Tulsi Prajna 2004 01

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524618/1

Page #1
tulasI prajJA TULSI PRAJNA varSa 32 0 aMka 123 0 janavarI-mArca, 2004 Rearch Quarterly anusaMdhAna traimAsikI ei ole Telelor jaina vizvabhAratI saMsthAna, lADanUM ) (mAnya vizvavidyAlaya) POJAIN VISHVA BHARATI INSTITUTE, LADNUN plan Education (DEEMED UNIVERSITY) havArI v Prvale & Personal use only www.jainelibrary org

Page #2
act us TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-123 JANUARY-MARCH, 2004 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

Page #3
Research Quarterly of Jain Vishva Bharati Institute VOL. 123 JANUARY-MARCH, 2004 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-341 306, Rajasthan Type Setting : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan Printed at : Jaipur Printers Pvt. Ltd., Jaipur-302015, Rajasthan The views expressed and facts stated in this journal are those of the writers, the Editors may not agree with them.

Page #4
anukramaNikA/CONTENTS hindI khaNDa viSaya lekhaka - 1-6 7-20 21-26 jIva kA kramika vikAsa : jaina tathA vaidika dRSTi jaina arddhamAgadhI Agama meM prasAdhana kalA svapnoM kA rahasyamaya saMsAra zAMti : avadhAraNA evaM gAMdhIya dRSTikoNa vindhyagiri kI jaina kalA kI mahattA kyA vidyut (ilekTrIsITI) sacitta teukAya hai? pro. dayAnanda bhArgava DaoN. harizaMkara pANDeya samaNI satyaprajJA DaoN. rAdhA kumArI suzrI aruNA sonI pro. muni mahendra kumAra 27-35 36-41 42-83 aMgrejI khaNDa Subject Author Page Acaranga-Bhasyam Acarya Mahaprajna 85-93 Nayas--Ways of Approach and Observation Nathmal Tatia 94-100 Essai Sur Gunadhya Et La Brhatkatha Professor Felix Lacote 101-107

Page #5
ubhayataH pAza AkAza ke sAmane prastuta hotA hU~ taba apane ko eka paramANu jaisA pAtA hU~ / sAgara ke sAmane prastuta hotA hU~ taba apane ko eka bindu jaisA pAtA hU~ | maiM cetana hU~, AkAza acetana hai / maiM vicArazIla hU~, sAgara vicArazUnya hai, phira bhI AkAza aura sAgara kI tulanA meM maiM choTA huuN| kyA yaha caitanya ko cunautI nahIM hai ? kyA caitanya asIma aura apAra nahIM hai? yadi hai to vaha sAr3he tIna hAtha kI sImA meM sImita kyoM ? yadi vaha asIma aura apAra nahIM hai to AkAza aura sAgara ko apanI bAMha meM bharane kA prayatna kyoM ? - anuzAstA AcArya tulasI

Page #6
jIva kA kramika vikAsa : jaina tathA vaidika dRSTi prastuta lekha meM hama vicAra kareMge ki vaidika paramparA meM jIva kA nirUpaNa kisa rUpa meM huA hai, kyoMki vaidika paramparA meM jIva kA nirUpaNa aneka dRSTiyoM se jaina paramparA ke nikaTa bhI hai aura aneka dRSTiyoM se usakA apanA vaiziSTya bhI hai| ata: donoM kA tulanAtmaka adhyayana donoM paramparAoM ke lie jJAnavarddhaka siddha hogA / vargIkaraNa kA AdhAra jaina aura vaidika paramparA meM jIva ke vikAsa kA tAratamya jJAna ke vikAsa ke AdhAra para mAnA jAtA hai| jJAna ke vikAsa kA yaha tAratamya jaina paramparA meM jJAnAvaraNIya karma ke kSayopazama para Azrita hai| vaidika paramparA meM jJAna kA vikAsa tIna guNoM ke AdhAra para kiyA gayA hai - tamoguNa kI jitanI adhikatA hotI hai, jJAna utanA kama hotA hai aura satvaguNa kI jitanI adhikatA hotI hai, jJAna utanA adhika hotA hai| jaina darzana meM jJAna ke vikAsa kI sUcanA indriyoM ke vikAsa se milatI hai- ekendriya kA jJAna sabase kama hai paMcendriya kA jJAna sabase adhika hai| vaidika paramparA meM jJAna ke vikAsa kI sUcanA isa bAta se milatI hai ki jIva kA bhUmi se sparza kitanA kama yA jyAdA hai| jisa jIva kA bhUmi se jitanA saMsparza adhika hai usakA jJAna utanA hI adhika hai aura jisa jIva kA bhUmi se jitanA saMsparza kama hai usakA jJAna utanA hI kama hai| 1 pro. dayAnanda bhArgava - isa prArambhika bhUmikA ke bAda aba hama vaidika paramparA meM jIvoM ke vargIkaraNa kA kucha vistAra se carcA kreNge| jaina paramparA meM jIva kA nirUpaNa kA vistAra zrI bhikSu Agama viSaya koSa aura jainendra siddhAnta koSa meM sapramANa vistAra se diyA gayA hai| jIva kI tIna zaktiyAM- vaidika paramparA meM jIva kI tIna zaktiyAM mAnI gaI haiMartha-zakti, kriyA-zakti aura jJAna-zakti / inameM kramaza: pahalI kI apekSA dUsarI aura dUsarI apekSA tIsarI adhika sUkSma aura adhika zaktizAlI hai / pASANa kI sthiti - jIvoM kI sabase nimna koTi meM ve jIva Ate haiM jinameM artha-zakti hI mukhya hai / pASANa aura sabhI dhAtueM isI koTi ke jIva haiM / sAmAnyataH inheM acetana mAnA jAtA hai kintu jaina inheM sthAvara jIva mAnatA hai, kyoMki inameM sthUla kriyA nahIM hai| vaidika paramparA bhI tulasI prajJA janavarI-mArca, 2004 1

Page #7
pASANa aura dhAtuoM meM jIvana mAnatI hai aura sAtha hI yaha bhI mAnatI hai ki inameM sthUla kriyA nahIM hai| sthUla kriyA ke abhAva ke kAraNa ye vanaspati pazu athavA manuSya ke samAna bar3hate nhiiN| yaha cetanA kA sabase kama vikasita rUpa hai| isaliye pASANa athavA dhAtu kA pUrA kA pUrA zarIra pRthvI se saTA rahatA hai| vaidika devoM kI paribhASA meM sabhI zarIra agni se banate haiM jise vaizvAnara agni bhI kahA jAtA hai| pASANa aura dhAtuoM kA zarIra to isa agni se bana jAtA hai kintu vAyu tatva ke dvArA hone vAlI kriyA aura Aditya tatva ke kAraNa hone vAlA jJAna isameM itanA kama hotA hai ki hama use pakar3a nahIM pAte hai aura sAmAnyatayA inheM jar3a hI samajha lete haiM kintu veda inameM cetanA mAnate haiM aura isaliye vaidika maMtroM meM pASANoM ko sambodhita karake kahA gayA hai ki he pASANoM, sunoM- zRNvantu grAvANaH / isase spaSTa hotA hai ki zrotrendriya na hone para bhI pASANa sunate haiM, agni aura vAyu jinheM jaina sthAvarakAyika jIva mAnatA hai, unakA ullekha to vaidika paramparA meM artha zakti pradhAna hai aura sabase kama vikasita jIvoM ke rUpa meM hai kintu koI aisA spaSTa ullekha nahIM milatA ki vaidika paramparA jala, agni aura vAyu ko bhI jainoM ke samAna sthAvara koTi kI zreNI meM rakhatI hai yA nhiiN| ullekhanIya hai ki uttarAdhyayana meM agni aura vAyu ko bhI trasa hI mAnA gayA hai, sthAvara nhiiN| vaidika paramparA meM agni aura vAyu deva koTi meM Ate haiM, ata: jIvoM ke vargIkaraNa karate samaya unakA ullekha jIvoM meM na karake jIvoM meM rahane vAlI deva zakti ke rUpa meM kiyA gyaa| agni kI zakti jIvoM ko mUrta rUpa pradAna karatI hai, vAyu kI zakti unheM kriyAzIla banAtI hai| inheM kramazaH vAk zakti aura prANa-zakti bhI kahA gayA hai| donoM paravartI darzana meM kramazaH tamoguNa aura rajoguNa ke nAma se jAnI jAtI haiN| tIsarA guNa satvaguNa hai jo Aditya nAma ke deva se AtA hai aura jisake kAraNa jIva meM jJAna utpanna hotA hai| isa prakAra agni aura vAyu jaina paramparA meM jIva hai kintu vaidika paramparAoM meM deva hai| yadyapi yaha bheda hai ki jaina paramparA meM sUrya vaidika paramparA ke samAna satvaguNa kA srota nahIM hai| itanI bAta donoM paramparAoM meM samAna hai ki dhAtu aura pASANa ko donoM hI paramparA sthAvara jIva mAnatI hai| jinameM jJAna to hai kintu atyanta alpamAtrA meM / vanaspati- vaidika paramparA meM vanaspati ko ekendriya hone para bhI anya ekendriyoM kI apekSA adhika vikasita mAnA gayA hai| AcArAMga meM vanaspati meM jIva hone ke lie jaise pramANa diye gaye haiM vaise pramANa pRthvIkAya Adi ke lie nahIM diye gaye haiN| isase yaha niSkarSa nikAlA jA sakatA hai ki vanaspati kA jIva pRthvIkAya Adi kI apekSA adhika vikasita hai| vaidika paramparA meM bhI vanaspati meM cetanA kA adhika vikasita rUpa mAnate hue unheM pASANa aura dhAtuoM kI apekSA alaga koTi meM rakhA gayA hai| mahAbhArata meM kahA gayA hai ki vanaspati meM sparza karane kI, sunane kI, dekhane kI aura sukha-duHkha anubhava karane kI sAmarthya hai| vaidika paramparA meM vanaspati ke pASANa dhAtu kI apekSA adhika vikasita hone ke kAraNa yaha diyA gayA hai ki pASANa aura dhAtuoM meM kevala tamoguNa hI vyakta rahatA hai jabaki vanaspati meM rajoguNa bhI abhivyakta ho jAtA hai| jisake kAraNa itane kriyAzIla ho jAte haiM ki inameM bhI pazuoM tathA manuSyoM ke samAna vRddhi hotI hai tathA AhAra na milane para ye mlAna hokara marate hue 2 - tulasI prajJA aMka 123

Page #8
bhI pratIti meM Ate haiM phira bhI inameM tamoguNa abhI itanA prabala rahatA hai ki ye apane sthAna se calakara dUsare sthAna para nahIM jA sakate arthAt ye sthAvara hI haiM, jaMga athavA trasa nhiiN| vanaspati aura pASANa- tamoguNa kA nyUnAdhika bhUmi ke samparka ke nyUnAdhikya se jAnA jAtA hai| eka patthara kI zilA ko dekheM to usakA jitanA bhAga bhUmi kA sparza karatA hai, eka vRkSa kA usakI apekSA bahuta kama bhAga bhUmi kA sparza karatA hai| kevala usakA tanA bhUmi ko chUtA hai kintu zAkhA, prazAkhA, phala-phUla, patte saba bhUmi se Upara rahate haiN| yaha isa bAta kA sUcaka hai ki vanaspati meM patthara kI apekSA tamoguNa bahuta kama hai| karma tathA triguNa - tamoguNa, rajoguNa tathA satvaguNa jainoM ke karmoM ke samAna svayaM jar3a hone para bhI jIva kI cetanA ko prabhAvita karate haiN| jisa prakAra koI bhI sAMsArika jIva karma ke binA nahIM raha sakatA usI prakAra koI bhI saMsArI jIva karma ke binA nahIM raha sktaa| karma ke kSayopazama kI bhAMti jIva ke triguNoM meM bhI na to karma rahate haiM, na triguNa pASANa dhAtu meM tamoguNa vyakta ho jAtA hai, rajoguNa tathA satvaguNa avyakta haiM / vanaspati meM rajoguNa bhI vyakta ho jAtA hai kintu satvaguNa avyakta hai| ye saba vaktavya mukhya-gauNa kI apekSA hai| paramArthataH sabameM sabhI guNa haiN| triguNa, trideva tathA triloka - vaidika paramparA guNoM kA sambaMdha tridevoM se tathA trilokI mAnakara calatI hai| agni tathA bhUmi kA saMbandha tamoguNa se hai, vAyu tathA antarikSa kA saMbaMdha rajoguNa se hai tathA Aditya evaM dhUloM kA saMbaMdha satvaguNa se hai| isalie jaise hI vanaspati meM rajoguNa abhivyakta hotA hai, vanaspati vaise hI aMtarikSa meM prasAra karane lagatI hai| kyoMki rajoguNa kA saMbaMdha aMtarikSa se hai| latAoM meM vRkSoM kI apekSA tamoguNa adhika hotA hai, ata: ve pRthvI para hI phailatI haiM tathApi ve vanaspati kI sajAtIya hone ke kAraNa antarikSonmukhI honA cAhatI hai aura vRkSa athavA bhIti Adi kA sahArA pAkara Upara kI ora phailane lagatI hai| itanA hI nahIM, yadi kisI latA ke nikaTa koI vRkSa ho to vaha latA kisI ora na jAkara vRkSa kI ora bar3hatI hai tAki use vRkSa kA sahArA mile to vaha bhUmi ke baMdhana se uThakara antarikSa meM jA sake / yaha jIva ke Uonmukha hone kI yAtrA kA hI prArambha hai| isa yAtrA kA carama bindu to ve deva haiM jo bhUmi kA bilkula bhI sparza na karake kevala adhara meM hI vicaraNa karate haiN| sahastrapAda se catuSpAda- deva yoni se pahale vanaspati ke bAda abhI jIva ko aura bhI yAtrA karanI hai| eka sahastrapAda kITa ko dekheN| mAno usakA sArA zarIra pAMva hI pAMva hai| vaha bhUmi se jur3A hai| kintu vaha vanaspati kI apekSA bhUmi ke baMdhana se itanA mukta ho gayA hai ki vaha vRkSa kI bhAMti bhUmi se cipakA huA nahIM hai| vaha eka sthAna se dUsare sthAna taka jA sakatA hai, kintu sahastra pAMvoM ke mAdhyama se vaha adhikAdhika bhUmi se jur3akara hI cala sakatA hai| bhUmi se usakA yaha jur3Ava dhIre dhIre kama hotA hai| sahastrapAda zatapAda bana jAtA tulasI prajJA janavarI-mArca, 2004 - - 3

Page #9
hai / phira kramaza: 12-16 pAda rahate-rahate 8 pAda vAlI makar3I banatI hai| phira makkhI jisake do paMkha aura 6 pAda hote haiM / phira (catuSpAda kITa) sRSTi yahIM taka hai / kITa se pazu- pazu ke bhI cAra pAMva hote haiM kintu kITa kI apekSA usake zarIra kA adhika bhAga bhUmi se bahuta Upara uTha jAtA hai| usakA sArA zarIra na to sarpa kI bhA~ti bhUmi se cipaTatA hai, na devoM kI bhA~ti sarvathA bhUmi se Upara uTha jAtA hai| vaha tirachA hokara bhUmi ke samAnAntara rahatA hai / isIlie use tiryaJca kahA jAtA hai| pakSI meM bhUmi kA yaha AkarSaNa aura bhI kama ho jAtA hai, usakI pU~cha bhUmi kI tarapha rahatI hai kintu mastaka Upara kI ora uThA rahatA hai, isalie pakSI pazu kI apekSA adhika kuzalatA dikhAte haiM / pazu AhAra to karatA hai kintu apanA ghara nahIM bnaataa| pakSI apanA ghara bhI banAtA hai / bayA jaise pakSI kA ghoMsalA to zilpa kA utkRSTa udAharaNa hai aura usakI buddhimattA kA paricAyaka hai / kintu pazu-pakSI taka meM bhI rajoguNa hI mukhya hai| tiryaJca se manuSya : tiryaJca ke bAda manuSya yoni AtI hai| yaha catuSpAda se dvipAda bana jAtA hai kintu usase bhI bar3I vizeSatA yaha hai ki isakA mukha pazu-pakSiyoM ke samAna bhUmi kI ora jhukA nahIM rahatA apitu sUrya kI ora lambita ho jAtA hai| yaha satvaguNa ke Adhikya kA sUcaka hai| isalie manuSya sabhI dRzyamAna prANiyoM meM sabase adhika buddhimAna hai| isa buddhi ke AdhAra para vaha kevala apane lie sukha-suvidhA hI nahIM juTAtA apitu ucita - anucita kA viveka bhI karatA hai / yahI usakI anya prANiyoM kI apekSA vizeSatA hai| vAnara - pazuoM aura manuSyoM ke bIca kI sthiti vAnaroM kI hai jinheM naroM ke nikaTa hone ke kAraNa vAnara kahA jAtA hai| vaha pazuoM ke samAna cAra pairoM para calatA hai tathA kisI bhojya padArtha ko khAne ke lie apane do pairoM ko manuSya ke samAna hAthoM kI taraha bhI kAma meM letA hai| isa prakAra ke zArIrika sAdRzya ko dekhakara DaoNrvina ne yaha nirNaya le liyA thA ki vAnara jAti mAnava jAti kA pUrva rUpa hai kintu zArIrika dRSTi se bhI manuSya aura vAnara meM yaha maulika antara hai ki mAnava zizu ke utpanna hone para usakA nAla kATanA par3atA hai jabaki vAnara ke sAtha aisA nahIM hotA / yaha saca hai ki vAnara bhI apanA mukha manuSya ke samAna hI kabhI-kabhI bhUmi se Upara uThA letA hai aura isa apekSA se vaha aura pazuoM kI apekSA buddhimAna bhI adhika hai / vanamAnuSa jaise pazu meM yaha buddhimattA spaSTa bhI hai kintu manuSya kI buddhimattA ko vaha nahIM chU sakatA, kyoMki mUlata: vaha bhI caupAyA hI hai, dupAyA nahIM / manuSya meM bhI dekhane meM AtA hai ki jyoM-jyoM zizu kA bauddhika vikAsa hotA hai, tyoMvaha bhUmi se Upara uThatA hai| prArambha meM yaha pUrA kA pUrA bhUmi se jur3A rahatA hai| dhIre-dhIre vaha sira se Upara uThatA hai aura phira hAtha-pA~va ke bala calate hue antataH do pAMva para khar3A hotA hai| isa krama meM jaise-jaise usakA bhUmi se samparka kama hotA hai vaise-vaise buddhi kA bhI vikAsa hotA hai / isa prakAra pASANa aura dhAtuoM se lekara manuSya yoni taka jIva kA vikAsa isa bAta se jur3A hai ki usakA zarIra bhUmi ke bandhana se kitanI mAtrA meM mukta ho pAtA hai| tulasI prajJA aMka 123 4

Page #10
devasarga - yadyapi manuSya meM pazu-pakSiyoM kI apekSA bahuta adhika jJAna hai tathApi vaha bhI mUlataH rajoguNa pradhAna hI hai| apane do pA~va ke mAdhyama se abhI bhI vaha bhUmi se jur3A hai kintu jIva kA eka aura vikasita rUpa bhI hai jise devasarga kahA jAtA hai| jIva apane isa svarUpa meM bhUmi ko bilkula nahIM chuutaa| isalie devatAoM ke padacihna nahIM bnte| indriyoM kI dRSTi se jahA~ manuSya meM pA~ca karmendriyAM, pA~ca jJAnendriyAM aura eka mana milAkara gyAraha indriyA~ haiM, vahAM deva yoni meM ATha siddhiyA~ aura nau tuSTiyA~ milAkara aTThAisa indriyA~ mAnI jAtI haiN| yaha deva sarga pratyakSa nahIM hai| isalie isakI carcA hama nahIM kara rahe haiN| niSkarSa - abhI taka jo hamane kahA, usake mUla meM jAeM to patA calegA ki jaina paramparA aura vaidika paramparA meM jIvoM ke vargIkaraNa kI paddhati to bhinna hai kintu una donoM kI mUlabhUta mAnyatAe~ eka jaisI haiN|| 1. hama kaha sakate haiM ki donoM hI paramparAyeM pASANa aura dhAtuoM ko sajIva mAnatI haiN| 2. donoM hI paramparAeM jIva ke vikAsa kA AdhAra jJAna kA vikAsa mAnatI haiM kintu jaina paramparA meM jJAna ke vikAsa kA AdhAra jJAnAvaraNIya karma kA kSayopazama hai jabaki vaidika paramparA meM jJAna ke vikAsa kA AdhAra tamoguNa kI nyUnatA aura sattvaguNa kA Adhikya hai| 3. donoM paramparAyeM mAnatI haiM ki jJAna ke vikAsa ke sAtha zArIrika vikAsa bhI hotA hai| jaina paramparA ke anusAra yaha zArIrika vikAsa indriyoM kI saMkhyA kI abhivRddhi ke AdhAra para hotA hai jabaki vaidika paramparA ke anusAra isa vikAsa kA AdhAra yaha hai ki jIva kA zarIra bhUmi ke bandhana se kitanA adhika mukta ho jAtA hai| 4. donoM paramparAyeM isa viSaya meM sahamata haiM ki manuSya ke atirikta kucha aisI jIva yoniyA~ bhI haiM, jo hameM dikhAI nahIM detI aura una yoniyoM meM jIva ke pAsa manuSya se bhI adhika alaukika zaktiyA~ hotI haiN| 5. donoM paramparAyeM isa viSaya meM sahamata haiM ki deva-yoni kI prApti jIva kA antima lakSya nahIM, kyoMki vahAM karma, triguNa aura zarIra zeSa hai| isaliye vahA~ kA sukha bhI sAnta hI hai, ananta nhiiN| ananta sukha to karmAtIta, triguNAtIta aura dehAtIta avasthA meM hai| 6. donoM paramparAyeM isa viSaya meM bhI sahamata haiM ki jIva manuSya zarIra meM hI rahakara isa mukta avasthA ko prApta kara sakatA hai| 7. donoM paramparAyeM mAnatI haiM ki eka-eka jIva apane puruSArtha se vikAsa ke sopAna tulasI prajJA janavarI-mArca, 2004 - - 5

Page #11
para car3hatA hai kintu koI eka jAti vikasita hokara dUsarI jAti meM nahIM badala jaatii| udAharaNata:adhibhUta adhidaiva adhyAtma bhUmi (artha-zakti) agni (=tamoguNa) | | zarIra hai kintu indriyA~ nahIM bhUmi kA sparza udAharaNa-pASANa, dhAtu Adi sarvAdhika) pAda-rahita sthAvara antarikSa (kriyAzakti) sthAvara vAyu (=rajoguNa) | zarIra hai, indriyA~ nahIM, kintu bhami kA sparza kama | apane sthAna para rahakara hI kintu bhUmi chor3ane kI AhAra dvArA vRddhi kSamatA kA abhAva udAharaNa - vanaspati, latA Adi pAdapa dhuloka (jJAnazakti) ko (bhUmi se | Aditya (=sattvaguNa) | zarIra hai, indriyoM kA bhI prAdurbhAva hotA hai| vikAsa bhUmi 7 kA krama nimna likhita hai - 1. sahasrapAda kRmi se chor3ane | samparka catuSpAda kRmi taka | trasa ekendriya kI kramazaH 2. catuSpAda pazu se paJcendriya kSamatA | kama hotA 3. ardhacatuSpAda vAnara | jAtA hai) 4. dvipAda - manuSya vikAsa taka kA bhUmi kA sparza bilkula nahIM 5. apAda - deva deva yoni | (bhUmi kA sparza nahIM) | pAda bhUmi se Upara uThate-uThate bhUmi ke bandhana se mukta hone kA sAdhana banate haiN| dvipAda manuSya bhUmi ke bandhana se hI nahIM, zarIra ke bandhana se bhI mukta ho sakatA hai| zarIra ke bandhana se mukta hone kI prakriyA jaina-paramparA meM guNasthAnoM ke mAdhyama se tathA vaidikaparamparA meM yogavAziSTha meM dI gayI bhUmikAoM ke mAdhyama se varNita hai, kintu vaha prastuta lekha kA viSaya nahIM hai| 6 - - tulasI prajJA aMka 123

Page #12
jaina arddhamAgadhI Agama meM prasAdhana kalA sRSTi kA hara jIva saundarya - priya hotA hai / sundara aura saundarya kI anubhUti kI abhilASA avacetana mana meM saMskAragata vidyamAna rahatI hai| prakRti jagat, mAnavasaMsAra saba kucha saundaryamaya hotA hai / sundara dikhanA, sundara dekhanA aura sundara dikhAnA yaha mUla tattva hotA hai / bhojana, anna, pAnI kI pUrNatA ke bAda sRSTi jagat uparyukta tripAdI kI ora prasthAna karatA hai| usake kalpanA loka meM saundarya kI anupameya kalA vidyamAna hotI hai, jisameM ramakara vyakti ramaNIya bana jAtA hai| yaha sundaratA aura ramaNIyatA do taraha kI hI hotI hai Antarika aura bAhya / Antarika saundarya Atmagata saundarya hai, jo zIla, vyavahAra, caritra evaM anya bAhya kAryoM se abhivyakta hotA hai / bAhya saundarya zArIrika saundarya hai, jisakA dvaividhya prasiddha hai - nisargagata aura kRtrima | nisargagata ramaNIyatA lokottara evaM zreSTha hotI hai / kAlidAsa Adi kaviyoM ne spaSTa rUpa se udghoSa kiyA hai DaoN. harizaMkara pANDeya kimiva hi madhurANAM maNDanaM nAkRtInAm // 1 dUsarA saundarya kRtrima hotA hai, jo prasAdhana - sAdhya hai, jisameM rUpanikhAra evaM saundarya sambarddhana ke lie bAhya vastuoM candana, agaru, sugaMdhita taila, puSpa, AbhUSaNa, vastra Adi kA prayoga kiyA jAtA hai| prasAdhana-sAdhya bAhya saundarya kI mahattA bhI kama nahIM hai| prAcIna kAla se hI bhAratIya saMskRti prasAdhana-vidyA meM agraNI rahI hai| yahI kAraNa hai ki prasAdhana vidhi ko pramukha 72 yA 64 kalAoM meM mahattvapUrNa sthAna diyA gayA hai / prasAdhana vimarza tulasI prajJA janavarI-mArca, 2004 - pra upasarga pUrvaka svAdigaNIya 'sAdhasaMsiddhau' dhAtu se lyuT pratyaya karane para prasAdhana zabda niSpanna hotA hai| 'prasAdhyate'neneti prasAdhanam' arthAt jisase yazasvI banAyA jAe, ramaNIya banAyA jAe, sundara banAyA jAe, vaha prasAdhana hai / 'prasAdhana' 7

Page #13
zabda meM viniyukta pra upasarga evaM sAdh dhAtu prasAdhana kI mahanIyatA evaM yazasvIyatA ko siddha karatA hai| prasAdhana kevala bAhya dikhAvA mAtra nahIM balki apane ko pUrNa banAne kI kalA hai| satya, ziva aura sundara tInoM kA sAhacarya hI prasAdhana hai| yahI kAraNa hai ki sRSTi samasta mAnavoM meM cetana prANiyoM meM prasAdhana kI pravRtti pAI jAtI hai| eka sarvasva tyAgI evaM sarvAtmanA virakta mahAtmA bhI apanI nityakriyA meM zarIra ko prasAdhita karatA hai, jaTAoM ko sajAtA hai, nityaprati snAna karatA hai| vizva sundarI pArvatI aura nisargaramaNIya zakuntalA kA prasAdhana vanalatA evaM vanapallavoM se hI hotA hai| vRkSa-valkala se suzobhita zakuntalA kI dehayaSTi ke Upara duSyanta AkarSita ho jAtA hai| do vidhAtAoM kI zramasAdhyA anupamA sRSTi rAjazekhara kI karpUramaMjarI AMkhoM ke mAdhyama se saMsAra ke citta para apanA adhikAra kara letI hai - citte lihijjadi Na kassa vi saMjamaMtI savaNapahaniviTThA mANasaM me pvitttthaa|| arddhamAgadhI Agama sAhitya meM aise aneka sthala hai, jahAM para prasAdhana-kalA kA vistAra se varNana milatA hai| putra janmotsava, rAjyAbhiSeka, vivAhotsava, dIkSA-mahotsava Adi ke avasara ke atirikta pratidina nityakriyA-kAla meM snAna, majjana, vilecana, sugaMdhita dravyoM kA prayoga Adi kiyA jAtA thaa| zramaNopAsaka gAthApati Ananda kI patnI "zivAnandA' ko zrRMgAra kA AgAra kahA gayA hai| jJAtAdharma aura rAjapraznIyasUtra meM dhAriNI ko zrRMgAra se vibhUSita batAyA gayA hai| putrotsava-kAla meM aneka bahumUlya prasAdhanoM kA prayoga kiyA jAtA thaa| bhagavAna mahAvIra ke dIkSA pUrva unake zarIra ko khUba sajAyA gayA thaa| meghakumAra, thAvaccAputrAdi ke dIkSotsava para unake zarIra ko prabhUta rUpa se prasAdhita kiyA gayA thaa| prasAdhana prakAra manuSya ko AkarSaka, sundara aura svastha banAne vAlI sabhI sAdhana pravidhiyAM prasAdhana ke antargata A jAtI haiN| carakasaMhitA meM nitya-avazyakaraNIya ke rUpa meM prasAdhana-saMsAdhanoM kA varNana hai| vahAM kahA gayA hai ki jaise rakSI puruSa nagara kI tathA sabhI ratha kI dekhabhAla karatA hai, vaise hI medhAvI puruSa ko apane zarIra ko prasAdhita karanA cAhie - nagarI nagarasyeva rathasyeva rathI ythaa| svazarIrasya medhAvI kRtyeSvahito bhvet|| zarIra ko svastha aura sundara banAne ke lie aMjana, taila kA nasya, dantadhAvana, jihvAnirlekhana, mukhazodhana (tAmbUla) taila-gaNDUSa, sira para taila lagAnA, tailAbhyaMga, pairoM meM tailamAliza, snAna, nirmalavastradhAraNa, gandha-mAlya kA sevana, rasadhAraNa, pairoM ko bAra-bAra dhonA, bAloM ko kaTavAnA, nakha kaTavAnA, jUtA pahananA, chAtA dhAraNa karanA, daNDadhAraNa karanA Adi kArya pratidina avazyakaraNIya haiN| 8 0 tulasI prajJA aMka 123

Page #14
suzruta saMhitA meM pratyeka vyakti ko svastha tathA sundara zarIra ke lie nimna kAryoM ko nitya Avazyaka kRtya ke rUpa meM nirdiSTa kiyA gayA hai - danta, AMkha, mukha prakSAlana, aMjana, tAmbUla, tailamAliza pariSeka, bAloM meM kaMghI, vyAyAma, udvartana (masAja), utsAdana (sugaMdhita lepa se zarIra ko malanA), udgharSaNa (khuradarI vastu se zarIra ko ragar3anA), snAna, anulepa, sugaMdhita puSpa, vastra evaM snAnAdi ko dhAraNa karanA, Alepa, jUtA dhAraNa, keza kalpanA, vArabANa (aMgarakhA dhAraNa karanA) pagar3I, daNDadhArA, chAtAdhAraNa, bAla vyaMjana (paMkhA prayoga) evaM saMvAhana aadi| ___ zukranIti meM pratidina ke prasAdhanoM kA varNana hai| purANa-sAhitya meM prasAdhana-prabhedoM kA prabhUta varNana milatA hai| bRhatsaMhitA meM prasAdhana sAmagrI kA vizada-varNana hai - kastUrI, jAtIphala, mAlatI, tamAla, nAgakesara, hoNukA, jaTAmAMsI, priyaMgu, mRNAla, gandhamUla, pItacandana, haridrA, maMjiSThA, yaSThImadhu, vaca, dhAnyaka, marubaka, mUrvA, sarjarasa, guggula, lAkSA, Amalaka, vibhItaka, zuSThI, pippalI, marIca, kaMkola, darbha, mAtuluMga aura yakSa aadi| amarakoza meM prasAdhana sAmagrI kA vistAra se varNana hai| vahAM para 'parIkarmAMgasaMskAraH' kahakara prasAdhana vastuoM kA varNana hai| zarIra ko svaccha karane ke lie mArTi-mArjana, sugaMdhita vastuoM se zarIra ko sApha karane ke lie 'udvartana-utsAdana', zarIra para kie gae citrakarma ke lie patralekhA, patrAMguli, tamAlapatra tilaka, citraka evaM vizeSaka Adi zabdoM kA prayoga huA hai| stanoM aura kapoloM para lepa lagAne ke lie kuMkuma, 'kazmIrajam' Adi zabda Ae hai| isI taraha prasAdhana sAmagrI candanAdi kA ullekha hai| vAtsyAyanakRta kAmasUtra meM strI aura puruSa prasAdhanoM kA vistAra se varNana hai| bauddhagraMtha 'brahmajAlasutta' meM prasAdhana kA varNana hai - 1. utsAdana (sugaMndhita vastuoM kA zarIra para lep)| 2. parimardana (malanA, dabAnA, cApI maarnaa)| 3. snaan| 4. saMvAhana (zarIra ko eka vizeSa prakAra se dhIre-dhIre dbaanaa)| 5. Adarza-darpaNa meM mukha dekhnaa| 6. aMjana - AMkhoM meM suramA lgaanaa| 7. mAlyavilepana - mAlA dhAraNa evaM sugaMdhita dravyoM ko lgaanaa| 8. mukhacUrNaka (paavddr)| mukhAlepana - mukha para sugaMdhita lepa lgaanaa| 10. hastabandha - hAthoM ke kaMkaNa phnnaa| 11. zikhAbandhana - bAloM ko sajAnA svaarnaa| m lh - tulasI prajJA janavarI-mArca, 2004 - -

Page #15
12. daNDaka - char3I lenaa| 13. nAlikA - eka prakAra kA astra vishess| 14. khaMDa - tlvaar| 15. chatra 16. upAnaha 17. uSNISa 18. maNi (ratnadhAraNa) 19. bAlavyajana (paMkha yA caMvara dhAraNa) 20. udAtAnI digdarzanI kAlidAsa kRta meghadUta ke TIkAkAra mallinAtha ne cAra prakAra ke zRMgAra yA prasAdhanoM kA varNana kiyA hai - kacadhAryaM dehadhAryaM paridheyaM vilepnm|10 . caturdhA bhUSaNaM prAhuH strINAmanyacca deshikm|| 1. arthAt kacadhArya - veNI yA kezaracanA, kezoM ko sNvaarnaa| 2. dehadharma - zarIra kA zrRMgAra krnaa| 3. paridheya - vastroM kI sjaavtt| 4. vilepana - aneka prakAra ke aMgarAga, ubaTana, tela, itra Adi lagAnA, jisase zArIrika saundarya kI vRddhi ho ske| SoDaza zRMgAra ___ manuSya kI apekSA striyAM prasAdhana kA atyadhika upayoga karatI haiM, isalie unake prasAdhana sAmagrI kA prAcIna kAla se hI Adhikya rahA hai| saubhAgyavatI apane pati ke saubhAgya kI kAmanA karatI huI haldI, kesara, sindUra, kajjala, AMgI (kaJcuka), tAMbUla, mAMgalika-AbhUSaNa, bAloM ko saMvAranA, sira, hAtha aura kAnoM ke AbhUSaNa ko dhAraNa karatI thI, bAda meM inhIM vastuoM ko zRgAra nAma de diyA gayA tathA inakI saMkhyA solaha svIkRta kiyA gyaa| bhagavAna kI SoDazopacAra pUjA kI jAtI hai, saMskAroM kI saMkhyA SoDaza hai, striyoM meM candrakalA ke sthAna solaha mAnate haiM, isalie zRMgAroM kI saMkhyA bhI solaha rakhI gaI hogii| vallabhadAsa kI subhASitAvalI meM solaha zrRMgAra ke nAma isa prakAra hai -1. majjana, 2. cIra, 3. hAra, 4. tilaka, 5. aMjana, 6. kuNDala, 7. nAsAmauktika, 8. kezapAzaracanA, 10 - - tulasI prajJA aMka 123

Page #16
9. kaMcuka, 10. nUpura, 11. sugandha (aMgarAga), 12. kaMkaNa, 13. caraNarAga (Alaktaka), 14. mekhalAraNaNa (kSudraghaMTikA), 15. tAmbUla, 16. krdrpnn| ___'ujjvaralanIlamaNi'12 ke rAdhA prakaraNa meM solaha zrRMgAroM kA nAmollekha isa prakAra haiM -1. snAna, 2. nAsAgrajAgranmaNi (nAsA mauktika), 3. asitapaTa, 4. sUtriNI (nIvIbandhayuktA), 5. veNIbandhana, 6. karNAvataMsa, 7. aMgoM ko carcita karanA, 8. puSpamAlA dhAraNa karanA, 9. hAthoM meM kamala lenA, 10. bAloM meM puSpa lagAnA, 11. tAmbUla, 12. cibuka ko kastUrI se citrita karanA, 13. kAjala, 14. zarIra ko citrita karanA, 15. Alaktaka, 16. tilk| jainAgamoM meM prasAdhana kalA kA sundara varNana milatA hai| saMkSepa meM vivecana adhovinyasta hai:1.snAna 'snA-zauce13 dhAtu se lyuT pratyaya karane para snAna zabda banatA hai| jisase pavitra hotA hai, vaha snaan| amarakozakAra ne AplAva, Aplava aura snAna ko paryAya vAcaka mAnA hai| majjana, avagAhana, abhiSeka, upasparzana, savana, sarjana Adi zabda bhI snAna ke paryAya mAne jAte hai|15 bhAratIya saMskRti meM snAna kA mahattvapUrNa sthAna hai| snAna pratidina kI nitya-kriyA kA pramukha-kRtya hai| carakasaMhitA meM snAna kI mahattA kA pratipAdana karate hue kahA gayA hai ki snAna karane se zarIra kI durgandha, zarIra meM bhArIpana (Alasya), tandrA, kaNDU, maila, bhojana yA kAma meM anicchA, pasIne kI vIbhatsatA Adi naSTa ho jAtI hai| snAna karanA pavitra, vRSya, Ayuvardhaka, zrama-sveda-mala ko dUra karane vAlA hai| zarIra meM balavRddhi karatA hai tathA UrjA ko bar3hAtA hai| __ jainAgama sAhitya meM aneka sthaloM para abhiSeka (abhisea, abhisega aura abhiseya), majjana (majjaNa), snAna (NhANa) Adi zabdoM kA prayoga milatA hai| jJAtAdharmakathA ke navama adhyayana meM puSkara-(pokhare meM) snAna kA varNana milatA hai| mAkaMdI putra snAna pUrva zarIra meM tailamAliza kara pokhariNI meM snAna karate haiM - aNNamaNNassa gAyAI abbhaMgeti, pokkharaNIo ogAheti jalamajjaNaM kreNti| arthAt mAkaMdI putroM ne paraspara eka dUsare ko tailamAliza kiyA, mAliza kara bAvar3I meM praveza kiyA, praveza kara snAna kiyA, snAna kara bAhara nikle| jJAtAdharmakathA ke terahaveM adhyayana ke antargata nandA puSkariNI ke varNana ke avasara para snAna aura snAna ke phala zrama-sveda-khedAdi kA apamArjana kA bhI varNana hai| carakasaMhitA meM nirdiSTa snAna phala kI sAmyatA yahAM dekhI jA sakatI hai - tae NaM tIe NaMdA pokkhariNIe......... suhaMsuheNaM viharaMti / ..... jlrmnnvihimjjnn..."vihri| bahujaNo NhAyamANo...... 28 tulasI prajJA janavarI-mArca, 2004 / - 11

Page #17
upAsakadazAdhyayana sUtra meM gAthApati Ananda ATha jalaghaToM se snAna karatA hai| vahAM ke prasaMga meM aisA patA calatA hai ki usa samaya aneka prakAra kI snAna - vidhiyAM (majjanavidhiyAM) pracalita thI, kyoMki ATha ghar3oM ke jala se snAna ke atirikta snAnavidhiyoM kA vaha parityAga karatA hai - nannattha aTThahiM uTTiehiM 'udagassa dyaDehiM, avasesaM savvaMmajjaNavihi paccakkhAi / 19' yahAM para prayukta 'majjaNavihi' zabda kA jJAtAdharmakathA 1.1.24 tathA 1.16.140 meM bhI prayoga hai| vahIM jJAtA. ke solahaveM adhyayana meM kRSNavAsudeva ke snAna kA varNana hai| vahAM bhI cAra prakAra ke jala se maMgalakAraka snAna kA nirdeza hai / 22 vipAkasUtra meM tIna prakAra ke jalauSNodaka, zItodaka evaM gaMdhodaka se snAna kA varNana hai / snAnagRha -- Agama sAhitya meM snAnagRha kA bhI sundara varNana milatA hai / bhagavatI sUtra meM 'majjaNara 20 kA prayoga hai / jJAtAdharmakathA meM bhI majjanaghara kA varNana hai jJAtAdharmakathA meM snAnapITha para baiThakara cAra prakAra ke jala se zubhajala, puSpamizritajala, sugaMdhamizritajala aura zuddhajala se maMgalasAdhaka snAna kA varNana hai / NhANapIDhaMsi suhaNisaNNe suhodaehiM gaMdhodaehiM pupphodaehiM, suddhodaehiM puNo puNo kallANaga-pavara-majjaNavihIe majjie / " vahIM aneka sthaloM para snAnagRha kA varNana hai / prathama adhyayana zreNikarAjA ke uttama snAnagRha kA varNana hai| solahaveM adhyayana meM kRSNavAsudeva aura draupadI ke snAnagRha kA nirUpaNa hai / rAjAzreNika kA snAnagRha atyanta sundara thA / vividha prakAra ke ratnamaNiyoM ke pharza bane hue the| nAnA prakAra ke maNiyoM se citrita snAnapITha se snAnagRha suzobhita thA / 24 aisA hI varNana kRSNavAsudeva ke snAnagRha kA milatA hai / 25 majjanadhAtrI yuvatiyoM ko snAna karAne vAle dAsiyoM kA varNana bhI milatA hai| unheM majjanadhAtrI (majjaNadhAI) kahA jAtA thA / AcAracUlA meM bhagavAn ke pAMca dhAiyoM meM eka 'majjaNadhAI' kA ullekha hai khIradhAIe, majjaNadhAie, mamaDAvaNadhAIe, khellAvaNadhAIe, aMkadhAIe 26 jJAtAdharmakathA meM meghakumAra kI paMcadhAtriyoM meM eka 'majjaNadhAI' bhI hai| vahIM para sukumAlikA ke paMcadhAIyoM meM eka 'majjaNadhAI' kA varNana hai / 28 2. abhyaMgana -- -- 12 mAliza, lepa, tailamAliza Adi ko abhyaMgana kahA jAtA hai| zarIra para tailamAliza se manuSya meM bala AtA hai, tvacA sundara ho jAtI hai| jisa prakAra ghar3A taila yA ghI lagAne se majabUta hotA hai aura pahie para taila lagAne se ThIka kAma karatA hai, usI prakAra zarIra para taila lagAne se tvacA dRr3ha aura sundara banatI hai| sparzana tvacA kA kArya hai, sparzajJAna kA tulasI prajJA aMka 123

Page #18
kAraNa vAyu hai, isalie vAyu ko zAMta karane ke lie tailamAliza sarvazreSTha hai / jo vyakti pratidina tailamAliza karatA hai, vaha sundara tvacA vAlA, balavAn, priyadarzana aura vArddhakyarahita hotA hai Agama sAhitya meM aneka sthaloM para tailamAliza (abhyaMgana ) kalA kA varNana milatA hai / jJAtAdharmakathA ke prathama adhyayana meM rAjA zreNika vyAyAmazAlA meM vividha prakAra ke vyAyAmoM ke AcaraNa karane se thakakara bAhara nikalatA hai, to usake zarIra kA zatapAka evaM sahasrapAka Adi aneka prakAra ke sugandhita tailoM se abhyaMgana karAyA jAtA hai sayapAgasahassapAgehiM...........paDinikkhamaI / arthAt vyAyAma ke pazcAt zatapAka tathA sahasrapAka Adi zreSTha sugaMdhita taila Adi abhyaMganoM se, jo prIti utpanna karane vAle jaTharAgni ko dIpta karane vAle, darpaNIya (zarIra kA bala bar3hAne vAle, kAmavardhaka, mAMsavardhaka tathA sabhI indriyoM evaM zarIra ko AhlAdita karane vAle the, rAjA zreNika ne abhyaMgana kraayaa|) usake bAda asthiyoM ko sukhakArI, mAMsa ko sukhakArI, tvacA ko sukhakArI tathA rogoM ko sukhakArI, isa taraha cAra prakAra ke saMvAhana se rAjA zreNika ke zarIra kA mardana kiyA gayA / ubaTana lagAyA gyaa| isa tailamAliza, caturvidha saMvAhana ( dhIre-dhIre vizeSa prakAra se zarIra dabAnA) tathA ubaTana Adi ke dvArA zreNika kA parizrama dUra ho gyaa| yahAM para na kevala abhyaMgana evaM saMvAhana kA sAmAnya varNana hai balki usase hone vAle lAbha kA bhI sundara citraNa hai / yaha prasaMga caraka, suzruta Adi se tulanIya hai| upAsakadazAdhyayana meM abhyaMgana 32 uvvaTTaNa 3, vilepana Adi kA varNana hai / isa prasaMga se aisA lagatA hai ki usa samaya abhyaMganAdi kA prabhUta prayoga hotA thA / AgamasAhitya meM anyatra bhI aneka sthaloM para abhyaMganAdi kA varNana hai / 3. uvvaTTaNa zarIra ko sApha, camakadAra aura AkarSaka banAne ke lie prAcInakAla se hI 'uvvaTTaNa ' kA prayoga hotA AyA hai| ubaTana ( uvvaTTaNa) kaphahara, medohara, aMgoM ko sthira karane vAlA tathA tvacA ko prasanna karane vAlA hotA hai - - udvarttanaM kaphaharaM medasaH pravilApanam / sthirIkaraNamaGgAnAM tvak prasAdakaraM param // 35 Agama- sAhitya meM pramukha prasAdhana- dravyoM meM isakA prayoga hotA thA / zarIra kI kAMti ko saMvardhita karane, zarIra ko suzobhita evaM parizrama ko dUra karane ke lie aneka prakAra ke sugandhita dravyoM se bane ubaTanavidhi kA prayoga kiyA jAtA thA / isameM haldI, sarasoM, caMdana, tila, vaca Adi ko dUdha yA pAnI meM bhigokara, pIsakara evaM taila meM milAkara zarIra para lagAyA jAtA thA / aneka sugaMdhita dravyoM kA bhI prayoga hotA thA / sthAnAMga, jJAtAdharma, tulasI prajJA janavarI-mArca, 2004 13

Page #19
I upAsakadazAdhyayana Adi meM uvvaTTaNa ( ubaTana) kA varNana hai| sthAnAMga meM putradvArA pitA ko sugaMdhita ubaTana lagAne kA varNana hai / 6 jJAtAdharma meM aneka sthaloM para ubaTana kA ullekha hai vivAha ke pUrva ubaTana kI prathA Aja jaise hI AgamakAla meM pracalita thI / sukumAlikA ke maga ( daridra puruSa) ke sAtha punarvivAha ke avasara para damaga kA zatapAka sahasrapAka tailoM se abhyaMgana, sugaMdhita gaMdha - ubaTana / zreSTha ubaTana kA lepa kara uSNajala evaM sugaMdhita jala se snAna karAyA gayA thA / 37 upAsakadazAdhyayana meM gaMdhodvartana ( sugaMdhita ubaTana) kA varNana hai / 38 gAthApati Ananda eka sugaMdhita ubaTana ko chor3akara anya ubaTanavidhi kA parityAga kara detA hai / vipAkasUtra meM taila- abhyaMgana, caturvidha saMvAhana evaM sugaMdhita ubaTana se lepa ke anantara tIna prakAra ke jala uSNodaka, zItodaka evaM gandhodaka se snAna kA varNana hai / 39 vipAkasUtra meM anyatra bhI ubaTana kA varNana milatA hai| 4. saMvAhana saMvAhana eka prAcIna kalA hai| zarIra ko dhIre-dhIre eka viziSTa rIti se dabAnA saMvAhana hai| isa kalA meM niSNAta ko saMvAhaka kahA jAtA thA / mRcchakaTika meM eka zreSTha kalA ke rUpa meM svIkRti pradAna kI gaI hai / saMvAhaka (pAtravizeSa) cArudatta kI sevA meM niyukta thA / caraka, suzruta Adi graMthoM meM 'saMvAhana' ko svAsthyaprada kahA gayA hai| kauTilya ke arthazAstra meM prasAdhana kArya meM nipuNa vyaktiyoM ke antargata saMvAhaka kA ullekha hai / " AgamasAhitya meM aneka sthaloM para saMvAhana kalA kA varNana hai / jJAtAdharmakathA, vipAkasUtra Adi meM cAra prakAra ke saMvAhana kA varNana hai - aTThisuhAe, maMsasuhAe, tayAsuhAe, romasuhAe, cauvvihAe, saMvAhaNAe sNvaahie|" vastuta: uparyukta bheda saMvAhana ke lAbha ko iMgita karate haiM / netraprasAdhana zarIra meM netra kA mahattvapUrNa sthAna hai| 'nI' dhAtu se 'dAmnIzaseti 42 se karaNa meM STran pratyaya karane para 'netra' zabda banatA hai| nIyate nayati vAneneti, jo le jAtA hai, pathadarzaka hotA hai, vaha netra hai| netra kI mahattA ko dhyAna meM rakhakara hI usakI surakSA para atyadhika bala diyA jAtA hai| netra ke do bhAga hote eka kAlA bhAga aura dUsarA svaccha bhaag| ye donoM bhAga jitane hI svaccha, camakadAra aura bar3e hote haiM, utane hI uttama mAne jAte haiN| AMkhoM kA sauMdarya unake kAle aura zveta bhAga ke spaSTa hone para hI hotA hai / caraka kA nirdeza hai vyaktabhAgevibhAge / 3 yaha kAma aJjana aura surameM se saMbhava hotA hai / 1. aMjana AcArya caraka ne aMjana ke mahattva ko udghATita kiyA hai / " jisa tulasI prajJA aMka 123 5. 14 - -

Page #20
prakAra nirmala AkAza meM candramA camakatA hai, usI prakAra aMjana-Azcyotana Adi se nirmala AMkhoM meM dRSTi camakatI hai| Ayurveda meM aMjana ke cAra prakAra batAe gae haiM - lekhana, ropaNa, snehana aura prsaadn| inake madhura ko chor3akara zeSa pAMca rasoM - amla, lavaNa, tikta, kaTu, kaSAya Adi se lekhana aMjana, tikta aura kaSAya ko sneha ke sAtha milAkara ropaNa aMjana banAte haiN| rasazAstra meM aMjana ke pAMca prakAra haiM - srotAjana, sauvIrAJjana, rasAJjana, nIlAJjana, pusspaanyjn| bhAratIya sAhitya - saMskRta, prAkRta meM aMjana kA varNana prAcIna kAla se hI milatA hai| kAlidAsa Adi kaviyoM ne apanI nAyikAoM ke saundarya-saMvarddhana ke lie 'aMjana' kA prabhUta prayoga kiyA hai| __ Agama sAhitya meM aMjana kA aneka sthaloM para varNana milatA hai| AcAracUlA meM aMjana zabda kA prayoga hai - aMjaNa saMsaTTeNa / 5 sUtrakRtAMga meM aneka sthaloM para aMjana evaM aMjana se sambaddha sAmagrI - aMjanazalAkA Adi kA varNana hai| aMjana pAtra ko aMjanI kahate haiM-aMjaNi6, aMjaNasalAgaM, aMjaNa / prastuta saMdarbha meM mahAvratI bhikSuoM ke lie aMjaNa prayoga kA niSedha kiyA gayA hai| sthAnAMga meM parvata ke nAma ke lie aMjaNa aura mAtaMjaNa kA ullekha hai| jJAtAdharmajJAtA' meM aMjanaratna aura aMjanapulakaratna kA varNana hai| aMjana ke samAna hI kAjala AMkhoM ke lie upayogI hotA hai| aMjana se adhika kAlimA kAjala meM hotI hai| baccoM kI AMkhoM meM prAyaH kAjala hI lagAyA jAtA hai| kAjala prAya: uMgalI se hI lagAyA jAtA hai| kAjala ko tela se pArate haiN| 2. kAjala - bhAratIya sAhitya meM prAcInakAla se hI kAjala kA prayoga dekhA jAtA hai| saMskRta sAhitya meM nAyikAoM kI zobhAsaMvarddhana ke lie kAjala kA prayoga kiyA jAtA thaa| zaubhAgyavatI striyAM kAjala ko eka mAMgalika dravya ke rUpa meM prayoga karatI haiN| kAlidAsa kI pArvatI ne apanI nIla-kamala jaisI bar3I-bar3I aura kAlI AMkhoM meM maMgala cihna ke rUpa meM kAjala lagAyA thaa| tasyAH sujAtotpalapatrakAnte prasAdhikAbhinayane niriikssy| na cakSuSo kAntivizeSabuddhayA kAlAJjanaM mNglmityupaattm|| Agama-sAhitya meM aneka sthaloM para kAjala kA ullekha milatA hai - jJAtAdharmakathA meM jAtyaMjana (zreSTha) ke sAtha-sAtha kAjala kA varNana hai| jacvaMjaNa.....kajjala.....2 yahAM kajjalamegha ke upamAna ke rUpa meM prayukta hai| tulasI prajJA janavarI-mArca, 2004 - 1 15

Page #21
6. keza prasAdhana zArIrika saundarya kI dRSTi se kezoM kA mahattvapUrNa sthAna hai| lambe, Age se dhuMgharAle, kAle, patale evaM komala keza atyadhika prazaMsanIya mAne gae haiN| amarakoza kAra ne cikura, kuMtala, bAla, kaca, keza, ziroruha, kaizika, kaizya, alaka Adi zabdoM ko paryAya ke rUpa meM nirdeza kiyA hai / / 3 bAloM ko kAlA, komala aura snigdha banAne ke lie agaru kA dhUpa aura Amalaka kA upayoga prAcIna kAla se hI hotA thaa| Agama sAhitya meM kAle kezoM ko zreSTha mAnA gayA hai| kAle keza samayAnusAra sapheda (palita) ho jAte the - kiNhA kesA paliyA bhavaMti 54 agaru, dhUpa, Amalaga, caMdana, vaca Adi kA keza ko sugaMdhita evaM sundara banAne ke lie prayoga kiyA jAtA thaa| 7. vilepana yaha 19 vIM kalA ke rUpa meM jJAtAdharma meM nirdeza hai| aupapAtika evaM rAjapraznIya meM bhI 19 vIM kalA ke rUpa meM isakA nirdeza hai| prAcIna kAla meM snAna ke uparAnta zarIra kI sugandhI, camaka evaM saundaryavRddhi ke lie vilepana kI prathA thii| vilepana meM zarIra para sugaMdhita dravyoM kI lepa kI jAtI thii| vilepana strI aura puruSa donoM vargoM meM samAna rUpa se pracalita thaa| snAna ke uparAnta pratidina strI-puruSa vilepana karAte the| vilepana ke lie dAsadAsiyAM hotI thii| pratidina ke atirikta kisI utsava vizeSa para viziSTa aMgarAga-vilepana lagAne kI prathA thii| vilepana dravyoM meM haldI, candana, kesara, kastUrI, karpUra, zveta agaru, goropanA Adi kA upayoga kiyA jAtA thaa| candana aura karpUra ThaNDe haiM, kesara garma hai, kintu kesara kA bhI patalA lepa ThaMDaka detA hai| atiputra (caraka) kA nirdeza hai - candanAgurudigdhAGgo yvgodhuumbhojnH|5 zarIra para basanta Rtu meM candana aura agaru ko milAkara vilepana kiyA jAtA hai Ara jau-gehUM kA bhojana kAmya hotA hai| grISma meM kevala candana tathA hemanta meM kevala agaru kA lepa karane kA nirdeza hai - bhajeccandanadigdhAGgaH, aaliNgyaagurudigdhaanggiim| harIcandana aura gopIcandana kA lepa kI huI striyAM yadi mana ke anukUla hoM to pyAsa, dAha aura mUrchA ko naSTa karatI haiN| kAliAsa ke kumArasaMbhava meM sakhiyAM pArvatI ke zarIra para sundara evaM sugaMdhita dravyoM kA lepa karatI hai - vinyastazuklAguru cakruraGgaM evaM gorocanA ptrvibhktmsyaaH| sA cakravAkAGkitasaikatAyAstrisrotasaH kAntimatItya tsthau||56 16 - - tulasI prajJA aMka 123

Page #22
arthAt kisI strI ne zveta agaru se banA aMgarANa ko pArvatI ke zarIra para malA aura phira gorocana se usake zarIra para ciRkarma kiyaa| jisa gaMgA ke kinAre kI bAlU meM cakave baiThe hoM vaha zveta dhArA vAlI gaMgA bhI pArvatI ke zarIra ke sAmane phikI laga rahI thii| bhagavAna mahAvIra ke zarIra meM dIkSa pUrva vibhinna prakAra ke sugaMdhita dravyoM kA lepa kiyA gayA thA, jisake kAraNa dIkSoparAnta (muni-jIvana meM) bahuta se bhaMvare Adi sugaMdha se AkarSita hokara unake zarIra ko Dasa lete the| sUtrakRtAMga meM aneka sthaloM para varNaka (caMdana kA vizaSTa aMgarAga), vilepana tathA sugaMdhita puSpamAlAoM kA varNana hai - vaNNaga-vilevaNa......58 bhagavatIsUtra meM aneka bAra vilepaNa kA nirdeza hai|9 jJAtAdharmakathAsUtra meM viziSTa prakAra ke vilepaNa kA ullekha hai| vahI para agaru puSpamAlyAdi zreSTha sugaMdhita dravyoM ke sAtha vilepana kA varNana hai - agaruvara-pavaraghUvaNa uuymllaannulevnnvihiisu| gaMdhesurajamANA ramaMti ghANidiya-vasaTTA / sarasa aura surabhita zreSTha gozIrSa caMdana ke bane varNaka (aMgarAga) aura vilepana se zreNika rAjA ke zarIra ko lipta kiyA jAtA thaa| sarasa surabhi-gosIsa-caMdaNANulitta gatta suimAlAvaNNagavilepaNe61 varNaka-vilepana kA anyatra bhI nirdeza hai| saMyamiyoM ke lie isakA niSedha thaa|62 upAsakadazAdhyayana sUtra meM aneka sthaloM para vilepanavidhi kA ullekha hai| gAthApati AnaMda agaru, kuMkuma aura caMdanAdi se bane vilepana ko chor3akara anya vilepana vidhiyoM kA parityAga kara detA hai|63 bhagavAna ke pAsa jaba jAtA hai to AbhUSaNa vilepanAdi kA parityAga kara jAtA hai|64 anyatra anya upAsakoM ke lie bhI aisA hI varNana hai| dvitIya adhyayana meM deva ke divyavilepana kA bhI ullekha hai|65 __ anya Agama graMthoM meM bhI aneka sthaloM para vilepana evaM vilepanavidhi zabda kA prayoga huA hai| aupapAtika ke kUNika rAjA dvArA sugaMdhita vilepana ke dvArA zarIra ko lepana karAye jAne kA sundara varNana hai| snAnAdi ke bAda rAjA kUNika sarasa surabhita gozIrSacandana kA vilepana karAtA hai|6 aupapAtika sUtra meM hI anyatra bhI 'vaNNaga vilevaNa' zabda kA ullekha hai|67 vahIM para gaMdha-samudgata vilepana ko mahAsaukhya kA pratIka mAnA gayA hai|68 vahIM para puruSoM kI 19 vIM kalA ke rUpa meM vilepana vidhi kA nirdeza hai / 9 jaMbUdvIpa prajJapti meM bharata rAjA kA vilepana vidhAna nirdiSTa hai| vrata dhAraNa kAla meM bharatarAjA dvArA vilepana kA parityAga kara diyA jAtA hai| isa prakAra Agama sAhitya meM 'vilepana-kalA' kA prabhUta citraNa milatA hai| tulasI prajJA janavarI-mArca, 2004 - - 17

Page #23
puSpa evaM latA prasAdhana meM upayoga kie jAne vAle aneka puSpoM evaM latAoM kA Agama sAhitya meM ullekha milatA hai / saMkSipta meM nAmanirdeza isa prakAra hai aimuttakalayA (mAdhavIlatA jIvA. 3.584, jaM. 2.11), agaru - agara (rAjavArtika 30), attimutta- kasturImogarA (jIvA 3.296), asoga - azoka (bha. 22.2, jIvA. 1.71., pa. 1.35.3), kacchA - bhadramusta- mothA (pra. 1.46), karIra - kera- karIla (pra. 1.37.4), usIra - khasa (rA. 30 jIvA. 3.283), kadaMba-kadama ( au. 9, jIvA. 3.583), kappUrakapUra (rA. 30 jIvA. 3.283), kala - golocanA ( sthA. 5.209, bhaga. 6.30), kuMkuma - kezara (rA. 30 jIvA. 3.283), kuMda (bhaga. 22.5, rA. 29), grIvA, kuruviMda - nAgaramothA (pra. 1.42.2) ketaki, ketagi, keyai - kevar3A (jIvA. 3.283, rA. 30, bha. 22.1), kokaNada- lAlakamala (pra. 1.46), koddAlaka- kovidAra ( jIvA. 3.512), caMdaNa (bha. 22.3, o. 9, rA. 30), caMpaa - caMpaka (sthA. 8.117.2, jIvA 3.580), jAI - camelI (pra. 1.38.2), jAvati - jAvitrI (bha. 22.1), jAsuaNa, jAsumaNa jAsuvaNa-javAkusuma (rA. 27, pra. 1.40.3, pra. 1.37.1), jUhiyA - jUhI (rA. 30), Dabbha - sapheda - dUba (pra. 1.42.1 ), NIluppala, nIlakamala (rA. 26), tagara (rA. 30), timira - mehaMdI (bha. 21.18 ), tulasI (sthA. 8.117.1, pra. 1.44.3) devadAru (pra. 1. 40.2), baula - maulasirI (bha. 22.2, pra. 1.35.1), bhaddamutthA, bhadamotthA - mothA ( bha. 23.8), magadaMtiyA - mAlatI (pra. 1 - 38.2), moggara - mogara (pra. 1.38.2 ) sarisava - saraso ( bha. 21.16, pra. 1.45.2), subhaga-kamala ( jIvA. 3.286), subhagA - sevatI gulAba (pra. 1.40.2), hariyAla - dUba (rA. 28), haliddA ( jIvA. 3.28), haliddI (uttarA 34.8), haliddA - haldI (rA. 28) / uparyukta padArthoM kA prasAdhana- zarIra evaM mukha ke ubaTana, vilepana, aMgarAga Adi meM prayoga hotA hai / puSpoM ko striyAM apane bAloM meM dhAraNa karatI haiM, mAlA kA bhI nirmANa hotA hai| isa prakAra jainAgama sAhitya meM prasAdhana kA prabhUta varNana milatA hai| prasAdhana-kalA svataMtra zodhakArya kI AvazyakatA hai| saMdarbha sUcI 1. 2. 3. 4. 5. 18 abhijJAnazAkuntala 1.18 saMskRta - hindI dhAtukoSa, pR. 130 karpUramaMjarI 1.27 tatraiva 3.2 caraka sUtra a. 5.103 tulasI prajJA aMka 123

Page #24
6. tatraiva a. 5.14 7. amarakoza 2.6.3.22-41 8. tatraiva 2.6.3.22-24 9. tatraiva 2.6.3.25-33 10. meghadUta para mallinAtha kI TIkA 11. subhASitAvalI 12. ujjvala nIlamaNi 13. saMskRta-hindI dhAtu koSa, pR. 136 14. amarakoza 2.6.23 15. zabda kalpadruma, bhAga-5, pRSTha 452 16. carakasUtra a. 5 17. jJAtAdharmakathAsUtra 9-11 aMgasuttANi bhAga-3, pRSTha 207 18. tatraiva 1.13.24-25 aMsu-3, pRSTha 241-242 19. upAsakadazAdhyayanasUtra 1.29 aMsu-3, pRSTha 402 20. bhagavatIsUtra 7.176, 185, 196, 9.162, 11.138, 151, aMsu-2 21. jJAtAdharmakathAsUtra 1.1.24, aMsu-3, pRSTha 10-11 22. tatraiva 1.16.140, aMsu (aMgasuttANi)-3, pRSTha 299 23. vipAkasUtra 9.50, aMsu-3, pRSTha 796 24. jJAtA. 1.1.24 25. tatraiva 1.16.140 26. AcAracUlA 15.14, aMsu-1, pRSTha 234 27. jJAtA. 1.1.82 28. jJAtAdharmakathAsUtra 1.16.36 29. carakasUtra a. 5.85-89 30. jJAtAdharmakathAsUtra 1.1.24, aMsu-3, pRSTha 10 31. upAsakadazA 1.29 aMsu-3, pRSTha 401-402 32. tatraiva 1.29.4 33. tatraiva 1.29.5 34. tatraiva 1.29.8 35. saMgrahasUtra a. 3.69 36. sthAnAMgasUtra 3.87 37. jJAtAdharmakathAsUtra 1.16.78, aMsu-3, pRSTha 287 38. upAsakadazAsUtra 1.29, aMsu-3, pRSTha 401 39. vipAkasUtra 9.50, aMsu-3, pRSTha 795 tulasI prajJA janavarI-mArca, 2004 - - 19

Page #25
40. arthazAstra (kauTilya 1.21.18 ) 41. jJAtAdharmakathAsUtra 1.1.24, asuM - 3, pRSTha 10 vipAkasUtra 1.9.50, pRSTha 795 42. pANini aSTAdhyAyI 3.2.182 43. carakasUtra zA. a. 9.55 44. carakasUtra a. 5.15-17 45. AcAracUlA 1.72, 73, aMsu-1 46. sUtrakRtAMga 1.4.38 47. tatraiva 1.4.41 48. tatraiva 2.1.59, 2.2.43, 2.4.23 49. sthAnAMga sUtra 4. 311 50. jJAtAdharmakathA 1.1.56 51. kumArasaMbhava 7.20 52. jJAtAdharmakathAsUtra 1.1.33, aMsu - 3, pRSTha 15 53. amarakoza 2.6.46-47 54. sUtrakRtAMga 2.1.52, 2.2.36, aMsu - 1 55. carakasUtra a. 6.25 56. kumArasaMbhava 7.15 57. AcArAMga 1.1.9.1.3 58. sUtrakRtAMga 2.2.58, 63, 71, aMsu -1, pRSTha 390, 393, 397 59. bhagavatIsUtra 6.173, 7.25, 12.6, 11.3 60. jJAtAdharmakathAsUtra 1. 17.36.5, aMsu - 3, pRSTha 344 61. tatraiva 1.1.24, aMsu-3, pRSTha 11 62. tatraiva 1.13.14, aMsu-3, pRSTha 238 63. upAsakadazA 1.29, aMsu - 3, pRSTha 402 64. tatraiva 1.60, aMsu-3, pRSTha 413 65. tatraiva 2.40, aMsu-3, pRSTha 431 66. aupapAtikasUtra 63, uvaMgasuttANi - 1, pRSTha 39 67. tatraiva 161, uvaMgasuttANi - 1, pRSTha 69 68. tatraiva 170, aMsu-1, pRSTha 72 69. aupapAtikasUtra 146, uvaMgasuttANi - 1, pRSTha 65 70. jaMbUdvIpaprajJapti 1.9, uvaMgasuttANi - 2, pRSTha 407 71. tatraiva 3.20, 33, 54, 63 20 tulasI prajJA aMka 123

Page #26
svapnoM kA rahasyamaya saMsAra -samaNI satyaprajJA yathArtha kI duniyA se haTakara bhI vyakti kI koI duniyA hotI hai| duniyA kA sambandha tabhI sahane yogya hotA hai jaba bIca-bIca meM vaha usase alaga hotA rahe aura usa alaga duniyA kA eka nAma svapna hai| samaya-samaya para vividha loga svapnoM kA anubhava karate haiM aura unakI vistRta smRti bhI rakhate haiN| ve uttejaka, vyavaghAtaka aura kucha sAmAnya pahelInumA ho sakate haiN| jo bhI ho, ve kyA haiM? kyA unakA koI artha hotA hai ? kyA ve hamAre bhaya aura preraNAoM ko samajhane ke lie koI vizeSa cAbI kA kAma karate haiM? kyA ve hamArI gahana icchAoM, bhaya, kuMThAoM ko vyakta karate haiM, jinheM hama 'vyaktigata ceharA' kahate haiM ? inhIM saba praznoM ne svapnamanovijJAna ko janma diyaa| svapna nidrAvasthA kA gatizIla anubhava hai| jaba indriyA~ apane viSaya se nivRtta hokara prazAMta ho jAtI haiM aura mana indriyoM meM lagA rahatA hai taba vyakti svapna dekhatA hai| yaha saMvedanAoM se, avadamita icchAoM se tathA mAnasika sthitiyoM se raMgA hotA hai| ise nidrAgata vicAroM va kalpanAoM kI zrRMkhalA kahA jA sakatA hai| hara prANI sotA hai aura yaha nIMda hamezA aneka rahasyoM se bharI dikhAI detI hai| nIMda ke samaya avacetana ke mAdhyama se svapna vyakta hote haiN| Kleitman ke anusAra 'One dream as one think' svapna prAyaH dRzya ke rUpa meM hote haiN| amUrta vicAra svapna meM mUrtimAna kie jAte haiN| hama jitanA vAstavika rUpa meM anubhava karate haiM, svapna usase adhika spaSTatA se hamAre bAre meM pratikriyA vyakta karate haiN| svapnadraSTA hI svapna kA mukhya pAtra hotA hai| jaise reDiyo kI taraMgeM pUre vAyumaNDala meM tairatI rahatI haiM, reDiyo ke mAdhyama se unheM grahaNa kara liyA jAtA hai| vaise hI svapna dina-rAta hamAre mastiSka meM tairate rahate haiN| jAgarUkatA se unheM grahaNa kiyA jA sakatA hai| nIMda eka kriyA hai, jisameM vyakti bAhara kI duniyA se lagabhaga aMdhe va bahare kI taraha hokara antarjagata meM vicaraNa karatA hai| tulasI prajJA janavarI-mArca, 2004 - 21

Page #27
pramukha manovettA phrAyaDa ne svapna ko mana meM dabI huI icchAoM kA pariNAma mAnA hai| damana kie jAne para kAmanAe~, icchAe~ acetana mana kA mukhya aMza bana jAtI haiM aura svapna meM citra dRzyoM ke rUpa meM dikhalAI par3ate haiM / yuMga bhI phrAyaDa ke kathana kA samarthana karate hue kahate haiM - 'damita mAnasika pravRttiyA~ aura jAtigata vizeSatAe~ svapna meM pratIka rUpa meM abhivyakta hotI haiN|' svapna ke mAdhyama se acetana mana ke bhaNDAra meM damita icchAe~ rahatI haiN| ye icchAe~ yA kAmanAe~ hI svapna kA AdhAra banatI haiN| samudra meM tairate barpha ke pahAr3a (glaciar) kA kevala dasavAM bhAga pAnI ke Upara rahatA hai aura zeSa nau bhAga pAnI ke aMdara chipA rahatA hai| usI taraha manuSya ke mana kA cetana stara usake mana kA bahuta choTA-sA aMza hai| acetana mana kA eka bar3A bhAga hai, jisakI kriyAe~ hamase chipI rahakara cetana stara kI bahuta-sI kriyAoM ko saMcAlita karatI haiN| manovettA eDalara ne Atma-gaurava (Self-assertion) kI vRtti kA saMtuSTa nahIM honA svapna kA kAraNa batAyA hai| lekina ise svapna kI pUrNa paribhASA nahIM kahA jA sktaa| svapnoM kA kAraNa mUlapravRttiyoM kA damana yA saMgharSa hI nahIM hai, svapna eka svAbhAvika kriyA bhI hai| yathArtha meM svapna manuSya kI aMtarbhAvanAoM ke darpaNa hote haiN| eka taraha se ye jIvana kI samasyAoM, kalpanAoM, icchAoM va granthiyoM ke chAyAvAhaka bhI haiN| koI-koI svapna aisA AtA hai ki jIvana kI sArI ulajhaneM samApta ho jAtI haiM, samasyAe~ samApta ho jAtI haiN| anuttarita prazna uttarita ho jAte haiM, asamAhita mana samAhita ho jAtA hai| bhAratIya manovijJAna meM svapna ke do kAraNa svIkAra kie gaye haiM 1. zArIrika kAraNa-dehastha vikAra va deha-sambaddha uttejanAe~ svapna ke zArIrika kAraNa haiM / caraka ne vAta-doSa se AkAza meM ur3anA, pRthvI ke cAroM ora ghUmanA, bhaya se daur3anA Adi svapnoM kI utpatti batAI hai| pitta-doSa se agni-praveza Adi ke svapna tathA kapha-doSa se samudra pAra karane, nadI meM snAna karane Adi se sambaddha svapnoM kI saMbhAvanAe~ batAI hai| jvara se Avega kAla evaM darda kI adhikatA meM prAyaH duHsvapna dekhe jAte haiN| deha sambaddha bAhya uttejanAe~ bhI svapnoM ko prerita karatI haiN| jaise koI durgandhayukta prakoSTha meM malina vastroM ko lekara sotA hai to duHsvapna dikhatA hai| sundara, zAMta, svaccha vAtAvaraNa meM sotA hai to zubha svapna dekhatA hai / muMha r3hakakara sone se malina vAyu antara meM praviSTa hokara mastiSka meM apriya prabhAva utpanna karatI hai| jAgrata kAla meM vyakti usake pratikAra kI ceSTA karatA hai parantu zayanakAla meM pratikAra saMbhava na hone se vaha prabhAva svapna ko prerita karatA hai| madhura dhvani, surabhi Adi acche vAtAvaraNa se sukhaprada svapna utpanna hote haiN| 2. mAnasika kAraNa- bAhya anubhavajanya saMskAra va Antarika icchAe~ svapna ke mAnasika kAraNa haiN| anya mAnasika kriyAoM ke samAna svapna bhI eka mAnasika krayA hai, 22 - - tulasI prajJA aMka 123

Page #28
jisakA sambandha hamAre acetana mana se hai| jAgRta dazA meM jaise vastu anusArI jJAna aura kalpanA donoM hote haiM vaise svapnadazA meM bhI atIta kI smRti, bhaviSya kI sat - kalpanA aura asatkalpanA Adi hote haiM, isalie svapna mAnasika hI haiN| jainadarzana ke anusAra svapna kA mUla kAraNa darzana mohanIya karma kA udaya hai| darzana moha ke kAraNa mana meM rAga aura dveSa kA spandana hotA hai, citta caMcala banatA hai| nidrAvasthA meM bhI yaha caMcalatA jaba zAMta nahIM hotI to svapna ke rUpa meM ubhara kara AtI hai / arddha nidrita avasthA meM jaba prANI kI indriyA~ supta hotI haiM aura mana jAgRta hotA hai, usa samaya vaha jAgRta mana jo zabda, rUpa, gaMdha, rasa aura sparza indriyoM ke viSayoM kA sevana karatA hai, usa mAnasika kriyA kA nAma svapna hai| svapna kA tAtparya arddhanidrita avasthA ke mana sambandhI vicAra haiM / jJAtAdharmakathA meM mahArAnI dhAriNI ke svapna kA ullekha hai / usake dvArA uttama zayanagAra meM suramya-surabhita vAtAvaraNa meM uttama svapna darzana se isa tathya kI puSTi ho jAtI hai| mahArAnI dhAriNI jaba sundara zayyA para, anukUla vAtAvaraNa meM so rahI thI taba pUrva saMcita zubha karmoM ke yoga se va usake antarmAnasa kI udAtta AkAMkSA se usane sAta hAtha U~cA, rajatakUTa cA~dI ke zikhara ke samAna zveta, saumya - AkRti vAle, lIlA karate hue, jaMbhAI lete hue eka mahAn hAthI AkAzatala se apane mukha meM praveza karate dekhA / vizeSAvazyaka bhASya meM svapna ke kAraNoM ko spaSTa karate hue kahA hai. -svapna jJAna kA viSaya anubhUta, dRSTa, zruta, vastu hotI hai / 1. anubhUta - pUrva anubhUta, snAna, bhojana, vilepana Adi / 2. dRSTa-pUrva dRSTa hAthI / 3. cintita - pUrva cintita vaibhava Adi / 4. zruta - pUrva zruta svarga Adi / 5. prakRti vikAra - vAta-pitta Adi / 6. devatA - anukUla-pratikUla / 7. anupasajala- pradeza - ye saba svapna meM nimitta banate haiN| puNya karma aura pApa karma iSTa-aniSTa svapna meM nimitta banate haiN| svapna moha-karma aura pUrva saMskAra ke udbodha ke pariNAma haiN| ve yathArtha aura ayathArtha donoM prakAra ke hote haiN| ve samAdhi aura asamAdhi donoM ke nimitta banate haiM / kintu ve moha prabhAvita caitanya dazA meM hI utpanna hote haiM, anyathA nahIM / svapna kA pariNAma Sleep and Dreaming ke lekhaka Dr. David ke anusAra svapna mAtra hamArI cintAoM ke pariNAma nahIM haiN| lekina ye hamArI bhAvanAtmaka evaM bauddhika samasyAoM ko samAhita karane vAlI prakriyA hai / ye hamAre vicAroM ko vyavasthita karane meM sahAyaka ho sakate haiN| svapna-phala ke saMdarbha meM bhI bhAratIya manovijJAna meM vistRta vicAra huA hai| AdhivyAdhijanya va mUla-mUtrAdi bAdhAjanya svapnoM ko nirarthaka batAyA gayA hai| paMcataMtra ke anusAra tulasI prajJA janavarI-mArca, 2004 23

Page #29
vyAdhitena sa zokena cintAgrastena jntnaa| kAmArttanAtha mattena dRSTaH svapno nirrthkH|| arthAt bImAra, zoka-ciMtA-kAma-ahaM grasta vyakti dvArA dekhA gayA svapna nirarthaka hotA hai| duzciMtA, anidrA, mAnasika malinatA, Asakti, asvasthatA Adi ko svapna kI ayathArthatA kA hetu mAnA gayA hai| isake viparIta jo prANI dharma meM rata hotA hai, jisakI dhAtue~ upazama hotI haiM, jo sthira-citta hotA hai, jitendriya aura sadaya hotA hai, jisake mana-vANI aura adhyavasAya pavitra haiM, jo saMvRtta AtmA hai, prAyaH usake dvArA dekhA gayA svapna saphala mAnA gayA hai| dhAriNI ne zAMta-saumya vAtAvaraNa va prasanna manasika avasthA meM zubha svapna dekhaa| parama prasannatA ke sAtha zayyA se uThakara vaha mAnasika tvarA, zArIrika capalatA, skhalanA, vilaMba Adi se rahita rAjahaMsa jaisI gati se rAjA zreNika ke pAsa jAtI hai| madhura svaroM se unheM jagAkara, unakI anumati pAkara bhadrAsana meM baiThakara svapna nivedita karatI hai| ina sabhI kriyAoM meM dhAriNI kI sthira-cittavRtti kI jhalaka hai| svapna-pAThaka isa svapna ko Arogya, tuSTi, dIrghAyu, kalyANakArI evaM maMgalakArI batAte haiM / arthalAbha, sukhalAbha, bhogalAbha, putralAbha va rAjyalAbha kA sUcaka yaha svapna hamArI dhAriNI ko harSa va prIti pradAna karatA hai| meghakumAra kA garbhAgamana isa svapna ke sAtha jur3A huA hai| jJAtAdharmakathA meM cavadaha mahAsvapnoM kA ulekha hai| mallI jaba garbha meM Ate haiM to unakI mAtA prabhAvatI cavadaha mahAsvapna dekhatI haiN| ve isa prakAra haiM - hAthI, vRSabha, abhiSeka, puSpoM kI mAlA, candra, sUrya, siMha, dhvajA, pUrNakuMbha, padmayukta sarovara, kSIra, sAgara, vimAna (athavA bhavana), ratnoM kI rAzi aura agni| (1.8.29) svapna-pAThaka inake tAtparya ko batAte haiM - cAra dAMta vAlA hAthI-caturvidha dharmatIrtha kA saMsthApaka vRSabha -- bharata kSetra meM bodhi-bIja vapana karane vAlA siMha - bhavya jIva rUpa vana kA saMrakSaka lakSmI-apAra aizvarya kA upabhoktA mAlA- tInoM lokoM dvArA pUjita candra--- bhavya jIva rUpI kamaloM ko vikasita karane vAlA/zAMtidAyI kSamAdharma kA upadeSTA sUrya-jJAna udyotaka dhvajA--- dharma, yaza phailAne vAlA kalaza zobhA vistAraka - laM i o oo 24 - tulasI prajJA aMka 123

Page #30
padmasarovara - deva nirmita svarNakalaza para AsIna kSIra sAgara - ananta jJAna-darzana rUpa maNi-ratnoM kA dhAraka vimAna - vaimAnika devoM dvArA pUjita ratna - rAzi - maNi ratnoM se vibhUSita nirdhUma agni - dharmarUpa svarNa ko vizuddha va nirmala karane vAlA / 10. 11. 12. 13. 14. svapna zAstra meM bayAlIsa svapna aura tIsa mahAsvapna kula bahattara svapnoM kA ullekha hai / jaba arahaMta aura cakravartI garbha meM Ate haiM to unakI mAtA tIsa mahAsvapnoM meM se cavadaha mahAsvapnoM ko dekhakara jAgatI hai / vAsudeva jaba garbha meM Ate haiM to unakI mAtA cavadaha mahAsvapnoM meM se kinhIM sAta mahAsvapnoM ko dekhakara jAgRta hotI hai| jaba baladeva garbha meM Ate haiM to unakI mAtA inameM se kinhIM cAra mahAsvapnoM ko dekhatI hai / jaba mAMDalika rAjA garbha meM AtA hai to unakI mA~ koI eka mahAsvapna dekhakara jAgRta hotI hai| uttarAdhyayana sukhabodhA vRtti ke anusAra hAthI kA svapna dekhane vAlA dhanya hotA hai, yaha sukha aura dhanalAbha karAtA hai / eka svastha vyakti svapna meM jo kucha dekhatA hai, yadi vaha dRzya pUrva anubhUta, dRSTa aura cintita na ho to usa vyakti kA svapna avazya phalita hotA hai / jaina manovijJAna ke anusAra svapna arddhanidrita dazA meM AtA hai| mahArAnI dhAriNI ke svapna kI sthiti ke saMdarbha meM kahA gayA- - jaba vaha na nIMda meM thI, na jAga rahI thI balki jaba vaha halkI nIMda le rahI thI, UMgha rahI thI, taba usane svapna dekhaa| 1950 ke prArambha meM zikAgo vizvavidyAlaya ke zarIrazAstrI netheliyana klITamAM kI TIma kA yaha anubhava rahA ki jaba nIMda meM repiDa AI mUvameMTa (REM) hotA hai taba vyakti svapnAvasthA meM hotA hai| isakA artha yaha huA ki jaba hama sapane dekhate haiM to hama AdhI nIMda meM hote haiM aura mastiSka kI taraMgeM jAgRta mastiSka kI taraha hI rahatI haiN| spaSTa hai ki svapna nIMda kA pariNAma nahIM kintu ise nIMda ke sAhacarya kI AvazyakatA hotI hai| vAlTeyara (1974) meM hue eka anusaMdhAna ke anusAra vyakti 8 ghaMTe kI nIMda meM 6.45 ghaMTe svapna hI dekhatA hai| brAuna mahodaya ke anusAra svapna hI nidrA kA rakSaka hotA hai| cU~ki svapna kA eka kAraNa bAhya uttejanA hI hai| yadi svapna na hoMge to svapna kI kAraNabhUta uttejanA nidrA ko samApta kara dene vAlI ho jaaegii| svapna hI vastutaH nidrA ko kAyama rakha pAte haiM / phrAyaDa ke anusAra svapna na hoM to nIMda kA bane rahanA hI asaMbhava ho jaae| inase hamArI sukhada-duHkhada sabhI icchAoM kI pUrti hotI hai va mAnasika zAMti milatI hai| inameM na to divA svapnoM ke samAna samaya hI kharAba hotA hai, na bhUloM ke samAna hAni hotI hai aura na asAmAnya vyavahAra ke samAna anukUlana meM bAdhA par3atI hai / tulasI prajJA janavarI-mArca, 2004 25

Page #31
svapna darzana ke tatkAla bAda mahArAnI dhAriNI ke jAga jAne kA ullekha jJAtAdharmakathA meM kiyA gayA hai| hAthI kA svapna dekhane ke pazcAt dhAriNI zayyA tyAga, deva-guru, sambaddha, prazasta dharmakathAoM ke sAtha jAgarikA karatI hai| svapna vijJAna ke anusAra prazasta svapna darzana ke pazcAt sonA varjita hai, kyoMki punaH sone para kadAcita azubha svapna A jAe to pUrva dRSTa zubha svapna kA phala pratihata ho jAtA hai| zubha svapna darzana ke pazcAt maMgalamaya cintana pUrvaka samaya yApana karane se svapna phala paripuSTa hotA hai| mahArAnI dhAriNI ke svapna-darzana ke samaya ke saMdarbha meM bhI jJAtAdharmakathA meM nirdeza kiyA gayA hai| madhya rAtri ke samaya usane svapna dekhaa| svapna ke sAtha svapna darzana kA samaya bhI apanA mahattva rakhatA hai| rAtri ke prathama prahara meM dekhA gayA svapna varSabhara meM, dUsare prahara kA chaha mAha meM, tIsare prahara kA tIna mAha meM, caturtha prahara kA tatkAla phaladAyI hotA hai| isa prakAra jJAtAdharmakathA meM svapna para paryApta mImAMsA upalabdha hai| svapnoM ke rahasyamaya saMsAra kA sampUrNa udghATana avazya hI aneka mahattvapUrNa upalabdhiyoM ke mArga sujhAne vAlA hogaa| samparka - jaina vizvabhAratI lADanUM - 341 306 (rAjasthAna) 26 - tulasI prajJA aMka 123

Page #32
zAMti : avadhAraNA evaM gAMdhIya dRSTikoNa DaoN. rAdhA kumArI mAnava sabhyatA kA sAtatya aura vikAsa vizva zAMti para nirbhara hai| cAhe Aja ANavika yuddha rokane kI dizA meM prayAsa hoM athavA Adhunika vijJAna evaM takanIkI ko mAnava kalyANa kI behatarI kI dizA meM mor3ane kA prayAsa, sabase prabhAvI vikAsa kA bindu yaha hai ki logoM meM sAmAnyatayA yuddha ke khataroM aura vizeSatayA ANavika yuddha ke khataroM ke prati caitanya vikasita huA hai| parantu viDambanA yaha hai ki sthAnIya saMgharSoM va zAMti ke lie upasthita anya khatare jo ki vastutaH Aja kI vikAsa prakriyA kI upaja hai, unake prati jana cetanA jAgRta karanA abhI bAkI hai| vartamAna meM zAMti aura antarrASTrIya sahayoga kA prazna do dRSTikoNoM se mUlyAMkita kiyA jAtA hai| jahAM eka dRSTikoNa vibhinna rASTroM va rAjyoM ke madhya zAMti pUrNa sahaastitva kA hai, jo ki mukhyataH yuddha se bacAva para atyadhika bala detA hai, jisameM ki ve sabhI vyUha racanA, prakriyAeM va sAdhana zAmila haiM, jo ki tanAvoM ko kama karate haiM, zastra niyantraNa va antarrASTrIya samasyAoM ke bAtacIta se samAdhAna ko protsAhita karate haiM / yaha dRSTikoNa vibhinna kSetrIya saMgharSa, surakSA, samasyA, mahAzaktiyoM kI pratidvandvitA, takanIkI va saMgaThanAtmaka AviSkAroM se sambandhita vizAla anusaMdhAna kArya para AdhArita hai tAki zastra niyantraNa vArtAoM evaM zAMti ke samaya meM rASTroM meM paraspara nAgarika va sainya samparkoM ko protsAhita kara ske| zAMti va antarrASTrIya sahayoga kA dUsarA dRSTikoNa adhika dharAtala sparzI hai| yaha dRSTikoNa uparASTrIya ikAiyoM, vyaktiyoM evaM vyakti samUhoM ke madhya hone vAle sthAnIya saMgharSoM jo ki pUre rASTra ko hI prabhAvita karate haiM va antataH antarrASTrIya zAMti ke lie khatarA bana jAte haiM, para dhyAna kendrita karatA hai| vastutaH adhikAMza pramukha saMgharSoM kI jar3a choTe paimAne ke tanAva hote haiM jo ki jAtIya, sAmAjika, rAjanItika va Arthika sandarbho meM kisI eka athavA anya samUha kI vaMcanA ke pariNAma hote haiM, tulasI prajJA janavarI-mArca, 2004 - - 27

Page #33
cAhe vaha vaMcana vAstavika ho athavA bhrAmaka / bArambAra hone vAle ye sthAnIya saMgharSa vikAsazIla kSetroM jaise laiTina, amerikA, aphrIkA, eziyA ke dezoM meM parivartana kI prakriyA ke pariNAma haiN| ina dezoM meM pahale se paryAvaraNa va anya sthAnIya kArakoM para mAnava vikAsa kA viparIta prabhAva par3A hai| jahAM ki vibhinna samUhoM ke asamAna sambandha sAmAjika anyAya kA kAraka bane hue haiN| jahAM ina saMgharSoM ke bIja aupanivezika anubhavoM meM nihita haiM, vahI uttara aupanivezika yuga meM vikAsa takanIkoM ke cayana, prAkRtika saMsAdhanoM ke prabandhana tathA saMsthAgata vikAsa ke tarIkoM va vizva Arthika vyavasthA meM ina dezoM kI sthiti ne sthiti ko aura badatara kara diyA hai / ina donoM AyAmoM kA yadi gahana vizleSaNa kiyA jAye to ina donoM AyAmoM meM vicAraNIya saha-sambandha dekhane ko milatA hai / antarrASTrIya saMgharSa jahAM sabhI jagaha vyaktiyoM kI sAmAnya jIvana zailI, vyAvasAyika DhA~cA, unakI kamAne kI kSamatA sAmAjika sambandhoM ko prabhAvita karate haiM vahIM kisI bhI prakAra ke sAmAjika Arthika anyAya se upaje sthAnIya saMgharSa vizAlatara saMsAra meM saMkrAmaka rUpa se phailane lagate haiM, mahAzaktiyoM kA hastakSepa unheM zAMti ke lie bhayAnaka khatare ke rUpa meM peza kara detA hai| isa prakAra ina sthAnIya saMgharSoM kI bArambAratA mAnavatA ke lie nukasAna deha hI sAbita hotI hai / pariNAmatayA ina saMgharSoM kA sthAnIya va antarrASTrIya donoM hI staroM para prabandhana Avazyaka pratIta hotA hai / zAMti evaM saMgharSa nidAna sambandhI sAhitya evaM kArya kA parIkSaNa karane se hameM, mahAzaktiyoM se vizAla kSetrIya zaktiyoM kI pratidvandvitA se bacAva ke dRSTikoNa kA prabhutva najara AtA hai jabaki logoM ke guToM ke madhya hone vAle sthAnIya saMgharSoM jo ki antarrASTrIya prabhAva kI cintya sambhAvanA rakhate haiM, unakI ora apekSAkRta kama dhyAna diyA gayA hai| tRtIya vizva ke samAjoM meM saMgharSoM ke pratyakSa va tAtkAlika kAraNa ina dezoM meM AdhunikIkaraNa kI prakriyA ke pariNAmasvarUpa hone vAle takanIkI, jAtIya, Arthika, sAmAjika parivartana kI prakriyA se saMgati rakhate haiM / isa samasyA sambandhI aneka dRSTikoNoM kA astitva hai jo ki udAravAda se lekara mArksavAda taka kahIM na kahIM apanI sthiti rakhate haiN| ye dRSTikoNa na kevala AMzika haiM balki pratispardhA va tanAtanI ke AdhArabhUta siddhAnta se asaMgati rakhate haiM jo ki sthiti ko behatara banAne kI kSamatA ko sImita karatA hai / eka dRSTikoNa gAMdhIya dRSTikoNa hai, jisa para ki abhI taka aparyApta dhyAna diyA gayA hai, kintu yaha dRSTikoNa saMgharSa nidAna va zAMti ke kSetra meM vicAraNIya sambhAvanAeM rakhatA hai zAMti se abhiprAya zAMti kA purAnA vicAra sAmaJjasya kA paryAyavAcI hai, dUsare zAMti kA yaha vicAra saMgaThita va sAmudAyika hiMsA ke abhAva ko hI zAMti kA paryAya mAnatA hai| gelaTana evaM 28 tulasI prajJA aMka 123

Page #34
dAsa guptA zAMti ke paramparAgata artha ko nakArate haiM tathA zAMti kA navIna dRSTikoNa vikasita karate haiN| gailaTana ke anusAra sAMmajasya kI avasthA eka sAmAnyAvasthA hai jo ki paraspara virodhI zaktiyoM ke antargata tathA unake madhya hai, cAhe vaha vyaSTi stara para ho athavA samaSTi stara para / sAmAnyatayA sAmyAvasthA gatyAtmaka avasthA na hokara sthaitika hai, kintu isa artha meM zAMti kevala hiMsA kA abhAva hai tathA sAmaMjasya zAMti ke lie eka anivArya athavA paryApta zarta banakara raha jAtI hai, zAMti kA yaha rUpa kevala nakArAtmaka zAMti mAtra se hai| zAMti kI isa avadhAraNA meM zAMti kA paryAya saMgaThita hiMsA ke abhAva se kahIM adhika hai, sAtha hI yaha mAtra zaktiyoM evaM rASTroM ke madhya asamAnatA tathA zoSaNa kA abhAva mAtra bhI nahIM hai| sUkSma rUpa meM sakArAtmaka zAMti sabhI ke lie samAna adhikAroM kI vakAlata karane vAlI vyavasthA se sambandhita hai| dAsa guptA ke anusAra zAMti aura yuddha paraspara sambandhita pratyaya hai| pazcimI jagata meM yuddha evaM zAMti ko eka-dUsare ke viparIta mAnA jAtA hai, ata: vahAM yuddha aura zAMti kA abhAva bhI antarsambandhita hai| dAsa guptA aura raphIka khAna ke anusAra yuddha, hiMsA, tanAva tathA zoSaNa kA abhAva kevala zAMti ke nakArAtmaka pakSa kA hI nirmANa karate haiN| zAMti kA sakArAtmaka pakSa mAnavIya evaM sAmAjika vikAsa kI prakriyA hai, jo ki suniyojita va manuSyonmukhI dizA meM satata sAmAjika parivartana kA poSaka hai| nakArAtmaka zAMti ke prabandhana ke prayAsa hetu mAtra pratyakSa hiMsA va zoSaNa kA abhAva mAtra hI paryApta nahIM hai, varan saMgaThanAtmaka kintu apratyakSarUpa se astitvamaya hiMsA kA abhAva bhI samAna rUpa se mahattvapUrNa hai| hiMsA samAja ke sUkSma pRthakkaraNIya hissoM tathA manuSya ke mastiSka meM nihita hotI hai| ataH zAnti kA nayA pratyaya sAmAjika DhA~ce ke vikAsa se jur3A huA hai tathA zAMti ke sabhI pakSoM, azAnti asantulita vikAsa evaM sAmAjika parivartana se sambandhita hai| zAMti ko yadi kevala antarrASTrIya sandarbho meM mAnya samajhA jAe to yaha kabhI prabhAvI nahIM ho sktii| zAMti eka deza ke andara sAtha hI samAja ke andara bhI honI cAhie, kyoMki eka zAntivihIna samudAya anya samudAyoM ke sAtha sahayogapUrNa tarIke se nahIM raha sktaa| ataH zAMti kI samasyA ko kisI samAja kI Antarika zAMti kI samasyA ke rUpa meM samajhA jAnA caahie| eka aisI samAja vyavasthA jo ki isameM rahane vAle vyaktiyoM ko apanI Antarika samasyAoM ke samAdhAna hetu hiMsA aura AtaMka ko prerita kare, kabhI bhI zAMtipUrNa samAja kI sthApanA meM sahayogI nahIM hogii| isa mudde ko aba bhinna dRSTikoNa se dekhane hetu hama eka aise samAja kI kalpanA karate haiM jisameM ki loga bahuta vyavasthita tarIke se vyavahAra karate haiN| ye loga apane jhagar3oM ko tulasI prajJA janavarI-mArca, 2004 5 - 29

Page #35
sulajhAne hetu matsyanyAya ke sthAna para vidhi nyAyAlayoM meM jAte haiM, jahA~ ki corI, baccoM ke apaharaNa athavA mAMsa ke vyApAra jaise aparAdhoM ko nyUnatama karane hetu pulisa kI vyavasthA bhI paryApta mAtrA meM hai| jahA~ ki logoM ke lie vizeSata: bacce evaM auratoM ke lie kisI apaharaNa athavA balAtkAra se bhayabhIta hue binA ghUmanA AsAna hai, eka aisA samAja jisameM ki sImenTa aura khAda ke kucha thaile hetu ghUsa nahIM denI hotI, jisa samAja meM loga apane dainika kArya ko kisI aura icchA ke binA, ImAnadArIpUrvaka niyamita rUpa se karate haiM, phira bhI isa samAja meM yaha saba kArya isa vicAra ke sAtha ho rahA hai ki unake kisI bar3e bhAI dvArA nirantara nigarAnI kI jAtI hai to yaha vyavasthA zAMtipUrNa nahIM hai, kyoMki isa vyavasthA meM bhaya kI niyamanakArI bhUmikA hai| anya zabdoM meM logoM ke madhya aparAdha aura zArIrika hiMsA kA abhAva hI eka zAMta samAja kI racanA hetu paryApta zarta nahIM hai| isa parivartana hetu isa taraha ke bar3e bhAI pUrNa anupasthiti bhI anivArya hai| hiMsA kA sAmAnyataH zArIrika coTa se artha liyA jAtA hai| yaha coTa mAtrA meM bhinna ho sakatI hai| yaha mAmUlI coTa se lekara kisI vyakti kI dardanAka mauta bhI ho sakatI hai| yaha eka jela kI sajA bhI ho sakatI hai, jahAM ki vyakti ko eka sAmAnya jIvana jIne se vaMcita kara diyA jAtA hai, lekina hiMsA manovaijJAnika bhI hotI hai jisakA prabhAva zArIrika hiMsA ke samAna hI dardanAka ho sakatA hai| spaSTatayA ye bhinna-bhinna prakAra kI hiMsA mAnavIya sambandhoM para samAna prabhAva rakhatI hai| eka vyakti ko golI se mAranA athavA vidyut kursI para mAranA athavA bhUkha se tar3apAkara mAranA vyAvahArika dRSTi se samAna hI hai| eka mAmale meM mRtyu zIghratA se ho jAtI hai to dUsare meM dhiire-dhiire| donoM hI zArIrika coTa hai| Aja bhArata meM tathA vizva ke anya dezoM meM Arthika pravaMcana, jAtIya va laiMgika bhedabhAva tathA jAtiprathA, ye sabhI samAja ko hiMsaka banAye hue haiM, kyoMki ye sabhI kRtya mAnava jIvana evaM mAnava sambandhoM ke lie ahitakara hai| zAMti kA aitihAsika sandarbha ___yadyapi itihAsa meM zAnti ke adhyayana ko apekSita mahattva nahIM diyA gayA hai tathApi zAMti kA itihAsa meM cintanIya sthAna rahA hai| sampUrNa saMsAra ke itihAsa meM mahattvapUrNa zAMti Andolana hue haiN| adhikAMzataH itihAsajJoM, purAtattvavidoM ne yuddha evaM unakI takanIkoM kI kahAniyoM para hI dhyAna diyA hai / vastuta: itihAsa ke adhyayana-adhyApana meM zAMti kI, mAnava kI svAbhAvika pipAsA ko koI gambhIra tathA sthAyI sthAna nahIM diyA gayA hai| itihAsa meM zAMti kA adhyayana yuddha, hiMsA, pratispardhA evaM vijayoM ke eka taraphA adhyayana jisane ki paramparAgata rUpa se adhika sthAna gherA huA hai| isa viSaya para samagra dRSTikoNa se adhyayana kA abhAva rahA hai| 30 - tulasI prajJA aMka 123

Page #36
zAnti kA aitihAsika sandarbha meM artha vizva kI vibhinna saMskRtiyoM meM 'zAnti' zabda ko kaI arthoM meM prayukta kiyA gayA hai| bhArata ke itihAsa meM zAnti kA sAmaJjasya, vyaktigata Antarika avasthA ke lie prayukta kiyA gayA hai| 'oma zAMti' zabda ko brahmANDa kI cetanA ke lie prayukta kiyA gayA hai| zailoma (yahUdI saMskRti meM zAMti) yahUdI logoM meM milane kA eka tarIkA hai| yaha zAMti se sambandhita hai jo ki bAhya samRddhi lAtI hai| arabI saMskRti meM abhivAdana zabda 'salAma' antarvaiyaktika sambandhoM meM zAMti kI icchA ko hI batAtA hai| yunAniyoM meM 'irIna' zAMti kI devI hai jo ki bhautika samRddhi lAtI hai| paiksa' zAMti ke artha meM prayukta romana zabda hai| yaha eka samajhautA hai do vyaktiyoM athavA do rASTroM ke mdhy| paikTa ke artha meM paiksa abhI bhI sandhiyoM ke lie prayukta kiyA jAtA hai| udAharaNArtha perisa kI zAMti, vasArya kI zAMti aura isI prakAra any| isa prakAra zAMti kevala yuddha ko rokanA athavA saMgharSoM kA nidAna nahIM hai varan kucha AdarzoM meM vyakta jIvana kA eka mArga hai| saMskRti zAMti zabda ko artha pradAna karatI hai| zAMti eka aisI avasthA hai, jisameM pratyeka vyakti evaM saMskRti apane anUThe tarIke se puSpita ho ske| gA~dhIya zAnti jahA~ taka gA~dhIjI kA prazna hai, unhoMne svayaM zAMti athavA zAnti nirmANa kA koI darzana ahiMsA ke siddhAntoM ke samuccaya rUpa meM vyavasthita prastuti dvArA nirmitta nahIM kiyaa| gA~dhI eka sakriya evaM vyAvahArika dArzanika the| unakI adhikAMza dArzanika kRtiyA~ una samasyAoM ke hala se prerita va nirdhArita hotI thI, jo ki usa samaya va yuga ke logoM, samAjoM va deza ke sAmane thii| unake dvArA likhita athavA bole gae zabdoM se adhika unakI jIvana gAthA sampUrNatA se usa dhyeya ko spaSTa karatI hai, jisake lie ve umra bhara prayAsarata rhe| unakI yaha aupacArika svIkArokti 'merA jIvana hI merA saMdeza hai' mAtra eka vaktavya nahIM hai| ata: gA~dhI kA zAnti evaM ahiMsA ke dRSTikoNa ko jAnane hetu hameM unake jIvana kI ora dekhanA hogA tathA una mUlyoM va siddhAntoM ko samajhanA hogA jo ki unakI gatividhiyoM ke AdhAra bne| zAMti ke naye pratyaya kA nirmANa karate samaya dAsaguptA gA~dhI dvArA paribhASita zAnti ke pratyaya kI vistAra se vyAkhyA karate haiN| zAMti ko paribhASita karate samaya gA~dhI anya rAstA apanAte haiN| vaha sabase pahale isake viloma hiMsA ko paribhASita karate haiN| gA~dhI kA hiMsA se tAtparya bala prayoga, dabAva athavA khUna kharAbA se hI nahIM thaa| usakI hiMsA kI paribhASA meM sabhI prakAra kA sAmAjika, Arthika, rAjanaitika zoSaNa cAhe vyaktiyoM dvArA ho, rASTroM dvArA ho, puruSoM dvArA mahilAoM kA ho athavA vyaktiyoM evaM vyavasthAoM kA, vyaktiyoM evaM vyavasthAoM tulasI prajJA janavarI-mArca, 2004 - 31

Page #37
dvArA ho, athavA puruSoM evaM samAja kA mazIna evaM vyavasthA dvArA ho athavA isake viparIta ho zAmila hai| yaha zAnti kA anya nAma hai| gA~dhI ke vicAra meM zAnti eka sthaitika pratyaya na hokara gatyAtmaka, sakArAtmaka astikAya hai / ' jahA~ zAnti ke anusaMdhAna kArya ko mukhyataH vibhinna rASTroM ko sattAsIna abhijanoM ke kSaitija rAjanaitika saMgharSoM meM zAMti evaM yuddha kI samasyAoM ke rUpa meM dekhA jAtA hai, vahIM gA~dhI kI zAnti kI vyApaka avadhAraNA meM garIbI, avikAsa, Antarika hiMsA yuddha sabhI kI samasyAeM zAmila haiN| ataH yuddha virodhI evaM ahiMsaka abhiyAna gA~dhI ke anusAra kevala yuddha aura hiMsA kI samApti kA hI lakSya nahIM rakhate varan samAja ke sabhI saMstaroM se hiMsA va zoSaNa kI samApti bhI cAhate haiM / yaha eka sampUrNa va AdhArabhUta parivartana hetu eka abhiyAna hai| isa siddhAnta ke anusAra ahiMsA hiMsA kA viloma mAtra nahIM hai varan nimnatama stara ke vyakti jise ki gA~dhI ne daridranArAyaNa kahA, kI sahAyatA aura sAmAjika parivartana hetu vaikalpika zakti hai| isa vicAradhArA ke anusAra zAnti kA kArya eka naye samAja kI sthApanA hai aura zAnti kA siddhAnta saMgharSa evaM parivartana kA siddhAnta hai / arthAt gA~dhI kI zAnti kI avadhAraNA sakArAtmaka thI jisameM pratyeka vyakti ko vaha sammAnajanaka stara prApta thA, jisase ki samAja meM sagharSa janma hI na leN| gA~dhI kI zAnti kI avadhAraNA antarrASTrIya sambandhoM meM vaiyaktika sambandhoM ke samAna kasauTI para kharI utaratI hai / zAnti : mAnava kA svAbhAvika dharma zAnti aura yuddha kA viSaya nahIM, yuddha va zAnti kA viSaya antarrASTrIya sambandhoM ke sabhI staroM para sabhI kAloM meM tathA lagabhaga sabhI sthitiyoM meM dhyAna kA kendrIya viSaya rahA hai / zAnti ke prati mAnavatA ke vizvAsa aura prema kA patA hama isa bAta se lagA sakate haiM ki sabhI mAnavIya dharma, sabhI dharma grantha tathA kaI eka dhArmika rIti-rivAja zAnti ke patha ko sudRr3ha karate haiM tathA yuddha kI samApti kI vakAlata karate haiM / zAnti kI dizA meM prayAsa antarrASTrIya sambandhoM meM yuddha ko rokane tathA zAnti ko dRr3ha banAne ke lie akarmaNyatA yA vicArazUnyatA kI sthiti rahI ho, aisA nahIM hai / antarrASTrIya sambandhoM ke itihAsa kA rikArDa yaha batalAtA hai ki yuddha ke yugoM meM bhI zAnti ke upakaraNoM kI khoja anavarata rahI hai| cUMki yuddha kI anupasthiti zAnti kI prathama zarta hotI hai| isI kAraNa vidvAnoM tathA rAjanItijJoM kA pramukha lakSya vizeSakara yuddhottara kAla meM isa prAthamika uddezya kI pUrti rahA hai| tulasI prajJA aMka 123 32

Page #38
zIta yuddha jisane 1945-90 taka ke antarrASTrIya sambandhoM ko ghere rakhA thA, ne isa lakSya kI prApti apratyakSa rUpa meM tathA nakArAtmaka rUpa meM kii| antarrASTrIya sambandhoM meM AtaMka ke santulana kI sthApanA karake jahA~ para yaha vizva yuddha ko rokane meM saphalatA prApta huI, vahA~ yaha kaI eka sthAnIya muddoM ko nahIM rokA jA sakA tathA vAstava meM yaha antarrASTrIya sambandhoM, tanAvoM aura dabAvoM kA kAraNa bnii| antarrASTrIya samudAya bar3I kaThinatA se ina sthAnIya muddoM tathA saMkaToM ko sImita rakhane meM saphala rahA tathA isa kAryavAhI ne isase saMkaTa samAdhAna karane kI apanI sakArAtmaka yogyatA ko bhI darzAyA parantu isase vizeSakara eziyA tathA aphrIkA ke nae rAjyoM ko zIta yuddha kI bahuta adhika kImata cukAnI pdd'ii| naye rAjyoM ne antarrASTrIya sambandhoM meM apane ucita adhikAroM tathA svatantratA kI rakSA ke lie guTa nirapekSatA ko apanA liyaa| guTa nirapekSa Andolana ke vikAsa ne antarrASTrIya zAnti aura surakSA ko banAe rakhane ke pakSa meM tIsarI duniyA meM jAgRti tathA prayAsoM ke prati cetanA paidA kii| isa bAta ko vikAsa kI Adarza paristhiti ke rUpa meM mAnyatA dI gii| __ saMyukta rASTra saMgha ne kucha saMkaToM ke samaya apanI sAmUhika surakSA vyavasthA ko prArambha kiyA tAki vibhinna rAjyoM ke madhya utpanna hue sthAnIya muddoM ko sImita tathA samApta kiyA jA ske| isane antarrASTrIya samudAya kI zAnti tathA surakSA ko banAe rakhane vAlI saMsthA ke rUpa meM kArya karanA prArambha kiyaa| isake sabhI prayAsoM kA uddezya vizva zAnti tathA surakSA kI rakSA karanA thaa| vizva zAnti ke lie kie gae prayAsoM ke pariNAma zIta yuddha ke anta tathA nizastrIkaraNa tathA niyantraNa ke pakSa meM AI naI jAgRti, sabhI dvArA lokatantra, vikendrIkaraNa, vikAsa, vidyutIkaraNa, zastroM kI samApti ke AdezoM ko svIkAra kiyA jAnA, zAnti kI surakSA ke lie antarrASTrIya ejensI ke rUpa meM saMyukta rASTra saMgha meM nayA vizvAsa, zAnti AndolanoM kI bar3hatI huI zakti tathA lokapriyatA, vizvasanIyatA, AtmanirbharatA ke prati bar3ha rahI jAgRti, pazcimI yUropIya rASTroM meM antarrASTrIya kSetrIya ekIkaraNa kI pravRtti, kAryAtmakatAvAda tathA rASTravAdI sArvabhaumikatA nahIM sArvabhaumikatAvAdI rASTravAda meM nayA vizvAsa tathA yuddhake viruddha dRr3ha saMkalpa sabhI vartamAna samaya ke sakArAtmaka vikAsa haiM, lekina isake sAtha hI utpanna huA ekala dhruvIkaraNa, nIo ke sambandha meM utpanna gatirodha, dhanIrAjyoM (jI-7) dvArA antarrASTrIya dAdA banane ke saMyukta rAjya amerikA ke prayAsa, kaI virodha kendroM, jAtIya tathA gaira jAtIya jaise philIstIna, kazmIra, lebanAna, IrAka, yugoslaviyA, kamboDiyA, sAIprasa Adi kI vidyamAnatA, saMyukta rASTra surakSA pariSada para saMyukta rAjya amerikA kA prabhutva, paramANu rASTra dvArA viparamANukaraNa karane kI anicchA, ye sabhI vartamAna antarrASTrIya dRzyapaTala kI nakArAtmaka tathA khataranAka vizeSatAeM haiM / ye sabhI tulasI prajJA janavarI-mArca, 2004 - 33

Page #39
vizeSatAeM Avazyaka banA detI hai ki vizva zAnti tathA surakSA kI rakSA ke lie dugane utsAha se kArya kareM / isa kSetra meM gA~dhI kI yahI vizeSatA aura mahattva hai ki unhoMne ahiMsA ko kevala siddhAnta rUpa meM hI nahIM, balki sAkAra rUpa meM sthApita kiyA tathA eka vaijJAnika yA dArzanika kI bhAMti usakA eka vizleSaNAtmaka rUpa prastuta kiyaa| hajAroM varSoM ke raktapAta se Ube hue vizva ko unhoMne aisA mArga dikhAne kA prayAsa kiyA jisake AdhAra para binA zastroM kehI anyAya kA virodha kiyA jA sakatA hai| yaha paddhati kaThina avazya hai kintu asambhava nahIM / isake sivA vinAza se bacane kA aura koI mArga bhI nahIM hai / hameM vibhinna paristhitiyoM evaM kSetroM meM isakA saphala prayoga karane ke lie isameM kucha Avazyaka parivartana bhI karane hoNge| gA~dhIjI svayaM bhI aisA kiyA karate the / jahA~ taka sAmAjika yA rASTrIya praznoM kA sambandha hai, vahA~ taka to isa praNAlI meM koI vizeSa parivartana kie binA bhI saphalatA mila sakatI hai, kyoMki itane kSetra meM gA~dhIjI svayaM isakA saphala prayoga karake dekha cuke the, antarrASTrIya kSetra prayoga karane kI samasyA kabhI unake sAmane AyI hI nahIM / ataH usake lie hameM hI use nayA rUpa denA hogA / vastutaH gA~dhI ke antarrASTrIya sambandhoM ke bAre meM unake dRSTikoNa ko hameM unake darzana ke prakAza meM hI samajhanA hogA, kyoMki unakA darzana hI unake pratyeka mUrtAmUrta kRtya kA nirdezaka hai| jahAM morgenthoM va maikiyAvalI jaise vicAraka kUTanIti ko antarrASTrIya sambandhoM kI kuMjI mAnate haiM, kyoMki ve mAnavIya hitoM ke madhya paraspara va nirantara virodhoM kI sthiti ko svIkArate haiN| ata: unake anusAra isa saMsAra meM deza ke bar3hate rASTrIya hita anivArya rUpa se dUsare rASTra ke hitoM meM kamI kara dete haiM aura yahI antarrASTrIya saMgharSoM ke mUla kAraNa hai| vahIM gA~dhI ne isake bilkula viparIta hitoM kI ekatA kI bAta khii| sabhI ko eka hI Izvara kA aMza mAnakara apane mahAsAgarIya vRttoM meM unhoMne paraspara virodha ke sthAna para hitoM meM anukUlana kI bAta khii| gA~dhI to isa hada taka eka-dUsare ko jur3A huA mAnate the ki unhoMne samAja meM anya logoM ke hiMsaka hone para svayaM ko bhI usa hiMsaka kRtya kA bhAgIdAra mAnA / gA~dhI kA hitoM kI ekatA kA hI dRSTikoNa unheM pratyeka sandarbha meM dizA nirdeza detA hai / hiMsA se hiMsA ke mukAbale ko nirrathaka mAnakara unakA dRr3ha vizvAsa thA ki hiMsA kA nirAkaraNa kevala ahiMsA ke dvArA hI prabhAvotpAdaka DhaMga se kiyA jA sakatA hai / antarrASTrIya stara para hiMsA ke mUla meM Arthika, rAjanItika aura dhArmika kAraNa sambhava hai| gA~dhI ne tInoM prakAra kI hiMsAoM ko rokane ke upAya sujhAe haiN| Arthika dRSTi se gA~dhI pUMjIvAda ko antataH sAmrAjyavAda ke rUpa meM prastuta karate haiM / gA~dhI kA yaha vicAra, lenina ke isa vicAra se ki sAmrAjyavAda pUMjIvAda kA uccatama caraNa hai, sAmya rakhatA hai / ataH Avazyaka hai ki rASTra tulasI prajJA aMka 123 34

Page #40
Arthika dRSTi se eka-dUsare kA zoSaNa na kre| rAjanItika dRSTi se zaktizAlI rASTra asamartha rASTroM se svatantratA, samatA aura bhrAtRtva kA vyavahAra kreN| dhArmika dRSTi meM udAratA aura sarva dharma samabhAva ke siddhAnta kI sthApanA Avazyaka hai| ataH antarrASTrIya sAmaMjasya kI pUrva zarta ke rUpa meM Arthika nyAya, samAnatA aura rAjyoM ke madhya zAntipUrNa sahayoga nyAya kI dizA kI ora kramaza: vikAsavAdI caraNoM kA paricAyaka hai| gA~dhI ke anusAra eka rASTra ke dvArA dUsare rASTra kA zoSaNa aura eka rASTra para dUsare rASTra ke prabhutva ke lie aise saMsAra meM koI sthAna nahIM ho sakatA, jo yuddha mAtra kA anta karane kA prayatna kara rahA ho| isa prakAra yaha spaSTa hai ki yuddha ke lie upasthita khataroM ke unmUlana ke lie mAnava dvArA kiye gaye samasta prayAsoM ke pazcAt bhI eka nirAzA kA mAhaula vyApta hai| isakA kAraNa sambhavataH kiye gaye prayAsoM kI dizAhInatA hai| gA~dhI vo dRSTi pradAna karane kI ceSTA karate haiM, jo ki na kevala alpakAlika zAnti sthApita karegI varan yuddha kI samasyA kA hamezA ke lie parihAra kara degii| ata: bIsavIM sadI kI gAMdhIya dRSTi eka sAmAnya svayaMsiddhi nahIM hai ata: usake antarrASTrIya kSetra meM prayogAdhArita Akalana kI AvazyakatA hai| gAMdhI vicAra kI prAsaMgikatA isI tathya meM nihita hai| sandarbha : 1. gAMdhI maoNDala oNva DevelapameNTa eNDa varlDa pIrasa, Ara.pI. mizrA dvArA sampAdita, pR. 1-2, kaoNnsepTa pabliziMga hAUsa, 1990 2. vahI, pR.4 3. parsapekTivsa oNva pIsa risarca, pR. 23, 7, 8 va 9 agasta, 1972 ko ahamadAbAda ke pIsa risarca seNTara gujarAta vidyApITha meM bhArata meM zAnti anusaMdhAna ke kSetra evaM kaoNnsepTa maithaDolojI viSaya para Ayojita seminAra para aadhaarit| palbikezana - gujarAta vidyApITha ahamadAbAda, 1972 4. pIsa eDyUkezana eNDa eDyUkezana phaoNra pIsa, devIprasAda, pR. 14, gAMdhI pIsa phAuNDezana, naI dillI, 1984 5. parsapekTiva oNva pIsa risarca, pR. 23-24 6. DAyamenzasana oNva pIsa eNDa naoNna vaoNyaleMsa, da gA~dhIyana parsapekTiva, pR. 15 7. parsapekTiva oNva pIsa risarca, pR. 24 8. mahAtmA gA~dhI, da lAsTa pheja, pyaarelaal| tulasI prajJA janavarI-mArca, 2004 - - 35

Page #41
vindhyagiri kI jaina kalA suzrI aruNA sonI kalA jIvana kI abhivyakti hai| AdhyAtmika aura sAMskRtika sAdhanA kA jIvanta kSetra kalA hai jo pratIkAtmaka paddhati para avalambita hai| jaina-kalA ke sAdhakoM ne bhI svAntaH sukhAya usI suramya prAMgaNa ko udyotita kiyA hai| stUpa, caitya, cakra, guhA Adi sabhI meM jaina -sAdhanA kI bhAvanAeM aMkita huI haiN| yahIM kalA aura dharma kA jIvana aura sAdhanA kA samanvaya hotA hai| kalA vyakti kA jJAna hai aura jisakA artha hotA hai -zilpa yA viziSTa prakAra kI dakSatA / sthUla rUpa se kalA kA vibhAjana do rUpa se kiyA gayA hai (ka) lalita kalA (kha) yAMtrika yA upayogI klaa| vAstukalA ,mUrtikalA ,citrakalA, saMgIta aura kAvya kalA Adi lalita kalAeM haiN| bar3haI, luhAra, rAjamistrI, kumbhakAra, julAhe Adi ke kArya upayogI yA yAMtrika kalA meM Ate haiN| yadyapi ina sabhI kalAoM kA antarbhAva bhI sthApatya yA mUrtikalA meM ho jAtA hai| prAgaitihAsika jaina kalA-prAgaitihAsika kAla meM bhI kalA pratIka rUpa meM prArambha ho cukI thii| cUMki isa kAla meM bhAva amUrta yA aspaSTa the, ataH usa yuga kI kalAoM kA svarUpa pratIkAtmaka rhaa| isa kAla meM bhAva bhautika AkRtiyoM meM pUrNataH vyakta nahIM ho pAyA thA, isalie kalAeM bhaddI aura kurUpa thIM, jaise - prAcIna devIdevatAoM kI mUrtiyA~, jinameM AkRti to hai kintu spaSTa bhAvAbhivyakti nhiiN| lekina dhIre-dhIre yaha bhAvanA prabala ho gaI ki tIrthaMkaroM ne jana-jana ke kalyANa aura upakAra ke lie jo kucha kiyA usa anugraha ko janatA ne bar3I zraddhA ke sAtha svIkAra kiyA aura jaba taka tIrthaMkara vidyamAna rahate haiM taba taka janatA unake caraNa kamaloM meM jAkara bhakti, pUjA karatI hai magara jaba unakA nirvANa ho jAtA hai taba janatA meM unakA abhAva tIvratA se anubhava kiyA jAne lagatA hai| janatA kI isa abhivyakti balki tIvra abhivyakti ne, anubhUti ne pratIka pUjA-paddhati ko janma diyaa| jaina -dharma meM pratIkoM ke rUpa meM stUpa, triratna, caitya stambha, caityavRkSa, pUrNaghaTa, zarAva sampuTa (miTTI kA pAtra, donA) puSpamAlA Adi mukhya haiN| 36 - - tulasI prajJA aMka 123

Page #42
jaina kalA kA vikAsa- kalA ke prArambhika kAla meM ina pratIkoM kA paryApta pracalana rhaa| kintu jaise-jaise kalA-bodha vikasita huA tyoM-tyoM pratIka ko adhika mahattva milane lgaa| isI kAla meM jaina tIrthaMkaroM kI mUrtiyoM kA nirmANa hone lagA / prArambha meM prakRta bhUmi se UMce sthAna para deva mUrti sthApita kI jAtI thii| usake cAroM aura vedikA kA nirmANa hotA thaa| dhIre-dhIre vedikA ko Upara se AcchAdita (r3hakanA) kiyA jAne lgaa| yahI devAyatana, devAlaya yA mandira kahe jAne lge| prArambha meM yaha devAyatana sIdhe sAdhe rUpa meM banAe jAte the| kAlAntara meM kalAtmaka ruci meM abhivRddhi huii| mUrti sthApanA ke sthala para garbhagRha ko pariveSTita (ghirA huA) karane ke atirikta usake bAhara cAroM ora pradakSiNA patha kA nirmANa huaa| garbhagRha ke bAhara AcchAdita pravezadvAra yA mukhamaNDapa kA nirmANa huaa| dhIre-dhIre garbhagRha ke Upara zikhara tathA bAhara maNDapa, ardhamaNDapa, mahAmaNDapa Adi kA vidhAna huaa| jaina kalA ko prArambha karane meM RSabhadevajI kA mahattvapUrNa sthAna hai| RSabhadevajI ke kAla ko nAgarika sabhyatA kA kAla bhI kahA jAtA hai| isI kAla meM ayodhyA nagarI kI racanA huii| isake sAtha hI nagara ke madhya meM pAMca devAlayoM yA jinAlayoM kI racanA karake usameM mUrti sthApanA prArambha huii| purAtattvavettAoM ke anusAra prArambha meM mUrtiyA~ miTTI kI hotI thI magara yaha cirasthAyI nahIM thii| ataH ina mRNamUrtiyoM ko pakAyA jAne lgaa| magara yaha bhI sthAyI nahIM rhii| ataH pASANa kI mUrtiyA~ banAI jAne lgii| isa prakAra caTTAnoM ko kATakara yA guphAoM meM mandira evaM mUrtiyA~ banAne kA silasilA prArambha ho gyaa| ina guphA mandiroM meM sthAyitva adhika hone lgaa| isI kAraNa IsA pUrva kA eka bhI mandira vidyamAna nahIM hai jabaki guphA mandira haiN| mandira meM sthAyitva ke sAtha-sAtha dakSiNa bhArata meM bahuta saMkhyA meM mandira nirmANa kA kArya prArambha huaa| uttara kI bhA~ti dakSiNa meM muslima AkrAntAoM kA bhaya kama thA (yA nahIM thA) aura jahA~ dakSiNa meM rAjAoM, rAniyoM aura rAjazreSThiyoM dvArA mandiroM kA nirmANa huA vahIM uttara bhArata meM jana sAmAnya dvArA / isa kAraNa se dakSiNa bhArata ke mandiroM meM surakSA evaM sthAyitva aba taka vidyamAna hai| isakA eka mukhya kAraNa uttara bhArata meM bhISaNa akAla kI vajaha se kaI jainAcAryoM kA dakSiNa meM palAyana bhI thaa| zravaNabelagolA aura vindhyagiri- zravaNabelagolA maisUra rAjya ke hAsana jile meM atyanta prAcIna aura dhArmika sthala hai| yahA~ ke zilAlekha bhavya tathA pavitra mandira, prAcIna guphAeM aura vizAla mUrtiyA~, ye saba na kevala jaina purAtattva kI dRSTi se apanA mahattva rakhate haiM, apitu inameM bhArata kI sabhyatA, saMskRti tathA itihAsa kA bhI ghaniSTha saMbaMdha hai| yahIM para haiN| pakSI bhUlakara bhI isa mUrti ke Upara se nahIM ur3ate / bAhubalIjI ke donoM karNoM meM se kesara kI sugandha nikalatI hai| mUrti ke caraNoM para puSpavRSTi aisI pratIta hotI hai mAno ujjvala tArA-samUha unake caraNoM kI vaMdanA ko AyA ho tulasI prajJA janavarI-mArca, 2004 - - 37

Page #43
vindhyagiri ke mandiroM kI sthApatya evaM mUrtikalA -vindhyagiri meM ATha mandira haiM / vindhyagiri ke mandiroM ke cAroM tarapha jo parakoTA hai usake kivAr3a nahIM hai| varSoM se yaha daravAjA dina-rAta khulA par3A hai, jo cAhe Aye aura darzana karake apanA janma saphala kara leN| parakoTe kI dIvAra para cUnA pherakara usake Upara geruA raMga kI lambI -lambI dhAriyAM khIMca dI gaI haiM / dakSiNa meM aisI dhAriyAM pavitra sthAna kI sUcaka mAnI jAtI haiN| __ gommaTezvara ke parakoTe kA nirmANa gaMgarAja ne karAyA thaa| gaMgarAja hoyyasala nareza viSNuvardhana ke senApati the| isa ghere meM ATha mandira haiM, unakA varNana isa prakAra hai 1. caubIsa tIrthaMkara- yaha bahuta hI choTA mandira hai| isa mandira ke bhItara eka garbhagRha, usake bAda sukhanAsI (eka sthAna) aura dvAra maNDapa hai| isa mandira meM kisI tIrthaMkara kI koI khAsa mUrti nahIM hai balki patthara kI paTTiyoM para nIce kI ora tIna mUrtiyAM khar3I haiM aura unake Upara 21 choTI-choTI mUrtiyAM gola prabhAmaNDala meM aMkita kI gaI haiN| 2. odegala bastI- yaha sabase bar3A mandira hai| yaha cabUtare para banA hai| dIvAroM ko sambhAlane ke lie Teke lagAne ke kAraNa yaha nAma par3A hai| isake garbhagRha ke tInoM dvAra pUrva, pazcima tathA dakSiNa dizA kI tarapha haiM, jinameM AdinAthajI, zAMtinAthajI aura neminAthajI kI bahuta acchI vizAla mUrtiyA~ sthApita haiM / isI kAraNa isa bastI kA nAma trikuTa bastI bhI par3a gayA hai| odegala kA artha hai- AdhAra yA TekA denA, jise Age calakara mugala zAsakoM ne isakA nAma 'tor3a' kara diyaa| inake zAsana kAla meM kalAtmaka dRSTi se sundaratA pradAna karane ke lie inakI AkRti sarpAkAra, siMhAkAra, gajAkAra Adi hone lgii| 3. cetraNNa bastI- isa bastI ke madhya meM eka mandira hai / isameM candraprabha bhagavAna kI DhAI phITa U~cI pratimA virAjamAna hai / mandira meM eka garbhagRha hai, eka dvAramaNDapa hai aura bhItara osAra hai| pAsa meM hI gaharA jalakuNDa hai| isI jalakuNDa ke jala se bhagavAna bAhubalI kA mastakAbhiSeka hotA hai| ___4. sidvara bastI- yaha mandira hai to choTA sA hI parantu siddha bhagavAna kA sthAna hai| isameM tIna phuTa UMcI siddha bhagavAna kI mUrti virAjamAna hai| mUrti ke donoM aura 6-6 phuTa UMce khaJcita stambha haiN| donoM para aneka mUrtiyA~ aMkita haiN| 5. tyAgada brahma stambha- isakA dUsarA nAma cAgada kaMba bhI hai| isI sthAna para khar3e hokara cAmuNDarAya ne dAna diyA thA aura apane upakAriyoM kA upakAra svIkAra kiyA thaa| yaha stambha tIna -cAra varSa pahale isa taraha adhara meM laTakA thA ki hara koI apanA rUmAla usake nIce se nikAla sakatA thaa| yahIM para bhagavAna bAhubalI kI pratimA hai jise cAmuNDarAya ne banavAyA thaa| bAhubalIjI ke darabAra meM jAne ke lie jo daravAjA hai isa daravAje kI kucha khAsiyata hai| isameM na koI jor3a hai, na tor3a, na hI kahIM sImenTa hai aura na kahIM cUnA lagA hai| eka bar3I parvatazIlA ko kATakara ke yaha daravAjA banAyA gayA hai| yaha itanA majabUta hai ki 38 - - tulasI prajJA aMka 123

Page #44
hajAroM lAkhoM varSa nikala jAne para bhI kabhI nahIM ttuuttegaa| isI kA nAma akhaNDa vAgilu arthAt binA jor3a kA dvAra hai| isa dvAra kI nakkAsI dekhane lAyaka hai| bIca meM lakSmIjI kI khile kamala meM virAjamAna mUrti hai, jinheM do hAthI snAna karA rahe haiM / yaha cAmuNDarAya ne banavAyA thaa| 6. brahma deva mandira- yaha choTA sA devAlaya vindhyagiri ke nIce sIDhiyoM ke samIpa hai| isameM sindUra se raMgA huA eka pASANa hai jise loga brahma yA jAru guppe appa kahate hai| 7. gullikAyijI- yaha mUrti bhaktarAja gullikAyi kI hai| ise cAmuNDarAya ne hI sthApita karavAyA thaa| isa stambha ke UparI bhAga meM to yakSa brahmadeva baiThe haiM jinakI bahuta hI camakadAra A~kheM haiN| kahA jAtA hai ki jaba cAmuNDarAya ne yaha mUrti banavAyI to unheM ghamaNDa ho gayA aura isa ghamaNDa kA nAza karane ke lie bhagavAna ne jala abhiSeka grahaNa nahIM kiyaa| kaI bar3e-bar3e vidvAnoM, yoddhAoM dvArA tIrthaMkara kI mUrti ke jala car3hAne (jalAbhiSeka karane) para bhI jala nIce caraNa kamala taka nahIM pahuMcA taba eka buDhiyAM, jo hAtha meM choTA sA pAtra lekara AyI, usI ke jala se bhagavAna kA abhiSeka huaa| isI vajaha se bAhubalIjI kI mUrti ke samIpa hI gullikAyijI kI mUrti kI sthApanA huI hai, jisake hAtha meM jala-pAtra hai| 8. gommaTezvara- akhaNDavAgiludvAra se ghusane para karIba 65 sIr3hiyAM car3hane ke bAda parvata zikhara ke Upara avasthita eka bar3A AMgana hai, isI meM gommaTezcara bhagavAna kI mUrti sthApita hai| isa parakoTe ko bhaktarAja gaMgarAja ne san 1166 IsvI meM banavAyA thaa| gaMgarAja dvAravatI halebIDa nagarI ke parama pratApI hoyyasala samrATa viSNuvardhana ke nau senApatiyoM meM se eka the| ye paramavIra to the hI, sAtha hI inake samAna jaina samAja meM Aja taka dUsarA koI dAnI nahIM huaa| isa parakoTe kI dIvAra lohe kI banI hai / lagabhaga ise 1000 varSa bane ho gaye para jarA sI bhI kahIM se moca nahIM AyI hai| patthara kI do-do phITa caur3I zilAoM ko kATakara unheM eka ke Upara eka rakhakara ye dIvAreM khar3I kI gaI haiN| RtuoM kA koI prabhAva nahIM par3A mAno kAla kI taraha janma-jarA-mRtyu se pare hai| isa parakoTe ke bhItara maNDapoM meM idhara - udhara kula 43 jina-mUrtiyA~ pratiSThita haiN| adhikAMza mUrtiyA~ 4 phuTa UMcI haiN| pA~ca-chaha mUrtiyA~ 5 phuTa tathA eka mUrti 6 phuTa aura tIna mUrtiyA~ tIna se sAr3he tIna phuTa kI haiN| parakoTe ke sAmane sidvara bastI hai| parakoTe ke dvAra para donoM bAjuoM para 6-6 phuTa UMce dvArapAlaka hai| parakoTe ke bAhara gommaTadeva ke ThIka sammukha lagabhaga 6 phuTa kI UMcAI para brahmadeva stambha hai| isameM brahmadeva jI kI padmAsana mUrti hai| Upara gummaTa hai| stambha ke nIce pAMca phuTa UMcI gullikAyijjiI kI mUrti hai| bAhubalI bhagavAna kI mUrti eka pahAr3a para pratiSThita hai, jo apanI vizAlatA va sundaratA ke lie sabhI ko apanI ora AkarSita karatI hai| zAyada bhagavAna kisI kI tarapha tulasI prajJA janavarI-mArca, 2004 - - 39

Page #45
dekhate bhI nahIM / bhale hI duniyA vAle una para phidA hote rahe parantu bhagavAna kI 1000 varSa kI dhyAna mudrA meM koI antara nahIM par3A / dakSiNa bhArata meM ye gommaTezvara nAma se prasiddha haiM parantu dillI, AgarA, pharIdAbAda, meraTha Adi uttarI bhArata ke kisI jainI se pUcheM to ve inakA nAma bAhubalajI hI btlaayeNge| isa mUrti ke donoM ora yakSa aura yakSI kI mUrtiyAM haiM jinake eka hAtha meM caMvara tathA dUsare hAtha meM koI phala hai| inake nirmAtA DaMkaNAcArya the jinhoneM halebiDa baillUra aura somanAthapura ke anupama kArIgarI pUrNa mandira banavAye / mUrti ke sammukha kA maNDapa nau devatAoM se sajA huA hai / yaha mUrti bilkula digambara nagnAvasthA meM hai| TaDDAra sIdhI khar3I hai aura uttaronmukha hai| mUrti ke vizAla caraNa yugala pASANotkIrNa kamala meM virAjamAna batAye gaye haiN| zarIra kA bhArI bojha sambhAlane ke lie TAMgoM ke Age pIche kI dizA ko bamIThoM valmIka, baoNbI ke rUpa meM chor3a dI gaI hai| isake alAvA isakA koI AdhAra nahIM haiN| cAroM tarapha se aisA koI sthAna nahIM hai, jahA~ se koI khar3A hokara samUcI mUrti ko eka sAtha darzana kara ske| isa mUrti kA mukha bahuta sundara hai aura zarIra kA koI bhAga isakA mukAbalA nahIM kara sakatA / isake nape-tule sabhI aMga isakI eka vizeSatA hai| sAmAnyataH jina aMgoM kA bar3A honA cAhiye ve bar3e hI haiM jaise- kAnoM kA nIcalA bhAga vizAla aura ajAnubAhu / yaha mUrti nitAnta ADambarahIna aura sAdagIyukta hai| phira bhI bhAratIya zilpakalA kA advitIya namUnA hai| isakI sundaratA kA mUla kAraNa isakI sAdagI hI hai| kaMdhoM kI vizAlatA itanI abhUtapUrva lagatI hai mAno bAhubalI bhagavAna ke sAre zarIra kA bala ina bhujAoM meM ikaTThA ho gayA hai| eka sIre se dUsare sIre taka sIne kI caur3AI 26 phuTa hai| yaha vizAla mUrti kisa prakAra yahA~ sthApita huI, isa saMbaMdha meM zaMkA kI koI guMjAiza nahIM hai| yaha mUrti grenAiTa kI zilA ko kATakara banAI gaI hai, isalie pratyakSa rUpa se hI yaha asaMbhava hai ki ise kahIM dUsarI jagaha banAkara phira bAda meM vindhyagiri jaise cikane aura DhalavAM pahAr3a para lAkara sIdhI khar3I kara dI gaI ho / mUrti kI vizAlatA ke kAraNa mUrti ke madhya ke pRSTha bhAga ko dekhane ke lie Upara car3hakara jAnA hotA haiM / jyoM-jyoM isa mUrti ko dekhate hai, tyoM-tyoM isakI manojJatA hRdaya ko AkRSTa kiye jAtI hai aura usa zilpI ariSTanemI kI uMgaliyoM ko dhanyavAda detI hai, jisane karIne se patthara meM ziva evaM saundarya bhara diyA / Aja bhI yaha vizAla, manamohaka duniyA~ kA eka sabase bar3A Azcarya hai aura jo AgAmI hajAroM varSoM taka saMsAra ko Azcarya meM DAle rahegI / kahA jAtA hai ki ariSTanemI ne isa mUrti ko itanI tallInatA se banAyA ki vaha isa mUrti para hI sotA thA, khAtA-pItA thaa| vaha isa mUrti ko banAne meM itanA tallIna ho gayA ki chaha mahine taka patni binA mirca-masAle kA bhojana lAtI rahI magara use patA hI nahIM claa| jaba mUrti banakara taiyAra ho gaI aura usane apane ghara meM khAnA khAyA to vaha bolA- kyA ghara meM mirca masAle nahIM haiN| taba patni ne kahA- chaha mahine ho gaye ghara meM masAle lAe hue / tulasI prajJA aMka 123 40

Page #46
yaha ariSTanemI kA kalA kauzala ! ekAgratA, tallInatA tathA kAma ke prati ruci ke sAtha sva cetanA kA samarpaNa | dakSiNa ke jaina mandiroM ke viSaya meM sabase adhika smaraNIya bAta yaha hai ki ye saba sthApatya kalA kI dRSTi se dravir3a zailI ke haiN| dravir3a mandiroM meM na to zikhara hI hai aura na kalaza hai| ye yahA~ ke mandiroM kI khAsiyata hai| inakI vizAlatA se aisA lagatA hai mAno ve kile hI hoN| ina sabake bhItarI bhAga meM jise garbhagRha kahate hai vahA~ tIrthaMkara kI mUrtiyA~ virAjamAna rahatI haiM / isa bhAga meM prAya: aMdherA rahatA hai| garbhagRha se jur3atA huA navaraMga hotA hai / isameM kama se kama 12 stambha vAlA AMgana jarUra hotA hai| bAharI bhAga meM dvAra ke pAsa sukhAsI hotI hai| sukhanAsI meM praveza sIr3hiyoM dvArA hotA hai / prAyaH mandiroM kI racanA isI taraha hotI hai| inameM parikramA nahIM hotI / isa prakAra vindhyagiri ke jaina - mandira apanI alaga chaTA bikhera rahe haiM aura apanI bhAratIya saMskRti kI prAcInatA, saumyatA aura sthAyitva ko darzAte haiM / saMdarbha sUcI: 1. 2. 3. 4. 5. 6 7. 8. : jaina dharma kA prAcIna itihAsa, pRSTha- 17, 18, lekhaka- balabhadra jaina, mai. kezarIcandra zrIcanda cAvalavAle, dillI dakSiNa bhArata meM jaina dharma pRSTha- 114 lekhaka- paM. kailAzacandra siddhAntAcArya, bhAratIya jJAnapITha prakAzana 1967 jaina zilAlekha saMgraha, bhAga - prathama pRSTha - 1, 2, 3 zrI hIrAlAla jaina, zrI mANikacandra di. jaina granthamAlA samiti jaina itihAsa aura kalA, pRSTha 167, DaoN. vI. esa. dvivedI, zrI pabliziMga hAusa naI dillI - 1987 jaina badrI ke bAhubalI aura dakSiNa ke anya jaina tIrtha -pRSTha- 10, surendra pAla zrInAtha jI jaina, jaina pablisiTI byUroM, bambaI - 1953 jaina kalA aura sthApatya, amalAnaMda ghoSa, bhAratIya jJAnapITha, naI dillI - 1975 jaina badrI ke bAhubalI aura dakSiNa ke anya jaina tIrtha pRSTha - 11, surendra pAla zrInAtha jI jaina, jaina pablisiTI byUroM, bambaI - 1953 mahAbhiSeka smaraNikA 918 - 1981 pRSTha-54 tulasI prajJA janavarI - mArca, 2004 zodha-chAtrA prAkRta evaM jainAgama vibhAga jaina vizvabhAratI saMsthAna lADanU~ - 341306 (rAjasthAna) 41

Page #47
kyA vidyut ( ilekTrIsITI) sacitta 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 vidyut, 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 uddhRta kiyA gayA hai jisase pAThaka viSaya kI pUrNa jAnakArI prApta kara ske| isI lekha kI tIsarI kar3I isa aMka meM prakAzita kI jA rahI hai jisameM viSaya se sambaddha anya vidvAnoM ke vicAroM kI samIkSA evaM zaMkA-samAdhAna kiyA jaaegaa| AzA hai, sudhI pAThaka isa samagra lekha kA pUrvAgraha-rahita adhyayana kreNge| sampAdaka 42 - tulasI prajJA aMka 123

Page #48
tulasI prajJA aMka 121 ke bAda. .... 9. ara ant ufchell - ilekTrIka balba jise 'incandescent lamp' kahA jAtA hai| kyA hai ? kaise banatA hai ? usakI kyA prakriyA hai ? usameM zUnyAvakAza hai yA nahIM ? usameM oNksIjana hai yA nahIM ? usameM 'inarTa gaisa' (niSkriya vAyu) kyoM bharI jAtI hai ? Adi Adi praznoM ko spaSTa samajhanA jarUrI hai| nimnalikhita iNTaraneTa se upalabdha sAmagrI meM ye sAre prazna vaijJAnika dRSTi se bahuta spaSTa kie gae haiM ki isalie inheM yahAM avikala rUpa se hama aMgrejI meM hI uddhRta kara rahe haiM aura phira isakA pUrA anuvAda diyA gayA hai : How are incandescent light bulbs made? --SU The glass enclosures are made from a ribbon of hot glass that's first thickened and then blown into moulds to form the bulb shapes. These enclosures are then cooled, cut from the ribbon, and their insides are coated with the diffusing material that gives the finished bulb its soft white appearance. The filament is formed by drawing tungsten metal into a very fine wire. This wire, typically only 42 microns (0.0017 inches) in diameter is first wound into a coil and then this coil is itself wound into a coil. The mandrels used in these two coiling processes are trapped in the coils and must be dissolved away with acids after the filament has been annealed. The finished filament is clamped or welded to the power leads, which have already been embedded in a glass supporting structure. This glass support is inserted into a bulb and the two glass parts are fused together. A tube in the glass support allows the manufacturer to pump the air out of the bulb and then reintroduce various inert gases. When virtually all of the oxygen has been eliminated from the bulb, the tube is cut off and the opening is sealed. Once the base of the bulb has been attached, the bulb is ready for use. What types of gas are used in light bulbs and how do their effects differ? - SF, Westfield, (NJ) kramazaH The glass envelope of an incandescent bulb can't tungsten is flammable when hot and would burn tulasI prajJA janavarI-mArca, 2004 up contain air because if there were oxygen 43

Page #49
present around it. One of Thomas Edison's main contributions to the development of such bulbs was learning how to extract all the air from the bulb. But a bulb that contains no gas won't work well because tungsten sublimes at high temperature..... its atoms evaporate directly from solid to gas. If there were no gas in the bulb, every tungsten atom that left the filament would fly unimpeded all the way to the glass wall of the bulb and then stick there forever. While there are some incandescent bulbs that operate with a vacuum inside, most common incandescent lamps contain a small amount of argon and nitrogen gases. Argon and nitrogen are chemically inert, so that the tungsten filament can't burn in the argon and nitrogen, and each argon atom or nitrogen molecule is massive enough that when a tungsten atom that's trying to leave the filaments hits it, that tungsten atom may rebound back onto the filament. The argon and nitrogen gases thus prolong the life of the filament. Unfortunately, these gases also convey heat away from the filament via convection. You can see evidence of this convection as a dark spot of tungsten atoms that accumulate at the top of the bulb. That black smudge consists of tungsten atoms that didn't return to the filament and were swept upward as the hot argon and nitrogen gases rose. However, some premium light bulbs contain krypton gas rather than argon gas. Like argon, krypton's is chemically inert. But a krypton atom is more massive than an argon atom, making it more effective at bouncing tungsten atoms back towards the filament after they sublime. Krypton gas is also a poorer conductor of heat than argon gas, so that it allows the filament to convert its power more efficiently into visible light. Unfortunately, krypton is a rare constituent of our atmosphere and very expensive. That's why it's only used in premium light bulbs, together with some nitrogen gas. Incidentally, the filament in many incandescent bulbs is treated with a small amount of a phosphorous-based 'getter that reacts with any residual oxygen that may be in the bulb the first time the filament becomes hot. That's how the manufacturer ensures that there will be no oxygen in the bulb for the tungsten filament to react with. TTTH YETI 31 123 44 C

Page #50
Why is an incandescent light bulb hotter than a fluorescent light ? -- TU Woodbridge, VA An incandescent light bulb produces light by heating a small filament of tungsten to about 2500deg C. At that temperature, the thermal radiation that the filament emits includes a substantial amount of visible light. But the filament also emits a great deal of infrared light (heat light) and it also transfers heat via conduction and convection to the glass bulb around it. When you put your hand near the bulb, you feel both the infrared light and the heat that has worked its way to the surface of the bulb. The bulb feels hot. In contrast, a fluorescent lamp tries to produce light without heat. It collides electrons with mercury atoms to produce an atomic emission of ultraviolet light. This ultraviolet light is then converted to visible light by the layer of white phosphor powders on the inside of the lamp's glass envelope. In principle, this whole activity can be performed without creating any thermal energy. However, many unavoidable imperfections cause the lamp to convert some of the electric energy it consumes into thermal energy. Nonetheless, the lamp only becomes warm rather than hot. Why does an object like metal give off light when it is heated? -- ER Fresno, CA. All objects emit thermal radiation - electromagnetic waves that are associated with the transfer of heat. That's because all objects contain electrically charged particles and whenever electrically charged particles accelerate, they emit electromagnetic waves. Since all objects have thermal energy in them, their electrically charged particles are always undergoing thermal motion and their thermally induced accelerations cause them to emit electromagnetic waves. At normal temperatures, the electromagnetic waves of thermal radiation are too low in frequency and too long in wavelength for us to see. But when an object's temperature exceeds about 500deg C, the object emits a dim glow. By 1800deg C, the objects emits the yellowish glow of a candle. By 2700deg C, the objects emits the yellowish white light of an incandescent bulb. By 5800deg C the object emits white light of the sun. ISTAT UIT HA-777, 2004 C 45

Page #51
How does a light bulb work? - DH, Casselberry, FL (and also KH) In a common incandescent light bulb, an electronic current flows through a double spiral coil of very thin tungsten wire. As the electric charges in the current flow through this tungsten filament, they collide periodically with the tungsten atoms and transfer energy to those tungsten atoms. The current gives up its energy to the tungsten filament and the filament's temperature rises to about 2500deg C. While all objects emit thermal radiation, very hot objects emit some of the thermal radiation as visible light. At 2500deg C object emits about 12% of its heat as visible light and this is the light that you see coming from the bulb. Most of the remaining heat emerges from the bulb as invisible infrared light or "heat" light. The glass enclosure shields the filament from oxygen because tungsten burns in air." anuvAda prazna - balba lAITa (laTu) kA nirmANa kaise kiyA jAtA hai ? uttara - balba lAITa kA kAca kA golA garama kAca ko pahale moTA banAkara bAda meM balba ke AkAra meM DhAla diyA jAtA hai| isa gole ko ThaMDA karane ke bAda inake aMdara kI tarapha aise padArtha kA lepa kara diyA jAtA hai jisase usakA raMga sapheda dikhAI detA hai| TaMgasTana dhAtu kA patalA tAra (filament) banAyA jAtA hai jisakI caur3AI kevala 42 mAikrona arthAt .0017 iMca) hI hotI hai| pahale usakA eka gucchA banAyA jAtA hai aura isa gucche ko bhI gucche ke rUpa meM baMTa diyA jAtA hai| gucche banAne ke lie kAma meM lie jAne vAle menDrala ko gucchoM meM hI phaMsA diyA jAtA hai aura phira tejAba kI sahAyatA se unheM pighalA diyA jAtA hai| taiyAra philAmeMTa ko UrjA dene vAle lIDa ke sAtha velDiMga kara diyA jAtA hai| lIDa (lead) ko pahale se hI eka kAca ke AdhAra dene vAle DhAMce ke sAtha jar3a diyA jAtA hai| isa AdhAra rUpa kAca ko balba ke andara utAra kara donoM kAcoM kA milana kara diyA jAtA hai| AdhAra rUpa kAca ke andara rahI huI nalikA ke mAdhyama se balba ke gole meM rahI huI havA ko bAhara paMpa kara dene kI suvidhA nirmAtAoM ko mila jAtI hai aura usake bAda phira usa gole meM dUsarI niSkriya vAyu bhara dI jAtI hai| jaba balba meM bacA huA oNksIjana samApta prAyaH kara diyA jAtA hai taba nalikA ko kATa diyA jAtA hai aura chidra ko sIla kara diyA jAtA hai| balba ke AdhAra ko jor3ane para balba upayoga ke lie taiyAra ho jAtA hai| 46 - - tulasI prajJA aMka 123

Page #52
prazna : balba meM kina-kina prakAra kI vAyuoM ko bharA jAtA hai aura unake prabhAvoM meM kyA-kyA bhinnatA hai? uttara : balba lAITa ke kAMca ke AvaraNa ke bhItara havA ko nahIM rakhA jA sakatA, kyoMki TaMgasTana dhAtu (philAmeMTa) jaba garama hotI hai to jvalanazIla bana jAtI hai aura yadi usameM oNksIjana vidyamAna ho, to vaha jala jaaegii| aise balboM ke vikAsa meM thomasa (AlvA) eDisana kA eka mukhya avadAna yahI thA ki unhoMne balba kI sArI havA ko bAhara nikAlane kI vidhi sikhAI kintu jisa balba meM koI gaisa nahIM hotI, balba acchI taraha kArya nahIM kara sakatA, kyoMki TaMgasTana (dhAtu) UMce tApamAna para vASpIkRta ho jAtI hai arthAt usake paramANu ghanAvasthA se sIdhe ur3akara vASpAvasthA meM cale jAte haiN| yadi balba meM koI vAyu na ho to TaMgasTana kA pratyeka paramANu jo philAmeMTa se nikalegA, vaha binA kisI rUkAvaTa ke sIdhe hI balba kI kAca kI dIvAroM meM bhItarI bhAga meM hamezA ke lie jamA ho jAegA yA cipaka jaaegaa| kevala kucha prakAra kI balba lAiTeM hI aisI hotI haiM jinameM andara zUnyAvakAza hotA hai, bAkI sAmAnya balboM meM thor3I mAtrA meM Argana aura nAiTrojana vAyu hotI haiN| Argana aura nAiTrojana vAyu rAsAyanika dRSTi se niSkriya hai| isalie TaMgasTana kA philAmeMTa Argana aura nAiTrojana meM jvalanakriyA nahIM kara sakatA, (kyoMki oNksIjana kA abhAva hai) udhara Argana aura nAiTrojana ke aNuguccha itane bhArI hote haiM ki TaMgasTana ke paramANu, jo ki philAmeMTa se nikalatA hai, unase TakarAtA hai aura punaH philAmeMTa kI ora lauTa jAtA hai| isa prakAra Argana aura nAiTrojana vAyu philAmeMTa ke AyuSya ko bar3hA dete haiN| durbhAgya se ye vAyu bhI uSmA ko kanvekzana ke dvArA philAmeMTa se grahaNa karatI rahatI haiN| isakA pramANa yaha hai ki balba ke UparI hisse meM TaMgasTana se nikale hue paramANu kAle dhabbe (Sanudge) ke rUpa meM jamA ho jAte haiN| Upara dikhAI dene vAlA kAlA dhabbA TaMgasTana ke una paramANuoM ke jamA hone se banatA hai jo vApisa philAmeMTa meM nahIM lauTa pAte haiM, para garama Argana aura nAiTrojana vAyuoM ke sAtha Upara uTha jAte haiN| kucha vizeSa lAiToM meM balba meM "kripTaoNna"gaisa bharI jAtI hai jo Argana gaisa kI bhAMti hI rAsAyanika dRSTi se niSkriya hI hai| kintu kripTona kA paramANu Argana ke paramANu kI apekSA se adhika bhArI hotA hai| isalie vaha TaMgasTana ke paramANuoM ko vASpIkRta hone ke bAda vApisa philAmeMTa kI ora Dhakelane meM adhika sakSama hote haiM / kripTona gaisa kA eka lAbha aura bhI hai ki vaha Argana kI apekSA uSmA kA maMdatara vAhaka hai, isalie usakI upasthiti meM philAmeMTa apanI UrjA ko aura adhika mAtrA meM dRzya prakAza kI UrjA meM parivartita kara sakatA hai| durbhAgya se kripTona kI mAtrA hamAre vAtAvaraNa meM bahuta svalpa hone se usakA prayoga kharcIlA par3a jAtA hai| isIlie usakA upayoga kevala viziSTa lAiToM ke balba meM kiyA jAtA hai tathA sAtha meM nAiTrojana kA bhI thor3A mizraNa kiyA jAtA hai| tulasI prajJA janavarI-mArca, 2004 - - 47

Page #53
balba meM yadi koI oNksIjana baca bhI jAe to use naSTa karane ke lie eka tarakIba aura kAma meM lI jAtI hai| usake lie balba ke bhItara thor3A sA phAsphorasaAdhRta "geTara" (lepa) hotA hai, jo bhItara bace hue oNksIjana ke sAtha anukriyA kara use samApta kara degA jaba pahalI bAra philAmeMTa ko garma kiyA jaaegaa| isa prakAra balba-nirmAtA isa bAta kA pakkA nizcaya kara lete haiM ki balba meM TaMgasTana ke philAmeMTa ke sAtha anukriyA karane vAlA koI oNksIjana vidyamAna nahIM hai| prazna - TyUba lAITa (phlorenzansa lAiTa) kI apekSA balba kI lAiTa adhika garama kyoM ho jAtI hai? uttara - balba kI lAITa meM rahA huA TaMgasTana kA choTA-sA philAmeMTa lagabhaga 2500 DigrI selsiyasa taka garama ho jAtA hai| isa tApamAna para philAmeMTa jina uSmAvikiraNoM kA utsarjana karatA hai unake sAtha acchI mAtrA meM dRzya prakAza kA bhI utsarjana hotA hai| kintu isake sAtha-sAtha philAmeMTa avarakta (inphrAreDa) vikiraNoM kA utsarjana bhI bar3I mAtrA meM karatA hai jo uSmA-prakAza ke rUpa meM hai aura usake dvArA uSmA UrjA ko balba ke kAca taka cAlana (kaMDakzana) aura saMvahana (kanvekzana) prakriyA ke mAdhyama se pahu~cAyA jAtA hai| jaba koI vyakti balba ke samIpa apanA hAtha rakhatA hai to use avarakta-prakAza tathA uSmA ina donoM kI anubhUti hotI hai tathA balba garama lagatA hai| isake viparIta TyUba lAiTa meM - __phloreseMTa lAITa prakAza detI hai, uSmA paidA nahIM krtii| isameM ilekTrona kA pravAha pAre (mayUMrI) ke paramANuoM se TakarAte haiN| isase ye paramANu alTrA-vAyaleTa (parA-baiMganI) kiraNoM ko utsarjita karate haiN| ye kiraNeM TyUba kI aMdara kI dIvAroM para lipe hue phosphorasa pAuDara para giratI hai jisase dRzya prakAza ke rUpa meM inakA utsarjana hotA hai| siddhAntataH isa sArI prakriyA ko binA kisI uSmA-UrjA utpAdana ke sampAdita kiyA jA sakatA hai| phira bhI vyavahAra meM kaI aparihArya apUrNatAoM ke kAraNa thor3I-bahuta vidyut-UrjA uSmA meM pariNata ho hI jAtI hai jisake phalasvarUpa TyUba garama to nahIM, mAmUlI koSNa (warm) ho jAtI hai| prazna - dhAtu jaisA padArtha jaba garama kiyA jAtA hai, to prakAza kyoM detA hai? uttara - sabhI padArtha uSmA-vikiraNoM kA utsarjana karate hI rahate haiN| ye vidyutcumbakIya taraMgoM ke rUpa meM sabhI padArthoM se nikalatI rahatI haiM jisake mAdhyama se uSmA (UrjA) kA hastAntaraNa hotA rahatA hai| yaha isalie hotA hai ki sabhI padArthoM meM vidyunmaya Aveza-yukta kaNa hote haiM aura jaba kabhI ina vidyut-Aveza-yukta kaNoM ko pravega milatA hai, una padArthoM meM se vidyut-cumbaka taraMgoM kA utsarjana hotA hai| cUMki sabhI padArthoM meM apanI48 - tulasI prajJA aMka 123

Page #54
apanI uSmA-UrjA vidyamAna hotI hI hai, unameM rahe hue vidyut-Aveza-yukta kaNa nirantara rUpa meM uSmA gati karate rahate haiM aura ina uSmA-prerita pravegoM ke kAraNa ve vidyut-cumbakIya taraMgoM ko utsarjita karate rahate haiN| ___ sAmAnya tApamAna para uSmA-vikiraNoM kI vidyut-cumbakIya taraMgoM kI kampana-AvRtti (phrikveMsI) itanI kama hotI haiM ki ve hameM dRSTigocara nahIM ho pAtI, kintu jaba tApamAna bar3hakara 500 DigrI selsiyasa ke Asa-pAsa pahuMcatA hai, padArtha eka maMda camaka vAlI kiraNa utsarjita kara detA hai| 1000deg se. tApamAna pahu~cane para padArtha se pIlI rozanI vAlI momabattI jaisI camaka nikalatI hai| jaba tApamAna 2700 DigrI se. ke Asa-pAsa pahuMcatA hai taba yaha prakAza pIlI-sapheda rozanI vAlA hotA haiM jaisA balba lAiTa meM dikhAI detA hai| yadi 5800 DigrI se. taka tApamAna ho jAe, to padArtha usI prakAra kI sapheda rozanI pheMkegA jaisI sUrya kI rozanI hotI hai| prazna - balba lAiTa kaise kArya karatA hai? uttara - sAmAnya balba lAiTa meM TaMgasTana ke eka patale dohare gucche (kuMDalI) vAle sarpila tAra meM vidyut pravAha bahatA haiN| jaba vidyut-pravAha meM rahe hue vidyut Aveza (vAle kaNa) tAra philAmeMTa meM se gujarate haiM taba ve TaMgasTana dhAtu ke paramANuoM ke sAtha samayabaddha rUpa meM TakarAte haiM aura apanI UrjA una paramANuoM ko hastAntarita karate rahate haiN| isa prakAra vidyut-pravAha apanI (vidyut) UrjA ko TaMgasTana ke philAmeMTa ko pradAna karatA hai| jisase TaMgasTana kA tApamAna bar3hatA-bar3hatA 2500 DigrI se. taka pahuMca jAtA hai| (yaha vidyut-UrjA kA tApa-UrjA meM pariNamana hai|) vaise to sabhI padArtha sAmAnyata: uSmAvikiraNa pheMkate rahate haiM, para atyaMta garama padArtha apanI uSmA vikiraNoM ke kucha hisse kI dRzya rozanI ke rUpa meM utsarjita karate haiN| 2500 DigrI se. tApamAna vAlA padArtha (TaMgasTana philAmeMTa) lagabhaga 12 pratizata uSmA-UrjA ko dRzya rozanI ke rUpa meM utsarjita karatA hai| isI rozanI ko hama balba lAiTa se bAhara nikalatI dekhate haiN| uSmA kA zeSa bhAga (bahulAMza meM) balba se bAhara adRzya inphrA reDa (avarakta) vikiraNoM ke rUpa meM yA uSmA-UrjA ke rUpa meM (jise hama uSmA-rozanI kaha sakate haiM) nikalatA hai| balba kA kAca kA golA (jo saMveSTa karatA hai) philAmeMTa ko AksIjana ke samparka meM Ane se bacAtA hai, jisase vaha havA meM jalane se baca jaae| (yahI prakriyA svataH balba aura agni ke bheda ko spaSTa karatI hai|) tulasI prajJA janavarI-mArca, 2004 - - 49

Page #55
10. TyUba lAiTa kI prakriyA TyUba lAiTa meM kisa prakAra prakAza paidA kiyA jAtA hai, isa viSaya meM iMTaraneTa se upalabdha sAmagrI ko yahAM mUla aMgrejI meM prastuta kiyA jA rahA hai tathA isakA anuvAda diyA hai / isI ke sAtha phloreseMTa lAiTa, niona lAiTa Adi meM kyA antara hai, yaha bhI spaSTa ho rahA hai| "A neon light is the sort of light you see used in advertising signs. These signs are made of long, narrow glass tubes, and these tubes are often bent into all sorts of shapes. The tube of a neon light can spell out a word, for example. These tubes emit light in different colours. A fluorescent light, on the other hand, is most often a long, straight tube that produces white light. You see fluorescent lights in offices, stores and some home fixtures. The idea behind a neon light is simple. Inside the glass tube there is a gas like neon, argon or krypton at low pressure. At both ends of the tube there are metal electrodes. When you apply a high voltage to the electrodes, the neon gas ionizes and electrons flow through the gas." These electrons excite the neon atoms and cause them to emit light that we can see. Neon emits red light when energized in this way. Other gases emit other colours. A fluorescent light works on a similar idea but it has an extra step. Inside a fluorescent light is low-pressure mercury Vapour. When ionized, mercury Vapour emits ultraviolet light. Human eyes are not sensitive to ultraviolet light (although human skin is - see How Sunburns and Sun Tans Work). Therefore, the inside of a fluorescent light is coated with a phosphor. A phosphor is a substance that can accept energy in one form (for example, energy from a high-speed electron as in a TV tube How Television Works) and emit the energy in the form of visible light. In a fluorescent lamp, the phosphor accepts the energy of ultraviolet photons and emits visible photons. - see The light we see from a fluorescent tube is the light given off by the phosphor that coats the inside of the tube (the phosphor fluoresces when energized, hence the name). The light of a neon tube is the coloured light that the neon atoms give off directly." 50 tulasI prajJA aMka 123

Page #56
anuvAda niona battI (light) vaha hai jo vijJApana saMketoM meM kAma lI jAtI hai| ye saMketa battiyAM laMbI, saMkarI zIze kI nalikAoM se banatI haiN| ina nalikAoM ko vibhinna AkAroM meM mor3A jAtA hai| unheM kisI akSara - vizeSa kI dRSTi se AkAra diyA jA sakatA hai| isameM bhinna-bhinna raMga kI rozanI utsarjita hotI hai| TyUba lAiTa yA phloreseMTa lAiTa adhikAzataH laMbI, sIdhI nalikA se banAI jAtI hai jisameM sapheda rozanI nikalatI hai| AphisoM, dukAnoM yA gharoM meM ina phloreseMTa lAiToM kA prayoga kiyA jAtA hai| niona battI kA siddhAnta bahuta hI sarala hai| usameM TyUba ke aMdara niona, Argana yA kripTona jaisI gaisa kama dabAva para bharI jAtI hai / (oNksIjana nahIM hotA / ) TyUba ke donoM chora para dhAtu ke ilekTroDa lagAe jAte haiN| jaba ilekTroDsa para ucca vAlTeja lagAyA jAtA hai, taba niona gaisa ke paramANuoM kA " AyanIkaraNa" hotA hai aura ilekTrona kA pravAha gaisa meM se gujaratA hai / ye ilakTrona niona ke paramANuoM ko uttejita kara dete haiM aura usake phalasvarUpa ve rozanI (prakAza) ke rUpa meM UrjA kA vikiraNa karate haiM jise hama dekha sakate haiM / niona gaisa ke paramANu lAla kiraNoM kA utsarjana karate haiM / dUsarI gaiseM dUsare raMgoM kA vikiraNa utsarjita karate haiM / phloreseMTa lAITeM (TyUba lAiTeM ) bhI isI prakAra ke siddhAnta para kArya karatI hai, kintu isameM eka caraNa aura adhika hai| TyUba lAiTa ke aMdara kama dabAva para markurI vepara (pAre kI vASpa) bhara dI jAtI hai| jaba isakA AyanIkaraNa hotA hai, taba yaha alTrA-vAyaleTa (parAbaiMganI vikiraNoM kA utsarjana karatI haiM / hamArI AMkheM inheM dekha nahIM sktii| (hAM, hamArI camar3I isake prati saMvedanazIla hotI hai|) isalie TyUba lAiTa ke aMdara dIvAra para "phosphara' (sphuradIsi) yAnI rozanI kA sphuraNa karane kI kSamatA vAle padArtha kA lepa lagA huA rahatA hai / isa para alTrA-vAyaleTa kiraNeM girane se yaha phosphara padArtha dRzya rozanI ke rUpa meM prakAza-kiraNoM kA utsarjana karatA hai / phosphara padArtha kA tAtparya hai vaha padArtha jo eka rUpa UrjA ko grahaNa karatA hai| (jaise- teja gati vAle ilakTrona kI UrjA ko TI.vI. TyUba meM grahaNa kiyA jAtA hai / ) aura dRzya prakAza kI taraMgoM ke rUpa meM usI UrjA ko visarjana kara detA hai / phloreseMTa lAiTa yA TyUba lAiTa meM phosphora padArtha alTrA-vAyaleTa phoTonoM (prakAzANu) kI UrjA ko grahaNa karatA hai aura dRzya phoTonoM (prakAzANu) kA utsarjana karatA hai / (isameM kahIM bhI kArbana, oNksIjana Adi nahIM hote / ) isa prakAra TyUba lAiTa se Ane vAlI rozanI jo hama dekha rahe haiM vaha phosphara tulasI prajJA janavarI-mArca, 2004 51

Page #57
(sphuradIpta) padArtha ke dvArA utsarjita prakAza hai, jo TyUba kI aMdara kI ora parata ke rUpa meM ETAT (TEPAT Taref Ha Bouf yra ante, a ufasifH (fluorescence) dan hai, isalie isa lAiTa ko pratidIpti lAiTa kahA jAtA hai jabaki niona battI meM niyona gaisa ke paramANu hI sIdhe raMgIna prakAza kA utsarjana karate haiN|) "Electrodes, tube light and sputtering The electrode has the task of carrying current from the power-supply wires to the rare gas. Because it is continually subjected to the bombarding of electrons and ions, it heats up, and therefore must be designed to withstand heat. Since the metal is hot, it is highly active chemically, and may combine with gases or impurities within the tube. But by far the greatest difficulty with electrodes arises from what is knows as 'sputtering Sputtering occurs when the electrode, under the impact of the heavy ions, flies to pieces bit by bit. The metal of the electrode gradually flies off and coats the inside of the glass tube. This effect in itself causes no harm since the blackening caused by the metal deposit is confined to the ends of the tubes near the electrodes. Eventually, of course, the entire electrode is consumed by the process, but since the action is very slow, the electrode will nevertheless last for normal life. However, sputtering is accompanied by a decrease of gas pressure in the tube. This loss of pressure eventually makes the tube inoperative. The sputtered metal from the electrode absorbs some of the filled gas in the tube. As the gas is absorbed, the pressure in the tube is reduced, leading to what is called "hardening" of the tube. The reduced gas pressure means there are fewer gas molecules in the tube and the electrons and ions can travel greater distances before hitting each other or a gas molecule. These particles therefore can build up significant speed before they impact the electrode. The high-energy impact on the electrode causes a good deal of heat in the glass near the electrode. Eventually the glass, around the electrode will heat until the relatice vacuum in the tube seeks in the hot glass causing the tube to fail. In the early days, this sort of trouble was very common; in fact, the short life of tubes (due to sputtering) was one of the greatest hindrances to the commercial introduction of tube lighting."115 - THI THI + 123 52 -

Page #58
anuvAda ilekTroDa kA kArya hai-pAvara saplAI se kaMraTa ko virala gaisa taka phuNcaanaa| cUMki usa para lagAtAra ilakTronoM evaM AyanoM kI bamavarSA hotI rahatI hai, vaha garama ho jAtA hai| isalie usakI saMracanA aisI honI jarUrI hai jisase vaha garamI ko bardAzta kara ske| ilekTroDa kI dhAtu garama hone para rAsAyanika dRSTi se sakriya ho jAtI hai aura TyUba meM maujUda gaisoM aura azuddhiyoM ke sAtha saMyoga kara sakatI hai| isase bhI bar3I kaThinAI hai- ciTakane kI kriyA ke kAraNa hotI hai| "spUTariMga" yAnI ciTakanA taba ghaTita hotA hai jaba bhArI AyanoM ke TakarAva ke dvArA ilekTroDa kI dhAtu dhIre-dhIre kSINa hotI jAtI hai arthAt ilekTroDa kI dhAtu ke paramANu ciTakate rahate haiM aura zIze kI TyUba ke aMdara jamA hote jAte haiN| yaha prakriyA apane Apa meM koI hAnikara nahIM hotI, para isase dhAtu kI jo parata TyUba ke anta meM bhItara meM jamatI hai, usase TyUba kA aMtima hissA jo ilekTroDa ke pAsa hai, zyAmala hotA hai| (yaha zyAmIkaraNa "ciTakane" se hotA hai|) Akhira meM to pUrA ilekTroDa hI isa prakriyA ke kAraNa kSaraNa-grasta ho jAtA hai| kintu cUMki sArI kriyAeM bahuta hI maMda gati se calatI hai, ilekTroDa apanI sAmAnya avadhi taka calA jAtA hai| phira bhI ciTakane kI prakriyA ke sAtha hI TyUba meM vidyamAna gaisa kA dabAva kama hotA jAtA hai jisase AkhirakAra TyUba lAiTa kAma karanA baMda kara detI hai| ( "blekaniMga" kA kAraNa kArbana jamA honA nahIM hai|) ciTakane vAlI ilekTroDa ke dhAtu-kaNoM dvArA TyUba meM vidyamAna gaisa ko grahaNa kara lene para TyUba meM gaisa kA prezara kama ho jAtA hai| kama hue dabAva kA artha hai- TyUba meM gaisa aNugucchoM kI saMkhyA meM kmii| isase ilekTrona aura Ayana Apasa meM TakarAne yA gaisa aNuguccha se TakarAne se pUrva laMbI dUrI taya kara lete haiM / ilekTroDa para prabhAva lAne se pUrva ve tIvra gati yA vega prApta kara lete haiN| ucca UrjA ke kAraNa ilekTroDa meM TyUba ke aMtima chora ke pAsa garamI kI acchI mAtrA paidA ho jAtI hai| AkhirakAra ilekTroDa ke cAroM ora kA zIzA garama ho jaaegaa| yaha krama taba taka calegA jaba taka sApekSa zUnyAvakAza garama kAca meM cUsa na liyA jaae| pariNAmasvarUpa TyUba kAma karanA baMda kara degii| (prAraMbha ke dinoM meM yaha kaThinAI bahuta hI aaii|) vastutaH to TyUba kA laghu jIvana-kAla ciTakane ke kAraNa hI hotA hai| isI ke kAraNa TyUba lAiTa ke vyApAra meM prArambha meM bar3I kaThinAiyAM aaiiN| - TippaNI : 115. WWW.Strattman.com/articles/luminous tubes. html.-- "The Luminous Tube" An illuminating description of how neon signs operate." By Wayne Strattman, Page 1. tulasI prajJA janavarI-mArca, 2004 3 53

Page #59
bhAga-2 zaMkA-samAdhAna pUrvokta samagra vivecana se yaha bhalIbhAMti spaSTa ho jAtA hai ki ilekTrIsITI yA bijalI apane Apa meM sacitta teukAya nahIM hai| aba ilekTrIsiTI ke prayoga ke kAraNa kahAM teukAya kI utpatti hotI hai aura kahA~ nahIM hotI, usa viSaya meM kucha bhrAMtiyAM haiN| unakA nirAkaraNa apekSita hai| prazna - 1 "svIca ona karane ke bAda, balba, prakAza ko phailAtA huA dikhAI detA hai| jisase ilekTrIka balba meM bijalI kA praveza aura balba ke andara se prakAza svarUpa tejANu kA bahirgamana siddha hotA hai tathA jisa mArga se pudgala svarUpa bijalI andara praveza karatI hai usa mArga se tAra se yA anya koI mArga se usake lie prayogya jarUrI vAyu-dravya bhI aMdara jA sakatA hai| kArya ho vahA~ kAraNa ko avazya mAnanA par3atA hai| kAraNa binA kArya kI utpatti nahIM ho sktii| jaise jahA~ dhuA~ hotA hai vahA~ Aga kA honA siddha hotA hai| vaise balba meM uSNa prakAza kI evaM agni kI hAjarI dikhAI dene se bhagavatI sUtra meM batAe gae pUrvokta niyamAnusAra vahA~ vAyu kA honA bhI siddha hotA hai, kyoMki binA kAraNa ke kArya nahIM ho sktaa| yaha tarkazAstra kA mUlabhUta siddhAnta hai|' uttara- tAra dvArA jo vidyut-pravAha balba ke andara pahuMcatA hai, vaha dhAtu ke tAra kI apanI saMracanA ke kAraNa saMbhava hai| vidyut kI sucAlakatA isake lie jimmedAra hai| vidyutpravAha ke rUpa meM calane vAle pudgala aura agni ko jalAne vAlI oNksIjana vAyu ke pudgala meM antara hai| tAra vidyut kA vAhaka hai, oNksIjana yA anya vAyu kA nhiiN| isalie aisA mAnanA ki kisI bhI taraha oNksIjana yA vAyu andara calI jAtI hai, na tarkasaMgata hai aura na vijJAna sNgt| / pahale to vidyut ko sacitta teukAya yA agni ke rUpa meM mAna lenA aura phira usako siddha karane ke lie isa prakAra kA kAlpanika AdhAra prastuta karanA apane Apa meM nyAyasaMgata nahIM haiN| pratyut Agamavacana dvArA jaba spaSTa rUpa se vAyu ke binA agni ke astitva ko asvIkAra kiyA gayA hai tathA yaha vAyu oNksIjana (yA prANa vAyu) hI hai, aisA pratyakSa anubhava se pramANita ho rahA hai taba usake abhAva meM teukAya ke astitva ko kisI bhI prakAra siddha nahIM kiyA jA sktaa| balba meM oNksIjana ke sivA anya vAyu kA astitva hone para bhI agni nahIM ho sakatI, kyoMki vahAM upasthita anya vAyu niSkriya hai| yadi nAITrojana, Aragona Adi niSkriya vAyu meM dahana-kriyA saMbhava hotI to aise vAyu ke andara phira dIpaka Adi kyoM 54 - - tulasI prajJA aMka 123

Page #60
bujha jAte ? yaha to bahuta hI sAmAnya prayoga ke AdhAra para bhI jJAta ho sakatA hai ki niSkriya vAyuoM meM agni bujha jAtI hai| yahAM yaha tarka denA ki klorina yA phlorina meM lohA jalatA hai, bhI saMgata nahIM hai, kyoMki balba meM klorina, phlorina bhI nahIM hote| prazna- 2 yahA~ zAyada kisI ko zaMkA ho sakatI hai ki 'balba ke andara vAyu maujUda ho aura bijalI se vahA~ prakAza utpanna hotA hai to phira balba ke TUTa jAne ke pazcAt bijalI kA pravAha vidyamAna hone para bhI balba meM prakAza kyoM nahIM hotA?' parantu yaha zaMkA ucita nahIM hai| isakA kAraNa yaha hai ki balba ke andara agni prakaTa karane meM jitane pramANa meM vAyu kI AvazyakatA hotI hai usa pramANa se bahuta jyAdA vAyu athavA balba meM prakAzamAna TaMgasTana tAra kA virodhI vAyu, balba ke TUTa jAne para vahA~ ekatrita hone se lAITa baMda ho jAtI hai| vAyu jahA~ hotI hai, vahIM agni prakaTa ho sakatI hai- yaha siddhAnta mAnya hote hue bhI jaise cImanIvAlA jalatA huA lAlaTena cImanI TUTa jAne para bAhara se vega se Ate hue jyAdA vAyu ke kAraNa bujha jAtA hai, isa prakAra se hama uparyukta bAta samajha sakate haiN| vyakti bhojana-pAnI ke AdhAra para jIvita rahatA hai kintu jyAdA pramANa meM bhojanapAnI kA upayoga karane meM Ae to vahI bhojana usakI mRtyu kA kAraNa bhI bana sakatA hai| usI prakAra jahA~ vAyu ho vahIM agnikAya utpanna ho sakatA hai| yaha bAta satya hai, kintu AvazyakatA se adhika vAyu kA dabAva Ane se agni bujha jAtI hai| phUMka mArane se diyA bujha jAtA hai| tela se jalate hue diye para eka sAtha jyAdA tela DAlane para vaha bujha hI jAtA hai| isalie kahA hai-'ati sarvatra varjayet' / hAlA~ki yaha bAta jana sAmAnya samajha sake isa Azaya se laukika dRSTikoNa se batAI hai| isa bAta ko vAcaka varga dhyAna meM le| - isI ghaTanA ko sAinsa kI dRSTi se parakhanA ho to aisA kahA jA sakatA hai ki vAyara meM se ilekTrIsITI prasAra hote samaya yadi balba TUTA huA ho to bAhara ke pratikUla vAyu ke samparka se balba kA philAmeMTa jala jAtA hai| isIlie TUTA huA balba prakAza nahIM detaa| balba meM TaMgasTana dhAtu se banA huA eka patalA vAyara hotA hai| use aMgrejI meM 'philAmeMTa' kahate haiN| svIca ko 'ona' karate hI ilekTrIsITI kA phlo svIca se gujara kara balba meM pahu~catA hai| jaba balba meM sthita philAmeMTa meM bijalI kA pravAha pahu~catA hai taba vaha philAmeMTa garama ho jAtA hai| yaha garmI itanI ugra hotI hai ki vahA~ prakAza utpanna hotA hai| TaMgasTana nAma kI dhAtu 3420 se. ke tApamAna para pighalatI hai tathA 5860 se. tApamAna para ubalatI hai (dekhie baMsIdhara zukla kRta-prasannikA vikramakoza pRSTha 57) prakAzamAna balba ke philAmeMTa meM 2760 se. tApamAna hotA hai, jisakI vajaha se balba meM bijalI kI garmI se yaha vAyara pighalatA nahIM hai, kintu TUTe hue balba meM bAhara ke pratikUla vAyu kA philAmeMTa ke sAtha saMyoga tulasI prajJA janavarI-mArca, 20040 - 55

Page #61
aura bijalI kA vahA~ Agamana - yaha donoM ghaTanAe~ hone se philAmeMTa jala jAtA hai| isIlie TUTA huA balba prakAzita nahIM hotaa| uttara- jaise uparyukta dalIla meM pahale sacitta teukAya kA astitva mAna liyA aura phira use siddha karane kA prayatna kiyA gayA, usI prakAra prastuta dalIla meM bhI dekhA jA sakatA hai (1) koI bhI vyakti isa prakAra kI dalIla ko kaise svIkAra kara sakatA hai ? balba kA prakAzita honA pahale agni hai hI nahIM, to phira pramANa se bahuta jyAdA vAyu athavA virodhI vAyu se usakA bujha jAnA kaise saMgata hai? hama eka bAra punaH ilekTrIsiTI UrjA ke rUpAntaraNa ko samajheM 1. balba meM TaMgasTana kA patalA tAra jalatA nahIM hai, ilekTrIka UrjA prakAza evaM uSmA meM rUpAntarita hotI hai| vahAM kaMbazcana (dahana) hai hI nahIM, kyoMki vahA~ oNksIjana nahIM hai| 2. ilekTrIka hITara jo khule AkAza meM bhI calatA hai, vahA~ to oNksIjana vidyamAna hai| vahA~ bahuta vega vAlI vAyu se hITara kyoM nahIM bujha jAtA? vastutaH hITara meM tAra kA garma honA aura uSmA meM badalanA isa kriyA meM oNksIjana yA vAyu kA koI saMbaMdha nahIM hai| 3. bijalI-pravAha meM jaba pratirodha hotA hai, to padArtha meM tApa utpanna hotA hai yAni vidyut-UrjA tApa-UrjA meM badalane lagatI hai| balba meM avarodha jyAdA hotA hai| tApa kI mAtrA avarodha ke samAnupAti hai| choTe tAra kI apekSA lambA tAra adhika avarodha paidA karatA hai| balba kI apekSA hITara meM tAra lambA hotA hai, isIlie hITara meM tApamAna adhika paidA hotA hai| tAMbe kA tAra bahuta kama avarodha paidA karatA hai, ata: vaha bahuta kama garma hotA hai jaba bijalI kA pravAha usase gujaratA hai| TaMgasTana kI avarodhakatA tAMbe kI apekSA adhika hai| usake tAra meM vidyut pravAha kA parivartana uSmA-UrjA aura prakAza-UrjA meM AsAnI se hotA hai| TaMgasTana kA pighalAMka UMcA hone se vaha sAmAnyata: pighalatA nahIM hai| ___ 4. jaba kisI cAlaka (tAra) kA tApamAna usake jvalana-bindu taka pahuMca jAye aura usake AsapAsa kI havA se rAsAyanika kriyA kA avasara mila jAye to vaha jala sakatA hai| isa jalane kI kriyA meM tApa va prakAza paidA hotA hai| isa rAsAyanika kriyA se usa cAlaka padArtha kA oNksAiDa banatA hai| 5. dhAtu meM vidyut dhArA pravAhita hone se usa dhAtu meM tApa kI UrjA paidA hotI hai| yaha tApa usakI avarodhaka zakti para nirbhara karatA hai| vidyut-pravAha se jo tApa paidA hotA hai usase hITara meM cAlaka (dhAtu) padArtha lAla garma ho sakatA hai yA pighalakara tarala rUpa meM badala 56 - - tulasI prajJA aMka 123

Page #62
sakatA hai jaisA phyUja meM hotA hai| balba meM philAmeMTa binA pighale garma hone ke bAda prakAza karatA hai| 6. ilekTrIka balba* do prakAra ke hote haiM(1) nirvAta (Vacuum) (2) niSkriya gaisa vAle nirvAta meM rakhe hue TaMgasTana philAmeMTa (taMtu) meM jaba vidyut pravAha bahatA hai taba usake avarodha ke kAraNa usameM tApa aura prakAza donoM paidA hote haiN| yaha agni kI bhAMti jalane kI kriyA nahIM hai| yahA~ tApa va prakAza ke udgama kA eka anya tIsarA kAraNa vidyut pravAha hai tathA usa sucAlaka padArtha kI avarodhakatA evaM ucca tApakrama (lagabhaga 3000 DigrI se.) para bhI binA pighale prakAza kiraNeM paidA karane kI kSamatA hai| jaba pahalA balba thomasa AlvA eDisana ne banAyA thA to niryAta meM philAmeMTa rakhA gayA thaa| lekina TaMgasTana dhIre-dhIre vASpIkRta hokara dIvAroM para jamatA gayA aura balba bhUrA hone lgaa| isako kama karane ke lie niSkriya gaisoM kA prayoga kiyA gyaa| vASpIkaraNa se philAmeMTa patalA hokara khatma ho jAtA hai| cUMki balba meM jalane kI prakriyA kA hI abhAva hai, balba meM vAyu kI AvazyakatA hI nahIM hai| philAmeMTa jaba kisI nimitta se pighala jAtA hai jise hama phyUja honA kahate hai, taba balba svataH bujha jAtA hai| philAmeMTa phyUja hone ke nimittoM meM vAlTeja bar3ha jAnA bhI eka nimitta hai| jaise phUMka mArane para momabattI bujha jAtI hai, vaise balba vAyu se bujha jAtA hai-aisA mAnanA yuktisaMgata nahIM hai| prazna - 3 jaba TyUba lAiTa ur3a jAtI hai taba usake andara ke bhAga meM sAiDa meM kArbana kA jo kAlApana sabhI ko dRSTigocara hotA hai vaha kahA~ se AyA? ebsolyuTa vekyuma ho to TyubalAiTa meM kisI bhI prakAra ke vAyu kA praveza ho hI nahIM sktaa| vijJAna ke siddhAnta ke anusAra to phospharasa kA oNksiDezana hone se vahA~ usakA kArbana meM rUpAntara ho jAtA hai| prastuta vicAra meM oNksiDezana kA matalaba hai oksIjana ke sAtha saMyukta hone se paramANu meM se athavA paramANu samUha meM se ilekTrona ke nikala jAne se mUlabhUta dravya kA nAza hone kI prkriyaa| yadi TyUbalAiTa meM oNksIjana ityAdi vAyu kA sarvathA abhAva ho to oNksiDezana kI prakriyA zurU hI nahIM ho sktii| to phira TyUbalAiTa meM phospharasa kA kArbana meM rUpAntara kaise ho sakatA hai? hA~, dUsarI mahattva kI bAta hai ki TyUba ur3a jAtI hai tabhI oksIDezana kI prakriyA kA prArambha hotA hai, aisI bAta nahIM hai| parantu TyUba meM jaba-jaba ilekTrIsITI prasAra hotI hai, tulasI prajJA janavarI-mArca, 2004 - 57

Page #63
TyUba cAlU hotI hai taba-taba oksIDezana kI prakriyA nirantara cAlU hI rahatI hai| eka sthiti aisI A jAtI hai ki TyUbalAiTa ke jyAdAtara bhAga kA phospharasa oNksiDezana prosesa se kArbana ke rUpa meM pariNata ho jAtA hai, taba TyUba baMdha par3a jAtI hai aura isake sAiDa meM kArbana ke kAle dhabbe dikhAI dene lagate hai| uttara- hamane prathama bhAga meM TyUbalAiTa kI prakriyA kI sampUrNa vyAkhyA prastuta kI thI tathA usameM spaSTa kiyA thA ki mUlataH TyUbalAiTa meM kahIM para bhI jalane kI kriyA nahIM hotI hai| usameM TyUba meM bharI huI kama dabAva para mayUrI-veyara (yAnI vASpa rUpa meM pAre) meM DIscArja dvArA AyanIkaraNa kiyA jAtA hai tathA usa samaya jo alTrA vAyaleTa vikiraNa se sphuradIpti vAle padArtha prakAzita hone se TyUba kA prakAza prApta hotA hai| usake sAtha yaha bhI spaSTa kiyA thA ki usameM jo "blekanIMga" (bAlA dhabbA) hotA hai, vaha kArbana nahIM apitu ilekTroDa ke dhAtu kA "spUTarIMga" yAnI "ciTakanA" yA saraNa kI prakriyA kA hI pariNAma hai| usameM bAhara se vAyu yA oNksIjana ke praveza kA kahIM avakAza hI nahIM hai| ise "phospharasa kA AksIDezana batAnA" nitAnta galata hai| na to AksIDezana hotA hai, na hI kArbana kI utptti| - isIlie teukAya nahIM hai| AkAzIya vidyut khulI havA meM tIvra uSNatA, tIvra prakAza, tIvra volTeja Adi ke kAraNa agni paidA karatI hai jabaki TyUba meM oNksIjana kA abhAva hai, isalie teukAya kA abhAva hai| ilekTroniksa saMyaMtroM meM ardha vAhaka (Semi-conductors) kA prayoga hotA hai| DAyoDa Adi kI sarkiTa, baTana-saila Adi meM silIkona Adi adhAtu padArtha kA upayoga kiyA jAtA hai jisameM bahuta kama volTeja para bhI vidyut-pravAha sakriya banatA hai| isameM tApamAna kI vRddhi bhI nahIM jaisI hotI hai| prakAza kA vikiraNa bhI bahuta sAdhAraNa hotA hai| AksajIna kA abhAva hotA hai| ina saba AdhAroM para ina prakriyAoM meM kahIM bhI teukAya kA praMsaga nahIM bana sktaa| prazna-4. kyA ilekTrIka spArka sacitta teukAya nahIM hai? jaba svIca oNna yA oNpha kI jAtI hai, taba choTA-sA spArka hotA hI hai| isa cinagArI meM aura agni jalate samaya (aMgAre Adi meM se) nikalane vAlI cinagArI meM kyA antara hai? yadi ilekTrIka spArka sacitta teukAya hai, to phira sAdhu kyA svIca oNna yA oNpha kara sakatA hai yA karavA sakatA hai yA karane kA anumodana kara sakatA hai ? uttara- prathama bhAga ke pAMcaveM tathA chaThe vibhAga meM hama vidyut cumbakIya taraMgoM, gaisoM meM nirAvezIkaraNa Adi kI carcA kara cuke haiN| usake antargata harTja ke prayogoM meM "ilekTrIka - tulasI prajJA aMka 123 58 -

Page #64
spArka" ko vidyut cumbakIya UrjA ke vikiraNa ke rUpa meM batAyA gayA thaa| gaisoM meM vibhinna presara kI sthiti meM tathA ucca vAlTeja dvArA hone vAle nirAvezIkaraNa ke prabhAva se utpanna "spArka" yA vidyut-cumbakIya-UrjA ke vibhinna pariNamanoM kI carcA bhI hama kara cuke haiN| isa carcA se yahI niSkarSa nikalatA hai ki spArka ke rUpa meM utpanna vidyut dhArA apane Apa meM kevala vidyut cumbakIya UrjA hai| isakI utpatti meM kahIM kaMbazcana kI rAsAyanika kriyA nahIM hai| agnikaNa ke rUpa meM hone vAlI cinagArI jise murmura kahA gayA hai, jalate hue yAnI kaMbazcana kI prakriyA karate hue Thosa kaNa haiN| isI prakAra UnI zAla, polIthIna (yA plAsTIka kI thailI) Adi meM utpanna cinagArI bhI sTeTika ilekTrIsITI kA spArka ke rUpa meM yAnI vidyut cumbakIya UrjA ke rUpa meM vikiraNa hai, jo agnikaNa (murmura) se bhinna hai| ilekTrIka spArka svayaM to agni nahIM hai para anukUla saMyoga milane para agni paidA kara sakatA hai| anukUla saMyoga meM tInoM anivArya AvazyakatA kI pUrti honA jarUrI hai-jvalanazIla padArtha, jvalanabiMdu taka kA tApamAna tathA oNksiijn| tInoM meM se kisI ke abhAva meM agni yA kaMbazcana kI prakiyA ghaTita nahIM ho sktii| ina tIna anivAryatA kI pUrti kahAM hotI hai, kahAM nahIM-ise hama nimnAMkita udAharaNoM se spaSTa samajha sakate haiM 1.I.DI.ema. mazIna- ilekTrIka DIscArja mazIna se dhAtu ko ilekTrIka spArka se kutarakara AkAra diyA jAtA hai jo yAnI sAMce ke rUpa meM lI jAtI hai| isa mazIna meM eka TaMkI ko kerosIna se bhara kara usake nIce ke tala para dhAtu rakhI jAtI hai tathA ilekTrIka spArkiMga kI kriyA se dhAtu ko yatheccha AkAra diyA jAtA hai| isa saMbaMdha meM iMTaraneTa se prApta jAnakArI isa prakAra haiEDM: Principles of Operation Electrical Discharge Machine (EDM) is accomplished with a system comprising two major components - a machine tool and a power supply. The machine tool holds a shaped electrode, which advances into the workpiece and produces a shaped cavity. The power supply produces a high frequency series of electrical spark discharges between the electrode and the workpiece, which removes metal from the workpiece by thermal erosion or vaporization. The basic components of an EDM system are illustrated to the right. The workpiece is mounted on the table of the machine tool and the electrode is attached to the ram of the machine. A DC servo unit or hydraulic cylinder moves the ram (and electrode) in a vertical motion and maintains tulasI prajJA janavarI-mArca, 20040

Page #65
proper position of the electrode in relation to the workpiece. The positioning is controlled automatically and with extreme accuracy by the servo system and power supply. During normal operation the electrode never touches the workpiece, but is separated by a small spark gap. Elen.de loving Teen OP ( CD LT O EDM Machine Tool D.C. Power Supply delc EDM System During operation, the ram moves the electrode toward the workpiece until the space between them is such that the voltage in the gap can ionize the dielectric fluid and allow an electrical discharge (spark) to pass from the electrode to the workpiece. These spark discharges are pulsed on and off at a high frequency cycle and can repeat 250,000 times per second. The spark discharge (are) always travels the shortest distance across the narrowest gap to the nearest or highest point on the workpiece. The amount of material removed from the workpiece with each pulse is directly proportional to the energy it contains. Each discharge melts or vaporizes a small area of the workpiece surface. This molten metal is then cooled in the dielectric fluid and solidifies into a small spherical particle (swart) which is flushed away by pressure motion of the dielectric. The impact of each pulse is confined to a very localized area, the location of which is determined by the form and position of the electrode. Both the workpiece and electrode are submerged in a dielectric fluid which acts as an electrical insulator to help control the spark discharges. In EDM, the dielectric fluid also performs the function of a coolant medium and reduces the extremely high temperatures in the arc gap. More importantly, the dielectric fluid is pumped through the arc gap to flush 60 C - JAGT El 310 123

Page #66
away the eroded particles between the workpiece and the electrode. Proper flushing is critical to high metal removal rates and good machining conditions. Because EDM erodes metal with electrical discharges instead of with chip machining cutting tools, the hardness of the workpiece does not determine whether or not a material can be machined by EDM. A relatively soft graphite or metallic electrode can easily machine hardened tool steels or tungsten carbide. This is one of the many attractive benefits of using the EDM process. Rather than machine a workpiece before heat treating, it can be EDMed afterward. This eliminates the risk of damage or distortion which could scrap an expensive workpiece during heat treating. The basic principles of wire cut EDM are essentially the same as diesinking EDM described above. The major difference is that instead of using an electrode with a complex shape, in wire EDM the electrode is a simple wire typically .006 to .012 diameter, which follows a horizontal path through the workpiece. Instead of using dielectric oil as in die-sinking EDM. Wire EDM uses deionized water. Development of EDM in the MIST This paper examines the machining properties of a new EDM process which takes place in a sprayed mixture of gas and liquid. It, namely EDM in the mist or mist EDM, does not require a tank for working fluid like in conventional EDM. The most distinctive feature of it is non-electrolytic machining even if electrically conductive water is used as a fluid. Therefore, water or water soluble cutting or grinding oil can be used for working fluid so it will become easier to combine EDM with traditional machine tools. EDM by Power Suspended Working Fluid This paper presents some effects for finishing electrical discharge machining which uses powder in working fluid. Appropriate powder use gives 0.8 mm Rmax surface with the area of 25 cm2, and shortens the finishing time extremely. It is verified in some experiments that powder suspension brings about stable EDM even under micro-electrical condition because of large gap distance and good dispersion of discharge current. tulasI prajJA janavarI-mArca, 2004 61

Page #67
The proper choice of Hydrocarbon dielectric fluid for EDM applications, A comprehensive comparision The commercially available large variety of dielectric fluids for EDM applications make the choice rather difficult. Are there any advantages or disadvantages using one or another product ? This paper describes a comparison test of 35 different hydrocarbon dielectric fluids in machining various metals using several different electrode materials. Study on high quality finishing by EDM with nonflammable dielectric fluid The use of kerosene as dielectric fluid in EDM is very common. However, from the point of safety, kerosene has many problems since it can cause a fire. Some studies were reported on EDM with nonflammable dialectic fluid. EDM with nonflammable dielectric fluid has an advantage over EDM with kerosene because it is free from fire and its rough-machining speed is faster. On the other hand, it has a drawback in that its finishing machining is unsatisfactory. In this report, the authors aim is to improve the efficiency of EDM with nonflammable dielectric fluid. The authors have found that the carbon which is made in the EDM process is responsible for the poor quality of the finished surface. Because it is electrified, the carbon adheres to the surface of the workpiece in the EDM process. The adhering carbon disturbs the machining stability, and degenerates the quality of the DEMed surface. In order to improve the machining capacity, the authors developed a new machining circuit. With this machining circuit, the voltage between the electrode and the workpiece is kept about 0 V, and the electrified carbon does not adhere to the workpiece. The performance of finish-machining is greatly improved. Increasing the functionality of machined surfaces by EDM with a silicon powder additive In EDM a very smooth finished surface can be obtained by adding a fine electrically conductive powder such as silicon to the machining fluid. Since this process produces an extremely corrosion resistant and micro crack free uniform surface, it is thought to be very effective in the finishing of dies for plastic molding. Increased effectiveness against corrosion is 62 D = IME 4511 310 123

Page #68
particularly needed for molds in which corrosive gases develop from plastic molding. Increased effectiveness against corrosion is particularly needed for molds in which corrosive gases develop from plastic compounds. In this paper, in order to investigate the effective application of EDMing using a power additive in the plastic mold finishing process, surfaces by Powder Additive EDM were compared to those finished by conventional polishing. *Equivalent model of jump flushing EDM (Ist Report) Proposal of a Model Represented by Electric Circuit In die sinking EDM, the jump flushing is generally known to be useful to clean up the working gap. However, it is very difficult to adjust the jump parameters efficiently such as an amplitude and an execution timing of the jump motion with progress of machining. Because, in this process, optimal values of such parameters change widely with progress of machining and to adjust them an extensive expert knowledge about he jump control is required. Therefore, if a numerical equivalent model of the jump flushing EDM can be framed, it will be very useful for adaptive adjustment of the jumps parameters. This report describes a newly proposed equivalent model of the jump flushing EDM represented by an electrical way. Increasing process of the machining products in the working gap is converted to the charging process of a condenser in a DC electric circuit. Efficient jump timing is able to be computed from the rising time of the terminal volgate of the condenser to a threshold value which corresponds to critical density of the machining products for the safety sparking. Results of computer simulations based on the proposed model show that the machining characteristics of the jump flushing EDM could be reproduced sufficiently except for the very early stage of machining. Besides, it was found that approximate optimal values of the jump parameters could be computed easily. Equivalent model of jump-flushing EDM (2nd Report) Influence of Duty Factor of working Pulse This study aims to represent the characteristics of the jump-flushing EDM by a simple mathematical model in order to realize suitable selections of jump parameters through computer simulations. In the previous report, tulasI prajJA janavarI-mArca, 2004 63

Page #69
we proposed a basic model from a consideration of similarity between the increasing process of machining produces in the working gap and the charging process of a capacitance in the DC electrical circuits. As a result, that model showed validities to represent a change in machining characteristics and jump parameters with progression of machining. In the present report, we propose an expanded model in which influences of duty factor of working pulses are taken into consideration. Computer simulations based on the new model showed that suitable jump parameters and rest time of working pulse are able to be estimated. Further expansion of the model will be possible by considering influences of peak current of pulse duration in the similar way of the duty factor. Study on flushing for EDM (ist Report), proposal of 2D Small Vibration Method and Scan-Flushing Method In EDM die sinking, an excess of debris is often produced during machining in the gap between the electrodes, reducing the removal rate and damaging the machined surface. In order to remove this debris, various methods such as fluid injection, jet flushing, jump motion, planetary motion and self-flushing have been used or proposed. With there methods, problems such as navel removal and idle time exist. In this article, 2D small vibration methods and scan-flushing method are proposed as new flushing methods to solve these problems. By using these methods, better machining efficiency and better surface accuracy can be obtained. Study on flushing for EDM (2nd Report), Analysis and Simulation of the Effect of Jet Flushing for EDM In the previous report, we developed a dynamic jet flushing method which is called 'scan flushing'. Experimental results clarified the effectiveness of this method on the precision of machining over conventional jet flushing method. Although good results of the scan-flushing were obtained, several parameters may influence the process. To help to optimize these parameters, a computational methods to simulate the process is proposed in this paper. It was confirmed that this simulation algorithm can represent the distribution phenomenon of debris with good correlation with the unevenness of the work piece surface produced. 64 [ THAT 4511 31 123

Page #70
Surface generation mechanism in electrical discharge matching with silicone powder mixed fluid The surface generated by electrical discharge machining (EDM) appears to be generally mat finish. However the machined surface in EDM with silicon powder mixed fluid becomes glossier and has a smaller surface roughness than that in conventional EDM with kerosene type fluid which leads to the omission of hand finish lapping of metai molds. The quality of machined surface significantly depends on the kind of workpiece material. But the surface generation mechanism has not yet been made sufficiently clear. In this study the effect of silicon powder mixing on the surface generation mechanism is experimentally investigated, analyzing the shape of crater generated by single pulse discharge, the surface roughness, the machined surface and so on. The main conclusions obtained are as follows: 1. The gap distance in EDM with silicon powder mixed fluid is larger than that with kerosene type fluid, because of the lower resistivity of the former and the influence of silicon powder arrangement in the gap. EDM with silicon powder mixed fluid leads to smaller undulation of a crater, because the smaller impact force acting on the workpiece due to evaporation and expansion of machining fluid. 3. The more the precipitated carbides in the workpiece are, the larger the surface roughness is, since the carbides come off because of crack propagation due to the frequent heat impact during EDM. 4. EDM with silicon powder mixed fluid results in the stable machining without short circuit between the electrode and the workpiece. ukta jAnakArI ke AdhAra para yaha spaSTa hotA hai ki kerosIna tela meM tIvra ilekTrIka spArka (discharge) paidA hone para bhI Aga nahIM lagatI, kyoMki kerosIna ke bhItara oNksIjana upalabdha nahIM hotaa| yahI spArka yadi karosIna kI sataha para hotA to bhaMyakara Aga paidA kara sakatA thaa| isase yaha siddha hotA hai ki spArka svayaM agni nahIM hai| at UFT HR-AE, 2004 ) 65

Page #71
jaise Upara batAyA gayA hai, mazIna meM kerosIna ke sthAna para "ajvalanazIla tarala padArtha" bhI coolant ke rUpa meM rakhe jAte haiM jisase khatarA paidA na ho| yaha siddha karatA hai ki ajvalanazIla padArtha kitane hI ucca volTeja ke bAvajUda Aga nahIM pkdd'te| ___ 2. dUsarA udAharaNa hai-atyadhika ucca volTeja ke vidyut pravAha meM "Ayala sarkiTa brekara" kA upyog| isa vyavasthA dvArA jaba sikI phAlTa ke kAraNa vAlTeja yA karaMTa meM acAnaka vRddhi hone para sarkiTa tor3a dI jAtI hai| isa vyavasthA meM bhI tela ke bhItara svIca rahane se oNksIjana ke abhAva meM spArka kA DIscArja kevala "phleza' paidA karegA para agni nhiiN| "Ayala sarkiTa brekara" kI jAnakArI TippaNa meM dI gayI hai| 3. tIsarA udAharaNa-UnI zAla yA plAsTIka se nikalane vAle ilekTrIka spArka / yaha spArka yadyapi khulI havA meM AksIjana ke sAtha samparka meM hotA hai tathA jvalanazIla padArtha - Una, plAsTIka Adi bhI vidyamAna hai para paryApta tApamAna ke abhAva ke kAraNa 'Aga' nahIM lagatI anyathA UnI zAla yA kambala athavA plAsTIka kI thailI Adi jala jAte haiN| "thresolDa" tApamAna ke abhAva meM yAnI jvalanabindu se kama tApamAna meM jo vidyut cumbakIya UrjA yA vikiraNa hotA hai, vaha "kaMbazcana" kI prakriyA karane meM sakSama nahIM hai| isI AdhAra para jaina sAdhu ke lie UnI zAla kA prayoga hajAroM varSoM se mAnya hai| yadi ina cinagAriyoM ko bhI "murmura" kI koTi meM rakhI jAe, to phira UnI zAla kA prayoga jaina sAdhu kaise kara sakate haiM? aba hama mUla prazna para Ate haiM uttara- vidyut-patha (Cicuit) ko bAdhita karane ke lie svIca kA prayoga kiyA jAtA hai| jyoMhI svIca oNna hotA hai, khAlI sthAna meM DIscArja gujaratA hai jo kSaNika hI hotA hai| yahA~ khAlI sthAna meM havA (oNksIjana) bhI vidyamAna hai para DiscArja kI tIvratA kA AdhAra volTeja para hai| ati tIvra volTeja ho taba to spArka kA tApamAna bhI atyadhika ho sakatA hai, jo thresolDa tApamAna se adhika hone se teukAya kI utpatti kA nimitta bana sakatA hai| yadi tApamAna (nyUnatama sImA) se nIce ho, to spArka havA ke samparka meM bhI agni yAnI kaMbazcana kI kriyA nahIM kara sakatA hai| isIlie jahAM ucca vAlTeja kA vidyut-pravAha hotA hai vahAM Aga kI saMbhAvanA banI rahatI hai, jise TAlane ke lie spArka ko kisI bhI Coolant dvArA maMdIkRta kiyA jAtA hai tathA oNksIjana ke samparka meM nA Ae, aisI sAvadhAnI rakhI jAtI hai| 'phyUja' kI vyavasthA bhI isIlie kI jAtI hai ki adhika vAlTeja hone para phyUja kA tAra pigala jAtA hai aura sarkiTa TUTa jAtI hai, jisase Aga nahIM laga sktii| sAmAnya vAlTeja para svIca meM hone vAle spArka kA havA se samparka hone para bhI maMda UrjA hone 66 - - tulasI prajJA aMka 123

Page #72
ke kAraNa agni kI kriyA nahIM hotii| akasmAt kisI kAraNa se vAlTeja meM atyadhika vRddhi ho jAe tathA anya sAvadhAnI na ho, to kabhI-kabhAra svIca kA spArka bhI khatarA bana jAtA hai| yaha kevala ApavAdika hai| niSkarSataH kahA jA sakatA hai ki sAmAnyataH svIca oNna karane meM hone vAle spArka meM agni Ana karane meM hone vAle spArka meM agni kI utpatti nahIM hai| yaha vaisA hI hai jaisA UnI kaMbala, polIthIna Adi ke prayoga meM spArka hote haiM, para Aga nahIM lgtii| prazna 5. kyA mAika-lAITaDa-phona-phaiksa TelekSa ityAdi ilekTrIsITI AdhArita sAdhanoM kA upayoga sAdhu kara sakate haiM ? uttara- prathama to yaha samajhanA hai ki ina saba sAdhanoM kA prayoga yadi gRhastha apanI suvidhA ke lie karate haiM, to usameM sAdhu doSa ke bhAgI kaise baneMge? ___ dUsarI bAta hai- ilekTrIsITI ke upayoga vAle sAdhanoM meM kyA teukAyika jIva kI virAdhanA hotI hai? jaise pUrva carcA se spaSTa ho cukA hai ki ilekTrIsITI svayaM nirjIva hai| usa AdhAra para ina sAdhanoM ke prayoga meM se teukAyika jIva kI virAdhanA kA prasaMga kaise AegA? isa saMbaMdha meM bhI pUrva praznoM meM spaSTIkaraNa ho cukA hai| aba bAta rahatI hai vyavahAra kii| vyavahAra kI dRSTi se yahI ucita hai ki sAdhu na svayaM inakA prayoga kare, na auroM se karavAe (na anumodana kre)| lAiTa Adi kA gRhasthoM dvArA apane upayoga ke lie jo prayoga hotA hai, to usase prApta sahaja prakAza Adi kA upayoga sAdhu dvArA kie jAne para koI doSa nahIM lgtaa| ( isakI carcA hama kara cuke haiN|) prazna 6- balba vagairaha meM sthUla rUpa se hI vekyuma kiyA jAtA hai| isalie tathAvidha patalI havA svarUpa vAyukAya kA vahA~ astitva mAnane meM koI virodha nahIM hai| yadi balba meM 100 pratizata zUnyAvakAza karane meM Ae to philAmeMTa meM utpanna hone vAlA prakAza aura uSNatA balba kI kAca kI dIvAla taka pahu~ca hI nahIM pAeMge, kyoMki philAmenTa meM se balba kI dIvAla taka pahu~cane ke lie koI vAhaka dravya hI nahIM hai| vAhaka dravya ke binA prakAza, uSNatA aura prakAza ko balba kI kAca kI dIvAla taka pahu~cAne meM sahAya kara sakatA hai| "vAstava meM jinAgama ke siddhAntoM ko sAinsa kI dRSTi se vicAranA ho to usake pUrva sAinsa kA vyavasthita adhyayana kara lenA cAhie, jisase jinAgama evaM sAinsa donoM meM se kisI kA bhI anyAya na ho| aisA ho tabhI kucha aMza taka prAmANikatA rakhI hai-aisA kahA jA sakatA hai|" tulasI prajJA janavarI-mArca, 2004 5 - 67

Page #73
prazna-6 isa prazna kA tAtparya hai - kyA prakAza yA uSmA ko prasArita hone ke lie mAdhyama kI apekSA hai ? balba Adi meM aisA mAdhyama na ho to, prakAza prasArita kaisA hogA? uttara- vaijJAnikoM ke anusAra prakAza yA uSmA-taMragoM ko prasArita hone ke lie kisI bhautika mAdhyama kI apekSA nahIM hai| ye taraMgeM ilekTro megneTIka hai jo binA mAdhyama prasArita ho sakatI hai| vaijJAnika avadhArANAoM kA apane Agraha ko siddha karane ke lie tor3a maror3a kara prastuta karane se vaijJAnika dRSTi vAle vyakti para to ulTA prabhAva hI pdd'egaa| jaba yaha vijJAna kA sarvamAnya tathya hai ki prakAza-taraMga, uSmA-taraMga Adi vidyutcumbakIya taMrageM haiM jo zUnya meM bhI prasArita hotI haiN| isI AdhAra para AinsTIna ne Ithara nAmaka kAlpanika mAdhyama ko asvIkAra kiyA thaa| dhvani kI taMrageM binA mAdhyama nahIM calatI, isIlie vaikyuma meM vaha avaruddha ho jAtI haiN| prazna-7 "jainAgama anusAra bhI prakAzamAna balba meM pudgala dravya kA astitva siddha hotA hI hai| isalie jainAgama anusAra bhI balba meM ebsolyuTa vekyuma kA svIkAra nahIM kiyA jA sktaa| svIca ona karane se pUrva balba meM prakAza nahIM thaa| svIca oNna karane ke bAda balba meM prakAza utpanna hotA huA dikhAI detA hai| isalie balba meM pIche se ilekTrona Adi pudgala dravya kA praveza to siddha hotI hI hai| isa prakAra jisa vAyara ke mAdhyama se balba meM ilekTrIsITI praveza kara sakatI hai, usI mArga se athavA anya mArga se vahA~ tathavidha vAyu bhI praviSTa ho sakatA hai| itanA to nizcita hI hai|"12 "iMTaraneTa ke mAdhyama se nimnalikhita jAnakArI prApta huI hai"- "lAiTa-balba ke andara adhikatara havA bAhara nikAla dI jAtI hai| yadi aisA nahIM kiyA jAe to vaha tAra vAstavika rUpa se turaMta jala jaaegaa| jaba koI bijalI kA globa ur3a jAtA hai taba usakA kAraNa yaha hai ki TaMgasTana kA tAra dhIre-dhIre vASpa meM rUpAMtarita ho jAtA hai|"13 "yahA~ hama dekha sakate haiM ki 'adhikatara havA' aisA ullekha karane meM AyA hai| isase niSkarSa yaha nikalatA hai ki balba meM kucha aMza meM havA hotI hI hai| oNksIjana Adi vAyu bhI vahAM kucha aMza meM vidyamAna hotA hI hai anyathA oNksiDezana kI prakriyA para AdhArita philAmeMTa kA rAkha meM rUpAntara = kArbana rUpa meM parivartana balba meM saMbhava hI nahIM hai| oNksijana ke abhAva meM oNksiDezana kisa prakAra se saMbhava ho sakatA hai? oNksijana ke sAtha saMyogIkaraNa hone se paramANu meM se athavA paramANu samUha meM se ilekTrona ko dUra karane se mUlabhUta vastu kA nAza hone kI prakriyA ko vijJAna kI paribhASA ke anusAra oNksiDezana kahate hai| 68 - tulasI prajJA aMka 123

Page #74
isakA dUsarA nAma 'DI-ilekTronezana' hai| yadyapi vijJAnakoza-rasAyana vijJAna (bhAga5, pRSTha-227-230) meM batAe anusAra klorina, phlorina, ojona vAyu kI hAjarI meM bhI oNksIDezana ho sakatA hai parantu balba meM to klorina vagairaha vAyu nahIM hote hai| isalie vahA~ para hone vAlI oNksiDezana kI prakriyA oNksijana AdhArita mAnanI par3atI hai athavA oNksiDezana ke lie Avazyaka kisI bhI prakAra ke vAyu kA vahA~ para astitva to mAnanA hI pdd'egaa| tathAvidha vAyu kI gerahAjarI meM to oNksiDezana saMbhava hI nahIM hai| isalie vijJAna ke siddhAnta meM to oNksiDezana saMbhava hI nahIM hai| isalie vijJAna ke siddhAnta ke anusAra bhI balba meM vAyu kA astitva siddha hotA hI hai| __ "hA~lAki vartamAna samaya meM sAinTisTa nAiTrojana aura Argana vAyu ko balba meM rakhate hI haiN| inTaraneTa se yaha jAnakArI nimna zabdoM meM hai-TaMgasTana kA tarala dravya meM rUpAtaMra ho kara gaisa svarUpa meM vASpI bhavana ghaTAne ke lie athavA TaMgasTana kA sIdhA gaisa svarUpa meM rUpAntara (Sublimation)rokane ke lie pichale varSoM meM globa meM niSkriya vAyu jaise ki nAiTrojana aura Argana milAne meM aae|''14 Avarta koSTaka ke zUnya samUha ke hiliyama, niyona, Argana, kripTona, jhenona, reDona, nAiTrojana vagairaha vAyu ko umAdA vAyu kahe jAte haiN| ye umadA vAyu (inert gases) ilekTrona gumAne kA athavA prApta karane kA athavA ilekTrona kI bhAgIdArI karane kI koI bhI vRtti nahIM rakha sakate haiM / (isa prakAra kI vAyu svayaM ke alAvA dUsare kisI bhI mUla tatva ke paramANu ke sAtha rAsAyanika kriyA nahIM karatI, kyoMki usakI sabhI kakSAe~ aura upakakSAe~ ilekTrona se bharI huI hotI haiN| isa prakAra se ve sabhI rAsAyanika rUpa se taTastha haiN| isa prakAra se dUsare kisI mUla tattvoM kA saMsarga nahIM karane se ve utkRSTa vAyu kahe jAte haiN| (vijJAnakAza-bhautika vijJAna-bhAga-7, pRSTha 64, lekhaka pI. e. pI. meM se sAbhAra uddhRta)) isalie ina vAyuoM ko niSkriya vAyu ke taura para bhI pahacAne jAte haiN| (Do.sI.bI.zAha, vijJAnakoza, bhAga-5, pRSTha147) isa tathya ko dhyAna meM rakhate hue vijJAnakoza rAsAyaNa vijJAna pustaka meM DaoN. ema.ema. desAI ne batAyA hai ki 'niSkriya vAyu sthAI hote haiM' - (gujarAta yunivarsiTI, ahamadAbAda se prakAzita bhAga-5, pRSTha-49.) isalie lambe samaya taka balba ko prakAzita karane meM nAiTrojana ityAdi vAyu sahAyaka hote haiN| niyona bhI niSkriya vAyu hone se vidyutadIyA, niyona TyUba, nIladIpta prakAzanalioM kI racAna, spArka cembara vagairaha meM bharane ke kAma meM AtA haiN| (dekhie vijJAnakoza bhAga-5, pRSTha413) helojana lemba meM helojana vAyu bharate haiN| niyona TyUba, soDIyama vepara lempa, mayurI lempa vagairaha meM niyona, soDIyama vepara, mayurI vepara vagairaha vAyu bharane meM Ate haiM / yaha bAta bhI prasiddha hai| tulasI prajJA janavarI-mArca, 2004 - - 69

Page #75
gujarAta samAcAra tA. 26-6-2002 budhavAra kI pUrti meM ilekTrIka lAiTa kaise kAma karatI hai ? isa heDiMgavAle lekha meM bhI batAyA gayA hai ki "kyA Apa jAnate haiM ki balba meM vAyu bhI hotI hai ? hA~, balba meM vAyu bhI hotI hai jisakA nAma hai aargn'| yaha vAyu TaMgasTana ke sAtha jur3a nahIM sktii| isIlie use balba meM bharA jAtA hai|" 1. I.sa. 1920 taka Argana vAyu kA upayoga uddIpta dIyA bharane meM hotA thaa| Arka velDIMga meM anicchanIya oksIDezana rokane ke lie pratidIpta dIyA, (Flourscent Lamp) ilekTronika naliyA~ vagairaha bharane ke lie usakA upayoga hotA hai| (vijJAnakoza rasAyaNa vijJAna bhAga-5, pRSTha-55 ku.sI.vI. vyAsa kRta-'Argana' prakaraNa meM se sAbhAra uddhRt)| yaha vAyu TaMgasTana ke sAtha juDa nahIM sktaa| isIlie use balba meM bharA jAtA hai| lokaprakAza graMtha ke pAMcaveM sarga meM pUjya upAdhyAya zrI vinaya vijayajI mahArAja tathA paMcasaMgraha kI vyAkhyA meM zrI malayagirisUrijI ne to spaSTa rUpa se kahA hai ki "lokasya hi yat kimati suSira tatra sarvatra api paryAptabAdaravAyavaH prsrpnti| yat punaH atinibiDanicitA'vayavatayA suSirahInaM kanakagirimadhyAdi tatra n||" (paMcasaM. vRtti-dvAra-2 gAthA 25) arthAt jahA~ polApana hotA hai vahA~ bAdara paryApta vAyukAya avazya hotA hai / meruparvata ke polANa-zUnya aura atyanta nibir3a aise madhya bhAga meM vAyukAya nahIM hotA hai| isake alAvA samagra vizva meM jahA~-jahA~ polApana hai vahA~ avazya bAdara paryApta vAyukAya athavA vAyu dravya kA astitva zAstrasiddha hai| jIvana samAsavyAkhyA meM maladhArI zrI hemacandrasUrijI mahArAja ne bhI yahI bAta kahI hai lokasya hi yAvat kimapi zaSira tAvati sarvasminnapi vAyavaH snycrntyev| yatpunaH azuSiraM ghanaM kanakagirizilAmadhyabhAgAdikaM tatraiva te na prsrpnti| (jIvasamAsa gA.180 vRtti) panavaNA sUtra vyAkhyA meM bhI AcAryazrI malayagirisUrijI mahArAja ne spaSTa batAyA hai ki 'yatra suSira tatra vAyuH' (pada -2 sUtra 40, pRSTha-78) athAt jahA~ polApana hotA hai vahA~ vAyu hotA hai / balba andara se ekadama Thosa, ghana nahIM hotaa| isalie balba ke andara vAyu kA astitva siddha hotA hai| isalie bAdara vAyu vAle athavA nirjIva vAyuvAle balba vagairaha meM agnikAya ko utpanna hone meM koI bhI dikkata bAdhA Agama kI dRSTi se nahIM AtI hai| isI prakAra balba meM saMpUrNa zUnyAvakAza to vijJAna athavA jainAgama donoM se kisI eka 70 tulasI prajJA aMka 123

Page #76
ko bhI mAnya nahIM hai| taba phira 'balba meM zUnyAvakAza hone se vAyu nahIM hai aura vAyu nahIM hone se agni utpanna nahIM ho sakatI' aisA kaise kahA jA sakatA hai? svIca ona karane ke bAda balba meM ilekTrIsITI kA praveza tathA prakAza kI utpatti sAinsa ko bhI mAnya hai aura yaha bAta anubhava siddha bhI hai| taba phira tulya yukti se balba meM Avazyaka vAyu kA praveza mAnane meM kyA etarAja ho sakatA hai? tathA vidyut prakAza ko sajIva mAnane meM Agama-virodha bhI kisa prakAra se A sakatA hai ? kyoMki usake lakSaNa vahAM dekhane ko milate hI haiN| atyanta tape hue lohe ke gole ke madhya bhAga meM vAyu kA astitva zAstra mAnya hI hai|' uttara-balba ke viSaya meM hamane vistAra se pUrva bhAga ke naveM prabhAga meM carcA kI hai| usI ke sandarbha meM prastuta prazna ko samajhanA hogA 1. jaise prazna meM hI spaSTa likhA hai-"yadi aisA nahIM kiyA jAe to vaha tAra vAstavika rUpa se turaMta jala jaaegaa|" isase spaSTa hotA hai ki oNksIjana nAmaka vAyu ko balba se haTAnA jarUrI hai| ebsolyuTa vekyUma bhale na ho para oNksIjana ko to balba meM se haTAe binA tAra kA kaMbazcana hone kI saMbhAvanA rahatI hai jise "AksIDezana" kahA jAtA hai| (yahA~ AksIDezana kA yahI artha hai, DI-ilekTrozena kA tAtparya nahIM hai|) isalie yaha mAnanA ki "thor3A oNksIjana aMdara raha jAtA hai yA praveza kara letA hai" bilkula galata hai| balba banAne vAlI kampanI yaha sunizcita karake hI balba kA menUphekcara karatI hai ki usameM oNksIjana kA aMza mAtra bhI na rhe| 2. niSkriya vAyu bhare hue balba meM zUnya (nirvAta) hai para vAyu kI niSkriyatA ke kAraNa agni paidA ho nahIM sktii| 3. mUla prazna yaha nahIM hai ki balba meM ebsolyuTa vekyuma hai yA nahIM? mUla prazna yahI hai ki jo philAmeMTa prakAza detA hai, vaha kyA agni ke rUpa meM prakAza detA hai? kyA vahA~ oNksIjana hai? uparyukta udAharaNa se spaSTa ho rahA hai ki praznakartA ne svayaM yaha to svIkAra kara liyA hai ki niSkriya vAyu meM agni kI kriyA nahIM ho sakatI phira bhI apanI pUrva dhAraNA ko hI mAnate hue kisI bhI taraha usameM "oNksIjana" kA praveza siddha karanA cAhate haiM jo na vaidhAnika dRSTi se saMbhava hai, na hI jaina dRSTi se| niSkarSataH kahA jA sakatA hai- balba meM pUrNa zUnyAvakAza saMbhava nahIM hai| isIlie usameM vidyamAna oNksIjana AksIDezana dvArA agni utpanna kara sakatA hai| yaha kahanA galata hai| vekyUma kA artha nirvAta hai, padArtha-zUnyatA nhiiN| yadyapi pUrNa zUnyAvakAza karanA saMbhava nahIM hai, phira bhI yaha kahanA ki usameM avaziSTa rUpa meM tulasI prajJA janavarI-mArca, 2004 - - 71

Page #77
vidyamAna oNksIjana balba ke andara jalAne kI kriyA ke lie uttaradAyI hai, galata hogaa| sabase pahale to yaha svIkAra karanA hogA ki balba hamezA zUnyAvakAza (nirvAta) ho hI, yaha jarUrI nhiiN| pahale bhI batAyA jA cukA hai ki nAITrojana, Argena Adi niSkriya vAyu ko balba meM isalie DAlA jAtA hai ki oNksIjana pUrNa mAtrA meM samApta ho jAe aura AksIDezana na ho| isa prakAra yahA~ nirvAta karane kI apekSA hI nahIM hai| niSkriya vAyu meM balba acchI taraha prakAzita hotA hai| TaMgasTana kA vASpIkaraNa uSyA se pighalane ke kAraNa hotA hai, na ki usake jalane ke kAraNa / jahA~ balba meM nirvAta nahIM kiyA jAtA vahA~ niSkriya vAyu bharI jAtI hai jisase jalane kI kriyA na ho| phira bhI yaha mAnanA ki vahA~ jaise-taise oNksIjana ghusa jAtI hai, kisI ko kaise mAnya hogA? __ zAstroM meM suSira' meM vAyu kA praveza likhA hai parantu jahA~ pahale se vAyu ho vahA~ dUsarI vAyu kaise ghusegI? jitane bhI gaisa-phIlDa balba hai, usameM bAhara se oNksIjana kA praveza hone kA koI avakAza hI nahIM hai| bhItara vAlI gaiseM niSkriya haiN| isIlie philAmeMTa kA vASpIkaraNa rukatA hai tathA philAmeMTa yathAvat surakSita rahatA hai| zUnyAvakAza kI jaina avadhAraNA vijJAna kI avadhAraNA se bhinna hai / vastutaH samUce loka meM jIva aura pudgala DhUMsa-ThUsa kara bhare hue haiN| kintu ye sAre vyavahAra kI prakiyAoM ko bAdhita yA prabhAvita nahIM krte| vijJAna ke anusAra nirvAtIkaraNa hone se jo sthAna havA rahita ho jAtA hai, vaha nirvAta kahalAtA hai| havA meM oNksIjana kI vidyamAnatA svAbhAvikatayA hotI hai| isalie nirvAta sthAna meM oNksIjana bhI nahIM rhtaa| yadi bahuta thor3I mAtrA meM raha bhI jAtA hai to use anya upAyoM se nirasta kara diyA jAtA hai| prazna - 8- josepha prisTalI (Joseph Priestley) nAma ke vaijJAnika ne 1774 meM oNksIjana kI zodha kii| zvAsocchvAsa tathA dahana kriyA ke lie oNksIjana anivArya hai, aisI vijJAna kI purAnI mAnyatA ko yAda karake kitane hI vidvAn kahate haiM ki 'balba meM oNksIjana nahIM hone se vaha kaise prakAzita ho sakatA hai?' kintu yaha tarka bhI barAbara nahIM hai, kyoMki prAcIna vijJAna dahana-kriyA meM oNksIjana ko anivArya mAnatA hai, balba meM hone vAle prakAza-garamI vagairaha meM nhiiN| hA~, Adhunika sAinsa ke siddhAnta ke anusAra prastuta sandarbha meM eka bAta yAda rakhane jaisI hai ki 'oNksIjana ke binA Aga nahIM laga sakatI, dahana kriyA nahIM ho sakatI', aisA koI niyama nahIM hai| oNksIjana nahIM hone para bhI klorina vAyu meM hAIDrojana jalatA hai| "Info Please encyclopedia' meM batAyA gayA hai ki "Combustion need 72 - tulasI prajJA aMka 123

Page #78
not involve oxygen; e.g., hydrogen burns in chlorine to form hydrogen chloride with the liberation of heat and light..? arthaH- 'jalane kI kriyA meM oNksIjana kA honA Avazyaka nahIM hai| udAharaNa ke taura para hAiDrojana vAyu klorIna meM jalatA hai| usase hAiDrojana klorAiDa taiyAra hotA hai| usa samaya garamI tathA prakAza utpanna hote haiN|' gujarAta yunivarsiTI ahamadAbAda se prakAzita vijJAnakoza rasAyaNa vijJAna-bhAga-5 meM DaoN. (zrImatI) ema.esa.desAI batAte haiM ki "oNksIjana se bhI klorIna meM kArbana jyAdA teja jalatA hai|" C+ 2F, + CF hAiDrojana phlorina aura klorina meM jalatA hai| H, + F, - 2HF H, + Cl, -- 2HCI lohA phlorina meM jalatA hai aura usako garma karane se saralatA se klorina tatha salphara ke sAtha meM milatA hai| 2Fe + 3F, +2FeF, 2Fe + 3Cl, - 2FeCl, Fe + S- Fes" (bhAga-5, pRSTha - 227) isa taraha oNksIjana kI anupasthiti meM soDiyama bhI klorina vAyu meM jala kara soDiyama klorAiDa banAtA hai| 2Na + Cl, + 2Na+Cl isa prakAra se hama dekha sakate haiM ki oNksIjana kI gerahAjarI meM bhI jalane kI, prakAzita hone kI, Aga lagane kI, garamI utpanna hone kI kriyA ho sakatI hI hai| isalie balba meM oNksijana na hone para bhI Argana Adi vAyu kI sahAya se teukAya utpanna hone meM sAinsa kI dRSTi se bhI koI virodha nahIM hai|''16 uttara - prAcIna vijJAna aura Adhunika vijJAna meM dahana-kriyA ke viSaya meM koI antara nahIM hai| donoM ne mUlataH kaMbazcana yAnI dahana-kriyA meM "oNksIjana" kI anivAryatA mAnI hai| klorIna, phlorIna ke sAtha hAiDrojana Adi ke jalane kI prakriyA aura usase utpanna prakAza va garamI kI prakiyA eka viziSTa rAsAyanika prakriyA hai, jo sAmAnya "agni" kI tulasI prajJA janavarI-mArca, 2004 - - 73

Page #79
prakriyA se bhinna hai| isake AdhAra para sAmAnya 'agni' meM oNksIjana kI anivAryatA ko asvIkAra nahIM kiyA jA sktaa| dUsarI bAta hai- balba meM tAra ke prakAzita hone kii| usameM hone vAlI prakriyA agni' kI sAmAnya kriyA to hai hI nahIM, sAtha hI jaise praznakartA ne svayaM svIkAra kiyA hai "klorIna-phlorIna" vAlI viziSTa kriyA bhI vahAM nahIM hai| phira yahA~ "oNksIjana ke binA bhI Aga lagatI hai" kA kathana kahA~ taka saMgata hotA hai ? agni ke jo bhI rUpa batAeM gaye haiM, ve saba binA oNksIjana ke saMbhava hI nahIM hai| balba ke saMdarbha meM to spaSTa hai ki vahA~ klorina, phlorina se jalane vAlI kriyA hotI hI nahIM hai| vaise to zAstrokta naraka meM acitta agni meM bhI uSmA prakAza Adi hai para oNksIjana nahIM hai| vartamAna saMdarbha meM mUla prazna hai-kyA balba meM jahA~ ukta padArthoM kI prakriyA nahIM hai tathA oNksIjana bhI nahIM hai, vahA~ Aga jala sakatI hai? isakA spaSTa uttara hai-nhiiN| prazna-9- "dUsarI eka mahattva kI bAta yaha hai ki zUnyAvakAza meM bheje jAne vAle seTelAiTa ke andara mazIna ke kucha vibhAga meM Arking bAra-bAra hotA hI hai| choTI-choTI cinagAriyA~ vahA~ utpanna hotI rahatI hai| Arking kA pramANa yadi bar3ha jAtA hai to vAyara jala jAtA hai| yaha bAta ISRO (Indian Space Research Organisation) ke PCED vibhAga meM kAryarata spesa-zaTala ke progrAma meM hoziyAra vaijJAnika zrI paMkajabhAI zAha aura zrI kizorabhAI domaDIyA (sAyanTIsTa, injIniyara S.E.) dvArA jAnakArI prApta huI hai, bahuta acchI bAta hai| oNksIjana Adi se rahita zUnyAvakAza meM bhI seTelAiTa ke andara cinagArI svarUpa agnikAya jIva utpanna ho jAte haiN| zUnyAvakAza meM bhI seTelAiTa meM Arking kama karane ke lie vaijJAnikoM ko kaThora parizrama karanA par3atA hai| vAstava meM utpanna hotA huA agnikAya svaprAyogya vAyu kisI bhI sthAna meM, kisI bhI prakAra se prApta kara hI letA hai|18 uttara- yaha bAta to isa bAta ko siddha kara detI hai ki Arking se utpanna cinagAriyAM mUlata: agni hai hI nhiiN| vahA~ vidyut pravAha kA DiscArja hI cinagArI ke rUpa meM vikiraNa ho rahA hai| zUnyAvakAza meM prakAza kA vikiraNa ho sakatA hai, isakA yaha pratyakSa pramANa hai| vahA~ vAyu kA abhAva hai, isalie agnikAya jIva kI utpatti saMbhava hI nahIM hai| yahAM para bhI pahale agni ko mAnakara vahA~ vAyu kI utpatti ko jabaradastI manavAne kI koziza kI gaI hai| spArka ke rUpa meM hone vAlI cinagAriyAM mazIna meM kerosIna meM bhI Aga nahIM lagA sakatI, kyoMki vahA~ oNksIjana kA abhAva hai| ISRO ke vaijJAnikoM kA saMdarbha "spArka agni nahIM hai, kintu kevala bhautika UrjA kA vikiraNa mAtra hai," isa bAta ko hI puSTa karatA hai| isase spesa meM zUnyAvakAza meM 'oNksIjana' kA astitva siddha karane kA prayatna kisa vaijJAnikatA kA paricAyaka hai? abhayadevasUri ke kathana ko bhI isake sAtha jor3anA kevala apane pUrvAgraha kI puSTi karane kA 74 - - tulasI prajJA aMka 123

Page #80
prayatna hai| isalie na jaina darzana ke AdhAra para aura na hI vijJAna ke AdhAra para yaha siddha hotA hai ki spesa meM oNksIjana hai| havA yA oNksIjana kevala "vAtAvaraNa" jahA~ taka hai vahA~ taka vidyamAna hai| vAtAvaraNa pRthvI kI sataha se kavela 400 kilomITara taka hI hai| (ina bAtoM kI carcA kI jA cukI hai|) prazna-10- vaijJAnika dRSTikoNa se vicAra kareM to varSARtu meM AkAza meM utpanna hone vAlI bijalI aura vAyara meM se prasArita hone vAlI bijalI ke svarUpa meM koI antara nahIM hai| donoM vidyut kA Antarika svarUpa eka jaisA hai| varSARtu meM bAdaloM ke gharSaNa se utpanna hone vAlI bijalI to AgamAnusAra sacitta hI hai, sajIva hI hai| yaha to nirvivAda satya hai tathA kRtrima prayatna ke dvArA TarabAina Adi ke mAdhyama se utpanna kI jAne vAlI bijalI kA svarUpa kudaratI bijalI jaisA hI hai| avakAzIya bijalI aura ilekTrIsITI ina donoM kA nirmANa, donoM meM hone vAlI bijalI, TarabAina ke mAdhyama se utpanna hone vAlI bijalI, beTarI-sela se utpanna hone vAlI bijalI athavA anya kisI bhI prakriyA dvArA utpanna hone vAlI bijalI, sabhI kA svarUpa eka jaisA hI hai| ___Kite & Key experiment karane vAle benjAmIna phreMkalIna nAma ke vaijJAnika ne 1752 ke varSa meM zodha karake z2Ahira kiyA hai ki AkAza meM utpanna hone vAlI bijalI aura vAyara meM se prasAra hone vAlI ilekTrIsITI-ye donoM eka hI haiN| yaha jAnakArI inTaraneTa dvArA prApta kI jA sakatI hai| ___Franklin Institute, Philadephia U.S.A. "He did make the important discovery that lightning and electricity are the same.' {http:/sIn.fi.edu./ tfi/exhibitr/Franklin.html] phreMkalIna ke matAnusAra AkAza meM hone vAlI bijalI ilekTrIsITI kA hI eka prakAra kA utsarjana hai| yaha rahI inTaraneTa dvArA milatI jAnakArI Info please Encyclopeida ... Which proved that lightning is an electrical discharge, (http:/ www.info.please.com/c16/people/A0858229.html) 'Science Encyclopeida pustaka meM Electricity Chapter (pRSTha-228) meM batAyA hai ki "Lightning is a form of Electricity" arthAt AkAzIya bijalI yaha ilekTrIsITI kA hI eka prakAra hai| isa prakAra vijJAna kI dRSTi se to AkAza meM utpanna hone vAlI bijalI aura vAyara meM se prasAra hone vAlI ilekTrIsITI eka hI hai-itanA nizcita hotA hai| sva. DaoN. daulatasiMhajI koThArI ne bhI spaSTa zabdoM meM batAyA hai ki 'vijJAna sacitta-acitta kI paribhASA para vicAra nahIM krtaa| isalie vaijJAnika dRSTikoNa se vidyuta ko acitta kahane kA koI adhikAra nahIM tulasI prajJA janavarI-mArca, 2004 / 75

Page #81
hai| hA~, itanA avazya kahA jA sakatA hai ki AkAzIya vidyuta aura prayogazAlA kI vidyutaye donoM eka haiM / yadi zAstrIya dRSTi se AkAza kI bijalI sajIva hai to prayogazAlA ityAdi kI bijalI bhI sajIva hai|' (samyagdarzana-mAsika, tA. 5-7-2002 meM se sAbhAra uddhRt|)20 uttara- mUlataH bijalI yA ilekTrIsITI apane ApameM kyA hai-isakA pUrA vivecana hama kara cuke haiM tathA yaha bhI dekha cuke haiM ki AkAzIya bijalI (Lightning) kI prakriyA meM kisa prakAra ilekTrIsITI kA discharge' kAma karatA hai aura hamAre zarIra meM bhI bijalI (ilekTrIsITI) kisa prakAra kArya karatI hai| hameM ilekTrIsITI, zarIra meM kAma karane vAlI bijalI aura sthita-vidyut (Static Electricity) Adi sabhI prakAra kI bijalI kI prakriyAoM meM rahe antara ko samajhanA hogaa| hameM phreMkalIna, DaoN. DI.esa. koThArI, ensAyaklopIDiyA Adi dvArA kie gae kathana kI apekSA ko samajhanA hogA ki ve kisa dRSTi se donoM ko eka mAnate haiN| hamAre vivecana meM hama batA cuke haiM ki koI bhI padArtha cAhe sajIva ho yA nirjIva, ekendriya jIva kA zarIra ho yA paMcendriya jIva kA zarIra-saba kucha vidyunmaya hai-ilekTrona, proTana Adi jo svayaM vidyut ke rUpa haiM, sabhI padArthoM ke malU ghaTaka haiN| tAra meM pravAhita vidyut dhArA unhIM ilekTronoM kA hI dhAtu (jo sucAlaka hai) ke mAdhyama se sthAnAntaraNa hai| sthita vidyut ke rUpa meM bhI yahI vidyut acala avasthA meM rahatI hai| hamArI pratyeka kriyA bhI vidyut ke pariNamana ke dvArA hI cala rahI hai| aisI sthiti meM AkAzIya bijalI (Lightning) jo sacitta teukAya hai, kI tulanA kevala tAra vAlI vidyut se karanA kahA~ taka saMgata hogA? phira to saba kucha sacitta teukAya mAnanA hogaa| para saba kucha teukAya nahIM haiM kyoMki AkAzIya vidyuta kI prakriyA meM jalane kI prakriyA spaSTa hai para sarvatra vaha nahIM hai| phira tAra vAlI ilekTrIsITI bhI jaba taka tAra meM hai taba taka jalane kI kriyA se mukta hai, isalie sacitta teukAya nahIM mAnI jA sktii| AkAzIya bijalI aura anya bijalI meM samAnatA bhI hai, bhinnatA bhii| DaoN. daulatasiMha koThArI ke uddharaNa se kevala yahI phalita hotA hai ki vidyut kA apane Apa meM svarUpa eka hai| usake vibhinna rUpoM ko DaoN. koThArI kaise nkaareNge| yadi sArI vidyut eka hI hai, sacitta teukAya hI hai, to phira sabhI kriyAoM meM usakA prayoga hone se sArA varNya ho jaayegaa| eka aura aneka kI apekSAoM ko na samajhanA jaina darzana ko kaise maMjUra ho sakatA hai ? siddha AtmA aura nigoda kI AtmA Atma-svarUpa kI apekSA se eka hai| strI aura puruSa jIvatva kI apekSA se eka hai| jIva ke zarIra rUpa pudgala aura acitta pudgala pudgagalatva kI apekSA se eka hai| aise eka mAna lene se unakI ekAnta ekatA mAna lenA spaSTataH asaMgata hai| hameM socanA hogA ki eka hote hue bhI vidyut ke vibhinna pariNamanoM meM kahA~ sacitta teukAya yAnI jalane kI kriyA hotI hai aura kahA~ nahIM hotI? 76 - - tulasI prajJA aMka 123

Page #82
prazna- 11 - "zvetAmbara, digambara, sthAnakavAsI, terApaMthI-cAroM paMtha ke sabhI jaina loga AkAzIya bijalI ko nirvivAda rUpa se teukAya jIva svarUpa hI mAnate haiN| mahAzaktizAlI AkAzIya bijalI jaba nIce giratI hai taba unase hone vAle saMbhAvita nukasAna ko rokane ke lie bar3I-bar3I phekTariyAM, U~cI imArateM, mahAkAya maMdiroM, virATa hospiTala vagairaha ke Upara ke chata ke bhAga meM arthiMga karane ke lie trizUla Adi AkAra meM tAMbe ke vAyara vagairaha kI viziSTa racanA kI jAtI hai aura usa vAyara ko jamIna meM bahuta nIce taka pahu~cAyA jAtA hai| nIce giratI bijalI ko apanI ora khIMca kara yaha vAhaka tAra usako jamIna meM nIce pahu~cAtA haiN| usase phekTarI vagairaha saMbhavita nukasAna se baca jAte haiN| isa sandarbha meM to sabhI dharmAtmA-mahAtmA aura vaijJAnika sammata haiN| tAra meM praveza karake jamIna meM jA rahI AkAzIya bijalI ko usa avasthA meM kyA nirjIva mAneMge? yaha bAta zakya hI nahIM, kyoMki jaise AkAzIya bijalI apane Upara girane se AdamI jala jAtA hai, kabhI-kabhI mara bhI jAtA hai vaise hI jaba AkAzIya bijalI tAMbe ke tAra meM se prasAra ho rahI ho taba usa tAra ko pakar3ane vAlA AdamI bhI jala jAtA hai, kabhI-kabhI mara bhI jAtA hai| isalie mAnanA hI par3egA ki jaise AkAza meM utpanna hone vAlI bijalI sajIva hai usI taraha tAra meM se prasAra ho rahI bijalI bhI usa avasthA meM sajIva hI hai| ___yaha prakriyA bilakula ilekTrIsITI jaisI hI hai| pharka sirpha itanA hI hai ki AkAzIya bijalI pahale prakAzarUpa hotI hai, pazcAt tAra meM praveza kara yaha adRzya ilekTrIsITI kA svarUpa dhAraNa karatI hai jabaki TarabAina vagairaha ke mAdhyama se utpanna hone vAlI bijalI pahale adRzya ilekTrIsITI ke svarUpa meM utpanna hokara bAda meM balba ke philAmeMTa meM prakAza svarUpa meM dikhAI detI hai| isa taraha TarabAina vagairaha ke mAdhyama se utpanna hone vAlI kRtrima bijalI-ilekTrIsITI aura AkAzIya bijalI donoM kA svarUpa eka hI hai-aisA siddha hotA hai| AkAzIya bijalI to sajIva hai hii| isalie usake samAna kRtrima bijalI-ilekTrIsITI bhI teukAya jIva svarUpa hI hai, yaha siddha hotA hai| AkAzIya bijalI ke nukazAna se bacane ke lie jaise Earthing kiyA jAtA hai usI prakAra kA Earthing gaganacuMbI imArata-phekTarI vagairaha meM kRtrima bijalI ke nukasAna se bacane ke lie kiyA jAtA hai| AkAzIya bijalI jaba arthiMga tAra meM se pasAra ho rahI ho taba yadi usa tAra ke sAtha balba ko yogya svarUpa se jor3A jAe to vaha balba bhI prakAzita hotA hI hai| yaha bAbata vijJAna ne prayoga dvArA siddha kI hai| isa taraha AkAzIya bijalI aura kRtrima bijalI ke bIca aneka prakAroM se samAnatA hI dikhAI detI hai| isalie AkAzIya bijalI kI bhA~ti vAyara meM se pasAra hotI bijalI-ilekTrIsITI bhI sajIva hI hai| 21 tulasI prajJA janavarI-mArca, 2004 - - 77

Page #83
uttara-AkAzIya bijalI yAnI AkAza meM camakane vAlI vidyut yAnI 'vijU', kar3aka kara girane vAlI vidyut yAnI azani yA vajrapAta tathA ulkApAta (jo gharSaNa se camakate hue piNDa pRthvI para girate dikhAI dete haiM, jinheM Meteor kahA jAtA hai)-ye sabhI kevala jalane kI sthiti meM sacitta teukAya haiM / na isase pUrva, na pshcaat| bijalI kA pRthvI meM samA jAnA yAnI vidyut-Aveza kA mukta rUpa A jAtA hai| "jalane" kI kriyA na karate samaya vidyuta-UrjA ko teukAya nahIM mAnA jA sktaa| yadi use teukAya mAna legeM, to phira sabhI ilekTrIka cArja ko teukAya mAnanA par3egA, kintu aisA nahIM hai| ilekTrIsITI apane Apa meM kevala paudgalika UrjA hai| jaba vaha tAra meM se gujaratI hai, taba bhI vaha kevala paudgalika UrjA hai, bhale vaha pAvara-hAUsa se utpanna ho yA AkAzIya vidyut se "DIscArja" se utpanna ilekTrIka cArja ho| AkAzIya bijalI (vijU) ko sacitta teukAya kevala AkAza meM vidyamAna oNksIjana ke sahayoga se jvalanazIla padArthoM ko jalAte samaya hI mAnanA hogaa| jaba vahI cArja gaganacuMbI imArata ke Upara lage hue tAra se ho jAtA hai, taba use sacitta teukAya nahIM mAnA jA sakatA, kyoMki tAra ke bhItara gujarate samaya usakA teukAya pariNamana nahIM hotaa| na vahA~ jalana yA dahana kriyA ho rahI hai aura na hI vahA~ prakAza yA camaka hotI hai| yadi vaha teukAya hotI, to phira svayaM tAra bhI jala jaataa| itanA bhArI hone para bhI tAra isIlie nahIM jalatA ki vahA~ dahana-kriyA kA abhAva hai| pAvara hAUsa se utpanna bijalI jaba taka tAra meM hai, vaha bhI paudagalika (nirjIva) hai| tAra se bAhara jaba khulI havA meM vaha jvalanazIla padArthoM ke saMyoga meM ucita tApamAna para AtI hai, tabhI vaha agni paidA kara sakatI hai| isa prakAra tAra meM pravAhita bijalI aura khule AkAza meM camakane vAlI bijalI kA bhedAbheda bahuta spaSTa ho jAtA hai| jisa tAra se bijalI gujara rahI hai, usa tAra ko pakar3ane vAlA vyakti kisa avasthA meM hai, para vaha jalegA yA nahIM, isakA AdhAra hai- yadi vyakti Insulator para khar3A hai, to tAra vAlI bijalI kA karaMTa usameM prevaza nahIM kregaa| yadi vaha Earthing kara rahA hai to turaMta karaMTa usameM A jaaegaa| jaina darzana ke anekAMta ko samajhane vAle paryAya-bheda aura pariNamana-bheda ko nahIM samajhate tathA kevala dravya-abheda ke AdhAra para sArvatrika aura samasta abheda mAna le to yaha kahA~ taka saMgata hai? sandarbha grantha : 1. muni yazovijayajI, vidyat sajIva yA nirjIva (dvitIya AvRtti), pRSTha 15 . 2. vahI, pRSTha 17, 18, 19 78 - tulasI prajJA aMka 123

Page #84
3. 3. balba meM TaMgasTana ke tAra kI pasaMdagI kyoM kI jAtI hai, vaha nimna uddharaNa se spaSTa ho rahA hai (iNTaraneTa se prApta) - "How does a regular lamp (light bulb) work? A normal incandescent lamp contains a double-wound tungsten filament inside a gas-filled glass bulb. By "double-wound", I mean that a very fine wire is first wound into a long, thin spiral and then this spiral is again wound into a wider spiral. While the final filament looks about 1 or 2 centimeters long, it actually contains about 1 meter of fine tungsten wire. When the bulb is on, an electric current flows through the filament from one end to the other. The electrons making up this current carry energy, both in their motion and in the forces that they exert on one another. As they flow through the fine tungsten wire, these electrons collide with the tungsten atoms and transfer some of their energy to those tungsten atoms. The tungsten atoms and the filament become extremely hot, typically about 2500deg Celsius. Tungsten wire is used because it tolerates these enormous temperatures without melting and because it resists sublimation temperatures longer than any other material. Sublimation is when atoms "evaporate" from the surface of a solid. The gas inside the bulb is there to slow sublimation and extend the life of the filament. Once the filament is hot, it tends to transfer heat to its colder surroundings. While much of its heat leaves the filament via convection and conduction in the gas and glass bulb, a significant fraction of this heat leaves the filament via thermal radiation. For any object that is hotter than about 500deg Celsius, some of this thermal radiation is visible light and for an object that is about 2500deg Celsius, about 10% is visible light. The light that you see from the bulb is the visible portion of its thermal radiation. However, most of the filament's thermal radiation is invisible infrared light. While you can feel this infrared light warming your hand, you can't see it. Because only about 80% of the electric power delivered to the bulb becomes thermal radiation and only about 12% of that thermal radiation is visible, an incandescent light bulb is only about 10% energy efficient. Other types of lamps, including fluorescent and gas discharge lamps, are much more energy efficient." 4. muni yazovijayajI, pUrva uddhRta grantha, pR. 19-20 5. prathama bhAga kA TippaNa 44 (a), (b), (c) draSTavya hai / 6. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 102 7. (a) Satish K. Gupta, op. cit., p.736 "Hertz's experimental arrangement consists of two metal plates P1 and P2 held parallel to each other and connected to two metal spheres, S1 and S2 through thick metallic rods R' and R2. The distance between the metal tulasI prajJA janavarI-mArca, 2004 79

Page #85
80 plates was about 60 cm and the separation between the two spheres was about 2-3 cm. The spheres can be slided over the rods, so as to adjust the gap between them. An induction coil is used to apply a high voltage of several thousand volts across the two metal plates. When the discharge of metal plates takes place in the form of a spark in the gap between spheres S1 and S2, electromagnetic waves are radiated. The waves so radiated can be detected with the help of a detector made of a circular coil and two metal spheres S,' and S1'. INDUCTION COR #10 o DETECTOR Explanation. The high potential difference across the metal plates ionizes the air between the spheres S1 and S2 and allows a path for discharge of plates. During the discharge of plats, a spark is produced between the spheres due to the high potential difference. (=5 x 107 Hz.). It results in oscillations of charges on the plates at such a high frequency. Therefore, a highly oscillating electric fied is produced across the vertical gap between the two spheres. It, in turn, produces a highly oscillating magnetic field of same frequency in horizontal plane and perpendicular to the gap between the spheres. The oscillating electric and magnetic fields constitute electromagnetic waves of the same frequency (5 x 107 Hz.) and these waves are ratidated from the spark gap." (b) Text-book of Physics (Std.XIII), part II, Pages 95-97 Here Q1 and Q2 are two metallic spheres. Joined to them are two metallic rods M and N with some space between called spark gap S. The rods are connected to the two terminals of an induction coil to provide high intermittent voltage. The spheres Q1 and Q2 act as capacitors and the rods act as inductors. This arrangement therefore, acts as an oscillagling circuit in which alternately Q' and Q2 acquire positive and negative charges which reverse in their polarity each time a spark passes across the gap S. The process repeats itself rapidly with a definite period. The electromagnetic waves generated in the process are detected by another spark gap arrangement R placed at some distance from S. The spheres Q' and Q2 which can be adjusted along the rods M and N are slided so that tulasI prajJA aMka 123

Page #86
the circuit of gap S is in resonance with R. The electromagnetic waves generated at S are then detected as sparks occurring across the gap R. When a spark passes across S, stream of electrons pass across the spark gap from the negatively charged sphere to the positively charged sphere, reversing their polarities. In this situation the direction of the electric field at C and D will be reversed. Thus, at each passage of spark the polarity of charges on Q' and Q? reverses and the electric field direction in the surrounding region also reverses; i.e. the electric field oscillates. Further, the stream of electrons crossing the spark gap constitutes a current. This alternating current in the spark gap generates an alternating magnetic filed in the neighbourhood. Application of Ampere's right hand rule readily shows that the resulting magnetic field is perpendicular to the electric field. According to Maxwell S electromagnetic field theory, these electric and magnetic fields in the neighbourhood do not appear instantaneously. The influence of the oscillations of S spread to the neighbouring region with velocity of light. Thus, at various points in the region around S, the oscilla tions have phases which depend upon their distance from S. (c) dd, 7979 , feuqur 54-55 8. dd, TYA 4T, fuqu 61 9. http:www.edntt,cin/articles reports/edmprocesses.html. by Dean Brink, Pesident and Technical Director, EDM Technology Transfer. EDM: Principles of opera tion, Part I, Different types of machining processes that use EDM. Pages 1, 2, 3 10. G.E.C. Type K Oil Circuit Breakers, by The General Electric Company of India Ltd. TOE HETI -778, 2004 - 81

Page #87
Circuit Breaker Type K range of oil circuit breakers have been designed for use on systems upto 660 volts and for normal current ratings upto 1200 A. The Circuit breakers are of fabricated sheet steel construction and specially designed for installations in situation where reliability and robust construction are essential. All circuit breakers are subjected to a series of routine mechanical and electrical tests to ensure proper and reliable working in service. The circuit breaker has double break contacts, the contacts being of spring loaded multifinger type engaging with a moving crossbar and giving high-pressure line contact. The trip free operating mechanism is self contained and all working parts are ely electroplated. Gaskets are provided to prevent oil throw and to seal off dirt and dust. Mechanical ON/OFF indication of the breaker is provided and connections are available for electrical indication. All circuit breakers of the same rating are interchangeable. Isolating contacts The main isolating finger contacts are of the self aligning multiple plug-andsocket type with silver to silver contact faces, and designed to ensure highpressure multi-line contacts; they are mounted on robust insulation bases. Secondary isolating plugs and sockets which are spring mounted to ensure selfalignment are provided for auxiliary and control circuit connections. Interlocks A system of mechanical interlocks ensures that it is not possible to make or break the load on the isolating contacts or remove the breaker tank and top plate while the circuit breaker is ON. Trip Coils Any combination of over current, earth fault, under voltage and shunt trip coils, upto a maximum of four, can be incorporated. Over current coils are adjustable from 75% to 200% of the full load current and are fitted with oil dashpot tie lages having an inverse tie characteristic. The settings of the overload trip coils can be adjusted from the front of the circuit breaker. The dashpots are fitted with a padlocking device to prevent unauthorised alteration of the settings. Earth fault trip coils are available with tappings to suit individual requirements. 82 C - ICTET 4511 3105 123

Page #88
Current Transformers The current transformers are of air cooled ring type and comply with the appropriate British & Indian Standard Specifications and are fitted on each phase within the circuit breaker. 11. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 24 12. vahI, pRSTha 25 13. vahI, pRSTha 26-27 - "A light bulb also has most of the air sucked out of it. If it did not, wire would actually burn up instantly. When a light bulb 'burns out', it is because the filament slowly vaporizes." [url:http.//www.madsci.org/posts/archives/May 971 864507907.ph.r.h.tme.]" 14. vahI, pRSTha 27 "Inert gases such as nitrogen and argon were later added to the bulbs to reduce tungsten evaopouration, or sublimation.: [url.http//www.geocities.com/bio-electrochemistry/Coolidge.html.]" 15. vahI, pRSTha 27-30 16. vahI, pRSTha 31, 32 17. vahI, pRSTha 26 (pUrva prazna 7 meM uddhRta) 18. vahI, pRSTha 32-33 19. dekheM, prathama bhAga kA sAtavAM prabhAga (pRSTha 42) / 20. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 33-35 tulasI prajJA janavarI-mArca, 2004

Page #89
1. Acaranga-Bhasyam 2. Nayas-Ways of Approach and Observation 3. Essai Sur Gunadhya Et La Brhatkatha 84 ENGLISH SECTION Editor: Dr Jagat Ram Bhattacharyya Acarya Mahaprajna Nathmal Tatia Professor Felix Lacote tulasI prajJA aMka 123

Page #90
Acaranga-Bhistam Acarya Mahaprajna CHAPTER - II PONDERING OVER THE NATURE OF THE WORLD [SECTION-3) 2.49 se asaim uccagoe, asaim niyagoe. no hime, 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. Bhagyam 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, TART 4511 976 - Te, 2004 - 85

Page #91
who would be proud of it and who would remain attached to a particular thing or object? Bhagyam 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 oneas 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 be depressed when subjected to insult due to his low pedigree. 2.52 bhuehim jana padileha satam. See and ponder over the karma and its result in living beings, reflect on the elimination of karma. Bhagyam 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 jam jaha - amdhattam bahirattam muyattam kanattam kumtattam khujjattam vadabhattam samattam sabalattam. 86 D - ISTEN 4511 310 123

Page #92
Such as blindness, deafness and dumbness, one-eyedness, lameness, dwarfness, hunch-backedness, leprosy and white leprosy. Bhajyam Sutra 54 Blindness, etc. are the illustration of the result of karma. There are two meanings of the word khujja: Hunchback ???and dwarf.3 The meaning of the word valabha 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 samdahati, virucvaruve 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 ones 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. Bhagyam 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. 2.5 7 jiviyam pudho piyam ihamegesim manavanam khettavatthu namayamananam. 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 or fortune and power. QAT 451 44701 - 47, 2004 C = 87

Page #93
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. Bhayam Sutra 58 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 mine-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. Bhagyam 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. 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 hankers after pleasures meets the reverse (i.e. suffering) in life under the sway of delusion. 88 C gusht 310 123

Page #94
Bhaoyam Sutra 60 An ignorant person with the ambition of living a trouble-free and prosperous life hankers 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. 10 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. Bhagyam 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 hankers 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 dukkhapalikula appiyavaha piyajivino jiviukama. 2.64 savvesim jiviyam piyam. 2.65 tam parigijjha dupayam cauppayam abhijumjiyanam samsimciyanam tivienam ja vi se tattha matta bhavai - appa va bahuga va. TAHU YETI HAI-777, 2004 - 89

Page #95
(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. Bhagyam Sutra 63-65 Violence is committed for possessions 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.11 Everybody wants to live an independent life. Nobody likes domination by others. But, nevertheless, a person, attached to possessions, takes hold of the life 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 pi se 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 ensnared 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 90 - - Intyg 3175 123

Page #96
an objective truth. Such wealth has three phases: acquisition, enjoyment and 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,12 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 mainly for the members of his family. On account of the cruel and heinous deeds, he incurs suffering and is deluded13 by it. Consequently, he falls into misfortune. In other words, while hankering after pleasures, he meets suffering. 14 2.70. munina hu eyam paveiyam. This has been proclaimed by the Jina. Bhagyam Sutra 70 This truth has been revealed by Lord Mahavira, the omniscient ascetic. 2.71 anohamtara ete, no ya chama 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. Bhaoyam 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 gere 4511 407-778, 2004 - 91

Page #97
problem in social relations and hinders one from crossing the ocean of suffering. 2.72 ayanijjam ca aya, tammi tranena 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. Bhagyam Sutra 72 Here acceptable 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 not adhere 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. Bhajyam 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 self-nature and avoids conceptual vagaries. 15 2.74 bale puna pihe kamasamanunne asamiyadukkhe dukkhi dukhanameva 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. Bhayyam 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. The ignorant person is disignated as happy, miserable, angry etc. 18 TMG 511 3i 123 92 0

Page #98
Reference: 1. Both the words satam and satam mean wearing off. Apte : satah -- destroyed, satah - cut down. Acaranga Curni, p. 65. Acaranga Vrtti, Patra 108. 11. Abhidanacinatamani, 3.130;6.65. Sthananga, Vrtti, patra 339 Acaranga Curni, p. 65 : samo-kutthi. (a) Acaranga Curni, p. 65: sabalatvam -- siti. (b) Acaranga Vrtti, Patra 108 : sabalatvam sivatralaksanam. Apte : raktakam- A red garment. Ratnakarandasravakacara, 89 adya diva rajani va, pakso masastatharturayanam va, itikalaparicchittya, pratyakhyanam bhavenniyamah. See Ayaro, 2.151. 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. Acaranga Curni, p. 65. :nassati cauppayadi sayameva, ...., vinassati jam vina paribhogena kalena vinassai .... ahava navae bhinnae savvam vinassai. Acaranga Vstti, Patra 112. ragadvesabhibhutavat, karyakaryaparanmukhah, esa mudha iti jneyo, viparitavidhayakah. 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. See, Ayaro, 2.185. See, Ayaro, 2.186 12. 13. 14. 15. 16. TAHUI GHAR - 418, 2004 C 93

Page #99
94 Nayas-Ways of Approach and Observation* The Jaina philosopher has made some astonishingly original contributions in the field of logic and epistemology, which have not been properly assessed and appreciated by the rival schools of 'Indian thought. Among those I here propose to deal with a problem which has living interest not only for the professional philosophers, but also for practical men of the world. The problem will have interest for journalists, politicians and administrators who have to arrive at a decision and chalk out a line of action in the midst of conflicting views and demands actuated by diverse interests and inclinations. This problem is called Nayas-ways of approach and observation. Even when a problem is a self-identical singular question of fact or act, persons of different interests and inclinations are bound to study it in different lights, and each will claim the infallibility and imperative necessity of his point of view. It is not necessary that all of them should be erroneous or misdirected. It is quite possible that there is truth in each of these conflicting presentations. It is a question of paramount importance that these different views and conflicting assertions and truth-claims should be assessed at their real worth and assigned their proper value in an impartial estimation of the situation confronting a thinker. The Jaina philosopher asserts that each fact, however trivial it may appear, can be thoroughly understood in the context of the entire reality and only in the light of its inter-connections with the rest of reality. A real thing is possessed of an infinite number of aspects and attributes, which can be thoroughly comprehended only by a person who is directly acquainted with the whole order of * -Nathmal Tatia This article was first published in The Philosophical Quarterly Vol. XXV. No. 3, October, 1952. tulasI prajJA aMka 123

Page #100
reality, in one word, who is omniscient. But this does not mean that the Jaina here offers a counsel of perfection, which amounts to a counsel of despair for persons like us, whose resources are limited. Though the full knowledge of all the possible characteristics even of a particle of dust cannot be claimed by any one of us, the knowledge of one attribute or another can be attained, if we are dispassionate and free from bias of a particular angle of vision, and are prepared for approaching it from other standpoints. The standpoints are called Nayas. A Naya is a viewpoint or a way of approach from which a person looks at a particular aspect of a thing, impelled by a consideration which is in its turn determined by his interest, inclination, and aesthetic, intellectual as well as moral equipment. It is entailed by our mental constitution and the exigencies of the human understanding that we should isolate one aspect of the reality and concentrate upon it. There is nothing to impugn its validity or expediency, provided it does not make us blind or hostile to the other aspects which present themselves to other viewpoints. The conflict becomes irreconcilable when the advocate of a particular aspect develops a fanatic zeal, and refuses to view the subject from other angles of vision. The rivalry and antagonism among philosophers, followers of different religious creeds, and also politicians derive from this exclusive emphasis upon a particular glimpse of the truth. As we are interested in the logical problem, we select examples of philosophical interest to drive home the truth of our position. An entity can be viewed as possessed of diverse characteristics as they are unfolded to different ways of approach. For instance, a pen is an existent fact, and this shows that it has the character of existence which it shares in common with all other entities. Again, it may be regarded as a pen possessed of penhood which it shares with other pens. Again, it is found to possess a distinctive individuality which distinguishes it from all other things-pens and notpens. Now the first character of existence is entirely devoid of diversity. The second character is diverse and unitive. So it may be called genericcum-specific. The third is entirely specific as it belongs to the particular pen. The pen is thus found to possess an entirely generic- (avisuddha), an entirely specific (visuddha) and generic-cum-specific (visuddha visuddha) character. None of these is to be dismissed as an untrue estimation of the character of the pen. This truth is also attested in ordinary assertions of workaday life. Asked about his residence, a man may observe that his residence is in Asia or India or Bengal or Calcutta or Chowringhee or a particular house with a particular number. Ultimately he may observe, for the sake of exactitude, that as a soul he lives within his own body. Now all the observations are true, though the first statement presents a broadly generalized concept and the last the most specific one, the intermediate locations representing a graduated scale of specification. This way of tulasI prajJA janavarI-mArca, 2004 95

Page #101
approach has been called Naigama Naya-the way of pantoscopic observation. Now all these different traits are present and real. The philosophers of the Nyaya-Vaisesika school approach reality from this point of view, and the result is the discovery of these multiple traits varying in the scale of generalization down to the ultimate limit of specialized content, which does not admit of any unitive common bond. The fallacy of this approach, according to the Jaina philosopher, consists in regarding these diverse traits as numerically and qualitatively different from one another and also from the substratum in which they are embodied. The Jaina philosopher admits the reality of these distinctive traits, but insists upon their integration in a concrete real, which is incompatible with their absolute otherness and diversity. They are necessarily bound with the substratum and one another only by virtue of their being related by way of identity-cum-difference. While appreciating the acuteness of the observation of the philosophers of the Nyaya-Vaisesika school, he accuses them of abstractionist outlook which prevents the consideration of the unitive bond subsisting inter se. The second way of approach is called synthetic vision which ignores the concrete entity in which the unity manifests itself. Now, a concrete entity is possessed of generic, generic-cum-specific and purely specific characteristics. The most generalized character, which any entity exhibits, is existence, which is also the necessary characteristic of all existent facts. This is creditable for the philosopher who discovers the unitive bond in the diversity of multiple characteristics. But when he regards this as the sole and absolute characteristic of reality and dismisses the diverse attributes as unreal appearance, swayed by the dictates of formal logic, he is held guilty of extremism and exclusiveness of outlook. The Vedantist of the monistic school has approached reality from this angle of vision and arrived at the conclusion that existence is the only character of reality. The diverse characters such as substantiality, cowhood and the shape, magnitude, colour etc. are dismissed as unreal appearance on the ground that they cannot claim reality if they be other than existence. The only reality they' can claim is due to their identity with existence. This facile way of condemning the plain testimony of experience and the preferential treatment of a part of its content are regarded by the Jaina philosopher as the result of this way of approach and observation. If, however, a person stops at this discovery of a common bond, and asserts it to be the character of reality without any commitment regarding the other characteristics, he will not be guilty of an aberration. Certainly the tulasI prajJA aMka 123 96

Page #102
knowledge of a slice of reality cannot be false unless the fanaticism of the observer makes it the sole and sufficient character of it. This is called Sangrdha Naya-the synthetic approach and observation. All extremism is by its very nature bound to create a reaction in the opposite direction. This has been called the dialectic movement of thought by Hegel. An extremistic assertion is compelled by the dialectic of its nature to pass into its opposite. The purely monistic outlook as exemplified in the aforesaid approach and angle of vision finds itself confronted by its diametrically opposite point of view, which is called Vyavahra Naya-the analytic and particularistic approach. The exclusively synthetic approach culminates in positing pure being as the only reality. But pure being is equivalent to non-being because both of them have no character and are as such indistinguishable. It may sound paradoxical that being and non-being should be regarded as identical. But the paradox will disappear if one calmly reflects on both. It is generally supposed that pure being represents plenitude and non-being stands for absolute poverty. But both are abstractions, pure and simple. And when one thinks that being is something positive and affirmative as opposed to the negativity of non-being, one has before ones mind the idea of some concrete real. A pure universal is only an empty idea, if it is divorced from concrete facts of experience. V experience is always a concrete individual and the so-called universal is only an ideal abstraction. Whatever has no individuality of its own is a chimera. The sky-flower, a barren womans son, a mares nest are only names. They are never perceived by anybody. It is only individuals-say a pen, a table, a jar, a coatethat we happen to observe YUR Moreover, the criterion of reality is found in causal efficiency. A universal ex hypothesi has no causal efficiency. It is the individual cow that yields milk and not the so-called cowhood. It is the pen that writes and not penhood. The so-called universals are only hypostatized concepts which pass for reals only because the mental inertia of the average man prevents him from the labour of judging their worth. Not only the verdict of experience is against these universals but also logic confutes their reality. Is the universal different from the particulars or identical with them ? If it be identical, then it becomes the individual only, and if it be different, it transpires to be an illusory fiction just like the asss horn. A universal unrelated to individuals is a mere name. What is the tree-universal apart from the trees ? If it be different from the particular trees, it will be the negation of the tree and so, like the jar or pen, will cease to have any connection with the tree. No honest thinker can think of a real tree which is not the oak or the mango or the teak etc. Experience is the proof of existence of a thing, and not pure thought. A universal as such is an unperceived fact. THAT YFU -41E, 2004 A 97

Page #103
The synthetic unity among the particulars of a class, which renders classification possible, cannot be ignored. But the absolute identity of the universals in different individuals is not endorsed by Jaina philosophers. The universal is an empirical concept and must be given a status in the scheme of reality. The close resemblance of the individuals of a class is too pronounced and patents a fact to be dismissed without incurring the charge of infidelity to experience. Now the particularistic approach which takes delight in the analysis of a real into particular components cannot stop short at the substantive individuals. And if the individual be regarded as an enduring and abiding entity persisting through the past, present and future, it amounts to the assertion of a universal in another way. The past is defunct and the future is unborn. And if experience be the proof of the existence of a thing, the past and the future existence of a fact must be rejected as unreal perceive is the present, and so it is the present that can be real. Furthermore, the past has no causal efficiency and so also the future. The real tree is the present one which exercises causal efficiency. The past tree does not serve any purpose or give any advantage or disadvantage. So logical consistency demands that we should regard only that as real which is existent in the present moment. This line of argument has been pursued by the Buddhist who declares all reals to be momentary in duration. This approach has been called Rjusutra Naya, that is, the approach which gives the straight and direct glimpse of the thing. The p real character of the individual. The past find future determinations are as alien to it as the character of other entities. The advocate of the next Naya goes one step further in the process of particularization. He agrees with the assertion that the present alone is real. But as the real is expressed and characterized by a word, and words are significant and not unmeaning symbols, the real must be understood in the light of the connotation of the term used for it. Each term designates an action, being derived from a verbal root and it is this action which stamps the fact meant with its distinctive character. And so the word ghata. (a jar), which is derived from the ghat to exert, stands for the thing which is capable of action viz drawing water etc. This is the case with all words. The king is one who is possessed of sovereign power. If a man is called by the name King, it has not the meaning of the word king. Similarly the portrait or the statue of a man is loosely identified with the man. The heir-apparent to the throne is addressed by the sycophants Your Majesty. These are all unmeaning expressions because they do not possess the function which the word cannotes. This emphasis on function constitutes the difference of this Naya from the previous one. 98 D - Jet 4511 310 123

Page #104
The next Naya is called Samabhirudha which goes another step further in the process of specification by identifying the etymological meaning (vyutpattinimitta) with the real meaning (pravrttinimitta). Each word has got a distinctive connotation of its own. So there can be no synonyms in the true sense of the term. The jar is called ghata, kuta and also kumbha in Sanskrit. They are derived from different roots and each of them has got a distinctive meaning. Thus the V ghat stands for a particular action; V kut stands for crookedness; and kumbha which is derived from ku umbh to fill up stands for the action of filling. The derivative words should therefore be properly affixed to facts which have these acts as their connotation. It is not consistent to maintain that words with different connotations stand for selfidentical entities, or have the same denotation. The last verbalistic approach, called evambhuta, affirms that only the actualized meaning of the word is the real meaning. The w an action, and the fact which actually exercises the action should be regarded as the real meaning. So the word ghata should mean the jar which actually draws water and not the jar which remains idle in a corner of the room. The latter does no possess the connotation, and so cannot be designated by the word Thus the king is the person who actually exercises sovereignty, the minister is one who actually exercises the function of a counsellor and framer of state policy. So when the king is engaged in domestic affairs or talking to his wife, he is not the king proper. The exponent of the preceding approach hits upon the truth that difference of words entails difference of meaning, but he fails to grasp the real significance of the connotation when he affixes the word to the fact which is bereft of the action connoted by it. The idle jar is as different and distinct from the watercarrying jar as the pen. If however the word could signify a fact devoid of the connotation, there is no reason why it should not be affixed to a different fact having a different connotation. Light, for instance, means an entity which actually illuminates. If it could be affixed to a lamp which has gone out, it could with equal logical propriety be affixed to an opaque stone. The Jaina philosopher with his characteristic catholicity of outlook and tolerance for other views and readiness to accommodate them and assess them at their proper worth has no hesitation to receive them as estimations of reality. This toleration is however subject to the proviso that they must not be allowed to outstrip their proper jurisdiction. The unitive bond in the midst of diverse attributes is endorsed by the Jaina logician as it is attested by uncontradicted experience. What the Jaina emphasizes is that -all these traits are not isolated aspects, but integrated in the concrete fact which we experience. The so-called antinomies conjured up logic are only figments of formalism. Pure logic suffers from the defect that it go UFUGAQI - HEE, 2004 D 99

Page #105
ascribes rigidity to the different aspects, and makes them fixed characteristics which come into conflict with their opposites. There is nothing fixed in the world. Everything is impelled to change by the inner dialectic of its constitution. So the opposition of unity to diversity is only a figment. The different approaches only illustrate the .truth that the tendency to differentiation and specification, if not checked by reference to other concomitant traits, will culminate in disastrous results. Specification begins from the third approach. The fourth only concentrates the attention of the knower upon the immediate present. The fifth makes the word a determinant factor, and the sixth follows it up by abolishing all synonyms. The seventh asserts the actual presence of the verbal meaning to be the sole determinant of the reality. If however it were conceded that each trait is a real factor and it is indifferent to the other tracts, then each of them can be accepted as a true estimation of the reality. Of course each way of approach only succeeds in catching hold of a part. But the actuality of the part is undeniable. If the advocate of these different ways of approach asserts that the several findings are exclusive or mutually incompatible, he will expose himself to the charge of extremism and fanaticism. In practical life, when a politician concentrates on the immdiate need of the hour and refuses to take a retrospective or prospective view, he makes himself guilty of exclusiveness. All dogmatism owes its genesis to this partiality of outlook and fondness for a line of thinking to which a person has accustomed himself. The Jaina logician welcomes all the light that comes from different ways of approach and integrates them in one-whole in which all these finite traits can co-subsist. This intellectual clarity will resolve all conflict and rivalry. So whatever may be the calling and avocation a man may be called upon to pursue, he can achieve success and combine it with benevolence and amity if he is alive to the importance and the utility of all the different ways of approach in the study of problems. 100 The Nalanda Pali Institute, Nalanda (Bihar) tulasI prajJA aMka 123

Page #106
Essai Sur Gunadhya Et La Brhatkatha* The Paisaci Language The work of Dandin quoted above, has induced us to think that before Gunadhya Paisaci did not exist, at least as a literary language; the legend leads to the same conclusion. Gunadhya, having given up the use of Sanskrit, of Prakrit, and of every local dialect, would have remained practically dumb, had he not used Paisaci. Besides, the originality of that language seems to have struck deeply the Indian Savants, and it has done a great deal to raise the fame of Gunadhya. What then was Paisaci ? - Professor Felix Lacote Translated by the Rev. A.M. Tobard Before answering a Prakrit - it is necessary to agree on the meaning of that word. Not that I mean to discuss here in detail the difficult problem of Prakrits, for that I refer the reader to the works of Mr. Senart and of Mr. Pischel.1 Here I will content myself with some definitions which will serve as a basis for what is to follow. The Artificial Characteristics of the Prakrits It would be a misuse of the word Prakrit to apply it to the ordinary particulars. Under the general term of Prakrits Indian grammarians understand literary language which are to a large extent artificial. They are not derived from classical Sanskrit, but at the same time, they do not represent the dialectic products of the local evolution of the Vedic language. They are languages which did really exist but which have been altered and regulated according to some conventional rule by theoricians. Prakrit is opposed to Sanskrit and to Apabharamsa, at least was so in ancient times. The Kavyadarsa makes a distinction between the works written in Sanskrit, in Prakrit in apabhramsa and those in which are used more than one of those languages for in the singular the last two words must be understood as . This article was published in the Quarterly Journal of the Mythic Society, Bangalore, Vol. IV., 1913-1914. tulasI prajJA janavarI-mArca, 2004 101

Page #107
generic. Such is also the implicit classification of Vararuci, who, in the Prakstaprakasa, does not mention apabhrmsa, a proof that he does not consider it as a Prakrit. Yet, the barrier between an apabharamsa and a Prakrit is very thin. The more modern grammarians simply make aabhramca a kind of Prakrit, as it seen in Hemacandr'a, works and in the Markandeya Kavindra.' On the other hand, apabhramsas and Prakrit very often go in couples by the side of Sauraseni, there is a Saurasena-apabharamsa, of Maharastri a Maharastra-apabharamsa, of Magadhi a Magadhaapabharamsa. The examples given in Hemacandras Grammar show that apabharamsa must be nearer the spoken language, without one being able to affirm that it is absolutely identical with it, whereas Prakrit would rather be a compromise between the spoken language or, if you prefer, apabhrmia, and sanskrit.? This is what gives, to a certain extent, grammarians the right to say that Prakrit is based on Sanskrit which is assuredly untrue in a linguistic point of view but correct enough when one considers the principles followed by the creators of Prakrits in then work of adaptation. It is thus possible that at first the name aabhramsa was applied to spoken languages", those desabhasa, the use of which, in the legend, Gunadhya had forbidden himself as well as the use of Prakrit and of Sanskrit. But as soon as apabhramsa became a written language those vernaculars, which went by that name became, in their turn, literary and required the intervention of grammarians. Having thus become partly artificial they entered into the cycle of Prakrit, they were no longer distinguished from them, except by their lower level in relation to sanskrit. In shor grammarians came to recognize an apabhramsa type which they submitted to hard and fast rules. It became then necessary to separate it completely from the spoken languages. They then imagined they should distinguish literary apabhramsa from languages purely popular (desabhasa). To tell the truth, if apabhramsa, taken as determined kind of Prakrit is a language relatively well defined, agreement has never been come to as to the meaning and extension of the general category. Apabhramsao. We see that later on, even non-Aryan languages (Markandeya), have been admitted into it. In any case, neither Prakrits nor apabhramsas as we read of them, no more than the monumental Prakrits, can be taken to represent exactly any local dialect. It is true they bear, as a rule, local names, but that even does not mean that they have been used by writes of a determined country of India : it only means that they have had as a basis a local dialect, more or less modified, and artificially altered. It is impossible to tell how far those voluntary alterations have gone the oldest inscriptions are written in a language dechancellerie already rather vague but certainly conventional. Thus prakrits, in the narrow sense given by grammarians to that term, have no linguistic reality, or rather they have only an indirect one. In 102 C IN 4511 310 123

Page #108
that respect they are exactly like classical sanskrit but certainly inferior to the language of the Brahmanas. A prakrit has no other existence but by the will of the writer who uses it is born the day when it pleases those who invent it to create it for literary life. This is the reason why the number of prakrits has a prior no limit and has never ceased to increase. The Prakrtaprakasa knows only four of them but, the more we go on in literary history, the more of them we meet in wonderful steadiness. It is generally admitted to day that the variety of prakrits used in a dramatic works is not a sign of antiquity. This very fact, which was formally brought out in favour of the antiquity of the Mrcchakatika, for instance, now serves as an argument against it. If we had all the texts and if we were able to restore the complete history of prakrits we would be able to assign to each, at least as far as it is a literary language with fixed grammatical rules, so to say, and a date of birth. It is impossible to arrive at such precision. We shall content ourselves to define a prakrit with the help of three data the name which indicates the local dialects of which it is an adaptation, the rules given by the native grammarians, lastly the texts. Paisaci is one of the oldest prakrits it is mentioned by the Prakrtaprakasa by the side of Maharastri, of Magadhi and of Sauraseni, but it is not, by far, so well known as the other three. Its name - an exception-does not seem to be local the information given about it by grammarians is very scanty. Lastly, the only fraguments of connected text which are still extant, are the few quotations we find in the Grammar of prakrits of Hemacandra (IV 303-28) and are believed to have been borrowed from the Brhatkatha. The Extension of Paisaci Paisaci seems to have existed very little in a literary form, it is regularly mentioned in the treatises of grammar, and it has been subdivided into numerous varieties, but as a matter of fact, we never find it used in works of literature. It is even difficult to affirm that this is due to chance alone and that time has caused the texts to disappear, and we are not at all sure that Paicaci has been used in any other work but he Bshatkatha. The Tibetans, voicing in this what they say is the doctrine of the Sarvastivadins, affirm that, in olden times, the Sthaviras, one of the four great schools, used to read their sacred books in the picacika dialect, whereas the Sammitiyas used to read them in apabhramsa, the Mahasamghikas in prakrit and the Sarvastivadins in sanskrit. That would tend to prove that Paisaci, as a written language, has had a certain extension, if it were not evident that, for the authors of the division of languages - it is attributed by Taranatha to a certain Vinitadeva-the word Paisaci designates in a very vague manner an Trat El Gal-HTE, 2004 103

Page #109
inferior and barbarous dialect. They do not know exactly what prakrit is as they speak of apabhramsa as a prakrit and they call it the language of animals. Then how could we admit that they had the least idea of what paisaci was, when we see them attribute the use of it to the Sthaviras, that is to the sects of Ceylon? Shall we admit that the Tibetan tradition, though altered on that point, can be ancient and worthy of belief as to the use of Paisaciby certain sects ? There is no doubt it can be relied on as far as the Sarvastivadins are concerned. It is not only to attribute to themselves the first able as Mr. Kern? seems to believe, that the Sarvastivadins have boasted to have had their sacred books written in sanskrit. The Sarvastivadina are (says I - Tsing) one of the four school of the Mula-Sarvastivadins, of which the Vinaya has found place in the lists of Chinese and Tibetan sacred books. Now, in the Chinese canon Mr. S. Levi has discovered 32 of the 86 chapters which form the sanskrit compilation called the Divyavadana and 21 of those chapters are borrowed from the Vinaya of the mula-Sarvastivadins. The language of the Divyavadana, though having singularly deviated from that of Panini. is all the same true sanskrit. But if the Sarvastivadins have told the truth concerning themselves, their classification, as to the additions, shows too much sprit de systemefor us to believe it to be based of facts. I agree with Mr. Kern that we have here a simple imitation of the laws imposed by the theoricians of the stage, who make their personages speak a dialect as far different from sanskrit as their social status is lower. The Sarvastivadins attribute to the schools a regular language, the more vulgar in proportion to their being more beyond the pale of orthodoxy. The Sthaviras, occupying in that respect the lowest degree in the Tibetan classification, have been assigned Paisaci, the very name of which seems to imply something degrading. The repartition of the languages among the four main groups of schools is necessarily posterior to the distribution of the eighteen schools under the headings which is itself recent. Nothing, however, authorizes us to believe that we are in presence of an ancient tradition. Of the subvarieties of Paisaci only one, Culika-Paisaci is known to us and that by one text (Arya stanzas quoted by Hemacandra, Gram. d.P.S. (Pischel), IV, 326). There can hardly be any question of the use of Paisaci as spoken language. A literary prakrit has never been identical with a language. But Mr. Senart has suggested the idea that the name Paisaci might very well have been applied just to the popular language, i.e. to apabhramsa. It would only be, he says, two different names to designate two analogous, if not identical, things. Perhaps it is for that reason that Vararuci does not mention apabhramsa. It is probable that, at the time when his grammar was written, the arbitrary differentiation had not gone so far as to distinguish between apabharamca and paisaci. It is true as we shall see later on, that 104 TA EL 31 123

Page #110
with the modern grammarians there is constant confusion between the Category Paisaci and the Category apabhramsa. But that confusion, may be noticed, is peculiar to modern grammarians who write at a period when Paisaci, the use of which had completely disappeared from common use, is no longer but a name which is used altogether at random. Let us go back only as far as Hemacandra, and we shall see by the instances which he quotes, that Paisaci individualizes itself by special characters, perfectly systematized and capable of keeping for to certain extent, a Sanskrit physiognomy which is not its least striking originality. It does not seem to me that it should be confsed with apabhramsa. As to the omission of Apabhramsa my opinion is that it can be accounted for by the fact that in his time apabhramca had not yet been used as literacy language. Mr. Hoernle has also suggested the hypothesis that Paisaci might be a spoken language, in that case it would be the language of the immigrant Aryans corrupted in the mouth of the Dravidian populations. We shall discuss that opinon later on. Lastly, Mr. Grierson does not hesitate to call modern" Paisaci the dialects actually in use in Kafiristan, the upper, valley of Chitral of the Evat, of the Indus as far as Ladakh and Kashmere. Those languages of the North West have some phonetic peculiarities in common with Paisaci, but it would be going too for give them the name of Paisaci, which historically they have never borne, unless it be for co classification. It is by supposition only that their ancestors can be identified with the several paisacas recognized by the grammarians (V. infra), and they have certainly not sprung from Paisaci as it taught us by Hemacandra. Oragin of the name Paisaci The oldest prakrits, Sauraseni, Magadhi, Maharastri bear local names. Must that necessarily be the case with Paisasci ? Certainly not. Saurseni, before it became a literary language, was the language of the Saurasenas who probably were the creators of the drama and had a popular poetry connected with the worship of Krsna it has not come by a sudden invasion into the written and learned literature, the day it was fixed by an artificial code, it had a poetical and religious 12 past. The case is the same with Magadhi, the name of the official bards (Magadhas) keeps alive the memory of the rhapsodies of Magadha. Maharastri, the most famous and the most used of Prakrits in erotic poems, is reserved by the theoricians of the stage to the chanted stanzas, we are allowed to see in that fact the continuation of a local poetical tradition of the Maharastra Paisaci, on the countrary, has no antecedent, it appears suddenly in literature only with Gunadhya. No doubt it was based on an existing language, but why should it have kept the name of one of the peoples who spoke that language, if these semi-barbarians had not made themselves famous by any literary work? CATH Ul Haq - 7, 2004 A 105

Page #111
To believe that at any time peoples more or less savage have really been called Pisaca, is an illusion, the word in Sanskrit was always synonymous with Bhuta. The pisacas mentioned in the Mahabharata (VII, 121-14) belong to an imaginary geography. The name is to be found, in an enumeration, after the names of real peoples, the Yavanas, Paradas, Kalingas, Tanganas, Ambasthas, but just before the more vague classes of the barbarians and hillmen. In that text the word Pisaca simply means savages in general. Mr. Grierson, remarking that the pisacas are flesh-eating demonspisaca = Somophagos-and that cannibal legends, relating to the national origins and religion, are current in the regions of the north-west where precisely are spoken the dialects called the modern Paisaci, relies on these arguments to strengthen the linguistic considerations which have led him to propose that localization. 13 Must we then admit the existence of a nation of Pisacas, otherwise of cannibals? It would in that case be cannibals inhabiting places where were spoken Indo-European dialects, which Mr. Grierson believes intermediate between Iranian and Indian languages. I am willing to admit that sometimes man-eaters have been called pisacas, but that the generic term, used as a proper name is meant to designate some special tribe of the north-west, is less probable. All the possible suppositions on that point, appear to me equally inadmissible. Must we suppose that peoples speaking an Indo-European language and certainly not addicted to cannibalism, have been called cannibals on account of some old stories which they used to tell? The Kausika-Sutra teaches indeed that the acquire vital strength it is necessary to eat seven vital parts of seven males among whom one Snataka and one king. Has one ever heard the Brahmans called pisacas on that account? It is not less difficult to believe that those people were given the name of the savages by whom they were surrounded. Lastly it is not possible to maintain that those cannibals assimilated themselves, only as far as language went, to the neighbouring tribes, the savages, in those parts of India little accessible, have but too well succeeeded in preserving their customs and languages for us to admit that in Kafiristan and the neighbouring regions they have in ancient times adopted an imported language. If pisaca has ever meant cannibal and if there had been tribes of picacas those picacas did not speak Paisaci, and they have nothing to do with the prakrit of Gunadhya. In Kashmere there are legends relating to struggles between Pisacas and Nagas who are said to be the first inhabitants of the country, but I am unable to see in those legends the least trace of historical1 reality. As for the possible correlation between the name of the Paisaci tulasI prajJA aMka 123 106

Page #112
language (group of Kafiristan) and the word pisaca, suggested by Mr. Hoernce, 15 it is really but a hypothesis based on a verbal resemblance, but entirely devoid of any scientific demonstration. I shall have done with all the explanations of the name Paisaci when I have mentioned that of Crooke16. The Bhutas or pisacas are recognized according to popular beliefs, by the fact that they speak through the nose that very peculiarity would then explain the name Paisaci. Unfortunately for that ingenious hypothesis, the grammarians teach us nothing of the kind and the fragments in Paisaci which have come down to us do not present any special phenomenon of nasalization. Reference : 1. E. Sanart, The Inscriptions of Piyadasi, R. Pischel, Grammatic der Prakrit Sparchan (Gr. der I.A. Ph. 1, 8) the question of paisaci is summed up in para. 27, with the necessary bibliographical indications, they have only to be completed by those of G. Ar. Griasons The pisaca languages of NorthWestern India (London, R.A.S. 1906). The reader will se easily how much I am indebted to those works yet I must warn him that I am alone responsible for my deductions regarding Paisaci. In Pischel, 1.0. para. 3. Ex. Saurasena-apabharamsa . Kanthe Palambu kidu Radie. It would in Saurseni : Kanthe palambam kidam Radie. In Sanskrit Kanthe pralambam krtam Ratyah (Hem., Gram. D.P.S. Pischel) IV, 446 and cf. Pischel, G.D. P.S. para 5) Apabhramsas tu yao chuddham tattaddecesn bhasitam (Vagbhatalamkara (ed. of the Kavyamala) II.3) Paisaca, 1. C., para, 4. S. Levi, Th, Ind., pp. 206-207 Cf. Burnouf, Introduction, 446 Lotus, 357, Wassilief, Der Buddhismus, etc. (Trad, Benfey), I, 248, 295, Kern, Histoire du bouddhisme dans laInde, II, 448-52. 8. Kern 1.0 S. Levi, Les elements de mormation du Divyavadana, Toun Pso, VIII (1907), 405-22 Cf. also E. Huber, Souroe du Divyavadana, Bulletin de 1 Ecole francaise dExtreme-Orient, V. (1906) No. 1-2. 10. Les Insc. de Piyadasi, II, p 501, n. 11. A comparative grammar of the Gaudian Languages, Intr. XVIII-XX 12. The Pis, Lang. of North-West India. 13. S. Levi, Th. Ind. 330-5. 14. Pisaca - Omophagos, JEAS, 1996. 15. Cf. Grierson, The Pis Lang. p 2 and 189-90. 16. In Grierson, 1.0. 5. n. 17. Crooke, An Introduction to the Popular Behgion and Folklor of Northern India, p. 149. IGHT YF Hat - H18, 2004 - 107

Page #113
maiM aura vaha maiM cAhatA hU~ ki jo maiM dekhatA hU~ vaha dUsare bhI dekheM aura jo maiM nahIM dekha sakatA, vaha bhI dekheN| maiM apanI acchAiyoM ko acchI taraha dekha letA huuN| apanI durbalatAoM ko bhI pahalI dRSTi se dekhatA huuN| phira bhI bahuta sambhava hai- mujhameM jo vizeSatAe~ vikAsa pA sakatI haiM, use maiM na jAnatA houuN| jo kamajoriyAM tarka ko oTa meM chipI par3I haiM, unheM maiM na samajhatA houuN| maiM khulI pustaka kI bhA~ti spaSTa rahanA cAhatA hU~ / jisa dina apanI acchAiyoM kI abhivyakti kA sAhasa aura burAiyoM ko na chipAne kA manobhAva mujhameM prakaTa hojAyegA, usa dina jo maiM dekhUgA, vahI dUsare dekheNge| phira mere aura dUsaroM ke darzana meM koI bheda nahIM hogaa| - AcArya mahAprajJa 108 - - tulasI prajJA aMka 123

Page #114
Postal Department : NUR 08 R.N.I. No. 28340/75 yaH syAdvAdI vacanasamaye yopyanekAntadRSTiH zraddhAkAle caraNaviSaye yazca cAritraniSThaH / jJAnI dhyAnI pravacanapaTuH karmayogI tapasvI, nAnArUpo bhavatu zaraNaM vardhamAno jinendraH // jo bolane ke samaya syAdvAdI, zraddhAkAla meM anekAntadarzI, AcaraNa kI bhUmikA meM caritraniSTha, pravRttikAla meM jJAnI, nivRttikAla meM dhyAnI, bAhya ke prati karmayogI aura antar ke prati tapasvI hai, vaha nAnArUpadhara bhagavAn varddhamAna mere lie zaraNa ho| zubhakAmanAoM sahita : hemarAja zAmasukhA vinIta Teksaphaiba limiTeDa 101, mAmulapeTa baMgalaura-560 053 phona : 2872355, 2871754 prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI saMsthAna, lADanUM Jem Education International ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita Tiwww.jainello rg