaguNe, poggalatthikAe davvaTThayAe aNaMtaguNe, se ceva padesaTThayAe asaMkhejaguNe, addhAsamae davvaTTha-padesaTThayAe aNaMtaguNe AgAsatthikAe-paesaTThayAe annNtgunne| - prajJApanA, vahI, sUtra-273, pR. 101 tulasI prajJA akTUbara --disambara, 20030 - 9

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18. jIvA NaM bhNte| davvaTThayAe kiM kaDajummA. pucchaa| goyamA! oghAdeseNaM kaDajummA, no teyogA, no dAvara, no kaliyogA, vihANAdeseNaM no kaDajummA, no teyogA, no dAvarajummA, kliyogaa| - bhagavatI (caturtha khaNDa), paccIsavA~ zataka, uddezka-4, pR. 331 18-e. phANita pravAhI gur3a-gur3a kA vikAra vizeSa, Ardra gur3a, pAnI se dravita gur3a - pAiasaddamahaNNavo, pR. 622, ema.ela.bI.DI. 19. phANiyagule NaM bhNte| kativaNNe katigaMdhe katirase katiphAse pannatte? goymaa| ettha do nayA bhavaMti, taM jahA-necchayiyanae ya vAvahAriyanae y| vAvahAriyanayassa goDDe phANiyagule, necchaiyanayassa paMcavaNNe dugaMdhe paMcarase aTThaphAse pnntte| - bhagavatI (tRtIya khaNDa), aThArahavA~ zataka, uddezaka-6, pR. 704 20. bhamare NaM bhNte| kativaNNe pucchaa| goymaa| ettha do nayA bhavaMti, taM jahA-necchayiyanae pa vAvahAriyanae p| vAvahAriyanayassa kAlae bhamare, necchaiyanayassa paMcavaNNe jAva aTThaphAse pnntte| - bhagavatI (vahI), tRtIya khaNDa, 18vAM zataka, uddezaka-6, pR. 706 pravaktA, jaina darzana vibhAga darzana saMkAya zrI lAlabahAdura zAstrI saMskRta vidyApITha (mAnya vizvavidyAlaya) kutuba sAMsthAyika kSetra, naI dillI - 16 10 - tulasI prajJA aMka 122

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Avazyaka sUtra' meM AcAra mImAMsA aura usakI prAsaMgikatA 4 -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 / 'svabhAvadazA 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' jainAcara-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 - va-prApti' hai 1 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 tulasI prajJA akTUbara-disambara, 2003 11

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AsthA kA vidhAyaka hai ki manuSya apane prayAsoM evaM sadkarmoM 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 -sukh-praapti| 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 12 - tulasI prajJA aMka 122

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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, lAbha-hAni 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 hai 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| sAmAyika 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| vahAM bhedavijJAna hotA hai| zruta se vicAroM kI zuddhi hotI hai| jaba vizvAsa aura vicAra zuddha hotA hai taba cAritra zuddha 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 prmpraa| 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| tulasI prajJA akTUbara-disambara, 2003 - 13

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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 meM 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 krtaa| 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 haiN| vaha 'jIo aura jIne do' ke siddhAnta meM vizvAsa karatA hai| dvitIya Avazyaka caturviMzatistava- isameM sAdhaka sAvadha 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 sktii| 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 ubuddha hotI hai| ata: 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 14 - tulasI prajJA aMka 122

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jaina sAdhanA meM tIrthaMkaroM kI stuti kA vidhAna abhihita hai aura SaDAvazyaka tIsarA Avazyaka vandanA meM caturviMzatistava ko sthAna diyA gayA hai| sAdhanA ke Adarza rUpa meM tIrthaMkaroM kI upAsanA ke pazcAta 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 haiN| 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 kramazaH 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|12 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 tulasI prajJA akTUbara-disambara, 2003 - 1 15

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I 11 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| 3 sAdhanA ke kSetra meM mithyAtva, avrata, pramAda, kaSAya aura azubha yoga, ye pA~ca bhayaMkara doSa haiN| sAdhaka prAta: 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 niryukti 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 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| 14. - 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 huA 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 hU~ / " 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 tulasI prajJA aMka 122 16 - - sAdhaka sAdhanA

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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 / 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 kare / 18 - AcArya jinadAsa gaNi mahattara ne kAyotsarga ke do bheda batalAe haiM--- dravya kAyotsarga aura bhAva kAyotsarga / 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, tulasI prajJA akTUbara-disambara, 2003 17

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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-du:khI 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 du:kha ko prApta karatA hai| yaha rAga na kevala use samatva ke svakendra se padacyuta karatA hai, pratyut 18 - tulasI prajJA aMka 122

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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 svAbhIvaka 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 haiN| 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 tulasI prajJA akTUbara-disambara, 2003 - - 19

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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 udbuddha 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 20 - tulasI prajJA aMka 122

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kA pradhAna uddezya hai-AtmA kA sAnnidhya prApta karanA / 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 kI / 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 tulasI prajJA akTUbara-disambara, 2003 21

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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 pUrNataH prAsaMgika hai| mi + i ono o of sandarbha sUcI - 1. anuyogadvAra cUrNi, pR.14 2. 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 Avazyaka niyukti 1109 11. dhammapada, 101 12. zrImadbhAgavadgItA 18/65 13. yogazAstra, tRtIya prakAza, svpjnyovRti| 14. Avayaka niyukti, AcArya bhadrabAhu 15. udAna 5/5 anuvAdaka jagadIza kAzyapa, mahAbodhisabhA, sArathA 16. kRSNa yajurveda-darzana aura cintanaHbhAga-2, pR. 192 se uddhRta 17. khoradeha avestA, pR. 5/23-24 18. Avazyaka niyukti gAthA 1549 uttarAdhyana 26-42 20. Avazyaka niyukti, gAthA 1594-96 / darzana evaM dharma vibhAga, kalA saMkAya, kAzI hindU vizvavidyAlaya vArANasI-221005 22 - - tulasI prajJA aMka 122

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arddhamAgadhI AgamoM meM saMskAra DaoN. zrImatI rAjezvarI mizra 'rAjazrI' jo pratiSThA sanAtana dharma meM veda aura bauddha paramparA meM tripiTikoM ko prApta hai, vahI pratiSThA jainadharma paramparA meM Agama siddhAnta ko prApta hai| Agama se tAtparya AcArAMgAdi aMgagranthoM tathA aupapAtikAdi aMgabAhya granthoM se hai| AgamoM ko zruta, sUtra, grantha, siddhAnta, zAsana, AjJA vacana, upadeza, prajJApanA athavA pravacana bhI kahA gayA hai| jaina Agama dharma-darzana, jJAna-vijJAna ke akSayasrota hai| jaina dharma kA sArA svarUpa jana-kalyANa ke sandarbha meM kendrita hai| dharma se saMskRti kA nirmANa hotA hai aura jahA~ dharma hotA hai, vahIM kalyANa hotA hai| jaina sUtroM ke anusAra bhagavAn mahAvIra ne svayaM kucha nahIM likhA, unhoMne arddhamAgadhI meM apanA upadeza diyA aura inhIM upadezoM evaM vicAroM ko unake gaNadharoM ne AdhAra banAkara AgamoM kI racanA kii| bhagavAn mahAvIra ne arddhamAgadhI meM hI apanA upadeza diyA aura yaha arddhamAgadhI sarvajana-bodhagamya thii| ___ jaina AgamoM kI saMkhyA 46 svIkAra kI gaI hai, jinameM se 45 hI upalabdha hote haiM-12 aMga, 12 upAMga, 10 painnA (catuHzarAtra), 6 cheyasutta (chedasUtra), 4 mUlasUkta (mUlasUtra) aura naandii| Agama sAhitya meM aneka paddhatiyoM kA varNana hai| yaha Alekha jaina Agama sAhitya meM saMskAroM ko iMgita kara likhA gayA hai| sam upasarga pUrvaka kR dhAtu se karaNa yA bhAva meM ghaJ pratyaya karane para saMskAra zabda niSpanna hotA hai| saMskriyate'nena iti saMskAraH arthAt vaha kriyA jisase zarIra kA malApanayana, atizaya guNAdhAna yA pApa kSaya hotA hai| jaise sAdhAraNa patthara bhI saMskArita hokara devatva ko prApta kara letA hai, usI prakAra mAnava bhI saMskAroM se pratibhA sampanna tathA alaukika vyaktitva ko dhAraNa kara letA hai| susaMskAra jIvana tulasI prajJA akTUbara-disambara, 2003 - - 23

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kI AdhArazilA hai| AcArahIna vyakti ko to veda bhI pavitra nahIM kara sakate "AcArahInaM na punanti vedaaH'| ataH saMskAroM se saMskArita vyakti kA jIvana aihalaukika evaM pAralaukika donoM dRSTiyoM se zreSTha mAnA gayA hai| __ jaina Agama sAhitya meM mAtra saMskAroM kA hI citraNa nahIM hai, saca to yaha hai ki vipula sAhitya meM hajAroM varSoM kI jaina paramparAe~ saMgrahIta haiM, jinameM dharma-darzana, zramaNa, AcAravicAra, maMtravidyA, vibhinna zAstrIya jJAna aura vibhinna guNoM kI dharmika, sAmAjika, sAMskRtika tathA rAjanaitika gatividhiyA~ saMkalita kI gaI haiM, jaise-bauddha dharma ke AdhArabhUta vAGmaya tripiTika kA saMkalana karane ke lie rAjagRha, vaizAlI evaM pATalIputra meM samaya-samaya para saMgItiyA~ Ayojita kI gaIM, ThIka usI prakAra jaina AgamoM ke saMkalana hetu bhI aneka vAcanAoM kA Ayojana kiyA gyaa| AgamoM kI pahalI vAcanA pATalIputra meM, dUsarI vAcanA mathurA meM aura tIsarI vAcanA vallabhI meM sampanna huiiN| isa prakAra pA~cavI zatI I. meM Ayojita vallabhI vAcanA meM hI jaina AgamoM kA svarUpa nizcita kara unako grantha kA rUpa diyA gyaa| yaha bhI mAnA jAtA hai ki gaNadharoM dvArA saMkalita lagabhaga eka hajAra varSa ke antarAla meM vikasita AgamoM ke mUla pAThoM meM aneka parivartana evaM saMzodhana hote rahe haiM jinakA pramANa AcArya abhayadeva kI sthAnAMga TIkA meM upalabdha hotA hai| jaina AgamoM kA pratipAdya atyanta vistRta evaM vividha hai, isalie prastuta nibandha meM mAtra saMskAroM ke sandarbha meM carcA kI jA rahI hai| jaise vedArtha kA anugamana karane vAlI smRtiyoM meM garbhAdhAna se lekara antyeSTi taka SoDaza saMskAroM kA vivecana prApta hotA hai, usI prakAra jaina Agama sAhitya meM bhI ina saMskAroM kA vistRta vivecana milatA hai| garbhavatI mahilA kA vistRta varNana jJAtRdharma kathA meM upalabdha hotA hai| garbhiNI mahilAeM garbha kI rakSA ke lie atyanta satarka rahatI haiN| ve sthAna aura samaya ke anusAra hita arthAt kalyANakAraka, mita arthAt alpa mAtrA vAlA tathA pathya arthAt svAsthyavardhaka bhojana hI kiyA karatI thiiN| bahuta adhika kar3avA, khaTTA aura mIThA bhojana unake lie varjita thaa| ve atyadhika cintA, vyathA, dInatA, moha, bhaya aura saMtrAsa se bhI dUra rahatI thii| gaMdha, mAlya tathA alaMkAroM kA sevana unake lie upayukta mAnA jAtA thaa| jaina AgamoM meM garbhiNiyoM ke dohadoM kA bhI varNana milatA hai| dohada kA artha hai garbhiNI ke mana meM kisI vizeSa icchA kA jAgRta honaa| isa prakAra kA dohada prAya: garbha ke do tIna mahIne bIta jAne para utpanna hotA thaa| rAjA zreNika kI rAnI dhAriNI devI ko garbhAvasthA ke tIsare mahIne meM akAla megha varSA kA dohada utpanna huaa| isI prakAra zreNika kI dUsarI rAnI celaNA devI ko yaha dohada huA ki vaha apane hI pati ke udara kA mA~sa bhUna aura talakara bhakSaNa kre| isI prakara aneka dohadoM kA ullekha jaina AgamoM kI TIkAoM meM upalabdha hotA hai| 24 - tulasI prajJA aMka 122

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saMskAroM kI paramparA meM puMsavana, putrajanma, nAmakaraNa aura karNabodha Adi agale caraNa meM Ate haiN| ina sabakA vistRta vivaraNa hameM jaina AgamoM meM milatA hai| nau mahIne aura sAr3he sAta dina pUrNa hone para mahArAja zreNika kI rAnI dhAriNI devI ne meghakumAra ko janma diyA / putra prApti kA samAcAra suna nareza ne mukuTa mAtra ko chor3akara apane sAre alaMkaraNa dAsa-dAsiyoM meM bA~Ta diye| itanA hI nahIM, kArAgAra meM ba~dhe aparAdhiyoM ko bhI chor3a diyA aura dasa dina taka sthitipatitA utsava manAne kA Adeza diyA gayA / putra janma ke pahale dina jAtakarma saMskAra sampanna huaa| Avazyaka cUrNI meM abhyaGgana ( telamAliza), snApana, agnihoma, bhUtikarma, rakSApoTalIbandhana ( tAbIja bA~dhanA ) tathA zizuoM ke kAnoM meM TI-TI kI dhvani karane kA ullekha milatA hai| putra janma ke dUsare dina jAgarikA (jAgaraNa) aura tIsare dina candra-sUrya darzana utsava manAyA jAtA thA / gyArahaveM dina sUtaka kI samAti manAI jAtI thI aura svajanoM, sambandhiyoM ko bhojanArtha Amantrita kiyA jAtA thaa| isake pazcAt hI bAlaka kA nAmakaraNa hotA thaa| jJAtRdharma kathA, kalpasUtra tathA aupapAtika meM ina samasta saMskAroM kA ramaNIya citraNa dekhane ko milatA hai / vaidika smRtiyoM meM jahA~ do saMskAroM ke bIca prabhUta avakAza milatA hai, vahIM jaina AgamoM meM varNita saMskAroM meM kramika vikAsa parilakSita hotA hai / baccA jaba ghuTanoM ke bala calane lagatA thA taba paraMgamaNa saMskAra, jaba pairoM para calane lagatA thA to caMkramaNa saMskAra, jaba pahalI bAra bolanA sIkhatA thA to prajalpana saMskAra aura jaba usake kAna bIMdhe jAte the taba karNabhedana saMskAra manAyA jAtA thaa| smRtiyoM meM annaprAzana aura karNabedha kA ullekha to hai parantu paraMgamaNa, caMkramaNa tathA prajalpana kI carcA nahIM miltii| annaprAzana ko jaina AgamoM meM nAma saMskAra kahA gayA hai| vyAkhyA- prajJapti meM saMvatsaraNa pratilekhana (varSagA~Tha ), colopaNa (cUr3Akarma), upanayana aura kalA - grahaNa Adi saMskAroM kA vivaraNa milatA hai| zizucaryA kA atyanta rocaka evaM sUkSma citraNa jaina AgamoM meM upalabdha hotA hai| aizvarya sampanna loga baccoM ke pAlana-saMvardhana hetu kuzaladhAya rakhate the, ye dhAiyA~ baccoM ko dUdha pilAtI thIM / dUdha pilAne vAlI dhAya yadi sthavira ho aura usake vakSa se kama dUdha AtA ho to baccA vRkSa ke samAna patalA raha jAtA hai aura yadi vakSa sthUla ho, yadi unameM dUdha kA pravAha manda ho to baccA kamajora raha jAtA hai / isI prakAra jaina AgamoM meM snAna karAne vAlI, sAja-sajjA karAne vAlI, goda meM rakhane vAlI dhAiyoM ke bhI guNa-doSoM kI bharapUra carcA kI gaI hai| jaise yadi dhAya sthUla kaTi vAlI ho to bacce ke paira phaila jAte haiM, yadi zuSka kaTi vAlI ho to bacce kI kaTi bhagna ho jAtI hai| dhAya kA svara yadi dhImA ho to baccA tutalAne lagatA hai yA gU~gA ho jAtA hai aura dhAya kA svara pracaNDa ho to baccA bhI jora se bolane lagatA hai| zaizava se jur3e hue ye vyAvahArika satya jaina AgamoM meM atyanta sUkSmatA ke sAtha varNita kiye gaye haiN| 1 tulasI prajJA akTUbara-disambara, 2003 25

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jaina AgamoM meM vivAha saMskAra kA bhI vistRta varNana milatA hai| yadyapi ina agamoM meM vivAha AdhArazilAbhUta nArI ke pakSa-vipakSa donoM kI hI bharapUra uktiyA~ milatI haiM tathApi strItva ko nirvANa siddhi meM bAdhaka nahIM mAnA gayA hai| AryA candanA bhagavAn mahAvIra kI prathama ziSyA thI, jinhoMne samyak caritra kA pAlana karate hue mokSa kI prApti kI thii| terApaMtha ke dazama AcArya mahAprajJa ne AryA candanA ko hI lakSita kara "azruvINA" nAmaka lalita kAvya praNIta kiyA hai| jayanti kauzAmbI ke rAjA zatAnIka kI bahana thI, jo vaibhava vilAsa ko tyAgakara sAdhvI bana gaI thii| vyAkhyAprajJapti meM usakA vistRta varNana milatA hai| jJAtRdharma kathA aura zrutaskandha Adi jainasUtroM meM brAhmI, sundarI tathA mRgAvatI Adi mahilAoM ke ullekha milate haiM, jinhoMne sAMsArika sukhoM ko tyAga kara siddhi prApta kii| jaina AgamoM meM tIna prakAra ke vivAhoM kA ullekha milatA hai| vara-vadhU ke mAtA-pitA dvArA Ayojita vivAha jo smRtiyoM meM ullikhita prAjApatya vivAha ke sarvathA samakakSa hai| anya do svayaMvara aura gAndarbha koTi ke batAe gae haiM / jaina AgamoM meM spaSTa kiyA gayA hai ki vivAha samAna sthiti, samAna vyavasAya vAle logoM meM honA cAhie, kyoMki nimna jAtigata tattvoM ke sammizraNa se kucha kI pratiSThA bhaMga ho jAtI hai| isa prakAra jaina AgamoM meM bhI savarNa vivAha ko hI varIyatA pradAna kI gaI hai| jJAtRdharma kathA ke anusAra zreNika ke putra meghakumAra ne samAna rUpa-guNa aura rAjavaMza vAlI ATha rAjaputriyoM se vivAha kiyA thaa| manusmRti kI taraha jaina AgamoM meM pratiloma vivAha ke bhI udAharaNa bhare par3e haiN| kanyA ko vivAha ke avasara para jo sAmagrI milatI thI, use jaina AgamoM meM prItidAna kahA gayA hai| prItidAna ke sandarbha meM bhI atyanta rocaka sUcanAe~ jaina AgamoM meM milatI haiN| aise hI udAharaNa milate haiM jaba kanyA ko svayaM vivAhArtha vara ke ghara jAnA par3atA thA parantu sAmAnyata: vara hI vivAhArtha kanyA ke ghara AtA thaa| svayaMvara aura gAndarbha vivAhoM ke varNana jaina AgamoM meM prAyaH vaise hI haiM, jaise ki smRtiyoM meN| / uparyukta tIna vivAhoM ke atirikta kucha anya prakAra ke vivAhoM kA jaina AgamoM meM ullekha huA hai, jo prAyaH vaidika paramparA meM mAnya nahIM hai, jaise mAtuduhitA arthAt mamerI bahana ke sAtha vivAha honaa| isa prakAra vivAha gujarAta aura dakSiNa meM to mAnya thA parantu uttara bhArata meM niSiddha mAnA jAtA thaa| nizIthacUrNi piThikA, piNDaniyukti TIkA tathA Avazyaka cUrNi meM mAmA, buA tathA mausI kI lar3akI se vivAha hone kA ullekha milatA hai| vivAha sandarbha meM jaina Agama sAhitya meM bhI ghara-jaMvAI kI prathA, bahu-patnItva kI prathA, vidhura, vidhavA vivAha kI prathA, niyoga kI prathA, satIprathA aura parde kI prathA kA atyanta vistRta varNana milatA hai| antyeSTi saMskAra jIvana kA antima saMskAra mAnA jAtA hai| AvazyakacUrNi meM antyeSTi kriyA kA vistRta varNana milatA hai| zava ko candana, aguru, ghRta aura madhu Adi DAlakara 26 - - tulasI prajJA aMka 122

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jalAyA jAtA thaa| dAhakarma karane ke pazcAt usake Upara caitya athavA stUpa banavAne kI paramparA thii| bRhadakalpabhASya TIkA meM anAtha mRtaka kI haDDiyoM ko ghar3e meM rakhakara gaMgA meM pravAhita kiye jAne kA ullekha milatA hai| mahAnizItha nAmaka grantha meM yaha bhI varNana hai ki zava ko pazu-pakSiyoM ke bhakSaNArtha jaMgala meM rakha diyA jAtA thA / aupapAtika sUtra meM varNita hai ki loga apanI pITha athavA peTa para alaktaka kA lepakara svayaM ko giddhoM ko khilA dete the / murdoM ko gAr3a dene kI paramparA thI / AcArAMgacUrNi, nizIthasUtra aura nizIthabhASya ke pramANAnusAra yaha paramparA yavana dezoM meM pracalita thI / jaina zramaNoM ke niharNa (antyeSTi ) kriyA kA vistRta ullekha chedasUtroM meM milatA hai| isa prakAra jaina Agama sAhitya meM varNita antyeSTi loka meM pracalita vividha mRtaka kriyAoM kA nidarzana karatI hai| saMkSepa meM yaha kahA jA sakatA hai ki jaina AgamoM meM varNita saMskAra na kevala smRtiyoM meM ullikhita saMskAroM ko paripuSTa karate haiM balki unakI sUkSmAtisUkSma vyAvahArika gatividhiyoM kA bhI citraNa karate haiM, jo ki tAtkAlIna samAja meM pracalita thI / jaina AgamoM meM varNita saMskAroM kA dUsarA vaiziSTya hai unakI sarvavyApakatA / ye Agama zramaNa saMskRti ke sAtha-sAtha anyAnya sampradAyoM tathA deza-dezAntaroM ke bhI sajAtIya saMskAroM kA dRSTAnta sahita vivaraNa prastuta karate haiN| jisase una saMskAroM kA aitihAsika kramika vikAsa samajha meM A jAtA hai / yadyapi isa laghu Alekha meM samasta saMskAroM kA sAMgopAMga vivaraNa nahIM ho pAyA hai| phira bhI jaina AgamoM kA saMskAra sambandhI vaiziSTya rekhAMkita ho jAtA hai, vizeSakara zaizava se jur3e saMskAra to Aja bhI atyanta prAsAMgika pratIta hote haiM / tulasI prajJA akTUbara-disambara, 2003 dvArA pro. rAjendra mizra kulapati sampUrNAnanda saMskRta vizvavidyAlaya vArANasI (uttarapradeza) 27

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kyA vidyut ( ilekTrIsITI) sacita teukAya hai? jaina darzana evaM vijJAna - donoM AdhAroM para vidyut yAnI 'ilekTrIsiTI' sacitta teukAya hai yA nahIM - isa viSaya meM mImAMsA kI gaI thii| usI zrRMkhalA meM prastuta aMka meM, 'agni' ke viSaya meM jaina Agama evaM jaina darzana aura vijJAna kI mAnyatAoM ke viSaya meM vizleSaNa kiyA gayA hai tathA sAtha meM AkAzIya vidyuta, ilekTrIka balba, TyUba lAITa Adi ke viSaya meM bhI sabhI dRSTiyoM se prakAza DAlA gayA hai| lekhaka ne jahAM jaina Agama-sAhitya kA gaharAI se avagAhana kiyA hai vahAM svayaM vaijJAnika hone ke nAte Adhunika vijJAna kI sabhI avadhAraNAoM ko gaharAI se samajha kara prastuta kiyA hai| TippaNa meM sabhI uddharaNoM ko vistAra se uddhata kiyA gayA hai jisase pAThaka viSaya kI pUrNa jAnakArI prApta kara ske| isI lekha kI tIsarI kar3I agale aMka meM prakAzya hai jisameM viSaya se sambaddha anya vidvAnoM ke vicAroM kI samIkSA evaM zaMkAsamAdhAna kiyA jaaegaa| AzA hai, sudhI pAThaka isa samagra lekha kA pUrvAgraha-rahita adhyayana kreNge| - sampAdaka 28 - tulasI prajJA aMka 122

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6. agni kA svarUpa jaina darzana meM teukAya (agni) ke jIva jaina darzana ke anusAra pRthvIkAyika, apkAyika, teukAyika, vAyukAyika, vanaspatikAyika aura trasakAyika- ye chaha prakAra ke jIva hote haiM / AcArAMga', dazavaikAlika prajJApanA Adi meM inakA vistRta varNana upalabdha hai| teukAyika jIva ve jIva haiM jinakA zarIra agni ke rUpa meM hotA hai| AcArAMga sUtra meM teukAyika jIvoM ke astitva ko dRr3hatApUrvaka svIkAra karate hue batAyA gayA hai - "jo agnikAyika jIva-loka ke astitva ko asvIkAra karatA hai, vaha apanI AtmA ke astitva ko asvIkAra karatA hai| 65 sUkSma teukAyika jIva sampUrNa loka meM vyApta haiM tathA sUkSmatA ke kAraNa apratihata hote haiM / bAhara teukAyika jIva ke bhinna-bhinna prakAroM kA varNana yatkiJcit bhinnatA ke sAtha milatA hai| dazavaikAlika sUtra meM usake ATha prakAra batalAe haiM - 1. agni, 2. aMgAre, 3. murmura 4. arci, 5. jvAlA 6. alAta 7. zuddhAgni 8. ulkA / prajJApanA sUtra meM usake 12 bheda milate haiM -1. aMgAre 2. jvAlA 3. murmura 4. arci 5. alAta 6. zuddhAgni 7. ulkA 8. vidyut 9. azani 10. nirghAta 11. saMgharSa samutthita 12. sUryakAMtamaNi nisRta / dazavaikAlika sUtra ke vyAkhyA graMthoM ke AdhAra para AcArya mahAprajJa ne inake artha isa prakAra kie haiM(1) agni (agaNiM) - loha-piMDa meM praviSTa sparzagrAhya tejas ko agni kahate haiN| (2) aMgAre (iMgAlaM)- jvAlArahita koyale ko aMgAra kahate haiN| lakar3I kA jalatA huA dhUma-rahita khnndd| (3) murmura (mummuraM)- kar3e yA karasI kI Aga, tuSAgni-cokara yA bhUsI kI Aga, kSArAdigata agni ko murmura kahate haiN| bhasma ke virala agni kaNa murmura haiN| (4) arci (acciM)- mUla agni se vicchinna jvAlA, AkAzAnugata paricchinna agnizikhA, dIpazikhA ke agrabhAga ko arci kahate haiN| (5) jvAlA (jAlaM) - pradIptAgni se pratibaddha agnizikhA ko jvAlA kahate (6) alAta (alAyaM) - adhajalI lakar3I (7) zuddha agni (suddhAgaNiM)- IMdhana rahita agni (8) ulkA (ukkaM)- gaganAgni-vidyut aadi| tulasI prajJA akTUbara-disambara, 2003 L - 29

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- FiLa .. paNNavaNA sUtra kI TIkA meM AcArya malayagiri ne kucha-kucha bhinna artha kie haiM-7 aMgAre-dhUma-rahita 2. jvAlA - jAjvalyamAna khadira Adi (lakar3I) kI jvAlA athavA agni se pratibaddha diipshikhaa| murmura - bhUsI Adi kI bhasma-mizrita agnikaNa ruup| arci - agni se pratibaddha jvaalaa| alAta - adhajalI lkdd'ii| zuddhAgni - loha-piMDa meM praviSTa agni| 7. ulkA - AkAzIya piMDa-khaMDa ke patana se utpanna agni| 8. vidyut - AkAzIya bijalI kA cmknaa| 9. azani - AkAzIya bijalI ke girane vAle agnimaya knn| 10. nirghAta - vaikriya ashnipaat| 11. saMgharSasamutthita - araNI Adi lakar3I ke nirmathana se smuddhRt| 12. sUryakAMtamaNiniHsRta - sUrya kI prakhara kiraNoM kA samparka hone para sUryakAMtamaNi se jo utpanna hotI hai| AcArAMga-niyukti meM dI gaI sUcI isa prakAra hai - "isa jagata meM teukAya (agni) ke do prakAra haiM- 1. sUkSma teukAya, 2. bAdara teukAya sUkSma teukAya (agni) sampUrNa loka meM hai aura bAdara teukAya mAtra aDhAI dvIpasamudra meM hI hai|" bAdara teukAya ke pAMca prakAra isa prakAra haiM - 1. aMgAre - jahAM dhUma aura jvAlA na ho aisA jalA huA iNdhn| 2. agni - iMdhana meM rahI huI jalana kriyA svarUpa, vidyut - AkAza meM camakane vAlI ulkA aura azani (vajra) ke saMgharSa se utpanna hone vAlI, sUryakAMtamaNi se saMsaraNa (pragaTa) hone vAlI ityaadi| 3. arciH - iMdhana ke sAtha rahI huI jvAlA svruup| 4. jvAlA-aMgAre se alaga huI jalatI huI jvaalaaeN| 5. murmura - koI koI agni ke kaNa vAlA bhsm| bAdara agnikAya ke yaha pAMca bheda haiN| dazavaikAlika ke vyAkhyA graMthoM - jinadAsa cUrNi, agastyasiMha cUrNi aura hAribhadrIya TIkA dvArA pradatta arthoM tathA AcArAMga niyukti kI tulanA jaba prajJApanA kI TIkA se karate haiM, 30 - tulasI prajJA aMka 122

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to spaSTa hotA hai ki jahAM aMgAre, jvAlA, murmura, arci aura alAta ke viSaya meM bahutAMza meM samAna artha hai vahAM agni, zuddhAgni, ulkA, vidyut, azani, nirghAta, saMgharSa samutthita tathA sUryakAMtamaNi-niHsRta ke viSaya meM artha-bheda hai athavA vyAkhyA kA abhAva hai| dazavaikAlika-vyAkhyAoM meM 'agni' ko loha piNDa praviSTa tejas ke rUpa meM batAyA gayA hai vahAM prajJApanA kI TIkA meM zuddhAgni ko loha piNDa Adi meM sthita agni ke rUpa meM batAyA hai jabaki dazavaikAlika hAribhadrIya TIkA aura jinadAsa cUrNi - donoM meM nirindhana agni ko zuddhAgni ke rUpa meM mAnA hai| AcArAMga niyukti meM 'agni' ke antargata IMdhana meM rahI huI jalana kriyA svarUpa agni ke sAtha vidyut, ulkA, azani, saMgharSa - utpanna aura sUryakAMtamaNiniHsRta agni ko liyA hai jabaki prajJApanA (mUla) meM vidyut Adi chaha bheda svataMtra rUpa meM hI haiM aura 'agni' ko svataMtra bheda ke rUpa meM nahIM mAnA hai / dazavaikAlika (mUla) meM vidyut Adi chaH bhedoM meM kevala ulkA kA ullekha hai aura vyAkhyA meM use 'gaganAgni' tathA 'vidyut (AkAzIya bijalI) Adi' ke rUpa meM batAyA hai I ina sabhI bhedoM kI samIkSA karane para spaSTa ho rahA hai ki agni ke bhedoM ke viSaya meM paramparA kA kramika vikAsa huA hai / dazavaikAlika kI sUcI pUrvatara hai aura paNNavaNA kI uttrkaaliin| digambara graMthoM meM mUlAcAra" meM aMgAre, jvAlA, arci murmara, zuddhAgni aura agni - ye cha: bheda batalAye haiM / isameM dazavaikAlika kI taraha agni aura zuddhAgni ko alagaalaga liyA hai tathA AcArAMga niyukti kI taraha AkAzIya vidyut, vajra (azani) Adi ko zuddha agni ke antargata hI batalAyA hai| isake AdhAra para aisA pratIta hotA hai ki dazavaikAlika meM nirdiSTa 'agni' meM ayaH piNDa (loha - piMDa) praviSTa agni ko rakhA gayA thA, jise prajJApanA meM zuddhAgni meM mAnA gayA tathA kevala 'agni' ke bheda ko haTAkara ulkA, AkAzIya vidyut, azani, nirghAta Adi ko svataMtra bheda ke rUpa meM batAyA jo dazavaikAlika kI vyAkhyA meM 'ulkA' gaganAgni meM the tathA AcArAMga niryukti tathA digambara graMtha mUlAcAra meM 'zuddhAgni' meM the / dazavaikAlika kI 'zuddhAgni' meM 'nirindhana agni' ke rUpa meM vyAkhyA kA koI alaga artha nahIM nikltaa| agastya cUrNi meM " ete visese mottuNa suddhAgaNi" kahakara zeSa sabhI kA samAveza zuddhAgni meM kiyA hai| isa prakAra zuddhAgni ke rUpa meM hI ulkA, vidyut, azani, nirghAta Adi ko svIkAra karane para 'nirindhana agni' artha bhI ghaTita hotA hai / jaise apkAyika jIvoM meM "zuddhodaka" se " aMtarikSa - jala 1980 ko liyA hai aura vAyukAyika meM zuddha vAyu meM maMda, zAMta yA Ardra vAyu" ko liyA hai usase zuddha kA artha hai - prAkRtika / isa prakAra 'zuddhAgni' meM bhI 'ulkA Adi' (gaganAgni) ko mAnA jAya to ulkA Adi ke bheda zuddhAgni meM A jAeMge, jaisA AcArAMga niyukti meM 'agni' ke rUpa meM inheM mAnA hai athavA mUlAcAra meM 'zuddhAgni' ke rUpa meM mAnA hai| | tulasI prajJA akTUbara-disambara, 2003 31

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saMgharSa - samutthita agni ke udAharaNa meM araNI lakar3I kI ragar3a kA udAharaNa hai / 'Adi' zabda se do cakamaka pattharoM kI ragar3a yA saMgharSa ko liyA jA sakatA hai|' sUryakAMtamaNi saMbhavataH avatala (Concave) lensa ke sadRza maNi hai jisa para prakhara sUrya kiraNoM ko kendrita kara agni paidA kI jA sakatI hai / sabhI prakAra kI agni kI utpatti jIva kI yoni banane para hotI hai, jisakI carcA hama kara cuke haiM / kintu tejaskAya kI jIva-yoni kI niSpatti meM kAraka paudgalika upAdAnoM ko samajhe binA ukAyika jIva ke ukta sabhI prakAroM meM rahI sadRzatA yA lAkSaNikatA spaSTa nahIM ho sakatI / teukAyika jIvoM kI yoni meM uSNatA kI anivAryatA bahuta spaSTataH nirdiSTa bhI hai aura pratyakSataH jAnI jAtI hai- hAlAMki 'uSNatA' se tAtparya hogA sAmAnya tApamAna se atyadhika tIvra tApamAna / kintu ucita tApamAna kA vibhinna padArthoM ke sambandha meM vibhinna nApa hogaa| kitane tApamAna para kaunasA padArtha agni kI yoni bana sakatA hai, yaha mImAMsA Avazyaka hai| isake atirikta 'vAyu' kI upasthiti kI bhI agnikAyika jIvoM ke lie anivAryatA batAI gaI hai| yaha kaunasI vAyu hai jisake binA teukAyika jIva jIvita nahIM raha sakate haiM ? isakI mImAMsA apekSita hai / AcArAMga - bhASya meM ise prANavAyu batAyA gayA hai| tIsarA kAraka hai - kauna - sA padArtha agni paidA kara sakatA hai, kauna sA nahIM ? yAni kyA sabhI padArtha agni ko utpanna karane meM sakSama hai athavA kaunasA nahIM hai yaha mImAMsA bhI karaNIya hai / pahale hama vijJAna ke AdhAra para agni kI prakriyA ko samajheM aura usake pazcAt ukta mImAMsA kare, to sArA viSaya bahuta hI spaSTa hogA / vijJAna dvArA agni kI vyAkhyA jaba kisI bhI prakAra kI agni utpanna hotI hai taba jo prakriyA ghaTita hotI hai use sAmAnyataH 'jalane' yA 'dahana' ke rUpa meM hone vAlI eka rAsAyanika kriyA ke rUpa meM jAnA jAtA hai| isI prakriyA ko vijJAna meM "kaMbazcana" (Combustion) yAnI 'dahana' kahA jAtA hai| -- pAzcAtya jagat meM vaijJAnika vikAsa se pUrva agni ke viSaya meM kAphI aMdha-vizvAsa evaM mAnyatAeM phailI huI thiiN| use 'devatA' rUpa mAnakara usakI pUjA Adi karane kA ullekha mAnava-sabhyatA ke Adima yuga ke itihAsa meM prApta hotA hai| 84 vaijJAnika kSetra meM rAsAyanika vijJAna ke vikAsa ke sAtha "agni" kI samucita vyAkhyA levoijiyara (Lavoisier) nAmaka rasAyana-vaijJAnika ne prastuta kI tathA bhAvI anusaMdhAna kI dizAeM spaSTa hone ke sAtha hI patA tulasI prajJA aMka 122 32

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laga rahA hai ki oNksIjana ke sAtha jvalanazIla padArtha ke rAsAyanika saMyoga aura uSmA ke vikiraNa kI prakriyA kaMbazcana hai tathA usake mUla meM abhikriyA meM bhAga lene vAle padArthoM kA "AyanIkaraNa" jimmevAra hai| __ isa prakAra agni eka rAsAyanika prakriyA hai| isakI pAribhASika saMjJA hai - kaMbazcana yA dahana kriyaa| isakI spaSTa paribhASA isa prakAra hai - dahana-kriyA kA artha hai jvalanazIla padArthoM (iMdhana) kA oNksIjana ke sAtha rAsAyanika saMyoga tathA uSmA kA utsrjn| kaMbazcana meM prayukta iMdhana (jvalanazIla padArthoM) ko paribhASita evaM vyAkhyAyita karate hue batAyA gayA hai-"iMdhana vaha padArtha hai jo jalAne para yAnI AksIjana ke samparka meM Ane para aura usake sAtha rAsAyanika abhikriyA karane para uSmA paidA karatA hai / iMdhana meM nimnalikhita jvalanazIla mUla tattvoM meM se eka yA aneka kA honA anivArya hai - kArbana, hAiDrojana aura haaiddrokaarbn| 186 iMdhana yA jvalanazIla padArtha tInoM avasthAoM ke ho sakate haiM - Thosa, tarala yA gaisa (vaayu)|" dahana-kriyA eka prakAra kI rAsAyanika abhikriyA hone se yaha kriyA utanI hI zIghratA se tathA tIvratA se ho pAtI hai jitanI usameM bhAga lene vAle sabhI padArthoM (kArbana, AksIjana Adi) ke bIca samparka kI nikaTatA hotI hai tathA usakA samparka kSetra vizAla hotA hai arthAt jvalanazIla padArthoM kA oNksIjana ke sAtha saMyoga kaMbazcana sahita sabhI prakAra kI rAsAyanika abhikriyAeM ukta siddhAnta ke AdhAra para hotI haiN| jvalanazIla padArtha cAhe gaisa, tarala yA Thosa-avasthA meM ho sakate haiM para zuddha oNksIjana yA oNksIjana-yukta havA (vAyu), jisase kaMbazcana hotA hai, to hamezA gaisa avasthA meM hI honI caahie|" Thosa iMdhana yA jvalanazIla padArthoM meM prAkRtika IMdhana ke rUpa meM lakar3I, koyalA, lignAiTa Adi kA prayoga hotA hai| tarala padArthoM meM peTrola tathA gaisIya padArthoM meM prAkRtika gaisoM kA prayoga hotA hai| vaijJAnikoM ne padArthoM ko do prakAra meM bAMTA hai1. jvalanazIla (Combustible) 2. ajvalanazIla (Incombustible) lakar3I, koyalA, ghI, tela, rasoI meM prayukta gaisa, ghAsa, rUI, kapar3A, kAgaja Adi jvalanazIla padArtha haiN| inameM bhI paiTrola, kerosIna, DIjala Adi atijvalanazIla (highly inflammable)haiN| dUsarI aura rAkha, dhUla, miTTI, patthara, pAnI Adi ajvalanazIla haiN| vAyuoM meM kArbanaDAI oNksAiDa (Co,) jaisI vAyu bhI ajvalanazIla hai| ina sabakA prayoga agnizAmaka padArtha ke rUpa meM kiyA jAtA hai| tulasI prajJA akTUbara-disambara, 2003 - 33

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adhikAMza jvalanazIla padArthoM ke bhItara mukhyata: kArbana, hAIDrojana Adi ghaTaka hote haiM jo svabhAvataH atizIghra kaMbazcana kI kriyA ghaTita kara sakate haiN| kaMbazcana yA dahana kI prakriyA isa prakAra ghaTita hotI hai 1. jvalanazIla tattva maujUda honA caahie| 2. usake sAtha prANavAyu (oNksIjana) kA samparka honA caahie| 3. amuka nirdhArita tApamAna prApta honA caahie| ___ eka vizeSa tApakrama para kaI padArtha oNksIjana/havA ke sAtha prakriyA karake jalane' lagate haiN| isa tApakrama ko jvalana-bindu' yA visphoTaka bindu kahate haiN| padArtha ko jalane meM havA/prANavAyu kI bhUmikA mukhya hotI hai| prANavAyu alaga-alaga prakAra ke padArthoM ke sAtha bhinna-bhinna gati se prakriyA karatI hai - yAni bhinna-bhinna gati se jalAtI hai tathA usI hisAba se tApa va prakAza paidA karatI hai| udAharaNArtha - havA meM lakar3I 295deg se., koyalA 477deg se., kerosIna 295deg se. tathA hAiDrojana gaisa 580deg se 590deg se. taka jleNge| isa tApamAna se kama para kaMbazcana nahIM hogaa| kauna sA padArtha kitane tApamAna para jvalana kriyA karegA, isakA pUrA koSThaka TippaNa meM hai|" 4. uparyukta tInoM kI eka praNAlI (System) bananI caahie| itanA hone para eka rAsAyanika kriyA hotI hai jisameM kArbana jaise mUla tattva oNksIjana ke sAtha rAsAyanika rUpa meM saMyukta hote haiM jisake pariNAma svarUpa 'agni' prakaTa hotI hai aura sAtha hI sAtha CO, (kArbana DAI oNksAIDa) yAnI dhuMA tathA rAkha va anya adhajale Thosa padArtha bhI utpanna hote haiN|" isI ke sAtha tApa, prakAza va kabhI-kabhI dhvani rUpa UrjA kA vikiraNa hotA hai| hAiDrojana oNksIjana ke sAtha saMyukta hone para bASpa bana jAtI hai jo HO ke rUpa meM hotI hai, isI prakAra SO, (salphara DAI oNksAIDa), NO, (nAiTrojana oNksAIDa), O, (ojona) Adi gaisa bhI utpanna ho sakatI haiN| kabhI-kabhI CO (kArbana monoksAiDa) athavA mithaina gaisa ke rUpa meM bhI niSpatti hotI hai| isa prakAra kI gaiseM (mithena, ithena, Adi) utpanna hokara upayukta tApamAna para puna: oNksIjana ke sAtha rAsAyanika kriyA karatI haiM aura agni ko aura adhika teja banAtI haiM / jaise-lakar3I jalatI hai taba kArbonika gaisa banatI hai jo oNksIjana ke sAtha rAsAyanika kriyA kara 'jvAlA' yA 'lapaTa' ke rUpa meM jalatI hai| jaba agni kI prakriyA maMda-maMda rUpa meM calatI hai taba isa prakAra kI gaisa nahIM banatI, usa samaya iMdhana meM vidyamAna selyUloja, kArbohAiDreTsa yA kArbana maMda gati se garama hotI hai| jaba jvalana-biMdu para pahuMcatI hai taba prANa vAyu (oNksIjana) ke sAtha rAsAyanika kriyA 34 - tulasI prajJA aMka 122

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hotI hai aura eksotharmika prakriyA (yAnI jisameM uSmA ke rUpa meM UrjA kA vikiraNa ho) ke dvArA uSmA (yA tApa) kA utsarjana hotA hai aura kArbana DAI oNksAiDa gaisa banatI hai| isa prakAra kI Aga 'aMgAre' ke rUpa meM jalatI hai| jaba oNksIjana kI kamI hotI hai, jaise-rAkha se r3haka jAne para taba aMgAre bahuta kama garmI paidA karate haiN| oNksIjana kI ApUrti, 'tApa' UrjA kA utpanna honA aura usakA vikiraNa dvArA hrAsa honA, ina saba meM rAkha kI parata eka saMtulana banA detI hai| ataH aMgAre lAla rahakara dhImI gati se jalate haiN| gharSaNa se agni : cakamaka jaise patthara ko jaba Apasa meM ragar3A jAtA hai to gharSaNa se garmI paidA hotI hai tathA patthara ke choTe-2 kaNa TUTa kara lAla garma ho jAte haiN| ye garma kaNa Asa-pAsa kI havA se cinagArI rUpa meM jalane lagate haiN| aise gharSaNa meM vidyut ke cArja bhI paidA hote haiN| isa prakAra 'agni' kisI jvalanazIla padArtha kI prANavAyu (oNksIjana) ke sAtha rAsAyanika prakriyA dvArA 'svayaMbhU' calane vAlI 'jalane' kI prakriyA hai| AnuSaMgika rUpa meM isake sAtha uSmA, prakAza kI UrjA kA vikiraNa hotA hai| "sAdhAraNa agni meM padArtha kA jvalana-aMka taka garma honA jarUrI hai| usa aMka taka pahuMcane ke pahale hI vo padArtha gaisa rUpa meM vASpIkRta ho sakatA hai| usa prakAra ke padArtha ke jalane kI prakriyA bahuta pracaMDa ho jAtI hai, jaise-paittrol| jalane kI gati padArtha ke usa guNa para nirbhara karatI hai ki vo jvalanazIla hai yA ati-jvalanazIla / jalane kI prakriyA ko teja yA kama kiyA jA sakatA hai, yadi usameM prayukta hone vAlI prANavAyu kI ApUrti ko niyaMtrita kiyA jaae| teja havA dekara jalane kI prakriyA ko teja kiyA jA sakatA hai| agni kisI bhI rUpa meM kyoM na ho, yadi use jalAne meM sahayoga karane vAlI vAyu jo mukhyataH prANavAyu hai, na mile to agni nahIM jlegii| yadi jalatI huI agni ko prANavAyu kA milanA baMda ho jAya to vaha turaMta bujha jaaegii| jalate hue dIpaka para r3hakkana yA bartana rakha dene se vaha thor3I dera meM bujha jAtA hai, kyoMki oNksIjana kI ApUrti avaruddha ho gii| jaba taka Dhakkana ke bhItara bacA huA oNksIjana samApta nahIM ho jAtA taba taka hI dIpaka jalatA rahegA, usake pazcAt vaha turaMta bujha jaaegaa| iMdhana taba taka hI jalatA hai jaba taka use oNksIjana milatA rahatA hai-yaha eka sArvatrika niyama hai| jalate hue aMgAroM para dhUla, miTTI, pAnI Adi DAlane se bhI aMgAre bujha jAte haiN| inake prayoga se oNksIjana kA samparka TUTa jAtA hai| ye sAre padArtha agnizAmaka haiM, kyoMki ye svayaM ajvalanazIla haiN| oNksIjana ko chor3akara havA meM maujUda nAiTrojana, Argona, nIyona, jhenona tulasI prajJA akTUbara-disambara, 2003 - - 35

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Adi gaisa 'inarTa' (niSkriya) hone se inake dvArA agni nahIM jltii| havA meM ye sArI gaiseM lagabhaga 80 pratizata tathA oNksIjana 20 pratizata hai| kintu agni meM upayogI to kevala oNksIjana hI hai| yadi kisI bartana yA balba Adi meM oNksIjana nahIM hotI aura inameM se koI vAyu bhara dI jAtI hai, to usameM agni nahIM jala sktii| (yadyapi apavAda rUpa meM klorIna yA phlorIna gaisa meM bhI hAiDrojana Adi padArthoM dvArA vizeSa rAsAyanika kriyA ke pariNAmasvarUpa jvalanakriyA ho sakatI hai para klorIna, phlorIna athavA oNksIjana kI maujUdagI ke binA agni jalanA saMbhava nahIM hai|) niSkriya gaisoM meM oNksIjana ke abhAva meM to agni kabhI nahIM jala sktii| ilekTrIka balba meM niSkriya gaisa bharI jAtI hai yA zUnyAvakAza rakhA jAtA hai| isalie usake andara oNksIjana ke abhAva tathA jvalanazIla padArtha ke abhAva ke kAraNa agni jalane kI kriyA nahIM ho sktii| balba meM TaMgasTana dhAtu garama hone para bhI jalatI nahIM hai| nAiTrojana Adi niSkriya gaiseM isalie balba meM bharI jAtI haiN| isa viSaya kI vistRta carcA "balba kI prakriyA' viSaya ke antargata kI jaaegii| klorIna-phlorIna ke apavAda ko chor3akara kahIM bhI oNksIjana ke abhAva meM kisI bhI prakAra kI agni jalane kI kriyA ko kisI ne anubhava nahIM kiyA hai| isalie yaha vyApti bana jAtI hai| jahAM-jahAM oNksIjana kA abhAva hai vahAM-vahAM agni kA abhAva hai| DaoN. je. jaina ne eka prazna kI carcA kI hai - "kyA 'agni' meM oNksIjana ke sAtha eka svapoSI rAsAyanika prakriyA honA hI kAphI hai yA usa prakriyA se Aga se sacitta teukAya paidA karane meM yA 'tApa' ke sAtha-sAtha 'prakAza' kA paidA honA bhI jarUrI zarta hai ? yAnI sacitta agni kA mApadaNDa kyA hai ?" aisI svapoSI rAsAyanika kriyAeM bahuta sI haiM jinameM tApa paidA hotA hai lekina dRzyaprakAza paidA nahIM hotA hai| kyA unako sacitta kahA jAye ? __ 1. tharmiTa prakriyA ko Aga kI zreNI meM rakhanA hogA, kyoMki usameM tApa ke sAtha 'prakAza' bhI paidA hotA hai| 2. klorophila prakAza ke sAtha rAsAyanika kriyA karake havA kI CO, se kArbana va oNksIjana banAtA hai| lekina 'prakAza' paidA nahIM karatA hai, ataH acitta hai| 3. Cao (cUne) ke pAnI ke sAtha rAsAyanika kriyA karane se 'tApa' paidA hotA hai, lekina prakAza paidA nahIM hotA hai| blIciMga pAuDara bhI isI zreNI meM AtA hai| (yaha 'sacitta agni' nahIM hai|) 4. svapoSI kriyA (Self-Sustaining) kA matalaba kyA hai? yadi prakriyA meM bhAga lene vAle padArthoM kI ApUrti barAbara banI rahe tathA unameM eka bAra prakriyA zurU huI to phira calatI rahegI yAni 'prakriyA zurU karane ke lie unakA Apasa meM milA rahanA (jaise iMdhana havA meM 36 - - tulasI prajJA aMka 122

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par3A rahe- binA Aga ko zurU kiye) hI kAphI nahIM hai, unameM Apasa meM 'prakriyA' zurU karAnI par3atI hai bAhya sAdhana se| jaise tApa kA saMgrahaNa ho jAnA (Sponge iron, bleaching powder) Adi meN| lekina pAnI va cUne kI rAsAyanika prakriyA zurU karAne ke lie yaha zarta nahIM hai| kevala una donoM ke mila jAne se rAsAyanika prakriyA zurU ho jAtI hai| jaiseHC1 (namaka kA amla) va Zn jaste kA milaanaa| usameM garmI paidA hotI hai| kucha kriyAeM garma karane se zurU hotI haiN| jaise ucca tApamAna rAsAyanika kriyAeM haiN| yadi vo svapoSI nahIM hai tathA tApa-prakAza nahIM nikalatA hai to sacitta agni kI zreNI meM nahIM hai| sAdhAraNa agni meM havA kA honA jarUrI hai| 'agni' ko zurU karAne ke lie usa padArtha meM kucha tApa-zakti kA praveza karAnA bhI jarUrI hai| yaha tApa bAharI agni se, cinagArI se, sUrya kI rozanI se yA I.ema. laharoM se yA vidyut se yA anya rAsAyanika prakriyA se diyA jA sakatA hai| kevala eka bAra tApa dekara yaha prakriyA zurU kI jAtI hai| bAda meM 'Aga' svapoSI bana jAtI hai| ___ agni kI prakriyA ke lie cAra anivArya zarte mAnI jA sakatI haiM 1. jaba taka oNksIjana (yA apavAda rUpa klorIna-phlorIna) upalabdha nahIM hotI, agni nahIM jlegii| 2. jaba taka jvalanabiMdu kA nizcita tApamAna prApta nahIM hotA, agni nahIM jalatI'thresolDa' (nyUnatama sImA-bindu) pAra kare binaa| 3. jaba taka jvalanazIla padArtha iMdhana rUpa meM nahIM milatA taba taka agni nahIM jltii| 4. jaba taka uSmA ke sAtha-sAtha prakAza kI UrjA kA vikiraNa nahIM hotA, taba taka agni nahIM jltii| saMkSepa meM1. oNksIjana, 2. jvalanazIla padArtha 3. jvalanabiMdu-tApamAna, 4. uSmA aura prakAza kA utsarjana ina cAroM kA ekatra yogadAna agni kI anivArya zarta hai| tApamAna (Temperature) ___ "hamAre zarIra kA tApamAna 37 DigrI seNTIgreDa rahatA hai| anya padArtha isake sApekSa kitane U~ce yA nIce tApamAna para hai, usI sApekSatA se unako garma yA ThaNDA kahA jAtA hai|" tApamAna aNu, paramANu va ilekTrona kI eka vicalita (excited) avasthA ko jAhira karatA hai| isameM tApa-UrjA jarUra hai| lekina jyAdA tApamAna hone para bhI isameM tejaskAya kA jIva honA jarUrI nahIM hai| jaise bujhe hue cUlhe kI bahuta hI garma raakh| tulasI prajJA akTUbara-disambara, 2003 - 37

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1. rAsAyanika prakriyA ( Exothermic ) se tApamAna bar3hatA hai - jaise 'jalanA' / yaha bhAga lene vAle padArthoM ke guNa para nirbhara karate haiN| isameM tApa va prakAza donoM nikalate haiN| dhIme - jalane kI prakriyA meM prakAza bahuta kama nikalatA hai| tIvra jalane meM yA jvalanazIla padArthoM meM ve 'gaisa' avasthA meM tabdIla hokara jalate haiM, jise Aga kI lapaTeM kahate haiM / 2. ghaSarNa se - isase 'tApa' va cArja paidA ho sakate haiN| kyA aura kitanA paidA hogA ? yaha gharSaNa meM bhAga lene vAle padArthoM ke guNa para nirbhara karatA hai, jaise cakamaka kA patthara / patthara kI sataha kA tApakrama bar3hatA hai| bAdaloM meM ApasI gharSaNa se bijalI kA cArja paidA hotA hai| donoM hatheliyoM ke ragar3ane se usakA tApamAna bar3ha jAtA hai| 3. tApa kiraNoM kA sokhanA : sUrya kI rozanI aura tApa ko pRthvI sokhatI hai jaba vaha sUrya ke sAmane hotI hai| isase usakA tApamAna bar3hatA hai, khAsakara Thosa va dravya padArthoM kaa| gaisa padArtha kA tApamAna bar3hatA hai conduction va convection (saMvahana) kriyA se ! pRthvI para rakhe sucAlaka padArthoM kA tApamAna jaldI bar3ha jAtA hai| rAtri meM garma pRthvI apanI garmI AkAza meM emit karake apane ko vApisa ThaMDI karatI hai| dina ke samaya meM bhI garma va prakAzita pRthvI khuda AkAza meM prakAza va tApa radiate karate haiM yAni sUrya kI kiraNoM ko sokhakara, prakAza va tApa kA kevala 'parAvartana' kiyA jAtA hai, na ki tApa va prakAza kA utpAdana / isI prakAra sUrya kI kiraNoM ko (Concave-reflection) natodara parAvartaka dvArA ghanIbhUta kiyA jA sakatA hai| sUrya cUlhoM meM isa vidhi se sUrya kI kiraNoM dvArA khAnA pakAyA jAtA hai| itanI garmI ikaTThI kI jAtI hai ki pAnI ko bhApa meM badalA jAtA hai| ye padArtha sacitta- agnikAya ke sIdhe Contact ( saMsparza) meM nahIM Ate haiM, ataH sacitta nahIM hote aura na natodara - darpaNa 'tApa - prakAza' UrjA paidA karatA hai - kevala ghanIbhUta karatA hai, ata: (Concave Mirror) natodara darpaNa svayaM bhI sacitta- agnikAya yA cUlhe kI ginatI meM nahIM AyegA / "tApamAna va teukAya kisI padArtha ko kevala garma karane se hI usameM teukAya ke jIva paidA nahIM hote haiM / vaise parama zUnya tApakrama (Absolute zero) kI apekSA hara padArtha garma hai| yadi kisI padArtha (Thosa, dravya, gaisa) kA tApakrama hamAre zarIra ke tApakrama se jyAdA hai (37 DigrI se.), to hama usa padArtha ko garma kahate haiN| yadi isa tApamAna se kama hai to usa padArtha ko ThaMDA padArtha kahate haiN| lekina "teukAya jIva kisI padArtha ke jalane para hI paidA hote haiN|" (lAla garma lohA bhI te kAya kA jIva nahIM rakhatA hai, jaba taka vo prANavAyu ke sAtha prakriyA karake 'jalanA' zurU nahIM kara detA hai / 38 tulasI prajJA aMka 122

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lohAra kA lAla lohA prANavAyu se jalanA zurU kara sakatA hai| hAlAMki yaha dhImAjalanA' hai| paTTI meM 'pighalA' lAla lohA prANa vAyu ke sAtha zIghra prakriyA karatA hai| ataH isameM teukAya paidA hone kI jyAdA saMbhAvanA hai| 400 DigrI seMTIgreDa para garma lohe ke piNDa meM teukAya ke paidA hone kI sambhAvanA kama hai| isakA apanA raMga bhI nahIM badalatA hai| lekina isa tApakrama se jyAdA Upara garma karane para isakA raMga badalakara lAla-raMga honA zurU ho jAtA hai| yahA~ dhyAna dene kI bAta hai ki kevala ucca tApamAna taka pahu~ca jAne mAtra se yahAM taka ki lAla garma ho jAne se hI teukAya paidA nahIM ho jAte haiN| usa padArtha ke sAtha prANavAyu se rAsAyanika kriyA kara jalanA jarUrI hai| anukUla tApamAna jvalanazIla padArtha ko anukUla saMyoga na mile to agni kI utpatti nahIM hotii| oNksIjana kA saMyoga ho para upayukta tApamAna na ho to agni paidA nahIM hogii| jaise-paiTrola atijvalanazIla padArtha hai aura khulI havA ke saMyoga meM bhI hai para yadi upayukta tApamAna nahIM milegA to jvalanakriyA niSpanna nahIM hogii| paiTrola kA jvalanabiMdu lakar3I yA koyalA kI tulanA meM nIce hotA hai, isalie sAdhAraNa tApamAna bar3hane para bhI paiTrola jala jAtA hai| isa prakAra kucha padArtha (jo atijvalanazIla haiM) bahuta thor3e tApamAna kI vRddhi ke sAtha jala uThate haiM, jabaki anya padArthoM ko jalane ke lie bahuta UMcA tApamAna caahie| diyAsalAI ke gharSaNa dvArA tApamAna kI vRddhi kara noka para lage hue bArUda (jo atijvalanazIla padArtha hai) ko jalAyA jAtA hai| jalatI huI diyAsalAI se aura adhika tApamAna paidA hotA hai jisameM anya jvalanazIla padArtha jalAe jA sakate haiN| jalate hue koyale kI agni kA tApamAna lagabhaga 1300 DigrI selsiyasa nApA gayA hai| paryApta rUpa meM ucca tApamAna tathA oNksIjana kA yoga-ye donoM milane para hI jvalanazIla padArtha dvArA agni paidA ho sakatI hai| ise aneka udAharaNoM se spaSTa kiyA jA sakatA hai| jaise - 1. agni kI lapaTeM ucca tApamAna para jalatI huI gaisa haiN| 2. aMgAre aura murmura (agnikaNa) ucca tApamAna para jalate hue Thosa iMdhana hai| 3. AkAzIya bijalI meM AyanIkRta gaisa kA uSNa plAjmA hai, jo usa samaya prakAzita hone ke sAtha oNksIjana ke sAtha jalatA hai| jaba bijalI camakatI hai, kar3akatI hai| usase pUrva vaha bAdala meM sTeTika vidyut ke rUpa meM acit pudgala ke rUpa meM sthita hai| 4. cakamaka ke gharSaNa se utpanna agni meM bhI gharSaNa se garma hokara havA(oNksIjana) ke sAtha jalane vAle sUkSma kaNa hote haiN| 5. tarala iMdhana amumana gaisa banakara phlesa paoNinTa para oNksIjana ke sAtha jalatA hai| tulasI prajJA akTUbara-disambara, 2003 - - 39

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sonA tAtparya yaha huA ki cAhe Thosa ho, tarala ho, yA gaisa- koI bhI jvalanazIla padArtha jvalana-bindu para oNksIjana ke sAtha rAsAyanika kriyA dvArA hI agni paidA karate haiN| plAjmA avasthA meM bhI yahI prakriyA hai - jaba taka oNksIjana kA saMyoga nahIM hogA taba taka agni prajvalita nahIM hogii| sAtha meM tApa aura prakAza kA utsarjana bhI sahavartI hai| dhAtueM ucca tApamAna para pighalatI haiN| yadi oNksIjana na mile to dhAtu pighala sakatI haiM, jala nahIM sktii| nimna koSThaka meM dhAtu kA pighalanAMka diyA gayA hai - dhAtu pighalanAMka 1062 DigrI se. pleTInama 1770 DigrI se. TaMgasTana 3643 DigrI se. ilekTrIka kArbana Arka kA tApamAna 5500 DigrI. sUrya kA bhItarI tApamAna 2 karor3a DigrI. tArAoM kA utkRSTa tApamAna 4 karor3a DigrI. jvalana-kriyA meM padArtha kA jo UrjA rUpa meM rUpAntaraNa hotA hai vaha adhikAMza uSmAUrjA ke rUpa meM hotA hai kintu apekSAkRta vaha mAtrA kAphI kama hotI hai| udAharaNArtha-3000 Tana koyaloM ko jalAne para kevala 1 grAma koyale jitanI saMhati kA UrjA kA rUpa meM pariNamana hotA hai, zeSa padArtha kA rUpAntaraNa kArbana monoksAiDa aura rAkha ke rUpa meM hotA hai jinakI saMyukta saMhati 3000 Tana meM se kevala 1 grAma kama jitanI hotI hai jabaki kevala 92 yUniTa UrjA prati grAma prApta hotI hai| isI prakriyA ko yadi nyUklIyara riekTara meM ghaTita kiyA jAtA hai taba usameM kArbana kA nyUklIyasa oNksIjana ke nyUklIyasa ke sAtha milakara silIkona ke nyUklIyasa ko niSpanna karate haiM tathA UrjA kA utsarjana- 14 X 10' yUniTa jitanA pratigrAma hotA hai / 100 __isa prakAra jvalana-kriyA eka rAsAyanika kriyA hai jisameM jvalanazIla padArtha ke kArbana Adi tattva oNksIjana ke sAtha milakara uSmA aura prakAza ke rUpa meM UrjA kA utsarjana karate hue rAkha Adi padArtha, kArbana monoksAiDa yA kArbanaDAI oNksAiDa Adi gaisa niSpanna karate haiN| isI jvalanakriyA ko hama prajvalana yA agni ke rUpa meM dekhate haiN| agni, jvAlA Adi kA prakaTIkaraNa isI kI pariNati hai| agni aura uSmA meM antara agni aura uSmA donoM eka nahIM hai| 'agni' kaMbazcana (dahana kriyA) ke rUpa meM 40 - - tulasI prajJA aMka 122

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pragaTa hone vAlI rAsAyanika kriyA hai jabaki uSmA UrjA kA eka rUpa hai jo padArtha sthita aNu-gucchoM kI gati kI tIvratA-maMdatA ke anupAta meM padArtha se vikarita hotI hai| uSmA vikiraNa (Thermal radiations) kI utpatti uSmIya vikiraNoM athavA uSmA kI vikiraNeM sabhI padArthoM dvArA utsarjita hotI rahatI haiN| isI ke mAdhyama se hameM padArtha kI uSmA kA anubhava hotA hai| tApamAna yA uSNatAmAna (temperature) kA guNa sabhI padArthoM meM sadA vidyamAna rahatA hai| sabhI padArtha zUnya DigrI nirapekSa (zero degree absolute) tApamAna se adhika tApamAna vAle hote haiN| zUnya DigrI nirapekSa se Upara jyoM-jyoM padArtha kA tApamAna bar3hegA tyoM-tyoM usake uSmIya vikiraNoM kA utsarjana bddh'egaa| yaha utsarjana jisa UrjA ke rUpa meM hotA hai, use uSmA-UrjA (thermal energy) kahate haiM / uSmA-UrjA kA utsarjana do bAtoM para nirbhara hai 1. padArtha kA tApamAna 2. padArtha kI sataha kA svbhaav| padArtha se nikalane vAlI uSmA-vikiraNoM kI taraMgeM bhI vidyuta-cumbakIya taraMgoM ke rUpa meM hI hotI haiM, ThIka vaisI hI jaisI prakAza kI taraMgeM hotI haiN| kintu inakI taraMga-laMbAI (wave-length) "inphrAreDa" taraMgoM kI koTi meM hone se AMkhoM dvArA dikhAI nahIM detI hai| ye taraMga laMbAI 8 x 107 se lekara 4 x 10 mITara ke bIca haiM jabaki dRzya prakAza kI taraMgalambAI 4 x 10-7 se 8 x 10-7 taka hai| inake kucha vizeSa lakSaNa isa prakAra haiM 1. ye sadA samarekhA meM prakAza kI gati (vega) se prasArita hotI haiN| 2. inheM mAdhyama kI apekSA nahIM hai, ye zUnyAvakAza (vacuum) meM bhI prasArita ho sakatI hai| 3. ye jisa mAdhyama se gujaratI haiM, use garama nahIM krtii| 4. mUla srota se dUrI ke bar3hane para inakI tIvratA ghaTatI jAtI hai| 5. prakAza-taraMgoM kI bhAMti inakA parAvartana Adi hotA hai| 6. prakAza taraMgoM kI tulanA meM inakI UrjA kama hotI hai| sTiphana-bolTjhamena niyama ke anusAra uSmA-vikiraNa kI mAtrA kA nirdhAraNa hotA hai| 03 __isa siddhAnta se yaha spaSTa hotA hai ki jaise jaina darzana "Atapa" ko paudgalika pariNamana mAnatA hai, vaise vijJAna ke anusAra bhI "uSmA-vikiraNa' bhI kevala bhautika UrjA yA dravya hai| jaise prakAza kevala paudgalika pariNamana hai tathA kevala bhautika UrjA yA dravya hai, vaise hI uSmA vikiraNa bhI acitta yA nirjIva hI hai| sabhI padArthoM se ye vikiraNa satata tulasI prajJA akTUbara-disambara, 2003 - - 41

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nikalate rahate haiM aura hamAre zarIra dvArA unakA grahaNa hotA rahatA hai| isa prakriyA ke sandarbha meM dhAtu ke garama hone kI prakriyA ko saralatA se samajhA jA sakatA hai| dhAtu meM vidyut-pravAha dhAtu kI vidyut-cAlakatA kA kAraNa hai - ilekTraoNnoM kA svataMtra vihrnn| ye ilekTraoNna jaba vAhaka meM se gujarate haiM, taba vAhaka meM dolana (oscittation) karane vAle dhana AyanoM (tvesuons) ke sAtha unakI Takkara hotI rahatI hai| ina TakkaroM ke daurAna ilekTrona kI UrjA kA kucha aMza dolana karane vAle AyanoM ko milate haiN| isake pariNAmasvarUpa AyanoM ke dolana aura adhika tIvra aura astavyasta ho jAte haiN| ye AyanoM ko prApta UrjA uSmA-UrjA ke rUpa meM prAdurbhUta hotI hai| isa prakAra dhAtu (vAhaka) meM se jaba vidyut kA pravAha bahatA hai, taba uSmA-UrjA kA utpAdana hotA hai| ise "jUla uSmA" kahA jAtA hai aura isa prakriyA ko "jUla prabhAva" (Joule Effect) kahA jAtA hai, kyoMki isakA AviSkAra jUla nAmaka vaijJAnika ne kiyA thaa| vidyut-Aveza aura vAhaka ke donoM choroM ke bIca vidyamAna vidyut-sthiti-antara jo volTeja ke rUpa meM hai, ke guNanaphala se USmA-UrjA kA parimANa nikAlA jAtA hai| ikAI samaya meM utpanna uSmA-UrjA vidyut-pravAha kI rAzi karaMTa (jo empiyara meM hI) ke varga ke anupAta meM hotI hai / yaha jUla kA niyama (Jaule's Laws) kahalAtA hai| 04 isI niyama ke anusAra TaMgasTana dhAtu ke philAmeMTa meM gujarane vAle vidyut-pravAha ke anupAta meM USmA urjA paidA hotI hai| yaha UrjA bhI paudgAlika hai| yahI uSmA-UrjA prakAza ke sAtha vikirita hotI hai| isa prakAra - oNksIjana ke abhAva meM dhAtu ko garama karane para ye jalatI nahIM haiM, kevala unakA tApamAna bar3ha jAtA hai| atyadhika tApamAna hone para unake paramANu se UrjA kA utsarjana prakAza ke rUpa meM hone lagatA hai| sAtha meM thor3e rUpa meM uSmA-UrjA bhI utsarjita hotI hai para jalane kI kriyA nahIM hotii| yadi tApamAna pighalana-biMdu taka pahuMca jAtA hai to dhAtu pighalane lagatI hai aura tarala rUpa le letI hai| yadi tApamAna aura adhika bar3hAyA jAe to antatogatvA vaha vASparUpa meM pariNata ho jAtI hai| isa sArI prakriyA meM kahIM para bhI koI rAsAyanika kriyA nahIM hotI, kevala bhautika kriyA hI hotI hai yAnI Thosa se tarala aura tarala se vASpa rUpa meM pariNamana hotA hai tathA UrjA kA utsarjana hotA hai| bhautika kriyA kA tAtparya hai ki tApamAna bar3hane ke sAtha dhAtu ke molIkyUla uttejita hote haiM aura unakI gati tIvra ho jAtI hai jo prakAza aura uSmA kI UrjAoM ke rUpa meM pariNata hotI hai tathA dhAtu prakAzita ho jAtI hai| dhAtu kA prakAzita honA dhAtu ke bhItara rahI huI UrjA kA utsarjana mAtra hai, isameM dhAtu jalatI nahIM hai, na hI rAkha, gaisa Adi niSpanna hote haiN| punaH dhAtu jaba ThaMDI hotI hai taba punaH - tulasI prajJA aMka 122 42 [

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apanA asalI rUpa prApta kara letI hai yAnI jaisI thI vaisI hI ho jAtI hai| agni meM iMdhana jalatA hai taba mUla IMdhana samApta ho jAtA hai| rAsAyanika prakriyA ghaTita hotI hai, iMdhana kA rUpAntaraNa rAkha, gaisa Adi rUpa meM hokara UrjA kA utsarjana hotA hai, agni kI prakriyA ke bAda iMdhana punaH apanA rUpa prApta nahIM karatA / yaha spaSTa hai ki agni rAsAyanika kriyA hai, dhAtu kI ukta kriyA kevala bhautika kriyA hai| 105 aba hama ilekTrIka balba meM prakAza karane vAle TaMgasTana ke tAra kI prakriyA ko spaSTataH samajha sakate haiN| jaba tAra meM vidyut pravAha bahatA hai, to vidyut UrjA kA rUpAntaraNa uSmA-UrjA meM hone se TaMgasTana dhAtu UMce tApamAna para prakAzita hone laga jAtI hai| isa sArI prakriyA meM kahIM para bhI jvalana-kriyA yA agni kA pariNamana nahIM hotaa| agni kI prakriyA meM anivAryataH Avazyaka oNksIjana kA balba meM nitAnta abhAva hai| isalie upayukta tApamAna hone para bhI tathA prakAza evaM uSmA kA utsarjana hone para bhI agni kI prakriyA ghaTita nahIM hotI, na hI iMdhana jalane ke pazcAt niSpanna hone vAle rAkha, gaisa kI niSpatti hotI hai| (isakI vistRta carcA Age sekzana-9 meM kI gaI hai|) agni se sambaddha anya kucha jJAtavya bAteM 1. kucha rAsAyanika kriyAeM aisI hotI haiM, jinameM uSmA bar3hatI hai para agni nahIM hotii| jaise- pAnI meM cUnA DAlane se eksotharmika riekzana hotA hai| 2. havA ke oNksIjana ke sAtha lohA sAmAnya tApamAna para hI ArdratA prApta hone para pherasa AksAiDa ('jaMga' yA rust ke rUpa meM) paidA karatA hai / para isameM tApamAna sImA ke bhItara hI rahatA hai / isa prakriyA meM uSmA yA prakAza niSpanna nahIM hote| yaha agni kI kriyA nahIM hai| 3. phospharasa sAmAnya tApamAna para oNksIjana ke sAtha milakara oNksAiDa banAtA hai aura prakAza bhI karatA hai| isa prakAza ko "phospheransa" kahA jAtA hai| yahAM tApamAna nahIM bar3hatA hai / 7. AkAzIya vidyut (Lightning) ilekTrIsITI kA bhinna-bhinna rUpoM meM bhinna-bhinna prakAra se rUpAntaraNa hotA hai| sthita vidyut (static), cala-vidyut (current) aura vidyut kA DIscArja (nirAvezIkaraNa) ina tIna rUpoM meM vidyut (ilekTrIsITI) kA pariNamana ho sakatA hai| jaise hama dekha cuke haiM ki vidyut svayaM apane Apa meM eka paudgalika paryAya ke rUpa meM hai| usI paudgalika paryAya kA kauna-sA rUpAntaraNa "sacitta teukAya" ke rUpa meM pariNata hogA aura kauna-sA kevala paudgalika yA acitta pariNamana hI rahegA - ise bhalI-bhAMti samajhanA hogaa| AkAzIya vidyut jo AkAza meM bijalI ke rUpa meM camakatI hai tathA vidyut ke anya pariNamana kahAM taka ekarUpa hai, kahAM taka bhinna -- isakA cintana hameM karanA hogA / hama dekha cuke haiM tulasI prajJA akTUbara-disambara, 2003 43

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1. sthita avasthA meM ilekTrIsITI avAhaka yA kuvAhaka padArthoM meM bhI hotI hai| jaba taka vaha usI rUpa meM rahatI hai vaha kevala bhautika yA paudgalika rUpa hai| 2. pravAha (current) ke rUpa meM sucAlaka yA ardhacAlaka padArthoM meM jaba vidyut dhArA pravAhita hotI hai, taba bhI vaha kevala paudgalika rUpa meM hai| tAra meM bahane vAlI vidyut kitanI hI teja kyoM na ho, jaba taka vaha tAra ke bhItara rahatI hai taba taka vaha apane Apa meM kevala paudgalika astitva hai, acitta hai| zarIra meM pravahamAna vidyut-pravAha bhI apane Apa meM paudgalika hai| 3. ilekTrIsITI kA DIscArja yA vidyut-Aveza kA nirAvezana kisa prakAra hotA hai-- isa viSaya meM aba hama carcA kareMge tathA dekheMge AkAzIya vidyut kI prakriyA ke rUpa meM yaha kriyA kaise ghaTita hotI hai ? pRthvI kA vAtAvaraNa - AkAzIya vidyut (lightning) tathA usakA pRthvI para patana jo "azanipAta" yA bijalI ke kar3akane ke rUpa meM jAnA jAtA hai, ke ghaTita hone meM nimna kAraka jimmedAra haiM - 1. pRthvI svayaM meM vidyut cArja (Aveza) se Avezita hai| 2. bAdaloM meM "sthita vidyut-Aveza" utpanna hote haiN| 3. pRthvI kA vAtAvaraNa (atmosphere) 400 kilomITara taka Upara phailA huA hai| usake do stara-TroposphIyara aura sTreTosphIyara kahalAte haiN| inake bIca havA meM "AyanIkaraNa' hone para plAjmA kA nirmANa hotA hai| ___ bAdaloM ke do staroM ke bIca eka zaktizAlI vidyut bala kA nirmANa hotA hai| sarvaprathama to hameM yaha jAnanA hogA ki vAtAvaraNa meM havA ke sAtha oNksIjana maujUda rahatA hai tathA anya gaisa yA halake rajakaNa tathA halake taMtu Adi bhI maujUda rahate haiN| vASpa ke rUpa meM pAnI ke molIkyUla bhI Upara cale jAte haiN| jvalanazIla gaisa yA anya sUkSma kaNa Adi ucca tApamAna kA yoga milane para agni ke rUpa meM pariNamana ho sakatA hai| pRthvI kI sataha se lagabhaga 12 kilomITara taka kA vAtAvaraNa "TroposphIyara" kahalAtA hai| usake pazcAt lagabhaga 50 kilomITara taka phailA huA vAtAvaraNa "sTreTosphIyara" kahalAtA hai| sTreTosphIyara kA stara vAtAvaraNa kI ilekTrIkala prakriyAoM ke lie jimmevAra hai, jisameM vidyut camakane kI ghaTanAe~ hotI haiN| pRthvI svayaM ilekTrIsITI kI sucAlaka hai kintu vAtAvaraNa ke nIce ke stara para havA vidyut kI kucAlaka hai| U~ce stara para bAhya aMtarikSa se Ane vAlI brahmAMDIya vikiraNoM (cosmic rays) kI bama-varSA-sI hotI hai| ye vikiraNeM tIvra UrjA vAlI hotI haiN| ye 44 tulasI prajJA aMka 122

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jaba vAtAvaraNa se TakarAtI haiM taba vAtAvaraNa meM maujUda havA evaM anya gaisoM kA AyanIkaraNa ho jAtA hai| AyanIkaraNa se tAtparya hai ki paramANu se ilekTrona (yA pojITrona) viyukta ho jAte haiM, jisase paramANu svayaM + (dhana) athavA - (RNa) Aveza vAlA bana jAtA hai| AyanIkRta havA yA gaisa vidyut kI sucAlaka bana jAtI hai| jyoM-jyoM 'vAtAvaraNa' meM Upara jAte haiM, tyoM-tyoM vidyut kI sucAlakatA bar3hatI jAtI hai| sTreTosphIyara ke Upara ke stara para yAnI usake zikhara para sArA 'vAtAvaraNa' atyanta tIvra sucAlaka bana jAtA hai| (yaha pRthvI se lagabhaga 60 kilomITara Upara ghaTita hotA hai / ) pRthvI kI sataha aura sTreTosphIyara ke Upara ke stara ke bIca ilekTrIka prakriyA saMbhava bana jAtI hai| cU~ki ye donoM suvAhaka haiN| inake bIca volTeja kA antara vidyut-bala kA kArya kregaa| jo bAdala bahuta Upara hote haiM, unameM pAnI vASpa ke rUpa meM hI hotA hai, pAnI ke kaNa ke rUpa meM nhiiN| ye bAdala sAmAnya vAtAvaraNa kI havA kI taraha ilekTrIsITI ke kucAlaka nahIM hote / pRthvI kI sataha para jo ilekTrIka poTeMziyala hotA hai, usakA aura bAdaloM ke nIce ke hisse meM ekatrita ilekTrIka poTeMziyala ke bIca jo pharka (Potential difference) hai, vaha jabaradasta mAtrA meM - lagabhaga 2 karor3a se 20 karor3a volTa jitanA ho sakatA hai| isakI vajaha se tIna kilo mITara moTI vAtAvaraNa kI paTTI meM eka jabaradasta vidyut kSetra pravartita hotA hai| isa kSetra kI dizA Upara kI ora hotI hai / isa kSetra ke bIca kI havA kA AyanIkaraNa ho jAtA hai, jisase vaha sucAlaka bana jAtI hai| prAkRtika tUphAna (Thunder storm ) hamArI pRthvI para mausama ke parivartana kI prakriyA calatI rahatI hai| isake phalasvarUpa megha - nirmANa, havAmAna tathA havA ke dabAva meM uthala-puthala, tApamAna kA antara, havA meM dhUlI kaNoM kA ekatrIkaraNa Adi aise kAraka haiM jo nirantara prAkRtika tUphAnoM ke nimitta banate rahate haiN| pRthvI ke cAroM ora ke vAtAvaraNa ke pariNamanoM ke kAraNa pratidina 40000 prAkRtika tUphAna yA taDit -jhaMjhA (Thunder srorm) kahIM-na-kahIM, kisI-na-kisI rUpa meM uTha khar3e hote haiM, jinameM garjana aura vidyut (Lightning) kA krama calatA rahatA hai / ausatana prati do saikaNDa meM vizva meM kahIM-na-kahIM aisA tUphAna AtA rahatA hai aura isa tUphAna kI avadhi ausatana eka ghaMTe kI hotI hai| ina tUphAnoM ke daurAna sTreTosphIyara aura pRthvI ke bIca jo ilekTrIka cArja kA AdAna-pradAna hotA hai, usake pariNAmasvarUpa hI pRthvI evaM vAtAvaraNa kI vidyut-sthiti ko banAe rakhanA saMbhava hotA hai anyathA vidyut kA asaMtulana pRthvI ke lie khataranAka siddha ho sakatA hai| 107 (i) jaba tUphAna kI sthiti banatI hai, taba Upara 6 kilomITara taka dhana vidyut Aveza tulasI prajJA akTUbara-disambara, 2003 45

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vAle kaNa tathA 2 se 3 kilomITara taka RNa Aveza vAle kaNa bAdaloM meM jamA hote jAte haiN| DaoN. je. jaina ne isa pUre krama ko isa rUpa meM prastuta kiyA hai-108 "jaba varSA ke bAdaloM meM AMzika jame hue pAnI va barpha ke ravoM ke bIca ApasI Takkara hotI hai to usa gharSaNa se dhana aura RNa Aveza (cArja) paidA hote haiN| yaha cArja paidA karane kI prakriyA usI prakAra hotI hai jaise eka kamare meM galIce para calane se kisI khAsa zuSka divasa meM zarIra para sthira cArja paidA ho jAte haiM / ye cArja usa AdamI ko jhaTake ke rUpa meM mahasUsa hoMge jaba vaha daravAje kI kuMDI ko chUtA hai| (ii) cumbakIya kSetra meM vASpa ke bAdala jaba jyAdA gati se ghUmate haiM to unameM bijalI kA cArja paidA hone kI saMbhAvanA ho sakatI hai| yaha usI prakAra hotA hai, jaise eka jenereTara meM roTara para cArja paidA hote haiN| (iii) Ama taura para RNa cArja madhya yA nicalI sataha para ikaTThe hote haiM tathA dhana cArja (aNu yA Ayana) Upara uTha kara usa bAdala kI UparI sataha para ikaTThe hote rahate haiN| (iv) cArja paidA hone kI gati nirbhara karatI hai (1) bAdaloM kI vibhinna paratoM kI sApekSika gati para, (2) avazItana kI mAtrA para (3) AMzika jame hue pAnI va pUrNata: jame hue barpha ke anupAta para (4) bAdala kI aMdarUnI halacala kI mAtrA pr| avazItana kI gati va mAtrA nirbhara karatI hai Upara uThatI huI garma havA kI dhArA kI guNavattA va tIvratA pr| guNavattA kA matalaba hai namI kI mAtrA tathA namI se sane hue raja-kaNa se| (v) cArja kI mAtrA : volTeja yaha nirbhara karatI hai bAdala ke usa hisse kI moTAI va cAlakatA para jisase vo dhana aura RNa cArja ko alaga-alaga bAMTa kara rakhatI hai| jaise hI vidyut-AvezoM kA aMtara (Potential difference) eka sImA ko pAra karatA hai, to bAdaloM kI vidyut-virodhI zakti yakAyaka TUTa jAtI hai| usa samaya bAdala va havA apanI kucAlakatA se una viparIta vidyut-AvezoM ko milane se nahIM roka sktii| usakA natIjA yaha hotA hai ki RNa Aveza kA TUTatA huA pahAr3a "DIscArja" ke rUpa meM bAdala meM kauMdha jAtA hai jise hama tar3ita-vidyut (Lightning) yA "bijalI kA camakanA" kahate haiN| bAdaloM ke nIce ke hisse meM jo RNa-vidyut Aveza haiM, ve preraNa (Induction) dvArA jamIna para dhana vidyut-Aveza utpanna karate haiM / yadyapi bIca meM maujUda uThatI huI vASpa se ladI havA ina donoM viparIta vidyut-AvezoM ko pRthak rakhane kI koziza karatI hai para jaba vAlTeja atyaMta tIvra ho jAtA hai, taba use pAra kara bhArI vidyut DIscArja jamIna kI ora jahAM nyUnatama 46 - - tulasI prajJA aMka 122

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avarodha hotA hai vahAM kar3aka kara dharatI para giratA hai, ise hI vajrapAta yA bijalI kA kar3akanA (Thunderbolt) kahA jAtA hai| AgamoM meM yaha " azanipAta" ke nAma se abhihita hai / jamIna kI sataha kI khAsa paristhitiyoM meM viloma kar3akatI bijalI bhI paidA hotI hai, jisameM RNa vidyut-Aveza pRthvI se bAdala kI ora kar3akatI bijalI ke rUpa meM daur3a par3ate haiN| yaha najArA Amataura para nimna akSAMza vAle kSetroM meM pAyA jAtA hai, jaise- iMDoneziyA, dakSiNa amarIkA, madhya aphrIkA Adi / taDit -vidyut kI saMracanA : 1. jo kar3akatI bijalI hameM AkAza meM dikhAI detI hai, vaha vikhaMDita havA aura gaisa hai| gaisa kI parata ke donoM tarapha jaba vidyut-Aveza (Voltage) ati ucca ho jAtA hai to vo gaisa kI vidyutrodhI zakti meM chidra paidA kara detA hai| usa ati ucca volTeja se gaisa AyanIkRta hokara plAjmA bana jAtI hai jo vidyut-cApa ke rUpa meM prakaTa hotI hai / vidyut-cApa rUpI plAjmA eka lacIlA sucAlaka hai| palaka jhapakate hI bAdala kI pUrI volTeja nirAvezita (mukta) ho jAtI hai| 2. vidyut - cApa rUpI yaha plAjmA padArtha kI caturtha avasthA hotI hai| AyanIkaraNa ke kAraNa isa plAjmA kA tApakrama hajAroM DigrI ( 300000degc ) taka bar3ha jAtA hai| isake bhItara gaiseM RNa va dhana Ayana ke rUpa meM vikhaNDita hokara vidyut pravAha banAtI hai| jo eka kauMdha ke rUpa meM eka sire se dUsare sire taka bahu- zAkhita yA lahariyA - bijalI ke samAna bahakara ucca volTeja ko pUrA khiMcAva rahita kara detI hai| yaha kauMdha eka hI bAdala ke aMdara, do bAdaloM ke bIca meM yA bAdala aura dharatI ke bIca ho sakatI hai| 3. isa garma plAjmA meM oNksIjana, nAiTrojana aura jala vASpa Adi ke Ayana rahate haiN| inase prakAza ke phoTona kA vikiraNa hotA hai| yaha ilekTro-megneTika vikiraNa ucca tApa va prakAza ke alAvA ucca dabAva kI bhayaMkara dhvani / garjana paidA karatA hai| kSaNika vidyutcApa ke samApta hote hI jaba volTeja zUnya raha jAtA hai, taba nisteja gaiseM vApisa yaugika rUpa meM prakaTa hotI haiM / isa plAjmA kI upaja ke rUpa meM ojona gaisa tathA nAiTrojana Adi ke anya oNksAiDa aura anya yaugika padArtha paidA hote haiN| isa prakriyA se hara sAla 3 karor3a Tana taka sthirIkRta nAiTrojana banatI hai / isa vidyut-cApa se kabhI - kabhI aise Aga- gole bana jAte haiM jo drutagati se calakara pRthvI meM samA jAte hai tathA rAste kI vastuoM ko jalA DAlate haiN| sAdhAraNa vidyut-cApa (vajrapAta) jo AkAza se pRthvI para giratA hai, vo bhI rAste meM par3I vastuoM ko apanI tIvra garmI va UrjA ke kAraNa jhulasA kara jalA DAlatA hai| " tulasI prajJA akTUbara-disambara, 2003 47

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DaoN. bihArI chAyA" apane "bijalI" ke viSaya meM likhita lekha meM batAte haiM bAdala ke nIce ke hisse meM jamA haI RNa-vidyut pRthvI kI sataha para jamA dhana vidyata dvArA AkRSTa hotI hai| isa AkarSaNa ke phalasvarUpa bAdaloM meM se nIce kI ora RNa vidyut Aveza kA eka pravAha bahatA hai aura pRthvI kI sataha ke Upara kI ora dhana vidyut pravAha bahatA hai| ina donoM kA saMyoga havA ke madhya meM hI ho jAtA hai| usa samaya tIvra dhana vidyut Aveza prakAza ke vega ke tIsare (1/3 x 3 lAkha kilomITara/saikaNDa) arthAt lagabhaga eka lAkha kilomITara prati saikiNDa ke vega se gati karatA huA dikhAI detA hai| isakI vajaha se gagana meM tIvra prakAza kI rekhA yA camaka dekhane ko milatI hai, jise hama "bijalI camakI" aisA kahate haiN| bijalI kI eka camaka meM jo vidyut pravAha bahatA hai, vaha 20 hajAra ke 40 hajAra empiyara ke barAbara zaktizAlI hotA hai| samajhane ke lie tulanA kI jAya to 1000 voTa pAvara vAle bijalI ke balba meM kevala lagabhaga 4 empiyara kA vidyut pravAha hI bahatA hai| jo do biMdu ke bIca yaha vidyut paidA hotI hai, unakA ilekTrIka dabAva lagabhaga 20 karor3a volTeja jitanA hotA hai| isa prakAra 20 hajAra se 40 hajAra empiyara kA vidyut-pravAha 20 karor3a volTa ke vidyut dabAva ke bIca eka tIvra prakAza kI camaka yA rekhA "bijalI" (Lightning) hai| (tulanA ke lie gRha-kArya meM prayukta vidyut kA volTeja kevala 250 volTa hI hotA hai|) jisa samaya bijalI camakatI hai usa samaya jo uSmA-UrjA kA vikiraNa hotA hai, usase vahAM kA tApamAna bar3hakara itanA tIvra ho jAtA hai jo sUrya ke sataha ke tApamAna se bhI caugunA ho jAtA hai| aisI pracaMDa bijalI kA astitva kevala eka saikiNDa ke hajAraveM aMza jitane samaya taka hI rahatA hai| __yadi itanA tIvra vidyut-pravAha kisI prANI yA manuSya ke zarIra meM praviSTa ho jAe to zarIra ke samasta jJAnataMtuoM aura samasta raktavAhiniyoM kI sarkITeM jo mastiSka aura hRdaya ke sAtha jur3I huI haiM, zIghra prabhAvita ho jAtI haiN| isase hRdaya kI dhar3akana ruka jAtI hai aura jJAnataMtuoM para par3ane vAle prabhAva se zvAsocchvAsa kI prakriyA ruka jAtI hai| bahuta bAra zvAsocchvAsa punaH cAlU na hone se vyakti kI mRtyu ho jAtI hai| yadi ati tIvra vidyut-pravAha praveza kara le to narvasa sisTama kI samagra taMtrikA-kozikAeM (nyUronsa) naSTa ho sakatI haiN| kabhI-kabhI saMyogavaza vidyut-pravAha kI kucha maMdatA ke kAraNa sArI taMtrikA-kozikAeM naSTa nahIM hotI para unameM sUkSma chidra ho jAte haiM yAnI kSatigrasta ho jAtI haiN| tar3it-vidyut evaM azanipAta ko teukAya kyoM kahA gayA ? DaoN. je. jaina evaM DaoN. bihArI chAyA tathA bhautika vijJAna kI pAThya pustakoM ke uparyukta uddharaNoM se yaha spaSTa hotA hai ki 48 - tulasI prajJA aMka 122

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1. bijalI camakane kI prakriyA khule vAtAvaraNa meM hotI hai| jahAM agni ko utpanna karane vAlI oNksIjana prANavAyu upalabdha hai| 2. bijalI camakane ke (prakAza ke sAtha uSmA UrjA kA utsarjana tApamAna kI atyadhika vRddhi karatA hai| isase havA meM vidyamAna jvalanazIla gaisa yA anya sUkSma padArthoM ko jvalana - - biMdu prApta ho jAtA hai| isa prakAra 'agni' yA jvalana kI kriyA ke lie upayukta sAmagrI prApta hotI hai yAnI agni kI yoni yA teukAya kI yoni upalabdha hotI hai / tAtparya yaha huA ki yadyapi ilekTrIsITI ke rUpa meM DIscArja hone vAlI UrjA svayaM paudgalika hone para bhI jaba bijalI camakatI hai to usake kAraNa turaMta agni-dahana kI prakriyA ke rUpa meM sacitta teukAya kI utpatti hotI hai / isI kAraNa se "vijjU" (AkAzIya bijalI yA vidyut) ko teukAyika jIvoM kI gaNanA meM liyA gayA hai| DaoN. je. jaina ke anusAra "bijalI khuda koI prakAzaka va tApaka pudgala nahIM hai| yaha kevala ilekTro-megneTika phIlDa lie hue cArja yA UrjA hai| yaha tApa va prakAza Adi anya UrjA meM pariNata jarUra ho sakatI hai| AkAza meM jaba yaha 'vidyutcApa' banatI hai to vo UrjA ke anya rUpa meM pariNata ho jAne se dikhAI va sunAI par3atI hai tathA sacitta agnikAya banatI hai / ' 11110 ilekTrIsITI svayaM kevala UrjA hai| kintu jaba AkAzIya vidyut kisI para giratI hai, taba ucca tApamAna bhI usake sAtha vikirita hotA hai, jo jvalanazIla padArtha ko bhasmasAt kara detA hai| jahAM zarIra ke bhItara yaha praveza kara letI hai vahAM usakA prabhAva narvasa sisTama para hone se vaha vyakti ko mAra detI hai yA zarIra ke taMtroM ko kSatigrasta kara detI hai| DaoN. je. jaina ke anusAra "bijalI kA agni meM rUpAntaraNa hone kI vajaha se AkAzIya vidyut sacitta teukAya bana jAtI hai| kabhI-kabhI usake ucca UrjA yA uSmA kA pariNamana Aga ke gole ke rUpa meM bhI hotA hai| Aga ke gole tejI se pRthvI ke bhItara samA jAte haiM / mArga meM bhI jo koI jvalanazIla padArtha AtA hai, use vaha jalA detI hai| ye vajrapAta (azanipAta) (Thunder bolt) ke rUpa meM pRthvI para giratA hai, vaha bhI apanI tIvra uSmA yA tApamAna ke kAraNa mArga meM Ane vAle padArthoM ko jalA kara rAkha banA dete haiM / ' 19111 DaoN. je. jaina ne prANa vAyu ke kAraNa AkAzIya bijalI ko sacitta mAnA hai, ise spaSTa karate hue likhA hai 2. 'kucAlakatA va AyanIkaraNa: kucAlaka padArthoM meM vidyut pravAha nahIM ho sakatA hai| ataH vidyut unameM tApa bhI paidA nahIM kara sakatI hai, jaise- lkdd'ii| sAdhAraNatayA gaisa meM bhI vidyut pravAha nahIM ho sakatA hai| lekina ucca vidyut - dabAva (voltage) hajAroM volTa para tulasI prajJA akTUbara-disambara, 2003 44 49

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gaisa AyanIkRta (ionise) ho jAtI hai, jisase vidyut pravAha cApa ke rUpa meM zurU ho jAtA hai| isake alAvA yadi aisI gaisa (jaise jala-vASpa yA dhAtu-vASpa) usameM milA dI jAye, jisakA AyanIkaraNa volTeja kama hotA hai, to apekSAkRta kama volTeja para hI usa gaisa kI kAphI moTAI AyanIkRta hokara plAjmA banA sakatI hai| jaise AkAzIya bAdala meM vidyut cApa kA paidA honaa| isameM bAdaloM meM ikaTThI huI sTeTika vidyut plAjmA rUpa meM nirAvezita hokara pravAhita ho jAtI hai| isameM bijalI kI garjana, camaka va tApa paidA hotA hai| isa pravAha ko sacitta mAnA gayA hai / isa plAjmA meM prANavAyu se rAsAyanika kriyA bhI dekhane meM AI hai| usameM gaisa ke parivartana kI prakriyA dekhI gaI hai|" DaoN. je. jaina ne vijjU aura ilekTrIsiTI kI bhinnatA ko batAte hue likhA hai"uttarAdhyayana - adhyAya 36 meM bAdala agnikAya ke bheda meM 'vijjU' zabda se bijalI ko teUkAya svIkAra kiyA hai| (yaha sahI to hai, lekina 'vijjU' zabda kevala usI prAkRtika bijalI, jo AkAza meM kar3akatI huI vidyut cApa yAni USNa-plAjmA ke rUpa meM dikhAI detI hai, ke lie prayukta hai| yaha kRtrima 'vidyut-UrjA' yA bAdaloM meM ikaTThe 'sTeTika-cArja' kI vidyut-UrjA ke lie prayukta pratIta nahIM hotA hai|"13 aba Agama meM "vijU'- bijalI yA vidyut (Lightning) ko sacitta teukAya kI gaNanA meM kisa apekSA se mAnA gayA hai, usa apekSA kI spaSTatA isa prakAra hotI hai 1. jaba taka bAdaloM ke aMdara vidyut-Aveza sthita (static) ilekTrIka UrjA kI avasthA meM avasthita rahate haiM, taba taka ve kevala paudgalika yAnI acitta dravya haiN| 2. jaba ve ilekTrIka cArja havA ke AyanIkaraNa kI vajaha se "DIscArja" hote haiM, taba ilekTromegneTIka (vidyut-cumbakIya) UrjA ke rUpa meM bhI paudgalika avasthA meM hote haiN| 3. jaba yaha UrjA jo atyadhika tApamAna sahita hotI hai, jvalanazIla padArthoM (gaisa, sUkSma padArtha) ke samparka meM khulI havA (jisameM oNksIjana bhI hotA hai) meM AtI hai taba kabaMzcana kI kriyA ghaTita hokara camakatI huI bijalI ke sAtha hI agni kA svarUpa prakaTa ho jAtA hai aura bijalI sacitta teukAya bana jAtI hai| jahAM-jahAM yaha jvalanazIla padArthoM ko jalAtI hai, vahAM -vahAM saba jagaha sacitta teukAya kA astitva hotA hai| yaha bahuta spaSTa samajha meM AtA hai ki jvalana-biMdu se bhI atyadhika tIvra tApamAna aura khulI havA meM oNksIjana kI upalabdhi tathA jvalanazIla padArthoM kA yoga- ye saba milakara "vijU" ko sacitta teukAya banA DAlate haiN| isI prakAra azanipAta yA vajrapAta bhI tIvra agni kA rUpa bana jAtA hai| 50 tulasI prajJA aMka 122

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ilekTrIsITI aura agni ( teukAya ) ** kevala paudgalika pariNamanoM kI niSpatti rUpa zuddha ilekTrIsITI aura jvalana kriyA kI niSpatti rUpa teukAyika jIva ke rUpa meM utpanna agni kI bhinnatA ko aneka AdhAroM para spaSTa samajhA jA sakatA hai 1. lakar3I, rabar3a, kapar3A Adi vidyut ke kucAlaka haiM tathA tApa (uSmA) ke bhI kucAlaka haiM, jabaki lohA, tAMbA Adi dhAtu vidyut ke sucAlaka haiM tathA tApa (uSmA) ke bhI sucAlaka haiN| 2. lakar3I Adi jvalanazIla hone se oNksIjana kA yoga milane para zIghra jala jAte haiN| lohA Adi dhAtu sAdhAraNa tApamAna para jalate nahIM, kevala garma hote haiM / atyadhika tApamAna para bhI yadi oNksIjana na mile to dhAtu garma hokara prakAzita ho jAtI hai tathA pighalanAMka bindu para tarala ho jAtI hai, jalatI nahIM / 3. miTTI, dhUla, pRthvI (patthara Adi) vidyut ke suvAhaka haiM para agni kI dRSTi se ajvalanazIla haiM tathA agnizAmaka haiM / 4. agni meM padArtha naSTa hotA hai yA khatma hotA hai tathA usameM padArtha ke rAsAyanika r3hAMce meM badalAva AtA hai / hAiDrokArbana iMdhana jalakara gaisa ke rUpa meM (CO, aura H, O Adi ke rUpa meM) parivartita hote haiM yA anya IMdhana jalakara Thosa avazeSa (rAkha, koyalA) meM badala jAte haiM / ye rAkha Adi (non-fuel) iMdhana nahIM hote haiN| rAsAyanika kriyA dvArA inakA paryAya badalatA hai| gharSaNa kI agni meM pahale gharSaNa se garmI paidA hotI hai, garmI se usa patthara ke bArIka TUTe kaNa 'lAla' raMga meM camakane lagate haiM- phira 'havA' se rAsAyanika prakriyA karake agni paidA karate haiM / (cakamaka kI agni) / " 11114 5. pAnI agni ko bujhA detA hai, usakA zastra hai| kintu (ionised) pAnI meM vidyut kA pravAha gujara sakatA hai| ilekTrolAisIsa kI prakriyA meM pAnI ke bhItara vidyut pravAhita kara hAiDrojana oNksIjana ko alaga-alaga kiyA jAtA hai| ucca volTeja kI vidyut gIlI dIvAra yA nama (zIlana) vAlI bhUmi meM AsAnI se praviSTa ho jAtI hai jo bahuta bAra khatare kA kAraNa bana jAtA hai / isa prakAra agni kA zastra pAnI agni bujhAne vAlA hai para vidyutavAhI bana sakatA hai| 6. kerosIna jaisA jvalanazIla padArtha AksIjana kA saMyoga hone para jala uThatA hai, para I. DI. ema. mazIna meM use kUlaneTa (coolant) ke rUpa meM kAma liyA jAtA hai tathA spArkiMga ke bAvajUda bhI AksIjana ke abhAva ke kAraNa jalatA nahIM hai| (isa viSaya ko agale aMka meM par3heM ... ) tulasI prajJA akTUbara-disambara, 2003 51

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sandarbha grantha : 62. AcArAMga sUtra (AyAro), prathama adhyyn| 63. dazavaikAlika sUtra (dasaveAliyaM), caturtha adhyyn| 64. prajJApanA sUtra (paNNavaNA), 1/24-26 65. AcArAMga sUtra, 1/66 "je logaM abbhAikkhai, se attANaM abbhaaikkhi| je attANaM abbhAikkhai, se logaM abbhaaikkhi||" dazavaikAlika sUtra (dasaveAliyaM), 4/20- "se agaNiM vA iMgAlaM vA mummuraM vA acciM vA jAlaM vA alAyaM vA suddhAgaNiM vA ukkaM vA......." prajJApanA sUtra (paNNavaNA), 1/24-26 "se kiM taM teukkAiyA? teukkAiyA duvihA paNNattA, taM jahA- suhumateukkAiyA ya bAdarateukkAiyA y|| se kiM taM suhumateukkAiyA ? suhumateukkAiyA duvihA paNNattA, taM jahA - pajjattagA ya apajjattagA ya se taM suhama teukkaaiyaa|| se kiM taM bAdarateukkAiyA ? bAdarateukkAiyA aNegavihA paNNattA, taM jahA - iMgAle jAlA mummure accI alAe suddhAgaNI ukkA vijjU asaNI NigghAe saMgharisasamuTThie suurkNtmnninnissie| je yAvaNNe tahappagArA te samAsato duvihA paNNattA, taM jahAM pajjatagA ya apajjattagA y| tattha NaM jete apajjattagA te NaM asNpttaa| tattha NaM jete pajjattagA eesiNaM vaNNAdeseNa gaMdhAdeseNaM rasAdeseNaM phAsAdeseNaM sahassaggaso vihANAI, saMkhejjAI jonnippmuhsyshssaaiaN| pajjattagaNissAe apajjattagA vakkamaMti - jattha ego tattha NiyamA asNkhejjaa| se tta baadrteukkaaiyaa| se taM teukkaaiyaa||" 68. dasaveAliyaM, 4/20 kA TippaNa, pRSTha 152, 153 69. (ka) ji.cU. (jinadAsa cUrNi) pR. 155-56 agaNI nAma jo ayapiMDANugayo pharisagejjho so AyapiMDo bhnnnni| (kha) hA.TI. (hAribhadrIya TIkA) pR. 89 ayaspiNDAnugato'gniH 70. (ka) a. cU. (agastya cUrNi) pR. 89 : iMgalAM vA khadirAdINa NiddaDDANa dhUmavirahito iNgaalo| (kha) ji.cU. pR. 156 : iMgAlo nAma jaalaarhio| (ga) hA.TI.pR. 154 jvaalaarhito'nggaarH| 71. (ka) a.cU. pR. 89 : karisagAdINa kiMci siTTho aggI mummuro| (kha) ji. cU. pR. 156: mummuro nAma jo chArANugao aggI so mummuro| ___ (ga) hA.TI. pR. 154 : viralAgnikaNaM bhasma murmurH| 72. (ka) a.cU. pR. 89 : dIvasihAsiharAdi accii| (kha) ji. cU. pR. 156 : accI nAma AgAsANugaA paricchaNNA aggisihaa| (ga) hA.TI. pa. 154 : mUlAgnivicchannA jvAlA arciH| 52 - - tulasI prajJA aMka 122

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73. 74. 75. 76. 78. (ka) a. cU. pR. 89 : udditopari avicchiNNA jAlA / (kha) ji.cU. pR. 156 : jvAlA pasiddhA ceva / (ga) hA.TI.pa. 154 : pratibaddhA jvAlA / 77. prajJApanA vRtti, patra - 29 1 1. aMgAro - vigatadhUmaH 2. jvAlA - jaajvlymaanrvaadiraadijvaalaa| analasambaddha dIpazikhatyanye / 79. (ka) a. cU. pR. 89 : alAtaM umutaM / (kha) ji. cU. pR. 156: alAyaM nAma ummuAhiyaM paMja (pajja) liyaM / (ga) hA.TI.pa. 154 : alAtamulmukam / (ka) a. cU. pR. 89 ete viMsese mottUNa suddhAgaNi / (kha) ji.cU. pR. 156: iMdhaNarahio suddhAgaNi / (ga) hA.TI.pa. 154 : nirindhana : zuddho'gniH / (ka) a.cU. pR. 89 : ukkA vijjutAdi / (kha) ji.cU. pR. 156: ukkAvijjugAdi / (ga) hA.TI.pa. 154 : ulkA - gaganAgniH / 3. murmura : phumphakAdau bhasmamizritAgnikaNarupaH 4. arci - analA pratibaddhA jvAlA 5. alAtaM - ulmukaM 6. zuddhAgni - ayaHpiNDAdau 7. ulkA - - cuDDulI 8. vidyut pratItA 9. azaniH - AkAze, patan asimayaH kaNaH / 10. nirghAto - vaikriyAzaniprapAtaH 11. saMgharSasamutthitaH - araNyAdikASThanirmathanasamuddhRtaH / 12. sUryakAMtamaNinisRtaH sUryakharakiraNasamparka sUryakAMtamaNerye samupajAyate / AcArAMga niyukti, gAthA 117 118 "duvihA ya teujIvA suhumA taha bAyarA ca logaMmi / suhumA ya savvaloe paMceva ya bAyara vihANA // iMgAlaM agaNi accI jAlA taha mummure ya boddhavve / bAyara uvihANA paMcavihA vaNiyA ee" | (a) mUlAcAra, gAthA 221 "iMgAla - jAla - accI-mummura-suddhAgaNI ya agaNI ya / te jANa tejIvA, jANittA pariharedavvA // " tulasI prajJA akTUbara-disambara, 2003 53

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(ba) jainendra siddhAnta koza, bhAga-1, pRSTha 35, agni zabda meM uddhRta "dhuAM rahita aMgAra, jvAlA, dIpaka kI lau, kaMDA kI Aga aura vajrAgni, AkAzIya bijalI Adi se utpanna zuddha agni, sAmAnya agni- ye tejaskAyika jIva haiN|" 80. (a) dazavaikAlika sUtra para agastya siMhakRta cUrNi, pRSTha 88 "aMtarikkhapANitaM suddhodgN|" (ba) dazavaikAlika sUtra para jinadAsa mahattarakRta cUrNi, pRSTha 155 "aMtalikkhapANiyaM suddodagaM bhnnnnii|" (sa) dazavaikAlika sUtra para hAribhadrIyaTIkA, patra 153 "zuddhodakam - antrikssodkm|" __(dasaveAliyaM, AcArya mahAprajJa kRta TippaNa, pRSTha 15 meM uddhRta) 81. prajJApanA TIkA, patra 30 (a) "zuddhavAto mandastimito, bastiityAdigata itynye|" 82. bhagavatI sUtra, zataka 16, uddesaka 1, sUtra 5 - "iMgAlakAriyAe NaM bhaMte ! agaNikAe kevatiyaM kAlaM saMciTThai? goyamA ! jahaNNeNaM aMtomuhattaM, ukkoseNaM tiNNi raaiNdiyaaii| aNNe vi tattha vAuyAe vakkamaMti, na viNA vAuyAeNaM agaNikAe ujjlti|" 83. AcArya mahAprajJa, AcArAMga-bhASyam, pRSTha 54 - "vRttAvapi sacetano'gniryathA yogyAhAreNa vRddhi darzanAt, tadabhAve ca tadabhAvadarzanAt / AdhunikA api manyante - prANavAyu magRhItvA nAgne ruddIpanaM jaayte|" (hindI anuvAda) "vRtti meM bhI kahA gayA hai ki agni sacetana hai, kyoMki usameM, ucita AhAra - IMdhana se vRddhi aura IMdhana ke abhAva meM hAni hotI hai| Adhunika vaijJAnikoM kA bhI yahI mAnanA hai ki prANavAyu (AksIjana) ke binA agni prajvalita nahIM hotii|" 84. A.K. Shaha, Combustion Engineering and Fuel Technology, p. 67-68 "Here it will not be out of place to glance at different successive beliefs and theories put forth to explain the wonderful phenomenon of "fire". The existence of fire was known to people from the very primitive age. The ancient Greeks in their legends indicated that Prometheus, the mythological creator of human beings, brought fire to the people from heaven, stealing it from the altar of the father - God Jupiter. From this myth, however, some hints led to a more authentic historical accounts, according to which the existence of fire came to the knowledge of the primitive man during thunderstorm. Fire descended from the black clouds the primitive man saw a tree set ablaze by the lightning; with curiosity he ran to the tree, stretched his hand to the beautiful bright tongues of the flame, but in the moment felt an unbearable pain. The flying sparks burnt the front of the skin, warped around his waist; with surprise of a beast man fell down to the feet of the burning tree, worshipping it as God. Then he brought the burning wood to his 54 - tulasI prajJA aMka 122

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cottage, kept it with care as the gift of God and tried to get benefit out of it. Some time later primitive people learnt how to create fire themselves with the help of flints. Fire brought to the man the rudiments of culture. Fire heated the primitive dwelling during the cold season, lighted it in the dark evenings, whereas food taken from the fire was hot and tasteful to eat. For all this primitive man, naive and helpless in his ignorance, considered fire as God and offered sacrifices to it. The cult of God of fire passed through the entire ancient world of Heathendome: Egypt, India, Persia, Greece, Syria , Rome. It survived even when people rose to the higher level of cu Russia, or as it was then called Skythia, there existed also the cult of Perun, the God of Fire and Thunder. Even today fire-worshippers are dwelling at some places of Afghanistan and India. Such were the great bounties the fire brought to Humanity. And with the development of culture fire began to render more and more benefits to the Man. In the Middle age people have already abandoned the worship of fire as divinity; the scientists began to study the phenomenon of fire and came to the conclusion that the combustion of a substance is the escape from this substance of a subtle and imponderble element, which they termed as "Phlogiston". 85. A.K. Shaha, Combustion Engineering and Fuel Technology, p. 68 -- "After about 300 years, with the development of experimental chemistry, the scientists, amongst them the famous A.L. Lavoisier (1743-94) came to the conclusion that combustion means combination of a substance with the oxygen, with resulting evolution of heat. Finally, about 50 years ago, experiments showed that in the absolute absence of water-vapours, combustion of a substance does not occur or occurs with great difficulty. This means that combustion is fostered considerably by the presence of steam or moisture. With further research on combustion still due, it may be said that in the process of flame-less combustion, or perfect combination of gas and oxygen on the incandescent refractory surface, the surface shows negative charge, which leaves room to believe that combustion or combination of a substance with the oxygen means ionisation of the reacting substances." 86. A.K. Shaha, Combustion Engineering and Fuel Technology, p. 28-- "Fuel is a substance which, when burnt, on coming in contact and reacting with oxygen or air, produces heat. Thus, the substances classified as fuel must necessarily contain one or several of the following combustible elements: carbon, hydrogen and hydro-carbons." DAEW YFII Stagere - fryka, 2003 55

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87. A.K. Shaha, Combustion Engineering and Fuel Technology, p. 28 "Fuels may be classified in various ways, i.e., 1. According to the physical state in which they exist in nature-solid, liquid and gaseous ...." 88. A.K. Shaha, Combustion Engineering and Fuel Technology, p. 128- "Chemical reactions among substances take place more quickly and intensively, the closer is the contact among the reacting substances and the larger the surface of contact. The duration of a chemical reaction depends upon thermal conditions, which might be created either before the beginning of reaction, or during the reaction. All chemical reactions, in the present case combustion, i.e. , combination of substances with oxygen, are based on the above mentioned principles. Combustion or combination of substances with either pure oxygen or oxygen contained in the air is realised in practice with the help of different contrivances, the so-called burners." 89. A.K. Shaha, Combustion Engineering and Fuel Technology, p. 129 "In order to get a high temperature and a short flame, it is necessary to have, prior to commencement of combustion, a perfect mixture of fuels with oxygen. Thus whenever we are to burn either solid, liquid or gaseous fuels, we are to mix them with air in gaseous state." Prof. Dr. A.K. Shaha, Combustion Engineering & Fuel Technology, pp. 121-122"There is a specific flash temperatures, at which each kind of fuel ignites. In the table, the ignition of flash temperature of various fuels are given: Ignition Temperatures (At Atmospheric Pressure) of Gases, Liquids and Solids 90 Substance Ignition temperature Ignition temperature In air in oxygen Degrees Centigrade Hydrogen (H2) 580-590 580-590 Carbon monoxide (CO) 644-658 637-658 Methane (CH) 650-750 556-700 Ethane ( CH) 520-630 520-630 Propane (CH) 490-570 Ethylene (CH) 542-547 500-519 Acetylene (C,H,) 406-440 416-440 Hexane (CH2) 487 268 56 D ] IMG 4311 310 122

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Substance Ignition temperature Ignition temperature In air in oxygen Degrees Centigrade 463 202 740 662 810 552 715 574 770 530 555 425 445 558 505 590 450 409 Decane (CH) Benzol (CH) Toluol Phenol Aniline Methyl alcohol Ethyl alcohol Propyl alcohol Isopryl alcohol n-Butyl alcohol Amyl alcohol Ethyl ether Glycerine Acetone Sugar Cylinder Oil Pennsylvania crude Gas oil Kerosene Acetaldehyde Benzaldehyde Lignite Wood Charcoal Brown Coal Coal Coke and Anthracite 343 500 700 385 417 367 336 295 185 180 225 295 350 370-450 512 385 390 178 414 568 378 320 242 270 270 140 168 11.!!!! 477 700 91. ZT. J. th, 349chfra sta, q. 4 92. OET, . 13 93. &, . 4,5 94. DET, . 5 95. , q. 75 96. DET, y. 14 TERAT UFI 3tka - frakt, 2003 - 57

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97. vahI, pR. 41, 42 98. vahI, pR. 35, 36 99. Prof. G. R. Jain, op. cit., P. 125 "The range of temperatures existing in Nature is again very wide, and what little has come under the measuring rod of a physicist has revealed very striking contrasts. The temperature of ice physicists call zero and the temperature of boiling-water 100 degress (centigrade). The temperature of bodies colder than ice are called minus temperature and mathematical calculations show that the lowest possible temperature in Nature cannot be less than minus 273 degrees. Mercury hardens into a solid mass at a minus 40 degrees. Just as the steam is converted into liquid water on cooling, so is air by artificial cooling converted into liquid air at minus 190 degrees. Helium gas is converted into liquid or solid helium at minus 269 degrees. Some other interesting temperatures are 58 Gold melts at Platinum melts at Tungsten melts at Temperature of burning charcoals Temperature of electric carbon arc of the sun Surface temperture of the sun two crores degrees Central temperature Highest temperature estimated in stars by Eddington four crores degrees. 1,062 degrees 1,770 degrees 3,400 degrees 1,300 degrees 3,500 degrees 5,500 degrees (see the Internal Constitution of the Stars, by Eddington.). If we probe into our own atmosphere we find that the temperature gradually falls as one goes higher up untill at about a height of 11 miles just over the equator temperature has a value minus 55 degree- a temperature well suited to petrify even mercury. Further on up to a height of 23 miles the temperature remains steady, beyond which it increases to that of spring season, i.e., about 30degC. This is enough to show that temperature of things is measurable from one point of view and the infinite shades of it, it is impossible to enumerate. The extremes of temperatures existing in the regions of the Hell are expressed in the following verse of Chaha Dhala: giri sama loha galai jama jAya, aisI zIta uSNatA thAya / tulasI prajJA aMka 122

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100. J.S. Zaveri and Muni Mahendra Kumar, Microcosmology, pp. 53, 54 "We have already observed that matter and energy are two different manifestations of one and the same cosmic entity, instead of being two different entities. Matter instead of being immutable was energy in a frozen state, while conversely, energy was matter in a fluid state. The liberation of energy in any fom- chemical, electrical or nuclearinvolves the loss of an equivalent amount of mass. Liberation of Energy It is well known that most chemical reactions liberate energy, simplest instance being burning of coal. The chemical union, in this case, is that of carbon and oxygen in the form of molecular fusion. When 3000 tons of coal are burnt to ashes, the residual ashes and the gaseous products weigh one gram less than 3000 tons, that is, one three-billionth part of the original mass will have been converted into energy. Thus oxygen (0) + carbon (C) = carbon monoxide (CO) + energy. This reaction would give 92 units of energy per gram of mixture. If instead of molecular fusion of these two atomic species, we have a nuclear fusion between their nuclei 6C?2+80"=145i28+energy- the energy liberated per gram of mixture will be 14x10 units, i.e., 15,00,000 times as great. In the liberation of chemical energy by the burning of coal, the energy comes from a very small mass i.e. loss of mass resulting from the rearrangement of the electrons on the surface of atoms. The nuclei of the carbon and oxygen atoms are not involved in any way, remaining exactly be same as before. The amount of mass lost by the surface electrons is one thirteenth of one millionth of one percent. On the other hand, nuclear energy involves vital changes in the atomic nucleus itself, with a consequent loss of as high as 1/10 to nearly 8/10 of 1% in the original mass of the nucleus. This means that from 1 to nearly 8 gms. Per 1000 gms are liberated in the form of energy, as compare with only 1 gm in 3 billion gms liberated in the burning of coal. In other words, the amount of nuclear energy, libera berated in the transmutation of atomic nuclear is from 30,00,000 to 2,40,00,000 times as great as the chemical energy released by the burning of an equal amount of coal. Whereas most chemical reatction would take place easily at temperatures of a few hundred degrees, corresponding nuclear transformations would not even start before the temperature reached many million degrees." THE 4511 3770 -- FGYER, 2003 - 59

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101. Gromber and Gupta, op.cit., p. 8/1 Concept of Heat We know that when a piece of red hot iron is dropped into a beaker containing water, the water becomes hot and the red hot iron piece cools down till the temperatures of the two become equal. It appears that 'something has flown from red-hot iron piece to water. This something which flows from a body at higher temperature to another body at lower temperature, when the two are in contact, is called, "Heat". Time caloric theory managed to explain some of the observed effects of heat e.g. rise/fall in temperature of a body, expansion/ contraction of a body, change in state of a body from solid to liquid and from liquid to gas and so on. However, caloric theory failed to explain the production of heat on account of friction. For example when we rub our hands against each other, we feel warm. Similarly, when two piece of metal are rubbed together, heat is produced. The famous paddle wheel experiment performed by Joule also led to the production of heat by friction between the rotating paddle and water. These observations led to the Dynamic theory of heat, according to which heat is a form of energy called thermal energy. Every body is made up of a large number of tiny particles, called molecules. Depending on the nature of the substance (solid, liquid or gas) and temperature of the substance, the molecules may possess: (i) translatory motion i.e. motion along straight lines (ii) vibtratory motion i.e. to and fro motion about the mean position of the molecules (iii) rotatory motion i.e. rotation of the molecules about their axis. 102. Gomber and Gupta, op.cit, p. 8/1-- Thermal Radiations Thermal radiations are those, which produce in us the sensation of warmth. They are emitted by a body on account of its temperature. It was established later that every body whose temperature is above OK emits thermal radiations. The energy emitted depends on (i) the temperature of the body (ii) nature of radiating surface of the body The wavelength of thermal radiation's ranges from 8X10'm to 60 C IMET YFIT 31 122

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4X10 m they belong to infra-red region of the electromagnetic spectrum. That is why thermal radiation are also called infra-red radiations. Some of the basic characteristics of thermal radiations are: 1. 2. 3. 4. 5. 6. They travel along straight lines with the speed of light. They require no medium for their propagation i.e. they can pass through vacuum too. They do not heat the intervening medium through which they pass. They obey inverse square law i.e. their intensity varies inversely as the square of the distance from the source. They can be reflected and refracted according to the laws of reflection and refraction of light. Thermal radiations also exhibit the phenomena of interference, diffraction and polarization as do the light radiations. The only major difference between the thermal radiations and light radiations is in their wavelength. Whereas the wavelength of thermal radiations lies in the range of 8X10 metre to 4X10'm to 8X107m. Thus thermal radiation's are of longer wavelength or smaller frequency and hence smaller energy as compared to the visible light." 103. Text book of Physics (XII Std.) Part - I) pp.161, 162---- Convection of Heat: In fluids, the heat transfer takes place mainly by the process of heat convection. When a fluid is heated from below it expands and hence its density decreases. So the hotter fluid comes above under the effect of buoyancy and the heavier, cooler fluid sinks under the force of gravity. This way the entire mass of fluid gets heated. Hot and cold air currents in the atmosphere are due to non uniform heating of the atmosphere and the association effects of heat convection. Thermal Radiation: Any substance radiates electromagnetic radiations of different frequencies to an extent that depends on its temperature. This radiation is called the thermal radiation. Energy associated with the electromagnetic radiation of the thermal radiation is called the radiation energy. In a given thermal radiation how the radiated energy is distributed at different frequencies depends upon the temperature and the nature of the radiating body. For example, piece of iron when heated, first: appears dark reddish, then as gets more hot it shines yellowish red, and at still higher temperature, whitish. tulasI prajJA akTUbara-disambara, 2003 61

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When we warm ourselves near a coal stove, we absorb energy contained in different frequencies of electro meganetic radiations; being emited by hot charcoals. Here the heat energy propagates through radiation. 62 Stephen-Boltzmann Law In the year 1879, a scientist named Stephen experimentally showed that "the amount of energy radiated by a surface, in the form of thermal radiation, per unit area per second is proportional to the fourth power of its absolute temperature." The same fact was theoretically established by Boltzmann in the year 1884. The statement is known as StephenBoltzmann law. The amount of energy radiated per second per unit area at a given temperature is called the total emissive power. The total radiated energy includes the entire amount integrated over all the frequencies of electromagnetic spectrum. So according to stephen Boltzmann law. W = eo T Here T, is the absolute temperature, e is know as the emissivity of the radiating surface, is called the Stephen-Boltzmann constant. It is a universal constant and has value of = 5.67X108. Watt/met2. K")" 104. Ibid, pages 199, 200-- "In reality the electric current in solids is due to motion of electrons, so one may say that a unit negative charge has an electrical energy of V Joule at the negative terminal. We have also studied in the previous chapter that when the electrons acquire drift they experience collisions with the positive ions oscillating about their mean position; and the energy acquired by electrons is partly handed over to the ions making their oscillations more energetic. This increase in the energy of oscillations of the ions is manifested as heat, causing an increase in the temperature of the conductor. The heat energy released in a conductor on passage of an electric current is called the "Joule heat" and the effect is called the "Joule effect". If the potential difference applied across two ends of a conductor is V; it means that when a unit charges passes through the conductor, an amount of electrical energy equal to V Joule is utilized. If Q coulomb of charge passes through the conductor in t seconds then the electrical energy utilization in t seconds = heat during this time. energy produced tulasI prajJA aMka 122

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Joule's Law: "The heat produced per unit time, on passing an electric current through a conductor at a given temperature, is directly proportional to the squre of the current". The law is named after the scientist Joule; who also gave the conversion from Joule to Calori; which is the more useful unit for heat. According to that. 1 caloric=4.2 jule. The number "4.2" is commonly denoted by a symbol J and is called the "mechanical equivalent of heat". 105. agni kI kriyA meM vAyu rUpa iMdhana kI rAsAyanika kriyA ko samajhAne ke lie kucha vyAkhyAeM isa prakAra prastuta huI haiM, jinase agni ke rAsAyanika rUpa kA kevala bhautika pariNamana se bhinnatva spaSTa hotA hai dekheM, A.K. Shaha, Combustion Engineering and Fuel Technology, p. 74, 75"Theory and Mechanism of Combustion The combustion of a gaseous substance is the combination of oxygen with the combustible gas. The intermediate stages through which the gas passes from its initial condition to the final product of combustion are termed as mechanism of reaction. Usually a combustible gas consists of carbon monoxide, hydrogen and hydrocarbons. The mechanism of combustion ractions of these elements will be considered separately. Carbon Monoxide It is a well known fact that in presence of water vapours carbon monoxide burns quickly and intensively. In absolute absence of water vapours the combustion of carbon monoxide almost ceases. This phenomenon can be explained as follows: at the first instance the water vapours are endowed with the high electrical conductivity which helps to increase the process of ionization: secondly, steam molecules colliding with those of carbon dioxide (CO2) obstruct radiation of heat by carbon dioxide molecules, which are formed during the combustion. In absolute absence of water vapours there would be a considerable loss of heat due to radiation and thus the combustion would proceed slowly. Hydrogen It has been finally established that hydrogen burns first in preference to carbon. According to Dixon, a struggle arises between the carbon and hydrogen for combination with the oxygen. Hydrocarbons. There are two hypotheses regarding the combustion of hydrocarbons: hydroxylation and peroxidation. tulasI prajJA akTUbara-disambara, 2003 63

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The essence of mechanism of hydroxylation, according to Bone, is that there is an initial association of oxygen with the hydrocarbon molecule, forming intermediate "Hydroxylated" compounds, which in turn burn or are broken down thermally. The combustion of gaseous hydrocarbons takes place by an interaction of hydrocarbon with oxygen, forming an intermediate unstable" hydrogenated" compound. Two examples of hydroxylation of gaseous hydrocarbons are given below: According to theory of peroxidation, worked out by Academician Bakh in Russia as early as 1897, the first product of combustion is not the hydrate but the active unstable peroxide, which in course of further reactions acts as a catalyst and activates the molecules of combustible mixture." 106. (A) Satish K. Gupta, op. Cit. P. 741-- Earth's Atmosphere The gaseous envelope surrounding the earth is called earth's atmosphere. At sea level, by volume, dry air contains 78.08% nitrogen, 20.95% oxygen, 0.93 % argon, 0.03% carbon dioxide, 0.0018% neon and traces of gases such as helium, krypton and xenon. In addition to the above, air contains water vapours, hydrocarbons, hydrogen peroxide, sulphur compounds and dust particles. The composition of earth's atmosphere varies very slightly with altitude. It remains same up to a height of 100 km but its density goes on decreasing as we go up. The earth's atmosphere has no sharp boundary. It has divided into a number of regions (or layers). They are as explained below: 1. Troposphere. This region extends up to 12 km from the surface of the earth. Its density varies from 1 kg m at the surface of earth to 0.1 kg mo at the top of this layer. All the water vapours of the atmosphere are contained in this layer. In this part of atmosphere, temperature decreases with height from 290 K to 220 K. 2. Stratosphere. This region of atmosphere extends from 12 km from the surface of earth up to 50 km and it forms practically clear sky. The density of atmosphere in this region varies from 0.1 kg m-to 10- to 10-3 kg m-% and the temperature varies from 220 K to 280 K. At the upper extreme of this region, there is a layer of ozone between 30 to 50 km from the surface of earth, in which most of the atmospheric ozone is concentrated. It is responsible 64 D Tout 4511 317 122

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for absorbing a large proportion of ultra-violet radiation radiated by the sun and this layer protects the life on earth from its harmful effects. The ozone layer is also called ozonosphere. 3. Mesosphere: The region of earth's atmosphere between 50 to 80 km from the surface of earth is called mesosphere. The density of the atmosphere in this region varies from 10% kg m-3 to 10-' kg m- and the temperature varies from 290 K to 180 K. 106 (B) Text book of Physics, (Std. XII), Part II, pages 100, 101 - Electromagnetic Radiations and Earth's Atmosphere Electromagnetic radiations passing through different media suffer effects like scattering, refraction, reflection, polarization and absorption. The effects produced by the electromagnetic radiations of different wavelengths during their passage through the earth's atmosphere are of particular importance to us. The following points are to be noted : (1) As you go above earth's surface, density of the atmosphere goes on decreasing, but there is no sharp limit to the atmosphere above. (2) Upper layers of the atmosphere are partially ionized; i.e. they have atoms ionized to electrons and positive ions. This layer is called the ionosphere (3) Layers of the atmosphere below the ionosphere are mostly of neutral atoms and molecules. (4) Molecules of water are mostly confined to the lowest layer called the troposhere. (5) There is a significant amount of Ozone (o,) gas in the height range 30 to 50 kilometers. 106. (c) Satish K. Gupta, op.cit, pages 137, 138 The Atmosphere and Electricity The earth's atmosphere extends upto about 400 km above the surface of the earth. The electrical properties of the atmosphere goes on changing, as one goes up from the surface of earth. On the basis of these electric ... properties the earth's atmosphere has been divided into following four layers: 1. Troposphere, 2. Stratosphere, 3. Mesophere, 4. Ionosphere. The electrical properties and the phenomena occurring in the got 3511 3Trca-FGHFORT, 2003 65

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atmosphere are mainly due to troposphere and stratosphere. The troposphere extends up to 12 km from the surface of earth, while the stratosphere extends from 12 km to about 50 km from the surface of the earth. The earth is good conductor of electricity and at low altitude, atmosphere is poor conductor of electricity. The small conductivity of the atmosphere is due to the ionization produced by the high energy particles of the cosmic rays, which are constantly hitting the earth from the outer space. The conductivity of space is greatly influenced by the presence of dust particles and by the humidity conditions. However as we go up the conductivity of the atmosphere goes on increasing. At the top of the stratosphere i.e. at a distance of 60 km from the surface of the earth, the atmosphere is quite a good conductor of electricity. The electrical phenomena in atmosphere take place between the surface of earth acting as one conducting layer's and the top of the stratosphere (acting as the other conducting layer), which are separated by a thick atmosphere of varying conductivity. The two layers form a spherical capacitor of large capacitance which can be calculated. Now we state a few experimentally observed facts about electrical properties of atmosphere: 1. Ar ground level, there is a downward electric field of about 102 m'all over the earth. This goes on decreasing with height. At 10 km above the surface of earth, it becomes quite small, while at end it is negligible. . 2. There is a potential difference of the order of 4X10' V between the surface of earth and that of the stratosphere. Most of the - potential difference occurs at low altitudes. 3. Due to downward electric field at ground level, earth has a negative surface charge density over the surface of earth. The negative surface charge density of the earth is 10-9 cm? total charge on the surface of the earth is = - 5 x 10' C 4. The top of the stratosphere has an equal positive charge i.e. + 5 x 10'C the potential difference between the earth's surface and that of the stratosphere should be 5 x 10RV However, the observed value (4x10'v) is much lesser. The explanation for this difference is the fact that the intervening air becomes more and more conducting as we go up. 66 D GEHT WEIT SUR 122

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5. Due to the downward electric field, the positive ions continuously flow into earth and the negative ions ascend. The current flowing per unit has been estimated to be about 3 x 10-12 Cs. In other words, about +1800 C of charge is being pumped into earth second. As such, the negative charge (=-5x10'C) on the earth would get neutralized in a few moments. However, it does not happen at all. It is because of thunderstorm and lightning flashes occurring world wide. Steady condition of earth atmosphere: It can be explained on the basis of the following experimental observations. 1. On the average, about 4x 10* = 40,000 thunderstorms occur per day world wide. In other words a thunderstorm occurs every two seconds in the world some where. It lasts for about one hour. 2. During each thunderstorm, positive charges are carried upwards to a height of about 6 km about the surface of earth, while the negative charges collect at about 2-3 km above the earth. Thus, the top of a cloud gets positively charged and its bottom negatively charged. 3. Due to separation of charges, a potential difference of the order of 2X10'V to 10%V is created between the earth and bottom of the cloud. (The bottom of the cloud may carry a total negative charge between -- 20c to 30c.) Such a big potential difference across the 3 km thickness of atmosphere creates an electric field, which is of the order of 104 V m' to 3x10* Vm-l in upward direction. 4. Due to this high electric field, air gets ionized and becomes conducting. Towards the end of thunder storm, it allows large amount of negative charges in bursts along narrow pathways from clouds to earth. 5. In the concluding stage of a storm, there are about 200 flashes or bolts in a storm 2x10's. Each bolt carries negative charge to the earth and about -20C charges is deposited on earth. There are about 100 bolts of lightning per second through out the world. 6. The peak current in each bolt of lightning is about -10^C s? After each bolt the thunder storm gets charged again and is ready for next bolt. Thus, thunderstorms make - 1800 C of charge the earth every second, which just counter-balances the steady inflow of +1800C of charge to flow from the thunderstorm free regions of the earth. IMI YETT 34R -faytak, 2003 C - 67

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107. eka gaNita kA udAharaNa isa ora spaSTa karatA hai, dekheM Text book of Physics (Std. XII), part II, page 172-- Probleml: Average surface charge density of the earth's surface is 10-9 coulomb/meter'. If there exists a potential difference of 400 volts between a certain layer of upper atmosphere above the earth's surface causing a current of 1800 amp (assumed constant) to flow from earth's surface to the atmosphere, how much time will it take earth's surface charge density to become zero? (Radius of Earth = 6400 km) Surface charge density 6 = 10% coulomb/meter Surface are of earth = 4 R : A = 51445.5 x 101deg meter Total charge Q = QA = 10' x 51445.5 x 100 =5.144 x 10 coulomb. Q = It => t = - 9, = 5.144 x 10/1800 =0.2857 x 103 t = 285.7 second A Note: Thunderstorms continually going on at various places on the earth convey electrical charge to the surface of the earth maintaining on an average conditions described in this problem." 108. DaoN. je. jaina, aprakAzita lekha, pRSTha 8-10 109. gujarAta samAcAra, (dainika) ahamadAbAda, ardha sAptAhika pUrti zatadala, meM 4-9-2002 ko DiskavarI kAlama meM prakAzita DaoN. vihArI chAyA kA lekha "AkAzanI bijalI par3e tyAre zarIra ne kema hAni thAya"se uddht| 110. DaoN. jaina, pUrva uddhRta sandarbha, pRSTha 27. 111. vahI, pR. 12 112. vahI, pR. 37 113. vahI, pR. 25 114. vahI, pR. 31 68 tulasI prajJA aMka 122

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ENGLISH SECTION Acaranga-Bhasyam - Acarya Mahaprajna CHAPTER - II PONDERING OVER THE NATURE OF THE WORLD TATT YFIT 3750 --FGHFAR, 2003 69

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70 SECTION-2 2.27 araim autte se mehavi. The intelligent refrains from ennui. Bhasyam Sutra 27 Delight and ennui are relative terms. The aspirant, who even accepting the marvellous act of renunciation, does not find delight in it is not intelligent. Therefore, the sutra admonishes that one who can overcome the ennui for the marvellous renunciation is indeed intelligent. 2.28 khanamsi mukke. 2.29 ananae puttha vi ege niyattamti. (28,29) Within moment is he liberated (as a result of refraining from ennui). Some others not following the commandment return to householderas life. Bhasyam Sutra 28, 29 The result of overcoming the ennui is that the aspirant who finds delight in the marvellous renunciation is freed from all desires and bonds within a moment like King Bharata. Commandment means the self-nature or the knowledge of the self, or the injunction of the adorable ones. The opposite of it is lack of self- nature. People taking delight in it fall back, that is, become householders when they behave want only and are overcome by desires and the like. 2.30 mamda mohena pauda 2.31" apariggaha bhavissamo'' samutthae, laddhe kamehigahamti. (30, 31) The dullards are overwhelmed by delusion. Some people having received initiation with the resolve renounce all possessions, indulge in sensual objects when confronted with them. tulasI prajJA aMka 122

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Bhasyam Sutras 30, 31 There are two reasons for reversion to householder's life: intellectual dullness and the veil of delusion. The dull and the person stupefied by delusion revert from the life of discipline, even after treading the marvellous path. Owing to the dullness of intellect, the downfall from sprituality is not comprehended. This is responsible for a redoubled passion-attachment. Even in delusion, when the power of though predominates, suppression of the delusion becomes easy. The wake up for practising the marvellous discipline starts with the resolution: I shall divest myself of the possessions. But those who do not fulfil the vow of non-possession fall victim to the sway of sensual objects. They dot not strive for crossing to the other shore. The sutra stresses the co-existence fo possessiveness and the sensual desire. 2.32 ananae munino padilehamti The monks not following the commandment look for the sensual objects. Bhasyam Sutra 32 The monks who are outside the commandment do not delight in the self nor do they follow the injuction of the adorable. They divert their mind to sensual enjoyment. 2.33 ettha mohe puno-puno sanna. Such people are bogged down in delusion again and again. Bhasyam Sutra 33 The delusion of sensual attachment is produced in those whose mind is addicted to sensual enjoyment, constantly recollecting the past pleasurable experiences. Infatuated by delusion they are engrossed and immersed in it.''3 2.34 no havvae no parae. They are neither on this shore nor on the other. Bhasyam Sutra 34 According to the Curni, 'this shore means householder's life and the other shore the life of self-restraint'. Such people, deeply immersed in the mud of delusion, are neither householders nor monks. Like the elephant bogged down in mud, they cannot cross back to this shore not forward to the other. 2.35 vimukka hu te jana. je jana paragamino. Liberated indeed are those who have crossed to the other shore. tulasI prajJA akTUbara-disambara, 2003 71

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Bhasyam Sutra 35 Those who are disenchanted with sensual enjoyments are vigilant in all respects. They succeed in crossing to the other shore. In accordance with the principle, 'what is being done is indeed done', those who are in the process of disenchantment are designated as disenchanted. The other shore means the discipline. Accordingly those who are practising the discipline are designated as those who have crossed over to the shore. 2.36 lobham alobhena dugamchamane, laddhe kame nabhigahai. Those who have guarded themselves against greed by means of non-greed do not indulge in sensual objects when confronted with them. Bhasyam Sutra 36 Previously (in sutra 31), it was said that they fall victim to the sensual objects when confonted with them. Here the question is about the modus operandi of saying oneself from falling victim to the sensual desires. The sutra asserts that the person who can resist greed by means of non-greed is capable of saying himself. Greed is an attribute or a state of psyche. Non-greed is also an attribute of the psyche. With the progress in the practice of the state of non-greed, the state of greed is gradually weakened and finally overcome. 2.37 vinaittu lobham nikkhamma, esa akamme janati-pasati. Having subdued his greed he gets initiated in spirituality and being freed from worldly action, knows and sees the truth.. Bhasyam Sutra 37 The renouncers of the world are not all equal. Among them some renounce the world after having uprooted the greed, just like Bharata, the paramount Lord. Being detached from all actions, that is, engrossed in meditation, or being freed from the knowledge and intuition covering karma, he directly knows and perceives the consequences of sensuality and possessiveness. Alternative explanation - greed is the cause of drive or action. The person who renounces after having subdued the greed is freed from all worldly activities. He overcomes the wheel of actions and brings to stop the wheel of drives and actions and become the knower and perceiver of truth, and starts attenuating his worldly involvement as the doer of deeds. 2.38 padilahae navakamkhati. After proper investigation he does not desire for anything. Bhaoyam Sutra 38 Some people again renounces the world while entangled in worldly activities and desires. But on account of a special kind of elimination-cum- subsidence 72 TAHI YETU 3105 122

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of karma and a special sort of pondering over the consequences of sensuality and possessiveness, they stops hankering after them. 2.39 esa anagaretti pavuccati. Such person is called a houseless monk. Bhasyam Sutra 39 The genuine monk is he who conquers greed by non-greed and does not covet the sensual objects and possessions. 2.40 aho ya rao ya paritappamane kalakalasamutthai, samojogatthi atthalobhi, alumpe sahasakkare, vinivitthacitte, ettha satthe puno-puno. Pining day and night, exerting 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. Bhasyam Sutra 40 Previously in sutra 3, the description concerned an aspirant endowed with fortitude. The present sutra relates to the person devoid of fortitude. He cannot abandon greed, sensuality and possession. He is, therefore, subject to suffering and misery (vide sutra 2 and 3). 2.41 se aya-bale, se nai-bale, se mitta-bale, se pecca-bale, se deva-bale, se raya-bale, se cora-bale, se atihi-bale, se kivana-bale, se samana-bale. Such person bankers after various powers: power of the body, of the kith and kin, of friends, of life hereafter, of gods, of kings, of thieves, of guests, of pitiable persons and of ascetics. Bhasyam Sutra 41 A person acquires a number of power for leading his life: 1. Power of the body - A person tainted by greed take wine and meat for nourishing his body and for amusement. 2. Power of the kith and kin and friends - Under the impression that if his relatives and friends become powerful, he would gain strength, he desires for augmenting their power. 3. Power of life hereafter and power of gods - He performs animal sacrifice for the next world such as heaven and for appeasing gods. 4. Power of kings - He serves the king for livelihood and victory. 5. Power of thieves - He serves the interest of thieves for sharing the spoils of theft. 6. Power of guests, pitiable men, ascetics - He gives donation to guests,* the pitiable and the monks in order to gain fortune, fame and religious merit. tulasI prajJA akTUbara-disambara, 2003 4 73

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2.42 iccetehim viruvaruvehim kajjehim damda-samayanam. He indulges in violence for perpetrating these various deeds. Bhasyam Sutra 42 One indulges in acts of violence for the sake of the ends mentioned in the previous sutra. Punishment, injury and killing are synonyms. 2.43 sapehae bhaya kajjati. 2.44 pava-mokkhotti mannamane. 2.45 aduva asamsae. (43-45) He indulges in such action in accord with his own thinking or out of fear; or pondering that such acts will redeem him from sins; or out of expectation of something not achieved till then. Bhasyam Sutra 43 - 45 Punishment is inflicted for acquiring power. This explains the purpose of punishment. Now the four motives of the acquisition of power are enumerated: 1. Self-reflection 2. Fear 3. Redemption from sin or evil, and 4. Expectation (for the unachieved ends). 2.46 tam parinnaya mehavi neva sayam eehim kajjehim damdam samarambhejja, nevannam eehim kajjehim damdam samarambhavejja, nevannam eehim kajjehim damdam samarambhamtam samanujanejja. Comprehending this, the intelligent aspirant does not himself indulge in such violent activities, nor does he get them done by others, nor does he approve others indulging in them. Bhanyam Sutra 46 The preceding three sutras gave the motives behind violent action. This sutra enjoins that the violent action should not be done by oneself, got done by other, or approved of as done by others. The above is said in reference to an intelligent person. Such advice is appropriate to a person whose intellect can evaluate the merit of ahimsa. 2.47 esa magge ariehim paveie. This path has been revealed by the aryas. Bhaoyam Sutra 47 This path of non-greed, non-possessiveness and the emancipation from mineness has been laid down by the Aryas. Arya' means Acarya. 2.48 jahettha kusale novalimpijjasi. -- tti bemi. In order that the prudent does not involve himself in possessiveness. Thus I say. Bhasyam Sutra 48 This path has been laid down by Jinas, that is, propounded with the view that the prudent might not get involved in possessiveness. 74 0 - TAI 310 122

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[SECTION -3) 2.49 se asaim uccagoe, asaim niyagoe. no hine, no airitte, no pihae. Frequently a soul is born with high, frequently with low status. So it is neither high nor low (intrinsically). One should not therefore covet status. Bhaoyam Sutra 49 The most visible goods of possession are accumulation of money and boarding of property. But minutely viewed, the desire for honour and respect too is nothing but a kind of possession. This Sutra is concerned with contemplation on freedom from such possession. The worldly soul transmigrates from higher to lower pedigrees and vice-versa, time and again; therefore, truly speaking, he is neither low nor high. In other words, the distinction between high and low is only arbitrary. As such, the hankering for a high pedigree is futile. High pedigree - it refers to one whose pedigree is worthy of honour and respect. The opposite of this is low pedigree. This Sutra should be explained from the standpoint of substance. From the standpoint of substance or the ultimate standpoint the soul is neither low nor high. The high or low is understandable only from the standpoint of modes. 2.50 iti samkhaya ke goyavadi? ke manavadi ? kimsi va ege gijjhe ? Knowing this truth about status, who would speak of his status, who would be proud of it and who would remain attached to a particular thing or object? Bhasyam Sutra 50 Knowing that he himself as well as others have passed through high and low pedigrees, why should one uphold the doctrine of pedigree and position of pride? What should one covet for? The doctrine of pedigree relates to the caste, family, power, beauty, penance, learning, acquisition and fortune. The doctrine of pride originates from the imaginary view of one's personal qualifications and merits. One has already experienced all this in the past. Why should, therefore, one feel elated on getting to a high position or feel depressed when falled down to a low status? 2.51 tamha pamdie no harise no kujjhe. And therefore the intelligent person should neither he happy nor angry. Bhasyam Sutra 51 Therefore, the wise man should be equanimous. He should not feel elated when accorded respect and honour due to his high pedigree. Nor should he depressed when subjected to insult due to his low pedigree. CME Fil 377 al-fattore, 2003 C A 75

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2.52 bhuehim jana padileha satam. See and ponder over the karma and its result in living beings, reflect on the elimination of karma. Bhasyam Sutra 52 The experience of low pedigree is suffering. While pondering over the cause of suffering, one should first of all know about the soul and about the soul and then about how the karma is bound and produces its result. Look at the wearing off of karma and the process of such wearing. 2.53 samite eyanupassi. A person of right world-view reflects on karma and its results. Bhasyam Sutra 53 The person who has comprehended the truth through investigation into the nature of the desirable and the undesirable is a person of right world-view, Such person can see the result of karma. 2.54 tam jaha - amdhattam bahirattam muyattam kanattam kumtattam khujjattam vadabhattam samattam sabalattam. Such as blindness, deafness and dumbness, one-eyedness, lameness, dwarfness, hunch-backedness, leprosy and white leprosy. Bhagyam Sutra 54 Blindness, etc. are the illustration of the result of karma. There are two meanings of the word khujja : Hunchback ???' and dwarf. The meaning of the word vadabha is also hunch-back."In the context of the configuration of the body, this is coorroborated. The meaning of samatta is leprosy" and sabalatta is white leprosy." 2.55 sahapamaenam anegaruvao jonio sam dahati, viruvaruve phase padisamvedei. On account of his non-vigilance he undergoes various births and miseries. The investigator of the results of karma reflects on the truth of rebirth in different species on account of oneas Own non-vigilance and suffers in multifarious ways. Bhasyam Sutra 55 One who investigates the fruition of karma perceives the truth that is expressed in the present, Sutra. 2.56 se abujjhamane hatovahate jai-maranam anupariyattamane. Ignorant about karma and its results, injured and insulted, he passes through cycles of birth and death. 76 C _ cten U511 310 122

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Bhasyam Sutra 56 Not knowing about pride arising from possessions, and violence due to such pride, as well as the karmic results born of such pride and violence, a person exposes himself to insults and injuries on account of failures and ailments in life. Such person accumulates karma and subjects himself to cycle of birth and death. 2.57 jiviyam pudho piyam ihamegesim manavanam khettavatthu mamayamananam. The some people, a highly prosperous life is dear, owing to their clinging to land and property. Bhasyam Sutra 57 The desires are manifold. Some people desire only for fortune and power. An ostentatious and prosperous life alone is dear to them. They have strong clinging to land and property. 2.58 aratam virattam manikumdalam saha hirannena, ithiyao parigijjha tattheva ratta. They gather clothes of different colours, precious gems, ear-rings, precious metals like gold and silver and women, and cling to them. Bhasyam Sutra 58 15 Such people have lust for clothes dyed with kusumbha flowers and various other colours, and also precious stones, ear-rings, precious metals like gold and silver, and women. People accumulate clothes for protection of the body, precious gems and ornaments for adorning the body; they amass precious metals and wealth for maintenance of life, and women for enlarging family; when utility is replaced by clinging, the knot of aminea-ness becomes invincible. The Sutra has disclosed this truth. 2.59 na ettha tavo va, damo va, niyamo va dissati. Neither penance, nor self-control, nor self-discipline is found in such persons. Bhasyam Sutra 59 It is not possible to find penance, restraint, or discipline in persons who have possessions or lust for possessions. On account of their possessions, they always suffer from anger and anguish. The agonised mind can hardly think of penance and restraint. 'Penance' means conquering taste and successfully practicing the postures, etc. Self-control means conquering the senses and restraining the passions. tulasI prajJA akTUbara-disambara, 2003 77

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Self-discipline means abstaining from the objects of enjoyment (consumable and usable) for a limited period." 2.60 sampunnam bale jiviukame lalappamane mudhe vippariyasuvei. The ignorant person who desires to live an unhindered prosperous life, and bankers after pleasures meets the reverse (i.e. suffering) in life under the sway of delusion. Bhaoyam Sutra 60 An ignorant person with the ambition of living a trouble-free and prosperous life bankers after pleasures, time and again. But on account Of his excessive lust for possessions, he is thwarted in his ambition. He desires pleasures but gets suffering.' 2.61 inameva navakamkhamti, je jana dhuvacarino. jati-maranam parinnaya, care samkamane dadhe. People exerting for the state of eternal liberation do not like such reversal. Therefore, comprehending the cycle of birth and death, one should tread on the firm causeway of non-possession. Bhasyam Sutra 61 The aspirants who realize the evil consequences of clinging to possessions are inclined toward liberation, that is they are heading towards the eternal state of liberation. They do not hanker after the life that is fleeting though prosperous, and is full of perversions and prejudices. The singular result of the possessive clinging is birth and death and transmigration through many species of life and experience of the status of blindness and the like. Comprehending this, a person free from delusion should travel on a steady path, that is, the cuaseway leading to emancipation. The implication is that he should tread the path of non-possession. 2.62 natthi kalassa nagamo There is no moment inaccessible to death. Bhasyam Sutra 62 The reason for abandoning the fleeting and moving towards the eternal is indicated here. A person usually bankers after a prosperous life. But how long does such prosperity continue? There is no moment inaccessible to death. There is no moment when death cannot visit a being. There is every chance of death at any moment, in day or night, childhood, youth or old age. Advance towards the eternal, therefore, is the desideratum. The person thus advancing is always vigilant and vice-versa. 2.63 savve pana piyauya suhasaya dukkhapadikala appiyavaha piyajivino jiviukama. 78 C TERE UF11 312 122

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2.64 savvesim jiviyam piyam. 2.65 tam parigijjha dupayam cauppayam abhijumjiyanam samsimciyanain tivienam ja vi se tattha matta bhavai - appa va bahuga va. (63-65) All beings love long life, relish happiness, hate suffering, dislike torture, love to live, desire for life. To everyone life is dear. However, the person addicted to possession owns the biped, the quadruped and engages them in service by force to multiply his wealth. By triple effort, he amasses wealth in small or big quantity. Bhasyam Sutra 63-65 Violence is committed for possession's sake. Humans and animals are also subjugated. in the three Sutras, the accumulation of possession is shown to be done by means of violence. Life is dear to everybody, pleasurable feelings are favourable to all. Suffering is repugnant, torture is distasteful, a life rich in enjoyments is dear to all. They desire to live free from premature and untimely death.18 Everybody wants to live an independent life. Nobody likes domination by others. But, nevertheless, a person, attached to possessions, takes hold of thel ife of the biped and quadruped and accumulate fortune, engaging them forcibly in his service. Such person succeeds in acquiring wealth and property, small large, in triple way: by the effort of himself, of others or of both, or by the exertion of mind, speech and body. As a result he becomes a millionaire or even multimillionaire. 2.66. se tattha gadhie citthai bhoyanae. 2.67. tao se egaya viparisittham sambhuyam mahovagaranam bhavai. 2.68. tam pise egaya dayaya vibhayamti, adattaharo va se avaharati, rayano va se vilumpamti, nassati va se, vinassati va se, agaradhahina va se dajjai. (66-68) He gets ensured in fortune for its enjoyment. Then at one time, his manifold savings grow into a large fortune; at another time his fortune is divided by relatives among themselves, or stolen by the thief, or confiscated by the king, or is lost, or destroyed or burnt in housefire. Bhasyam Sutra 66-68 Such person is overwhelmed with lust for the accumulated wealth. He needs wealth for enjoyment, and so develops delusive attachment to it. Now he strives for preserving his wealth and sometimes his savings become huge and grow to a big quantity. He lives in luxury, heaps of wealth. The accumulated wealth generates ambition in many people. This is an objective truth. Such wealth has three phases: acquisition, enjoyment and gert 311 3788 CR-FHC, 2003 C - 79

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destruction. Here the third phase is shown as an inevitable consequence. Sometimes the relatives divide his big savings among themselves; sometimes it is stolen by the thieves, or confiscated by the king (or the state), or lost, or destroyed," or reduced to ashes when the house is on fire. 2.69 iti se parassa atthae kuraim kammaim bale pakuvvamane tena dukkhena mudhe vippariyasuvei. In this way, the ignorant person engaged in cruel acts for the sake of others is bewildered by his suffering and has a setback (i.e. loss of fortune). Bhasyam Sutra 69 The ignorant person commits cruel deeds for earning money main members of his family. On account of the cruel and heinous deeds, he incurs suffering and is deluded by it. Consequently, he falls into misfortune. In other words, while hankering after pleasures, he meets suffering." 2.70, munina hu eyam paveiyam. This has been proclaimed by the Jina. Bhasyam Sutra 70 This truth has been revealed by Lord Mahavira, the omniscient ascetic. 2.71 anohamtara ete, no ya oham tarittae, atiramgama ete, no ya tiram gamittae, aparamgama ete, no ya param gamittae.. They do not cross the flood of suffering, nor are they able to. They do not cross on to other shore, nor are they able to. They do not go to the opposite bank nor are they able to. Bhajyam Sutra 71 The cruel people attached to their possessions are unfit to cross the stream of suffering, that is, they are incapable of overcoming the flood of suffering in the ocean of Samsara. They cannot cross to over the other side of that tide to reach the other bank. Such people cannot reach the end of the ocean of suffering. There is internal relationship between possession and cruelty. With the increase of possessions there is decrease of the tenderness of heart and increase in cruelty. The history of mankind stands witness to this. Tenderness of heart is the way to freedom from suffering. Cruelty creates problem in social relations and hinders one from crossing the ocean of suffering. 2.72 ayanijjam ca ayaya, tammi tthane na citthai. vitaham pappa kheyanne, tammi thanammi citthai.. Accepting the acceptable (non-possessiveness) the ignorant person does not stick to it. Having access to the untrue (i.e. possessiveness), he sticks to it. 80 C IETET UR 31122

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Bhasyam Sutra 72 Here 'accedptable' stands for non-possessiveness. A person ignorant of himself accepts non-possessiveness, but does not stick to it. On his access to the untrue (i.e. possessiveness), he remains addicted to it. A person ignorant of himself is not capable of avoiding his clinging to possessions of worldly objects. Sometimes, somehow he even accepts the acceptable, but in the absence of the power of discrimination between soul and matter, he does notadhere to it which is possible only on the acquisition of the power of discrimination. 2.73 uddeso pasaggassa natthi. There is no designation for the seer. Bhasyam Sutra 73 The person who sees the objectives truth is a seer. There is no designation for him. Designation means the description, for example, the naming of a person as happy, miserable, angry, proud, deceitful, greedy, rich, poor etc. The seer transcends such designations and always experiences his selfnature and avoids conceptual vagaries. 2.74 bale puna nihe kamasamanunne asamiyadukkhe dukkhi dukkhanameva avattam anupariyattai tti bemi. An ignorant person is but full of affection. He desire for pleasurable things. He suffering is not mitigated. Being miserable, he rotates in the whirl of suffering -Thus do I say. Bhasyam Sutra 74 A person who is ignorant and not a seer is filled with affection and desires for sensual objects. He is not able to calm down his suffering arising from sensual objects and possessions. With unmitigated sufering, he lives in miserable condition. Because of his physical and mental suffering, he revolves in the whirl of miseries. 22 23 The ignorant person is disignated as happy, miserable, angry etc. 1. Reference: Feeling of happiness in practicing self-discipline and detachment from sensual pleasures result in development of the self and bliss. The feeling of being sick in asceticism and hankering after sensuality result in degradation of the Self as well as loss of bliss. Hence, a sadhaka is advised to avert his mind from such feeling of sickness. - 2. (a) (b) (c) tulasI prajJA akTUbara-disambara, 2003 Acaranga Curni, p. 58: anana jaha abhilasita ahitapabitti. Acaranga Vrtti, Patra 102: ajna - hitahitapraptiparihararupataya sarvajnopadesah, tad viparyayah anajna. Apte, ajna -to know, understand, perceive etc. 81

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3. Cf. Gita, 2.62-- dhyayato visayan pumsah sangastesupajayate. 4. Acaranga Vrtti, Patra 104: tithiparvotsavah sarve, tyakta yena mahatmana, atithim tam vijaniyacchesamabhy agatam viduh. 5. Acaranga Curni, p. 61: kivina vigalasanra. 6. Ibid, p. 61, samana caragati. 7. Prastutagamasya racanakale aryasabdah utkarsam praptah, anaryasabdasca apakarasam gatah. 8. Both the words satam and satam mean wearing off. Apte : satah --- destroyed, satah - cut down. 9. Acaranga Curni, p. 65. 10. Acaranga Vrtti, Patra 108. 11. Abhidanacinatamani, 3.130;6.65. 12. Sthananga, Vrtti, patra 339 13. Acaranga Curni, p. 65:samo-kutthi 14. (a) Acaranga Curni, p. 65: sabalatvam -- siti. (b) Acaranga Vrtti, Patra 108 : sabalatvam sivatralaksanam. 15. Apte: raktakam- A red garment. 16. Ratnakarandasravakacara, 89 adya diva rajani va, pakso masastatharturayanam va, itikalaparicchittya, pratyakhyanam bhavenniyamah. 17. See Ayaro, 2.151. 18. The truth the Happines is loved and sufferings loathed has been discussed here in the context of acquisitiveness. One who amasses wealth endeavours to get rid of his miseries and acquire happiness. While doing so, he does not care if he ruins the happiness of others. He forgets the fact that just as he like happiness and loathes sufferings, others also do so. In the field of commerce and trade, dishonesty and exploitation practised in society are nothing but the results of losing sight of the above fact. Bhagvan Mahavira has repeatedly stressed this point and admonished that conduct should be based on the precept of self equality. 19. Acaranga Curni, p. 69. : nassati cauppayadi sayameva, ..... vinassati jam vina paribhogena kalena vinassai .... ahava navae bhinnae savvam vinassai. 20. Acaranga Vrtti, Patra 112. ragadvesabhibhutavat, karyakaryaparanmukhah, esa mudha iti jneyo, viparitavidhayakah. 21. Just as the fruit of the mango is called mango, the seed of the mango is also called mango. Similarly, just as adverse circumstances are also called sufferings. Those philosophers who see no chain relationship between cause and effect can never eradicate the root cause of unhappiness. Consequently, it perpetually recurs resulting in stupification. 22. See, Ayaro, 2.185. 23. See, Ayaro, 2.186 82 C THAT YFIT STC 122

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Suprabhatam: A Didactic work of Acarya Mahaprajna - Lopamudra Bhattacharyya Acarya Mahaprajna is an eminent philosopher in modern times. In postindependence period Acarya Mahaprajna's thinking enriched the Sanskrit literature in both the ways, quantitative and qualitative. His style of expression is simple but subject matter never leaves the spontaneous elasticity of logical manner. He is the Acarya of the Terapanth Jain sect of Svetambara Jain community. His perfect life style is worthy to his perfect thinking. Here one of his books named as Suprabhatamis being reviewed as a post independence composition in the field of Sanskrit literature. In the introduction about the book some vital points are being discussed. The name Suprabhatam simply means - 'good morning'. Morning has a special significance in human life. The phrase 'morning shows the day'can justify the value of morning for a day. Morning is the beginning of a day, not a day means a day only, but the beginning of the duties to the world around of a human being, rather it is to be said, a prerogative achievement of birth. Every beginning has an end and is related with the result directly. So a good beginning is the most important condition for the best result at the end. Here the name Suprabhatam is not only a language generally used for exchanging of greetings within the sphere of social life but has a philosophical value to which Mahaprajna points blank. Right conduct is the essential quality for a human being. The idealism is constructed upon the basis of two main theme-a) philosophy of idealism, b) to follow the philosophy in practical life in a professional manner. In modern times it is easily seen that IGHT YETT 3togale --Fechape, 2003 C - 83

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a social being has his own philosophy but the lacking lies in effortlessness reflecting his philosophy in practical life. Jain philosophy strongly believes in right conduct and therefore it is very natural for someone who attains right conduct he must know the evil and good sides of conduct with the knowledge of philosophy of idealistic nature. In contemporary social perspective the book Suprabhatam introduces the easiest methods of rectifying one's conduct and thus it meets the need of personality development too. Though the book is subjected to the common people and most of them are hardly familiar with the name of Sanskrit only, but Mahaprajna's inner effort to turn the face of people to their original culture by composing the book in Sanskrit language, which draws our attention to his social responsibilities and duties. Free style of sentences and its narrative character easily attract the interest of common people. His remodeled philosophy and new style of thinking is the matter of great interest of scholars in it. Already some of the points have been discussed in introductory portion; here in the main part many other different matters are being discussed. Among them the most important point is the theory of bondage of karma. It is due to the fact that entire Jain philosophy is centered into karmic theory. Without karma no worldly activity can persist. So the whole matter of this book also is based on karma theory. After going through the whole book and a deep study, it can be concluded that every deliberation has a hidden form to the cause of bondage of karma. Generally five causes are considered for the effectiveness of karma, they are as 1. mithyatva 2. avirati 3. pramada 4. kasaya and 5. yoga, again they have their subdivisions. mithyatva means improper knowledge, kasayais known as enemy (ripu), and the meaning of yoga is initiation to the activity. mithyatva has five classes-1. ekanta mithyattva 2. vinaya mithyatva 3. viparita mithyatva 4. samsaya mithyatva 5. ajnana mithyatva. And likewise kasaya has four classes- 1. krodha (aversion) 2. mana (pride) 3. maya (deceit) 4.lobha (greed). Yoga has three classes- 1. mana yoga 2. vacana yoga 3. kaya yoga. (See chart in pages 86-89) Right conduct is the base of Jain Philosophy. As worldly affliction has been the ever- lying problem in human life, it has been the most important part of arduous practices and philosophies that prescribe the path to overcome through. In this context bondage of karma has a profound tulasI prajJA aMka 122 84

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role. Jain Philosophy prescribes the path of performing right conduct to be independent from affliction by conquering over the bondage of karma. Thus, to perform right conduct, apprehension of the nature of bondage is the only condition that leads to the goal of attaining total freedom. That is why four successive stages of attaining right conduct are stated in Jain Philosophy, these are, 1. knowing about bondage, 2. knowing the source of bondage, 3. knowing the state of final liberation and 4. knowing the path (of final liberation). The deliberations in this book are in no way exception to the prescriptions of the canonical texts. Though the teachings and code of conducts stated in the canons are mainly prescribed for the monks but the lay people live in a social circumstances, follow these rather in lighter manner. Otherwise the teachings will not be conducive with their life style and hardship of teachings will become a great burden for the people, and resultantly they leave them instantly rather to follow them, because people generally find social value and logical proof before endorsing their favour in it, which be performed in an easier manner. Every dictum of Suprabhatam bears dual meaning.-- on one hand it shows every pros and cons and what, why, and how about an evil thing and on the other - to exclude them from their lives. In this order some small vows are suggested in this book, which are the lighter state of great vows, specially obtained by monks. All the teachings of this book follow the rules of twelve anuvratas including three gunavratasand four siksavratas along with five fold main vows. Knowledge without proper action cannot meet the need for betterment, so right conduct with knowledge brings together great vows and small vows accordingly Suprabhatam is not only the means to compensate social damages but it is meant for spiritual teaching. Mahaprajna treats it by the examples of herbs in some of his deliberations. These are all related to Ayurveda. His special mention on the three humors of the human body are --- vata, pitta and kapha. Without achieving command on the self, a bit of any kind of development cannot be possible, so to gain the command on the humors -- is the only way there. These humors are the controller of our all types of actions whether it is a social dealing or it is a personal business. So Acarya Mahaprajna only indicates about the humors by the way of examples of gut 4511 3TORER -fytok, 2003 C - 85

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Chart Si. 1 6 1. 2. vinaya satyasatyo vivekah 16 Jan. ekanta asisto vyavaharah 2 Feb. viparita antadrstih 1 Feb. samsaya antar virodhah 24 Feb. krodha mastiskam raksaniyam 12 April ajnan avivekah paramam kastam Jan. viveka eva saphalyam 4 Jan. 3. viparyayah 8 April anagrahi labhate satyam 7 Feb. asamyak prayogah 30 April 4. vicitroyam vyamohah 30 April laksyam spastam kuru 22 Feb. durbalatayah paridhanam 22 March 5. - 6. - niyamanabhijnata 30 March sabdaranyam mahajalam 31 March kasya dosah 1 April - i i ajnanasya naika - panthah 13 April ajnanam khalu kastam 21 April mulam sinca 25 April I i I I 86 S TAHT YETI 3ich 122

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-01 78 10 11 12 niti social affairs maya koyam svabhavah 2 Jan. lobha asaktih 13 Feb. asthayah adharah 3 Jan. mana inanalava durvidagdhata 11 Jan. kiyanahamkarah 12 Jan. pramada murchayah mahatmyam 17 Jan. sabdanvesanam 31 Jan. keyam maya 5 Jan. ati maha- tvakam sa 23 Feb. yadriayah tadrsah 26 Jan. kriyasunyam jnanam 18 Jan. antadrstih 1 Feb. asisto vyavaharah 2 Feb. cintaniyah prasnah 4 Feb. mithyabhimanam 5 Feb. apamanam laghuta hetuh 18 Feb. andhah ahamkarah 12 Feb. ko bhedah go gopalakasya 17 Feb. samayajnyah 19 Feb. vakcaturyam 20 Feb. sada artha atmaikyam kathamungrahita lubdho 29 Jan. mattas 14 Jan. janah ya tiravaptih tiravaptih 13 March 23 Jan. istapattih kim dha- yadrsah dhanameva 24 Jan. nam aharah tadr- sarvasvam 6 April sah vyavah- 28 Jan. arah 3 Feb. asisto lobhasya avasaro samsayatma vyavaharah mahatm- balavan vinasyati 2 Feb. yam 9 April 9 Feb. 6 Feb. aho mohasya - bandha andhah mahatmyam moksayoh ahamkarah 17 March rekha 10 Feb. 12 Feb. pratibimbasya - kupaman- kalpanikadmulyam dukah uhkham 24 March 11 Feb. 18 Feb. unmatta andhah atimahatva cestitam ahamkarah kamksa 3 April 12 Feb. 23 Feb. mohasya gantavyam tarka sya vilasah ko janati sima 5 April 14 Jan. 5 Mar ahojadyam svasya pra- vismrtih 18 April tyabhijna smrtipatrasya 15 Feb. 11 March svapnah anuvam- upayogah 23 April sikata siddherdva- 16 Feb. ram 16 March dhanon asimnah atibuddheh madah mulyam parinamah 27 April 21 Feb. 20 Mar. antarviro- alasyam par- dha 24 Feb. amam satruh 21 March laksyam spastam kuru 22 Feb. pitra tulyah putrah 18 March vyaktivadasyalayah 29 March mastiskam raksaniyam 12 April kidrso vyamgah 15 April keyam durbalata 19 April garet 451 3774 OR-fattare, 2003 C - 87

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S1. 1 2 3 4 5 6 88 - tulasI prajJA aMka 122

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7 I 8 T T 1 || I||I I | 1 1 T 9 1 I | I 1 T|| tulasI prajJA akTUbara-disambara, 2003 10 samkalpa saktih 25 Feb. samagrata sapeksah samyak nirnayah 6 March bala lila 8 March kim duskaram 9 March ko bhedah 12 March asatyamaparadha bijam 25 March vicitram sahacaryam 4 April anvesanasya mulyam 7 April vicitravirodhabhasah 16 April mulyam pasya 24 April 11 paradarsanamdunkhavaham 2 April katham bhauma praptih 26 April viparyayah 8 April svarthi janah 29 April sudurlabham maunam 17 April duradarsitvam10 April atmadipa bhava 14 April pramadah 22 April dhanon madah 27 April 12 koyam rosah 28 April svarthijanah 29 April pravancanam 1 May 1111||||| 89

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nima, amalaka and many other herbs for the purpose of common people. The actual purpose was to teach general people how to have the control over their behaviour, which is further controlled by three humors vata, pitta, kapha. A chart on this matter is given below. being (sat) vata life air (prana) prana has the ability to moveout thoughts and perceptions pitta light fire (tejas) tejas has the power to digest ideas or imotions kapha love water (ojas) ojas means underlying strength works as the underlying fluid energy reserve for the entire psycophysical being, our underlying capacity for patience and mental endurance. conciousness (cit) bliss (ananda) As far as the clarification about the qualities of these herbs and other Ayurvedic ingredients are concerned, they are the examples for ideal behaviour and action which are to be rectified if there is any wrong in one's part. Meditation is an integral part of spirituality, as spirituality is the basic need of every human being; meditation has a prime value to the life of human being. In the last phase of the 2nd volume of Suprabhatam-the context of meditation has taken place. Meditation of aural colours is described here. Each colour has its own identity in terms of its representation for zodiac signs. These colours have a very close relation with the three tattvas (elements) those are -- air, fire, and water, which are again the signs of three humors of human body --vata, pitta, kapha. Ayurveda, Tantra, and Yoga scriptures teach that-imbalance in three humors causes diseases and also responsible for imbalance in rational behaviour, actions of a human being. Thus these particular types of meditation can help us to control the humors and to normalize our internal and external actions accordingly. In this order he also prescribes some Tantric practices in some particular centers like, ananda kendra, jyoti kendra etc. The practice of japa on these centers is a joint action of Tantric and Yogic practices. The beginning of a day starts from dawn and then morning, and this time is 90 C Init 4511 310 122

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suggested as best for practicing Yoga. Above said practices can afford bliss (from anada kendra), consciousness/knowledge (from jyoti kendra), peace (from santi kendra) and so on. Thus Acarya Mahaprajna included them in Suprabhatam, in his teachings for every morning. These all are meant for personality development, and so the part of value education for a society. So the outcome of the study of the book Suprbhatamis: - Acarya Mahaprajna introduced a new dimension of solemn resolve within the concept of sadavasyaka. Lord Mahavira in his time prescribed some rules more prominently than his predesessors, and placed them within the great vows--- those are ratribhojana viramana and brahmacarya. Suprabhatam and its qualities strongly propose its worth to be included in the series of sadavasyaka for the laities. Code of conduct has a special significance in austerity while discipline has an important role in a civilized society. Suprabhatam contains all the values of Jainism. Though core philosophical objects and tenets are not easily digestible, but this book has accomplished its responsibility with more efficacy and effectiveness. Suprabhatam recollects the data of canonical texts like Nayadhammakaha, Uvasagadasa, Dasaveyaliya, Uttarajjhayanain a sense, it is worthy to be categorised within the section of canonical texts. Even then its style is as just the fragments of narratives. Suprabhatam is the first composition in its own category where the toughest subject matters are formed in a short agreeable manner for easy gripping. Thus it is a unique effort to meterialise the philosophical concept within the human being. The speciality about the book Suprabhatamis, it is identical with the narrative ethical literature like Pancatantra and Hitopadesa in nature, but its horizon is wider than them. Pancatantra and Hitopadesa are aimed to deal with child psychology particularly, while Suprabhatamis composed with the greater objective to meet the need of society and the interest of all ages. Anuvratas, the little vows are established as the code of conduct for house-holders specially. Suprabhatam has given a new dimension with a precise list of dos and don'ts to it that the little vows can be observed very smoothly in practical life. One of the very famous slogans of Ganadhipati Tulsi is' sudhre vyakti samaj vyakti se, rastra svayam sudhrega, (The way of over all rise of a nation is only possible by the social consciousness, which comes through gatot tall 3tokeo - fazarak, 2003 C = 91

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the way of personality development of each person). Being the successor of H.H.Tulsi, Acarya Mahaprajna delineates to establish the will of H.H.Tulsi in true sense. In this way Acarya Mahaprajna has been able to expand the limit of 12 fold vows by making its limit the sky. Suprabhatam is a unique gift to every kind of human being from Acarya Mahaprajna where he listed all the compulsories with great care for every single day the life of a human being contains. Change is an eternal phenomenon and acceptance of modifications is the only way to survive within the unknown circumstances in a better way. The effect of changes in time can be watched from the changed mode of social circumstances. As a result a movement of social recovery from the grass root level becomes necessary. At that moment renovation stands the only way to preserve the cultural, social and personal values in their intact condition. From the composition of Suprabhatam it is very clear that Acarya Mahaprajna realized the truth very easily and thus he composed the authentic book in the name of Suprabhatam. In his book more often the story of god contextually has been discussed. Jainism neither accepts the authority of god nor considers the concept of the super-spirit a way these are as depicted in Hinduism. Even then Acarya Mahaprajna mentions the examples related with god and super-being is the sign of his broadness in views, which again works like a bridge within the different culture and plays an important role for integrity in various religious faiths. To give the modern outlook Acarya Mahaprajna has given an account of social relations that we can cure the injury with care by knowing the right place where the lacking lies. Some of the current problems are being mentioned here, against which Acarya Mahaprajna moves for vigilance. They are - keyam durbalata-19 Apr. svarthi janah-29 apr. pravancanam-1May. etc. Thus Acarya Mahaprajna collects the gems-and strings the bids into and presents the valuable gift to every human being. Lopamudra Bhattacharyya Jain Vishva Bharati Institute Ladnun - 341 306 Rajasthan 92 D TAH Y311 310 122

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A Review Article Dietary Management of Peptic Ulcer Dr J.P.N. Mishra Peptic ulcer is a break or crate-like lesion in the gastric or duodenal mucosa that arises when the normal defensive factors are impaired or are overwhelmed by aggressive luminal factors such as acid or pepsin. By definition, ulcers extend through the muscularis mucosae and are usually over 5 mm in diameter. Ulcers occure five times more commonly in the duodenum, where 95% are in the bulb or pyloric channel. In the stomatch, benign ulcers are located most commonly in the antrum (60%) and at the junction of the antrum and body on the lesser curvature (25%). Ulcer occur slightly more commonly in men than in women in the ratio of 1.3:1. Alghough ulcer can occure in any age group, duodenal ulcers most commonly occure between the age of 30 and 55, where as gastric ulcers are more common between the ages of 55 and 70. Ulcers are more common in smokers and in patients receiving Non-steroidal Anti-inflamatory Drugs (NSAIDS) on a chronic basis. Alcohol and dietary factors also appear to cause ulcer disease. The role of stress is somehow mysterious. The incidence of duodenal ulcer disease has been declining dramatically for last 30 years, but the incidence of gastric ulcer appears to be increasing, perhaps as a result of the widespread use of NSAIDS. Etiology The disease was once thought to be due to over secretion of acid by the stomatch, but the cause is now known to be more complex. Everyone secretes acid which is an essential component of gastric juice and required for proper digestion. But only 10% people develop THAT Y511 3Taga-faktore, 2003 C - 93

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peptic ulcer disease. It is believed that peptic ulcers result from disturbed balance between production of acid and thick mucus that protects the intenstinal lining. There are several adverse influences on this balance as follows2: Serve injuries or emotional stress can increase acid secretion and cause superficial erosion of the stomach lining. 94 Abnormal contractions of muscles in wall of the gut may push acid or bile into parts of the gut where they should not be, to damage and ulcerate the lining membrane. The Helicobacter pylori (H. Pylori) is a spiral gram negative rod that resides beneath the gastric mucus layer adjacent to epithelial cells. It causes chronic mucosal inflammation with lymphocytes, making stomach and duodenal linings more susceptible to ulceration. It was previously thought that there was an inherited tendency to this disease, but now it seems more likely that H. pylori infection that family members share. (3-8) Although the pathogenic mechanisms of ulce formation by H. pylori are unclear, its importance in ulcer formation is undeniable. There are 10-20% prevalance of gastric ulcers and a 2-5% prevalance of duodenal unlcers in chronic NSAIDS users. The relative risk of gastric ulcer is increased 40-fold, but the risk of duodenal ulcer is only slightly increased. Aspirin is the most ulcerogenic NSAID. The risk appears to be dose related, with some risk even at doses as low as 325 mg every other day. Newer NSAIDs such as nebumetone and etodolac may be associated with a reduced incidence of ulcers because of relative sparing of gastric mucosal prostaglandin synthesis. It is now apparent that NSAIDs may also cause small intestinal ulceration and perforations, colitis, colonic strictures, and esophagitis. Symptoms and Signs Epigastric pain (dyspepsia), the hallmark of peptic ulcer disease, is present in 80-90% patients. Hower this complaint is not sensitive or specific enough to serve as a reliable diagnostic criterion for ulcer disease. The clinical history can not accurately distinguish duodenal from gastric ulcers. Less than one quarter of patients with dyspepsia have ulcer disease at endoscopy.' Up to 20% of patients with ulcer complication such as bleeding have no antecedent tulasI prajJA aMka 122

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symptoms ("Slient ulcers'). In patients with NSAID induced ulcers, upto half are asymptomatic. What is more trouble some is that upto 60% of patients with complications do not have prior symptoms. Pain is typically well localized to the epigastrium and is not severe. It is described as gnawing, dull, aching, or "hunger like". Classic features of peptic ulcer pain are rhythmicity and periodicity. Rhythmicity means that the pain fluctuates in intensity throughout the day and night. Approximately half of the patients report relief of pain with food or antacids (especially duodenal ulcer) and a recurrence of pain 2-4 hours later. However many patients deny any relationship to meal or report worsening of pain. Two third of duodenal ulcers and one-third of gastric ulcers cause nocturnal pain that awakens the patient. A change from a patients typical rhythmic discomfort to constant or radaiting pain reflect ulcer penetration or perforation. Most patients have symptomatic periods lasting upto several weeks with intervals of months to years in which they are pain free (periodicity). Nausea and anorexia may occure with gastric ulcers. Significant and weight loss are unusal with uncomplaicated ulcer disease and suggest gastric outlet obstruction or gastric malignancy. Dietary Management Although the drugs used in the treatment of peptic ulcers are tranquallizers, antacids, antispasmodics and anti-inflammatory drugs, nutrition and daily diet play very significant role in managing the sequential aggrevation of its effect. The dietary regulations aim at relief of pain, healing of ulcer and prevention of recurrence of the disease. The principles of treatment are: (1) Mental and psychological rest, (2) Administration of pain relieving medicines, (3) Strict avoidance of smoking and drinking of alcoholic drinks, coffee etc. and (4) Feeding of the patient with milk and a bland diet rich in proteins in small amounts at regular intervals. (Table - 1) Nutritional Requirement (10-12) Calories: The calorie intake should be adequate according to age, sex and occupation. Proteins: The protein intake should be about 50% higher than the recommended allowances. Atleast 50% of the dietary proteins should come from milk. Fats: Fat should be incorporated at optimal level providing 40% of calories in the diet. About 50% of total intake should be provided Smest Yz11 37acar-Fahre, 2003 = 95

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by milk and remaining by vegetable fats rich in essential fatty acids e.g. sesome oil, sunflower seed oil etc. Carbohydrates: About 40% of the calorie requirements is provided by carbohydrates. Only milled cereals with low fibre content should be consumed. The vegetables consumed should have a low fibre content. Vitamines: The diet should contain all the vitamins in adequate amounts. One multivitamin tablet providing the daily requirements of all the vitamines and 500 mg of ascorbic acid should be consumed. Vitamin C has been reported to hasten the healing of ulcers. Condiments and Spices: They should be completely avoided, as they tend to irritate the gastro-intenstinal tract and aggravate the ulcer. Beverages: Beverages such as coffee and tea stimulate gastric secretion, so they should be minimised. Week tea with plenty of milk with Cocoa, Maltova, Bournvita etc. are premitted. Alcoholic drinks: Alcoholic drinks should be completely stopped as they stimulate gastric secretion. Table 1 - Foods permitted and not permitted in Peptic Ulcer. Foods permitted Foods not permitted 1. Milled cereals (milled, refined Whole cereals and whole millets wheet flour and semolina 2. Dhal (decuticled split legumes) Legumes with husk 3. Milk Vegetables containing fibre, raw onions garlic etc. 4. Tender vegetables free from fibre Spices and condiments and pickles 5. Fruits (non-acid) without fibre Meat 6. Fats and oils Fried food 7. Sugar Alcohol, Acid and fibrous fruits, chewing tobacco etc. Diet Diet is the most important factor in the treatment of peptic ulcer. The important aspect in the dietary treatment are: (1) Quantity of food given at each feed, (2) Intervals of feeding, (3) Neutralization of acid, (4) Inhibition of 96 D Teet yll 3175 122

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acid production, (5) Avoidance of foods rich in fibre and (6) Avoidance of gastric stimulants. Quantity of Food: The quantity of food given in a single feed should be small viz. 3-4 ounces and gradually increased as the intervals between the feeds are longer. Intervals of Feeding: Initially, feeding with milk may be given at hourly intervals. This is essential as pain recurs in the empty stomach. Neutralization of Acid: Foods such as milk and egges have a high acid buffering capacity. By frequent feeding with milk, neutralization of acid in the gastric content is achieved. Inhibition of Acid Production: Cream, vegetable oils, butter and egg yolk inhibit gastric secretion and reduce motility. Avoidance of fibrous foods: Foods rich in fibre such as whole cereals and their products, whole legumes and vegetables rich in fibre should be strictly avoided, as these tend to irritate the stomach in increase gastric motility. Avoidance of Gastric Stimulants: Some beverages and food products which stimulate gastric secretion should be avoided. They include caffine containing beverages (coffee, tea and cola beverages), alcoholic drinks, spices and condiments, meat extractives and meat soup. Types of Diet Three main types of diets have been used in the management of peptic ulcer (Table 2). Table 2 - Diets used in the treatment of Peptic ulcer SI. Name of Diet Particulars 1. Sippy's diet and its Hourly feeds of milk, cream and modification by Hurst olive oil with antacids medication 2. Lenhartz diet Fluid diet based containing milk and eggs 3. Meulengracht diet A minced bland diet containing milk, egg, meat and fish(mixed and strained) - Given once in 2 hrs. 4. Anderson Diet Mixture of milk, cream, dextrose and gelatin. Source : Essentials of food and Nutriton by M. Swaminathan geeft yFil 377EUR ck - FGH1R, 2003 - 97

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I. Sippy's Diet and its Modification by Hurst Sippy used a mixture of milk and cream (3:1). The feed is to be given in small amounts (100 to 150 ml) at hourly intervals. The total quantity of milk used per day may vary from 1000 to 2700 ml and cream 600 to 900 ml. Since the intake of milk fat and cholestrol are high on such diets, the diets cause a marked increase in triglycerides and cholestrol level in patients suffering from peptic ulcer and atherosclerosis. In order to avoid the atherogenic effects of cream, Sippy advocatd the use of olive oil. Later workers (Mc Hardy, 1964) found a "filled" milk product based on skim milk, refined soyabean oil, vitamins A and D to be highly satisfactory in the treatment of peptic ulcer. This product brought about a reduction in serum triglyceride and cholesterol levels in patients suffering from atheroscleosis II. Lenhartz Diet Lenhartz used a mixture of milk and eggs with a view to increase the protein intake. This diet is richer in saturated fats and cholesterol than Sippy diet and hence is likely to cause considerable increase in serum triglyceride and cholesterol levels in patients suffering from peptic ulcer and atherosclerosis. III. Meulengracht Diet eggs. Meulengracht (1939) used a "pure diet" based on meat, fish, milk and . The meat and fish were minced and strained in a waring blender (Pureed) so that may be fed along with milk. The diet provided variety and increased the protein intake to about 120 to 150 g. per day. IV. Anderson Diet Anderson (1942) suggested a diet containing a mixture of milk, cream, dextrose and gelatin. Gelatin was added to increase the protein content. The formula contained per litre the following ingredients - milk 900 ml, cream 100 ml, dextrose 60 g and gelatin 50 g. The protein content of the diet was about 75 g per litre. About 1.5 to 2 litre of the diet can be given daily in small amounts (100 to 120 ml) at hourly intervals. V. Formula Based on Soya and Peanut Milk For patients who are allergic to animal milk, a blend of soya and peanut milk containing dextrose and gelatin can be used. 98 tulasI prajJA aMka 122

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References : 1. Mc Quaid, KR: Alimentary Tract - Peptic Ulcer Disease, In "Current Medical Diagnosis and Treatment", LM Tienecy Jr. SJ Mc Phee, and M A Papadakis (Eds), Appllton & Lange, Stamfor CT. 2. Mackenzie, F: Peptic Ulcer Disease, In "Family Health", Health Harmony Publishers (Group of B. Jain Publishers (P) Ltd.), New Delhi. 3. Allison, Mc et. al: Gastrointestinal damage associated with the use of nonsteroidal antimflammatory drugs. N. Engl. J. Med., 1992; 327:749. Graham, DY et. al: Duodenal and gastric ulcer prevention with misoprostol in arthritis patients taking NADs. Ann Intern Med, 1993; 119:257. 5. Henschel, E et. al: Effect of ranitidina and amoxici line plus metronidazole on ulcer eradication. N. Engl J Med, 1993, 328:308. Hosking, SW et. al: Duodenal ulcer healing by eradication of H. pylori without anti-acid treatment.Lancet, 1994, 343:508. 7. Soll, AH et al: Non-steroidal anti-inflammatory drugs and peptic ulcer disease. Ann Intern Med, 1991, 114:307. Sunech, JU et al: Antibactevial treatment of gastric ulcers associated with H. Pylori, N.Engl.J.Med, 1995, 332:139. 9. Guyton, AC: Peptic ulcer. In Human Physiology and Mechanism of Disease, W.B. Saunders company (Publisher), Philadelphia. 10. Swaminathan, M: Essentials of food and nutrition, The Bangalore Printing and Publishing Co. Ltd., 1996, P-145-390. 11. W.H.O.: Malnutrition and Disease - Freedom from Hunger Compaign Basic Study, World Health Organisation, Geneva., 1989. 12. Scrimshaw, NS et al: Interaction of Nutrition and Infection, World Health Organisation, Geneva, 1991. Associate Professor Department of SOL, PM & Yoga Jain Vishva Bharati Institute (Deemed University) Ladnun - 341 306 (Rajasthan) ART 4511 3477 R-16440f2, 2003 C - 99

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EMPOWERMENT Knowledge is Power Empower the People Pratibha J. Mishra "Empowerment is a continuos process that enables people tounderstand, upgrade and uses their capacity to better control and gain powerover their own lives. It provides people with choices the ability to chooseas well as to gain more control over resources the need to improve their conditions" (UNICEF, 1996) Promoting Popular Participation and Empowerment willrequire changes in institutional practices and social relations. What changeshave been successfully promoted throughParticipation & Empowerment projects at a) the national level (for example:institutions, laws, Gov. policies and programmes, -all with the goal toof supporting equality between women and men); b) the development co-operation programme, and c) the NGO/CBO itself(its procedures and structures) Empowering an individual is to facilitate a process, the end result of which is to help the individual gain a sense of worth, confidence, and competence. Johnson and Johnson (1997) described a basic method by which an empowerment process can be launched. The idea is to allow the individual to experience the power that comes from making a choice. The group leader could facilitate this by helping members develop a variety of alternatives and flexibility in helping the client through a decision-making process. THI MI 4A 122 100

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Empowerment has always been highly motivating and extremely efficient. It is little used because most leaders desire power and control over efficiency. Today's narrowing profit margins are forcing the adoption of empowerment. Throughout history, empowerment leadership was implemented when "getting the job done" had priority over control. And the ultimate outcome of empowerment is a community "worthy of the best we humans have to offer" (Terry, 1993, p. 275). Block (1987) refers to the essence of empowerment as enacting the vision. He further explains that definition with his insights that we must develop a personal vision of greatness and must balance autonomy and dependence. It takes courage, too. Although the following discussion is directed for the most part to individuals, these same elements direct the empowerment of organizations and groups. This first step in choosing empowerment implies that, like it or not, leadership to achieve our vision is solely up to us. If we are unwilling to choose a vision of greatness, we are really saying that we are willing to stand on our laurels. The added benefit of having a vision is that we have given meaning to what we are doing. And meaning seems to be an important component for reclaiming our human capacity. It is generally agreed that without vision there is no change. Individuals and organizations tend to resist change, especially change as pervasive as a new vision (Nanus, 1992). Recently, Nanus (1995) made a stronger point by saying that even though group members resist change and persist in not rocking the boat, "it can be downright dangerous to your organization's future health and vitality" (p. vi). In order for organizations to be transformed and empowerment to be actualized, we will need to assure that when control has been offered that we confront our own wishes to be dependent and examine the choices we really have. Block (1987) claimed that "the most popular fictional character in organizational life is they" (p. 154). Dependency is often expressed through talk about "they"--they won't make up their minds, they don't want to hear problems, they just want solutions. This "chorus of nonresponsibility" is understandable--it's learned. But the alternative is available with careful selfreflection To take the empowerment road, we are not choosing the easy route. Because we have the innate sense to take the safe path, we have to become Toen 4511 37RCR-, 2003 101

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comfortable with danger and unpredictability. The safe paths lie in rationality and data, in following the norms, in simply following the rules. It is true that dependency is often rewarded. So our integrity will be tested when we act with courage to achieve our vision. These acts will include such things as facing the harsh reality of the situation, examining our own contribution to problems, and putting our authentic view into words in a straightforward manner. And, of course, our courage is expressed best when others are treated well. There is no guarantee that what we have set out to do will work, but we have made the commitment because we chose our vision of greatness with care and with the realization that we had to do it to be true to self. Our doubts and pessimism will sometimes get in the way. But we will carry on because we choose to live in a way that gives real meaning to our lives. "We are most free, and most fully human, when we are faithfully and consistently living in accordance with the highest values we have recognized and noblest aspirations we have embraced... Consistency of the highest sort is empowerment" (Morris, 1994, p. 154). Kouzes and Posner (1995) also connect empowerment to enactment: "Credible leaders choose to give (power) away in service of others and for a purpose larger than themselves. They take the power that flows to them and connect it to others, becoming power generators from which [others] draw energy" (p. 185). The danger in articulating empowerment as a mission is that the concept will not be supported with the kind and depth of education that will move it from a fad to a sustained behavior. The module, Leadership: Reflective Human Action, is intended as an educative tool. The challenge is, therefore, to make leadership development a priority and reflective human action part of the infrastructure THE CASE FOR EMPOWERMENT Definition: empowerment is not "giving power to people" -- people already have plenty of power in their wealth of their knowledge and motivation); rather it is releasing the knowledge, experience, and motivation they already have - empowered people are independent (in their thinking and economically)= freedom-effectively peace organizations are endeavouring to empower people=so we better know how- recognizing the world will pass you by if you do not change is half the battle-if we are to be competitive, our 102 TAN YFIT 317 122

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organizations have to be places where people are glad to show what they can do=empowerment starts at the top; but don't wait for your leaders, empower yourself benefits of empowerment: WIIFM = What's In It For Me= help everyone reach their potential; make them winners; increased satisfaction; attitude change from 'have to' to 'want to'; greater commitment; better communications; more effective decision making; improved quality of service; reduced operating costs; more sustainable organization HOW TO EMPOWER Empowerment has a sense of ownership at its core and it starts with the belief system of top management- it takes time, itsdifficult, it foreign- leaders and followers need to learn how- have trust in the journey. The Three Keys: 1. Share Information; 2. Create Autonomy Through Boundaries; 3. Replace the Hierarchy with Self-Directed Teams and People 1. Share Information: - share information with everyone success depends on team effort=there is no superior and subordinate (each has different things to bring) information is bringing down walls all over the world = it will bring down your organization if you do not know how to use it trust is crucial for an empowered organization make your organization a safe place for people to think and use their real talents and knowledge leaders provide vision; provide a compelling vision and get everyone involved in clarifying it build goals from the bottom up - shared vision and values = decision making faster and easier 2. Create Autonomy Through Boundaries people have to learn new ways of thinking and working together - boundaries have the capacity to channel energy in certain directions you want peoples' energy to have direction and impact for associates to be effective, they must see both the big picture and their role in achieving that picture it is more like being a partner than being told what to do IMET UF11 377 - Egyfok, 2003 103

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- vision comes alive when everyone sees where his/her contribution makes a difference - make them feel important and listen 3. Replace the Hierarchy with Self-Directed Teams and People a team of empowered people is far more powerful than a disconnected set of individuals everybody acts as a manager (leader) - people think directive behaviour is telling people how to do their jobs, but our managers put the emphasis on telling us how to manage our jobs teach skills for solving problems, managing meetings, managing the team, and handling conflict Empowerment comes from teaching others things they can do to become less dependent upon you know when not to step in so that somebody else can act build self esteem-- brains when you give people information and a chance to act like owners they will usually come through innovation: permission to take risks, make mistakes, and challenge the way things are done opens up peoples' abilities to learn and use their talents shift the definition of a mistake from something bad or wrong to an opportunity to learn and improve=empowers peoples' full talents can not be realized unless they feel safe in an empowered organization position power means very little ... instead we rely on expertise and relationships and on people taking responsibility for their own actions people would rather be magnificent than ordinary = make them winners relearn how to take initiative once people have the information to understand their current situation, boundaries don't seem like constraints but rather guidelines for action structure to release, not inhibit = new rules and boundaries that encourage responsibility, ownership and empowerment people can not go from a controlled environment to complete freedom and autonomy overnight - leadership is not a four letter word (contrary to what most peace 104 D - THE 4511 310 122

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people believe) -- in fact we want to make everyone leaders using situational leadership. empowerment means you have freedom to act; it also means you are accountable for results - nothing is static in the empowerment process - the boundaries will continue to evolve people will define goals for themselves, suggest new roles and improvement 4 Basic Rules: 1. Clients are #1 (keep them foremost in our actions); 2. look to the organization's viability/sustainability; 3. be flexible in making quality decisions; 4. keep others in the organization informed turn the pyramid upside down for operating decisions respect (your 'elders') (everyone's opinions) don't give up= persist - "Asking Memos" vs. "Telling Memos" - training for Empowerment 4 Stages: 1. orientation; 2. dissatisfaction; 3. resolution; 4. production use a lot of human relations skills (eg. those people who are ignored become uncooperative) - continue to grow, develop, stretch. Conclusion - "in the midst of the leadership vacuum, flickering lights of empowerment shine" - Empowerment isn't magic. It consists of a few simple steps and a lot of persistence. The best definition of empowerment I have ever heard was: "An invitation for responsible initiative" by Steve Ewing, company president) This was backed up by his corporate commitment to improve service quality, clarify the mission and vision and all that. He got some good results over a period of a couple of years of effort focused on customer service and perceptions. More generally, we see these kinds of definitions in the literature: Empowerment implies individualistic forbearance pyramided upon a congruent pragmatic organizational ideology. Success requires vertical integrity TAE 951 37402-FGHFORT, 2003 105

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without innuendo and rhetoric and desired behaviors must be imbricated in and adhered to a completely luminous operational alignment. Flexible compartmentalization is expected. Individuals must exhibit an emotional intelligence and fabricate responses congruent with the ideology and recapitulate with the culture ecologically. Results will be measured. There is often little actual corporate commitment to this kind of initiative. But, consulting firms will be most pleased to help you construct your customized model to align with your desired results. Certification is optional. And the "investment" can be significant. Cosmetic Empowerment is more common. It is structurally exhibited by managers as: "Yes, but..." COMMUNITY EMPOWERMENT WORKING GROUP DEFINING COMMUNITY EMPOWERMENT Community empowerment is an elusive concept. The community' half is complicated enough, though there is a clearer understanding of community now than at the beginning of the community empowerment debate. However the 'empowerment' bit has remained problematic. Part of the reason is that empowerment can refer to either a process of becoming empowered or a state of being empowered; another part is that there is no easy definition of what that end state of being empowered is; and a third part is that there are (at least) two dimensions of community empowerment, the formal and the informal. An empowered community is able to take its own decisions and initiatives on those issues which matter to it.. Where outside decisions affect it, it is able to exert influence in its own interest on the other decision takers. If frustrated by the formal decision taking, it has the dder of formal empowerment, with its lowest rungs close to the powerless end of the spectrum and its top rungs close to the empowered end. It embraces: information - the community is informed about what has been decided consultation - the community is invited to respond to a proposal for action but without any commitment to acting on the response formal involvement - the community has a defined role in decision taking on its own behalf but as one interest among several deciding power - the community has the right to decide for itself and has the means to implement its own decisions. 106 C - Ich 31ch 122

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Most of the contemporary discussion of community empowerment straddles the consultation and formal involvement rungs of this ladder and there is a reluctance among policy makers to put foot on the fourth rung of a deciding power for communities. Informal empowerment depends on the capacity of a community to take action independently of the state. This power of independent action is usually demonstrated through organised voluntary action initiated and led from within the community. The actions taken in this dimension may overlap with the actions of the official decision taking bodies for the community. For example, local social enterprises may take job creation or vocational training initiatives, local social care organisations may provide support services for people who qualify for publicly funded services. While constitutionally independent, these community based organisations may be funded by the state: they then become accountable to the state for those funded activities. If they become too dependent they may be incorporated by the state and the community will lose a vehicle for independent action. Both formal and informal empowerment depend on the community having the capacity to organise itself, often called social capital.. The community will not be able to use whatever formal powers it possesses unless it is able to articulate its concerns and represent them in formal processes. Equally a community will not be able to build community organisations unless its population includes people with organisational skills and knowledge. Usually the more disadvantaged a community is in economic terms the greater its difficulty in articulating and representing its concerns and in building organisations through which to pursue its own objectives. Both government and non-government contributors to the community empowerment debate have therefore put a lot of emphasis on building disadvantaged communities' capacity to communicate and organise. Policies to empower communities may focus on the formal or informal dimensions. Most public policy is aimed at moving communities within the middle rungs of the ladder of empowerment and shies away from the top decision taking rung. The need for capacity building is common to both though the emphasis will differ with the focus. The interaction of formal and informal empowerment and capacity building has been relatively neglected. TART 451 37AGR-FHR, 2003 C 107

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priorities of empowerment, social inclusion and security. These are: 1. For Empowerment - Citizen's with Agency and Voice 2. For Social Inclusion -- Inclusive and Accountable Institutions 3. For Security - Societies that are Resilient to Conflict The Empowerment Potential of Internet Use. "To understand how a group of individuals might engage in different processes of empowerment, such as utilizing the flexibility of expression offered on the Internet, we must first understand how individuals and groups are marginalized and disempowered by social institutions in real life. It is appropriate to consider marginality, development and empowerment in conjunction since the concept of development participation has largely been equated with the betterment of the poor and oppressed. Essentially, all of these concepts compromise part of a world-view whose terms have largely been defined by wide range of scholars (cultural analysis, sociologists, political scientists, etc..). This world-view posits that individuals and groups can be oppressed and disempowered by other individuals, groups, social institutions and cultural contexts, and that individuals and groups do have the potential to empower themselves, to be liberated from these limiting factors. My principle reference in researching this knowledge base has been Lucia Vargas' book Social Uses & Practices: The Use of Participatory Radio by Ethnic Minorities in Mexico. This work looks at how indigenous ethnic groups utilized and participated in INI(Instituto Nacional Inigenista) public radio stations in central Mexico. Thus, the literature that informed her research on the cultural and development implications of grassroots participation in mass communication projects, as well as her methodology in reception studies and ethnography, have guided my understanding of these vital themes. The writings of Antonio Gramsci and Paulo Freire, Vargas explains, are principle to the understanding of how participation in developmental communication can lead to empowerment. Gramsci's concept of hegemony has shaped how cultural studies scholars have viewed the perpetuation of marginality of subordinate groups within societies. According to Vargas this theory, "proposes that the ruling class governs not just by grounding its superiority in economic matters, but also by establishing a widespread belief in its moral and intellectual leadership; it rules by molding, through the church, 108 C - Toet TF1 sich 122

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the school and the media, the attitudes and convictions of the members of subordinate classes." For scholars in the communications sector of cultural studies, Gramsci's focus on the ideological sphere as the site of indoctrination highlights the need of marginalized groups to form oppositional readings of dominate texts and the need for these groups and individuals to be able to communicate these readings as well as creating there own cultural texts to be distributed within the group or community. Another link between cultural/communication studies and development participation is Paulo Freire's concept of conscientizacao. Freire's ideas were shaped by existentialist philosophy, liberation theology and his experiences as a missionary in Brazil. The concept of consientizacao is that, "[b]y substituting a naive (in existentialist jargon, romantic) or magic (fatalistic) perception of reality with a critical awareness, people who were treated as mere objects become subjects of their own social destiny." For Freire, peoples' relationships with their environment hold many possibilities for adapting things to their own needs. Personal relationships can encompass possibilities for collaboration, solidarity, communication, love and friendship. He observed that for the powerless, the potential for communication has been replaced by a "culture of silence." Thus, he proposes development based on horizontal relationships between individuals and groups. In summation Vargas posits that, "[d]evelopment for Freire means liberation from all forms of oppression, freedom from social and economic domination and emancipation from the culture of silence." It is Freire's emphasis on the individual's role in establishing horizontal communication, seeking critical awareness and supportive relationships that offers the most salience to the importance of participation in development. His ideas have been very influential in the rhetoric of development communications, whose political heyday evolved with the emerging UNESCO debate in the 70s, concerning the New World Information and Economic Order. This debate has been described as a conflict between two development paradigms, the modernization or orthodox paradigm (linear growth model) and the political-economy paradigm. Generally speaking, the modernization paradigm describes the models of economic stimulation and subsequent growth that industrialized nations and the Third World envisioned would propel developing nations to more equal status with their wealthier and more stable counterparts. The political-economy paradigm has emerged from dependency and Marxist theories. Basically, it observes that the international economy is THE 3Takk fytok, 2003 C 109

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based on western dependence on raw materials from developing nations. Developing nations serve a subordinate role in this equation due to their dependence on the industrialized nations for finished products, especially technologies and capital from selling off cheep labor and raw materials. Thus, this paradigm predicts that western development schemes based only on injection of capital for economic growth in developing countries, do little to stimulate political and economic self-sufficiently or increased empowerment and quality of life for the large populations of impoverished communities in these nations. Arising out of UNESCO solidarity, politicians and scholars alike began to seek consensus on an alternative development that could draw from the strengths of developing countries, while recognizing their limitations within oppressive international and intranational political economies. "Development communications," is one arena where consensus emerged. The definitions of marginality and participatory development proposed at the First Seminar on Participatory Communication in 1978, are noted by Vargas as being excellent examples of pinnacle concepts within this intellectual movement. Marginality refers to situations where groups within a society do not participate in most economic, social, cultural or political activities. Vargas recounts that: "[i]n this seminar, participation was equated with liberation, and participatory communication was seen as both a means and as an end." For her own research, Vargas expanded this dual view of participation, originally by Freire, into two working concepts of participation: 1. Participation as a means (equated to liberation): The organized efforts to increase control over resources and institutions in given situations, on part of groups and movements hitherto excluded from such con emancipator purpose of achieving a better life, self-reliance, self-esteem, and freedom from servitude. 2. Participation as a goal (equated to moral and psychological empowerment): The set of feelings, beliefs, and attitudes that accompany the sense of self-worth, on the part of groups and individuals historically regarded by a given society as being unable to cope effectively with situations concerning control over resources and institutions. The UNESCO meeting at Belgrade in 1977, also contributed to the growing development terminology by attempting to define access, participation and self-management as they pertain to participatory communication. From 110 C TAH YF 315 122

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Vargas' summery, access can be viewed as: peoples' opportunities and abilities to use communication systems; to receive messages of their choice and to have a range of selections; and to be able to interact with programs' producers by giving feed back, such as criticisms. Participation means the audience's direct participation in production of messages/programs/texts and involvement in the management of communication systems. The last term, selfmanagement was viewed as the "highest level of participation, implying complete control of production and management. The advent of increasingly widespread use of the Internet in many parts of the developed world has added a new outlook to the definitions of access and participation. As opposed to having access to a television or a radio, access to the Internet truly begins to fulfill these definitions. While being able to allow everyone in a community to create their own programming for local TV and radio stations is technically problematic due to time, revenue, space and technical limitations, access to a wide range of Internet technologies implies that users can receive email from all over the world; can send messages to government officials, web sites authors, friends, strangers, etc; can publish their own creative expressions and thoughts on personal or group web pages (self-management); and can access more information than from anywhere else in the world. When you consider the potential benefits of individuals and groups having access to the Internet, the implications are that this form of participation might not only imply psychological empowerment (participation as a goal) and the potential for group empowerment as a means, but also liberation from marginality. Thus, use of the Internet implies the type of integral participation through access and self-management that many development and cultural scholars insist are vital to individual and group empowerment. John Wesleyarticulated this ethic as: Work as hard as you can! Save as much as you can! Give as much as you can! The IT Empowerment Initiative will focus on building awareness, skill matching, and opportunities for women and girls in high growth IT careers. The Initiative will also work to identify and remove obstacles that prevent women and girls from entering or staying on such a path.Sources quat Mall 344-fcH4, 2003 - - 111

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References: Block, P. (1987). The empowered manager. San Francisco: Jossey-Bass. Covey, S. R., Merrill, A. R., & Merrill, R. R. (1994). First things first. New York: Simon and Schuster. Kouzes, J. M., & Posner, B. A. (1995). The leadership challenge. San Francisco: Jossey-Bass. Morris, T. (1994). True success: A new philosophy of excellence. New York: Berkley Books. Nanus, b. (1992). Visionary leadership. San Francisco: Jossey-Bass. Nanus. B. (1995). The vision retreat: A facilitator's guide. San Francisco: Jossey Bass. Terry, R. (1993). Authentic leadership. San Francisco: Jossey-Bass. Ms. Pratibha J. Mishra Assistant Professor Department of Social Work Jain Vishva Bharati Institute (Deemed Unviersity) Ladnun - 341 306 (Rajasthan) 112 THAT Y311 310 122

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