Tulsi Prajna 2004 04

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524619/1

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tulasI prajJA TULSI PRAJNA varSa 32 0 aMka 124 * apraila-jUna, 2004 Research Quarterly anusaMdhAna traimAsikI (0 (( (ceo (e(ceo (lelelelo elelele ((( teletele. 10 jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) essa sAma JAIN VISHVA BHARATI INSTITUTE, LADNUN (DEEMED UNIVERSITY) and only SEdi

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aarit urIT. -TULSI PRAJNA . . Research Quarterly of Jain Vishva Bharati Institute VOL.-124 APRIL--JUNE, 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

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Research Quarterly of Jain Vishva Bharati Institute VOL. 124 APRIL--JUNE, 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.

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niyaMtraNa aura zodhana samAja kA niyaMtraNa ho sakatA hai, zodhana nhiiN| zodhana vyakti vyakti kA hotA hai| sattA se sAmUhika parivartana ho sakatA hai, kintu vaha kevala bAharI AkAra kA hotA hai| upadeza yA samajhAne se vaiyaktika parivartana hotA hai, kintu vaha hRdaya kA hotA hai| sattA kA Adeza hotA hai| use koI cAhe yA na cAhe, TAla nahIM sktaa| dharma kA upadeza hotA hai, use na cAhe, vaha TAla sakatA hai| eka meM vivazatA hai, dUsare meM hRdaya kI svtNtrtaa| svataMtratA ke lie upadeza caahie| -anuzAstA AcArya mahAprajJa

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anukramaNikA/CONTENTS hindI khaNDa lekhaka viSaya sAmAjika samAnatA banAma rAjanaitika sthiratA DaoN. baccharAja dUgar3a aravinda sAhitya aura manonuzAsanam meM Atma tattva zrImatI urmilA devI vRddhAvasthA tathA mRtyu kyoM Ate haiM ? DaoN. anilakumAra jaina calI hai rasma ki koI sara uThA ke na cale niraMjana sahAya kyA vidyut (ilekTrIsITI) sacitta teukAya hai? pro. muni mahendra kumAra aMgrejI khaNDa Subject Author Page Acaranga-Bhasyam Acarya Mahaprajna S. ladvada : The Perspective of Indian Logic Dr. Rajjan Kumar Glimpses of the Aspects of Jainology and Buddhist Studies Dr Pradyumna Shah 102

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sAmAjika samAnatA banAma rAjanaitika sthiratA -DaoN. baccharAja dUgar3a nyAya ke lie samAnatA kA siddhAnta aura vyavahAra Avazyaka hai| kAla ke vibhinna khaNDoM meM puruSa aura striyoM ke bIca eka dUsare se viziSTa mAne jAne kI pravRtti rahI hai; rojagAra, zikSA Adi mUlabhUta adhikAroM kA hanana bhI viziSTa vargoM dvArA hotA rahA hai evaM mAnava-adhikAroM kI ghoSaNAeM bhI abhI pUrNatA nahIM pA sakI haiM, phira bhI prajAtaMtrIya vyavasthA kAnUna ke rUpa meM hI sahI, samAnatA ke siddhAnta ko svIkRta karatI A rahI hai| mAnavAdhikAra saMbaMdhI vibhinna prasaMvidAeM evaM ghoSaNAeM prajAtaMtra kI pakSadhara haiM, kyoMki prajAtAMtrika vyavasthA ke vikAsa ke vibhinna caraNoM meM nRvaMzoM evaM samUhoM ke bIca ke mAnya saMbaMdha adhikAroM evaM lAbhoM kI mUlabhUta samAnatA se hI prApta kiye jA sakate haiN| svataMtra samAja meM nyAya kA artha svataMtratA bhI hai| pratyeka vyakti ko vyaktigata svataMtratA, dharma kI svataMtratA, bhASA aura abhivyakti kI svataMtratA, krUratApUrNa, tarkavihIna evaM asAmAnya daNDoM ko na bhogane kI svataMtratA hai| yadi hama svataMtratA kA vAstavika Ananda lenA cAhate haiM aura svataMtratA ke lie lar3anA-maranA cAhate haiM to hameM ise pratyeka vyakti taka vyApaka banAnA hogA- bhale hI koI vyakti dhanavAna ho yA garIba, koI hamase sahamata ho yA asahamata, ve kisI bhI vaMza, jAti yA raMga ke hoN| samAnatA kI pratiSThA hI svataMtratA kA Ananda degii| viSamatA ke bAvajUda samAnatA vAMchanIya yadyapi viSamatA eka zaktizAlI paramparA evaM saMskRti dvArA svIkRta hai| avasaroM kI samAnatA bhI vartamAna viSamatA ko vaidha ThaharAtI hai, kyoMki avasaroM kI samAnatA ke rahate vyakti apanI saphalatA-asaphalatA kA jimmedAra svayaM hai| samAjazAstriyoM kA yaha mAnanA hai ki jahAM sAmAjika gatizIlatA vidyamAna ho, vahAM tulasI prajJA apraila-jUna, 2004

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logoM ko kucha sImA taka sAmAjika viSamatA ko svIkAra kara lenA cAhie para vastutaH vyakti sAmAjika viSamatA kI vaidhatA ko svIkAra nahIM krtaa| viSamatA kI vaidhatA kitane hI tarkoM ke bAvajUda svIkRta ho bhI nahIM sktii| kArya karane vAlA varga kabhI bhI saMpatti ke vartamAna vitaraNa ko ucita aura nyAyapUrNa nahIM mAna sakatA aura na hI Aya ke vitaraNa ko prabaMdhaka va vyavasAyI varga meM pratibhA va cAturya ke AdhAra para ucita ThaharAyA jA sakatA hai| Aya kI viSamatA samAja meM nyAyocita evaM vAMchanIya ho sakatI hai, bazarte ki vaha samAja kI viSamatA ko kama karane meM sahayoga karatI ho| mUlabhUta sAmAjika AvazyakatAoM ko sabhI meM samAna rUpa se vitarita nahIM kiyA jAe athavA kamajora varga ke pakSa meM usakA vitaraNa nahIM ho to Aya kI viSamatA ucita nahIM ThaharAI jA sktii| sAmAjika nyAya kA yaha siddhAnta viSamatA ke bAre meM Arthika va sAmAjika vicAradhArA kA vikAsa karatA hai tathA yaha saMdeza bhI prasArita karatA hai ki samAnatA vAMchanIya hai, kyoMki isake pakSa meM naitika tarka hai evaM samAja ke sabhI sadasyoM aura vizeSakara samAja ke kamajora vargoM ko yaha siddhAnta lAbha pahuMcAtA hai| sAmAjika samAnatA aparihArya : prajAtaMtra meM samAnatA aise zikSita aura vivekI matadAtAoM ke vikAsa meM sahAyaka hotI hai jo sArvajanika nItiyoM ke nirmANa kI prakriyA meM sahabhAgitA va vicAra-vimarza ke avasara pradAna karate haiN| matadAtAoM kI rAjanaitika sahabhAgitA, rAjanaitika jAgarUkatA va vizvAsa bar3hAne meM bhI sahAyaka hai| sarvAdhika mahattvapUrNa to yaha hai ki sAmAjika samAnatA rAjanaitika aura sAmAjika sthiratA kI Avazyaka zarta hai| isa dRSTi se sAmAjika va Arthika samAnatA rAjanaitika samAnatA se jyAdA mahattvapUrNa hai| samAja meM viSamatAoM kI kamI jahAM eka ora sAmAjika tanAva va saMgharSoM meM kamI lAtI hai, vahIM vaha samUhoM ke bIca sahayoga vikasita kara sAmAjika zAMti kA AdhAra bhI banatI hai| nAgarikoM ke kArya hI samAja-saMracanA meM sthita rAjanaitika tanAvoM va hiMsA ko kama karate haiN| yaha satya hai ki rAjya ke dvArA kiyA jAne vAlA sAmAjika kalyANa viSamatA para AdhArita varga saMgharSoM ko to rokanA hai para antataH vaha sAmAjika samAnatA se hI nirdezita hotA hai| samasta kalyANakArI kArya isI siddhAnta ko dhyAna meM rakhakara prArambha kiye jAte haiN| sAmAjika kalaha para niyantraNa vastuta: Arthika, sAmAjika va rAjanaitika avanati ko niyantraNa karatA hai, jisase samAja va rAjya meM nyAya kI cetanA vikasita hotI hai| viSamatA hote hue bhI rAjanaitika hiMsA para niyantraNa saMbhava to hai lekina samAja kA jhukAva viSamatA kama karane ke lie honA caahie| 2 - tulasI prajJA aMka 124

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samAja ke pratyeka vyakti ko sarakAra, dharma va samAja ke binA hastakSepa ke bhojana, pahanAve, zArIrika bhAva-bhaMgimAoM, lakSya evaM jIvana darzana kI svatantratA honI caahie| use vaivAhika jIvana, akele rahane, bahirmukhI yA antarmukhI jIvana zailI cunane kI svatantratA ho jaba taka ki vaha svayaM dUsare kI jIvana zailI meM hastakSepa na kare / sAmAjika samAnatA Arthika yA rAjanaitika samAnatA athavA donoM se hI sunizcita nahIM kI jA sktii| liMga, jIvana stara, varga, dharma, jAti, vaMza Adi bhedoM ko Arthika va rAjanaitika samAnatA se dUra nahIM kiyA jA sktaa| sAmAjika samAnatA manovaijJAnika evaM aitihAsika prazna hai, jise inase pRthaka rakhakara hI samAhita karane kA pratyana kiyA jAnA cAhie para yaha sunizcita hai ki sAmAjika samAnatA mUlabhUta hai isake abhAva meM rAjanaitika sthiratA prApta nahIM ho sakatI / sAmAjika samAnatA ke kendra Arthika evaM rAjanaitika samAnatA se bhI adhika sAmAjika samAnatA apekSita hai| udAravAdI paramparAeM rAjanaitika samAnatA para bala detI haiM jabaki ugra sudhAravAdI paramparA Arthika samAnatA para bala detI hai| sAmAjika samAnatA kA prazna ina paramparAoM se achUtA to nahIM hai lekina isa para vicAra karanA Avazyaka nahIM samajhA gayA hai| sAmAjika samAnatA ke pAMca kendra haiM - (1) puruSa aura mahilA ke bIca samAnatA (2) sAmAjika vargoM ke bIca samAnatA (3) sAMskRtika abhivyakti kI svatantratA (4) vaicArika abhivyakti kI svatantratA vyaktigata jIvana kI svatantratA kA samAna adhikAra / samAja meM mahilAeM lagabhaga 48-49 pratizata haiM, isalie sAmAjika samAnatA kI dRSTi se puruSa - - mahilA samAnatA para bala denA Avazyaka hai| Adhunika samAja bhI puruSa pradhAna samAja hai aura strI puruSa kI sahAyaka hai / madhyakAla ke samAja meM to strI prAyaH vivAha, mAtRtva aura ghara ke kAma-kAja kA hI sAdhana mAnI jAtI rahI hai| unake ye kArya dharma va rItirivAjoM dvArA bhI svIkRti kiye hue the / Arthika- takanIkoM va audyogika parivartana ke sAtha dhIme hI sahI lekina samAja meM parivartana huA hai jisase mahilA - zikSA evaM mahilAoM ke lie rojagAra meM vRddhi huI hai| kintu unake sAmAjika DhAMce aura vizeSakara pArivArika r3hAMce meM koI ullekhanIya badalAva nahIM AyA hai| strI-puruSa samAnatA kI dRSTi se pleTo ke kAla se hI yaha vicAra sAmane AtA rahA hai ki parivAra ko samApta kiye binA yaha samAnatA saMbhava nahIM hai / tulasI prajJA apraila-jUna, 2004 3

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parivAra ke mahattva ko kabhI bhI nakArA nahIM jA sakatA, vizeSakara bhAratIya pariprekSya meM / isalie hamAre lie karaNIya aura vyAvahArika kArya hai- parivAra kI pRSThabhUmi svIkAra karate hue strI-puruSa samAnatA ke lie kArya karanA / isake lie hameM zikSA va rojagAra ke atirikta sAdhana mahilAoM ko upalabdha karavAne hoMge, unheM svatantra jIvana kA adhikAra evaM ghara ke kAryoM meM strI-puruSa kI barAbara kI bhAgIdArI sunizcita karanI hogI / sAmAjika varga arthAt jAti, raMga, samUha, vaMza Adi ke AdhAra para samAja ko vibhakta karanA ina vargoM meM samAnatA kI AvazyakatA pUre sAmAjika taMtra ko hai / yadyapi sAmAjika varga Arthika vargoM se bhinna hai, lekina inake bIca saMbandha ko dekhA jA sakatA hai| bhArata sarakAra ke anusUcita jAti evaM jana jAti ke Ayukta va maMDala Ayoga (1970) kI riporTa ke anusAra ucca jAtiyoM va ucca Aya samUhoM tathA nimna jAtiyoM va nimna Aya samUhoM ke bIca eka ucca saha-sambandha hai / Arthika avarodhoM ko to dUra karane ke prayatna vyaktigata stara para bhI hote haiM lekina eka vyakti una sAmAjika avarodhoM ko dUra nahIM kara pAtA jo use janma se mile haiM tathA Arthika avarodhoM ko dUra karane ke bAvajUda bhI ve parivartita nahIM hote / raMgabheda viSamatAvAdI samAja kA eka AdhAra to hai lekina jAti vibhAjana jaisA AMtarika AdhAra nahIM / raMgabheda kA AdhAra tvacA hai jabaki jAti bheda AMtarika, manauvaijJAnika evaM aitihAsika pUrvAgrahoM para TikA hai| eka deza ke mUla nivAsiyoM tathA AgaMtuka jAtiyoM ke saMbaMdha bhI abhI anasulajhe haiN| AryoM ke sAtha anAryoM jaise niSAda (jaMgalI janajAtiyAM) va kirAta (pahAr3I janajAtiyAM) kI Aja bhI samasyAeM haiN| isake udAharaNa kramazaH jhArakhaNDa Andolana tathA dArjIliMga kA pRthaktAvAdI Andolana rahe haiM / yadyapi ina jAtiyoM ke lie Arthika, rAjanaitika va zaikSika bhedabhAva ko kama karane hetu sarakAra dvArA kucha kadama uThAye gaye haiM lekina sAmAjika samAnatA kA prazna abhI bhI anasulajhA hai| sAMskRtika abhivyakti kI samAnatA kA prazna bhI sAmAjika samAnatA ke prazna se jur3A hai / dharma nirapekSatA rAjyanIti ke rUpa meM aura dhArmika sahiSNutA vyaktigata vyavahAra ke rUpa meM hamAre sAmane hai| rAjya dvArA dharmanirapekSatA kA artha - "sabhI dharmoM ko samAna mahattva " kiyA jAe to yaha sAmAjika sauhArda kI apekSA sAmAjika asamAnatA, aMdhavizvAsa aura sAmpradAyika hiMsA ko bar3hAtA hI hai / dharma nirapekSatA kA rAjya ke lie artha hogA - rAjya kisI bhI dharma ke sAtha pratibaddha nahIM hai| rAjya vaijJAnika dRSTikoNa se samAja kA punarnirmANa kare tAki sAmAjika samAnatA kA mArga prazasta ho / vyaktigata stara para dharma kA svIkaraNa evaM nirvAha prAyaH parivAra kI dharma kI paramparA se hI hotA hai| dharma kA isa rUpa meM svIkaraNa vyakti ke mana se eka dharma ke prati zreSThatA va dUsare dharma ke prati hInatA ke bhAva paidA kara rAjya dvArA detA hai| isalie rAjya dvArA sabhI dharmoM ke prati Adara dharmasahiSNutA kA AdhAra nahIM banAyA jA sktaa| isake lie apekSita hai sabhI dharmoM kA svatantra evaM vaijJAnika adhyayana evaM jJAna / tulasI prajJA aMka 124 4

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sAMskRtika abhivyakti kI svatantratA kA eka artha vibhinna bhASAI samUhoM ko samAna svAyattatA tathA vikAsa kI svatantratA denA bhI hai| bhASAI vividhatA ko svIkAra karate hue eka aisI saMparka bhASA bhI ho, jise sabhI svIkAra kreN| bhinna-bhinna samAja meM kalA, saMgIta, nRtya Adi kI vividhatAeM evaM bhinnatAeM haiM, ataeva inakI abhivyakti kI svAyattatA evaM samAna preraNA bhI Avazyaka hai tAki samAja ke sabhI sadasya saMskRti kI svatantra abhivyakti ke avasara prApta kara skeN| vicAroM kI abhivyakti kI svantratA bhI apekSita hai| eka vyakti ko bauddhikatAparaka, AlocanAtmaka evaM bhaviSyonmukhI vicAroM kI abhivyakti kI svatantratA ho| bhale hI ve vicAra sarakAra, dharma, mUlyoM evaM vicAradhArAoM ke viparIta haiN| sva abhivyakti samAja ke sabhI vargoM meM samAnarUpa se vikasita nahIM huii| zikSA dvArA vaijJAnika dRSTikoNa se ise vikasita karanA caahie| svatantra abhivyakti ke vikAsa hetu zikSAtaMtra evaM saMcArataMtra para sarakAra, saMgaThana athavA sAmAjika, Arthika, rAjanaitika varga kA niyantraNa na ho| lokataMtra kA virodhAbhAsa Adhunika samAja meM viSamatA kI samasyA rAjanItika evaM arthataMtra ke bIca jaTila saMbandhoM para nirbhara hai| prajAtantra evaM vaidhAnika parivartanoM se vyakti-vyakti ko samAna to kaha diyA gayA hai para abhI bhI sammAna, saMpatti va zakti kI dRSTi se asamAnatA vyApta hai| yaha eka virodhAbhAsa hI hai ki prajAtAMtrika vyavasthA jo eka ora niSpakSatA, svaccha prazAsana, khulepana va samAna adhikAroM para nirbhara hai to dUsarI ora pragatizIla samAja ke vibhinna vargoM meM dhana ke vitaraNa meM viSamatA hai| Adhunika prajAtantra to eka taraha se isa asaMgatatA ke lie bAdhya hai, kyoMki samAnatA va Arthika asamAnatA kA saMgharSa usameM hai| vyaktigata stara para bhI nAgarika Arthika rUpa se asamAna samAja kA anubhava karate haiM, jabaki rAjanaitika vyavasthA avasaroM ke stara para svataMtra, samAna aura khulepana kI AvAja bulanda karatI hai| rAjanaitika vyavasthA sAmAjika samAnatA ko mAnane ke lie bAdhya hai, kyoMki sarakAra cunAva para nirbhara hai| vaha nAgarika kalyANa aura punaH vitaraNa vyavasthA ko jhuThalA nahIM sakatI para durbhAgya yaha bhI hai ki ve mukta pUMjIvAdI arthavyavasthA kI AvazyakatA ko bhI nakAra nahIM paatii| yaha eka bar3I samasyA hai, vizeSakara pUMjIvAdI lokataMtroM ke samakSa ki kalyANa va Arthika pratidvandvitA ko eka sAtha kaise jor3A jAe? kaise Arthika parilAbha kA vitaraNa ho jisase janasaMkhyA ke eka bar3e bhAga ke jIvana stara ko sudhArA jA ske| Arthika punarvitaraNa para to sarakAreM bala detI haiM para khule Arthika vikAsa rUpI azva ko kaise niyaMtrita kiyA jAe, yaha jAnane kA koI prayatna nahIM krtaa| upayoga va prAptiyoM ke stara para sAmAjika viSamatA aparihArya hai, bazarte sAmAjika tulasI prajJA apraila-jUna, 2004 - 3 - 5

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gatizIlatA evaM rAjanaitika niSpakSatA ho / nAgarika asamAnatA dUra kara sakate haiM lekina sarakAra viSamatA dUra karane meM sakSama nahIM, vizeSa rUpa se Aya kI vissmtaa| ataeva Arthika asamAnatA to kucha sImA taka svIkArya ho sakatI hai para samAja ko khaNDa-khaNDa kara sAmAjika asamAnatA kabhI bhI svIkArya nahIM ho sakatI aura na hI vaha rAjanaitika sthiratA lA sakatI hai| bhArata meM pichale kucha varSoM se vibhAjana evaM rAjanIti kA AdhAra Arthika kI apekSA sAmAjika adhika ho gayA hai| Arthika samAnatA ke abhAva meM sAmAjika samAnatA hI hai jo rAjanIti ko sthAyitva detI hai| Arthika samAnatA ke sAtha sAmAjika samAnatA bhI chIna lI jAe to phira rAjanaitika sthAyitva kI kalpanA bhI kaise kI jA sakatI hai? saMdarbha :1. B.R. Nagar, Globlization and Nationalisim, Sage Publications, Delhi. 2. Rajendra Singh, Social Movements, old and new, A Postmodernist Critigue, Sage Publications, Delhi. 3. Vidhu Verma, Justice, Equality and Community, Sage Publications, Delhi. 4. Inger, Skjelsback and Dan smith (Ed.) Gender, Peace & Conflict, Sage Publications, Delhi. 5. Ram Ahuja, Social Problems in India, Rawat, Jaipur. adhyakSa ahiMsA evaM zAnti vibhAga jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM- 341306 (rAjasthAna) - tulasI prajJA aMka 124

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aravinda sAhitya aura manonuzAsanam meM Atma tattva zrImatI urmilA devI 'manonuzAsanam' kA mUla varNya viSaya mana kA anuzAsana arthAt saMyamana karanA hai jo sambhavata: AtmaprApti ke mArga kA prathama sopAna hai| zanaiH-zanai: mana ko niyantrita aura sthita karate hue Atmatattva kA svarUpAnAvaraNa hI mokSAvasthA kI prApti hai| manonuzAsana meM vastuta: mana evaM mana kI vibhinna avasthAoM evaM sthitiyoM, mana ke uttarottara pragatizIla staroM kA manonirodha ke vibhinna sAdhanoM Adi kA hI varNana sUtrAtmaka rUpa meM kiyA gayA hai jisa para AcArya mahAprajJajI (muni nathamala) ne bRhat vyAkhyA (hindI meM) likhakara use janasAmAnya ke lie bodhagamya evaM prayogamUlaka banA diyA hai| mAnasika vikAsa se Arambha karake manaH zodhana ke vibhinna sopAnoM se lakSyaprApti kI ora agrasara manonuzAsana meM Atmatattva ke svarUpa kA vivecana atyanta alpamAtrA meM kiyA gayA hai| prastuta lekha kA pramukha viSaya AcArya tulasI kRta manonuzAsanam meM varNita Atma svarUpa kA zrI aravinda sammata saccidAnanda Atmatattva ke sAtha samAlocanAtmaka vizleSaNa karanA hai, ata: Atmatattva svarUpa para kendrita honA hI viSaya sammata hogaa| manonuzAsanam ke anusAra Atmatattva ko cetanavat dravya batAyA gayA hai jisakA zuddha svarUpa jJAna, darzana sahaja Ananda, satya evaM bala haiN|' ekamAtra Atmatattva ke caitanyazIla hone ke kAraNa hI yaha carAcara dRzyamAna jagat cetanAyukta dikhAI detA hai| manonuzAsanam kA darzana kevala Atmatattva kI sattA svIkAra karatA hai isake viparIta vedAnta darzana dRzyamAna rUpa meM AtmA aura paramAtmA do tattvoM ko mAnate haiM yadyapi donoM meM kevala svarUpagata bheda pratIti hai, Atyantika evaM tAttvika svarUpa meM AtmA aura paramAtmA eka hI brahma tattva kI do avasthAyeM haiN| jIvoM ke bhItara kriyAzIla cetana tattva hI AtmA hai| usakI sarvavyApakatA aura citrazakti ke tulasI prajJA apraila-jUna, 20040

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kAraNa hI jar3a jagat cetana sA pratIta hotA hai| isIlie AtmA ko Izvara kA pratibimba. IzvarAMza, brahma kI chAyA ityAdi upamAnoM ke dvArA lakSita karane kA prayAsa kiyA gayA hai| zrI aravinda ne bhI AtmA ko brahma kA aMza rUpa mAnA hai| brahma ke sat-cit-Ananda ina tIna tattvoM ke kAraNa hI jIva sattAvAna, cetana aura Anandita anubhava karatA hai| prANiyoM ke hRdaya meM nivAsa karane vAlA AtmA, anya kucha nahIM hai| vaha to divya caitanya paramAtmA kA hI eka aMza hai| __ jIvoM ke bhItara vidyamAna sat-cit-Ananda tattva usa akhaNDa paramAtmA ke hI vividha pakSa haiN| brahma svarUpataH saccidAnanda hai| usI kI aMzabhUta jIvAtmA aneka hote hue bhI usase bhinna nahIM haiN| prANi zarIra ke bhItara hRdayastha AtmA tathA atizaya rUpa se sarvavyApI paramAtmA ke rUpa meM vidyamAna eka hI tattva hai| donoM hI rUpoM meM yaha pUrNa hai| paramAtmA samaSTi rUpa meM jitanA pUrNa hai utanA hI vaha vyaSTi rUpa jIvAtmAoM ke rUpa meM bhI akhaNDa evaM pUrNa hai| jisa prakAra akhaNDa AkAza ghaTa ke bhItara par3ane para ghaTAkAza ke rUpa meM saMkucita hokara bhinna sA pratIta hotA hai, parantu ghar3e ke bhagna ho jAne para vaha pUrNAkAza se kiMcit bhI bhinna nahIM hotA hai, usI prakAra zarIrastha jIvAtmA ke bhItara bhI paramAtmA kA aMzatva mAnA gayA hai| vastutaH donoM meM koI bheda nahIM hai| donoM akhaNDa, ananta aura ekamAtra tattva haiN| paramAtmA kA jIvAtmA ke rUpa meM jagat meM kArya karanA brahma kA svabhAva hai, usakI lIlA hai| apane mUla svarUpa meM to vaha nitya, zuddha, buddha aura nirvikArI hai| isalie vaha janma-mRtyu se bhI sarvathA pare hai| janma-mRtyu to zarIra kA dharma hai| AtmA para isakA koI prabhAva nahIM par3atA hai| AtmA sadaiva caitanya, ajara, amara aura nirlepa hai| jagat meM jIvAtmA kI sattA vastutaH brahma kI hI sattA hai| brahma jitanA apane akhaNDa nirvikalpaka svarUpa meM zuddha sarvavyApI hotA hai utanA hI vaha jIvAtmA kI brahmatva kI avasthA meM bhii| jIvAtmA kI avasthA meM hone para brahma tattva para zarIra ke jIvana, mRtyu rogAdi dharmoM kA koI prabhAva nahIM par3atA hai| AtmA to svabhAvataH hI nirvikArI aura nirvikalpaka hai| AtmA para jIva ke dvArA vibhinna dharmoM kA AropaNa karanA hI avidyA hai, jisake kAraNa usakA mUla svarUpa ajJAnAvRtta hokara jIva ke lie ajJeya ho jAtA hai| jIva svayaM apane hI bhItara vidyamAna tattva ko itara-itara padArthoM meM dekhane kA prayAsa karatA hai jisake phalasvarUpa ajJAna kA AvaraNa aura vistRta hotA calA jAtA hai| zrI aravinda ne AtmA ke rUpa meM hI brahma ko jIva ke lie jJeya mAnA hai| brahma kA nirvikalpaka svarUpa to akhaNDa, ananta, ajJeya tathA kevala "neti neti" hai, isalie vaha jJAna aura ajJAna donoM kI sImA se sarvathA pare hai| AtmA ke paramAtmA kA hI aMza hone ke kAraNa AtmajJAna ke dvArA paramAtma tattva svayaM prApya hai| ataH zrI aravinda ne AtmajJAna ko 8 - tulasI prajJA aMka 124

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brahmajJAna kI kuMjI mAnA hai| brahma kA svarUpa bAhya sAdhanabhUta indriyAdi ke dvArA sarvathA ajJeya hai| use jAnane ke lie usake sadRza hI alaukika sAdhanoM kA honA Avazyaka hai| jIvoM ko kriyAzIlatA pradAna karane vAlI gUDha alaukika cetanA ko dekhakara hI jagat ko saMcAlita karane vAlI kisI sarvocca sattA kA anumAna kiyA jAtA hai| Atma tattva ke kAraNa hI jar3a padArthoM se nirmita nazvara zarIra cetana pratIta hotA hai| vAstava meM zarIra ke bhItara apanI koI cetana zakti nahIM hai| Atma tattva ke kAraNa hI vaha cetana aura kriyAzIla hotA hai| isalie AtmA brahma sattA kA bodhaka hone ke sAtha hI brahmajJAna kA sAdhana bhI hai| jIvoM ke hradaya meM virAjamAna mUlatattva kA vyaSTigata jJAna AtmA kA jJAna hai tathA AtmA kA samaSTigata jJAna hI paramAtmA kA jJAna hai| AtmA kA jJAna hone para paramAtmA kA jJAna svayameva ho jAtA hai, kyoMki tAttvika dRSTi se donoM eka hI haiN| jIva samudAya ke rUpa meM brahma apane ko hI abhivyakta karatA hai| pratyeka zarIra ke vividha svabhAva aura AkAroM ke phalasvarUpa AtmA bhI aneka svarUpoM vAlA dikhAI dene lagatA hai| isa anekarUpatva ko kevala mAnavIya AtmA ke dvArA hI jAnA jA sakatA hai tathA anubhUta kiyA jA sakatA hai| __ zrI aravinda evaM upaniSad jahA~ Atmatattva ko mAnavIya zarIra meM sthita AtmA dvArA zreya mAnate haiM, manonuzAsanam meM AcArya tulasI usa AtmasvarUpa kA anAvaraNa karane ke lie ekamAtra mana ko hI adhikArI samajhate haiN| ve mAnava vikAsa ke tIna staroM ko Atmodaya ke sopAna svarUpa mAnate haiN| prathama aindrika vikAsa stara se Arambha karake AtmA ke mAnasika vikAsa kI yaugika Asana, prANAyAma Adi prakriyAoM se mana kA saMyamana evaM nirodha karate hue atIndriya jJAna kI caramAvasthA hI manonuzAsanam kI Atma svarUpa upalabdhi hai| jJAna kI prAraMbhika vikAsa kI avasthA meM mAnava ko kevala indriyoM ke viSayoM kA jJAna hI ekamAtra jJAna pratIta hotA hai, tatpazcAt vikAsa kI dvitIya avasthA meM sAdhaka kI jJAna pratIti kA viSaya mana hotA hai| yaha mAnasika vikAsa kI chaH avasthAoM meM se prathama arthAt mana kI mUDhAvasthA hai jo pUrNarUpeNa mithyAdRSTi, mithyA caritramoha Adi vRttiyoM se AvRtta rahatI hai| mana kI isa avasthA meM yoga sAdhanA kA bIjAropaNa bhI nahIM hotaa| mana kI dvitIya avasthA meM mana vikSipta mAnava kI bhA~ti vicaraNazIla hotA hai, isIlie ise vikSiptAvasthA kahA gayA hai| vikSiptatA kI dazA meM hI mAnava mana kabhI antarmukhI aura kabhI bahirmukhI hone lagatA hai| kintu pUrNarUpeNa na to vaha bahirmukhI hotA hai aura na hI antrmukhii| isIlie mana kI isa avasthA ko yAtAyAta kahA gayA hai| isI avasthA se mAnava mana meM yogAMkura udbhUta hone lagate haiM aura mana apane lakSya meM sthira hone lagatA hai| ise mana kI zliSTAvasthA' kahA gayA hai| yahI zliSTa mana jaba pUrNarUpeNa apane lakSya meM lIna hone lagatA hai to vaha sulInatva kI avasthA ko prApta ho jAtA hai| tulasI prajJA apraila-jUna, 2004 -

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isa avasthA meM mana Atma pravRtta hokara sUkSmatA kI ora agrasara hone lagatA hai| bAhya ADambara chUTane lagate haiN| kevala Atma tattva meM lIna mana pUrNarUpeNa laukika pratItiyoM se niruddha ho jAtA hai| yahI mana kI nirodhAvasthA hai| isake uparAMta sAdhaka kalpanAvimukti evaM samatva pratiSThita hokara Atmamaya ho jAtA hai| yahI mokSAvasthA hai| mana pUrNarUpeNa AtmA meM vilIna ho jAtA hai| eka mAtra caitanya hI isa avasthA meM Alambana hotA hai| zrI aravinda bhI mukhya rUpa se yogasAdhanA ke dvArA hI mokSAvasthA ko saMbhava mAnate haiN| ve manonuzAsanam meM praNIta AtmaprApti kI avasthA se saMbhavata: Atmodaya kI ora agrasara hote haiM, isalie ve dhyAnayoga ko AtmajJAna kI yAtrA samAdhi meM atyantAvazyaka sopAna mAnate haiM 112 buddhi, mana, citta Adi padArtha to svabhAvataH jar3a haiN| Atmatattva kI zakti ke kAraNa hI ve apanA yatheSTha kArya karane meM sakSama haiN| svAbhAvata: ve kisI zakti ke adhiSThAtA nahIM haiN| jar3a padArtha kisI prakAra kI kriyA nahIM kara sakatA hai| AtmA kI cetanatA hI unameM caitanya aura kriyAzIlatA utpanna karatI hai| AtmA kI tulanA meM inakI zakti AMzika hotI hai| ataH ye apane hI srota svarUpa AtmA kA jJAna prApta karane meM sarvathA akSama hote haiN| brahma kA jJAna Alaukika sAdhanoM dvArA hI prApya hai| isalie buddhi usa sattA kI ora saMketa karatI hai kintu usa taka pahu~ca nahIM pAtI haiN| buddhi kI bodhazakti svayaM paramAtmA kI cinmAtra zakti hai| ataH usakA kSetra saMkucita hotA hai| ekamAtra divya tattva AtmA hI usa tattva ko jAna sakatA hai| vahI isa tathya kA bhI jJAtA hotA hai ki jagat brahma kI aneka rUpAtmaka abhivyakti hai| zrI aravinda ne AtmajJAna ke dvArA paramAtmA ke jJAna ko svayameva prApya mAnA hai kintu ve sIdhe paramAtma jJAna ko saMbhava nahIM mAnate haiN| isa prakriyA meM yogI ko AtmaprApti ke vibhinna sopAnoM ko pAra karanA par3atA hai| ve brahmajJAna ke lie tIna sopAnoM ko AdhAra svarUpa mAnate haiM, jinakA gaMtavya brahmajJAna hai| zrI aravinda ne inheM AtmA athavA paramAtmA ke tIna pahalU bhI kahA hai| inameM prathama pahalU divyAtmA kA jJAna svajJAna para AdhArita hai| mana ke anusAra mAnava dvArA svayaM 'sva' kA jJAna prApta karanA brahmaprApti kA prathama sopAna hai| mumukSu dvArA satpadArthoM kA AtmA meM darzana karanA dvitIya sopAna hai| tRtIya avasthA meM sAdhaka sat padArthoM meM AtmA kA hI darzana karatA hai| AtmA kA akhaNDa rUpa meM sarvavyApaka darzana hI brahmajJAna kA carama sopAna hai| ___ jJAna ke tIna staroM ke AdhAra para zrI aravinda ne mukta puruSoM ko bhI tIna zreNiyoM meM vibhakta kiyA hai| prathama sopAna para ArUr3ha sAdhaka ko AtmA kA jJAna hone ke kAraNa vaha isa avasthA ke anta meM jIvanmukti kI avasthA ko prApta ho jAtA hai| isa prakAra kA jIvanmukta puruSa saMsAra meM anya ajJAniyoM kI hI bhA~ti rahatA hai| vaha apane karmoM kA nirvAha karatA hai tathApi usake dvArA sampAdita karma baMdhanAdhAyaka nahIM hote haiN| AtmA baMdhana aura guNoM se sarvathA pare hotI hai| isalie isakA jJAna hone ke kAraNa vaha bhI apane ko Atma rUpa samajhakara 10 - - tulasI prajJA aMka 124

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samasta baMdhanoM se pare rahatA hai| zarIra meM rahate hue apane Atmatattva ko jAna lenA jIvanmukti hai| vaha eka zarIra meM sthita hote hue bhI sabhI zarIroM meM eka hI AtmA kA darzana karatA hai jisase vaha mAnava sulabha doSoM se bhI sarvathA pare ho jAtA hai| ajJAnI vyakti ahaMkArika vRtti ke vazIbhUta eka jIva ko dUsare se bhinna samajhatA hai| tAttvika dRSTi se sabake bhItara vidyamAna cetana sattA eka hI hai| jIvana mukti ke uparAnta sAdhaka jJAna kI dvitIya avasthA arthAt buddhatva kI sthiti meM praveza karatA hai| isakI carama pariNati kI avasthA meM sAdhaka pratyeka padArtha ko AtmA meM samAyA huA dekhatA hai / jagat kA koI bhI padArtha use AtmA se bhinna pratIta nahIM hotA hai| isa avasthA taka pahu~cate hue sAdhaka samasta laukika baMdhanoM kA tyAga kara cukA hotA hai tathA isa avasthA kI antima sthiti taka vaha bodha ko prApta ho cukA hotA hai| isa avasthA meM zarIra tyAga dene para ukta puruSa punarjanma lene ke lie svatantra hotA hai| usakA janma anya ajJAniyoM kI bhA~ti karmaphala ke vazIbhUta na hokara usakI icchA para AdhArita hotA hai| yadi vaha lokakalyANArtha kisI avatAra kI bhA~ti janma letA hai tathA apane zarIra ke Avazyaka dharmoM kA nirvAha karatA hai taba bhI vaha kisI prakAra ke karmabaMdhana meM nahIM par3atA hai| vaha sabhI karmoM ko Izvara ke prati samarpaNa aura tyAga ke bhAva se karatA hai| vaha Izvara ke dvArA hI pratyeka karma kA sampAdana mAnatA hai tathA svayaM ko Izvara ke kartRtva kA eka sAdhana mAtra samajhatA hai| zrI aravinda se pUrva kisI bhI advaitavedAntI ne isa tathya ko svIkAra nahIM kiyA hai| ve saba mukti ke bAda atizaya Ananda ke rUpa meM AtmA kI eka zUnyAvasthA kI kalpanA karate haiN| zrI aravinda AtmajJAnI ko kevala apane lie hI nahIM, apitu anya ajJAniyoM ke lie bhI upayogI mAnate haiN| jJAnI-mukta puruSa kA jIvana anya ajJAniyoM se sarvathA bhinna tathA doSarahita hotA hai| Atmaikya darzana ke kAraNa vaha mAnavadoSa-lobha, moha, krodha, rAga, dveSa Adi se sarvathA pare hotA hai| dvitIya avasthA ko prApta karane ke uparAnta yadi jIvana mukta puruSa saMsAra meM avatarita honA nahIM cAhatA to isake lie bhI vaha pUrNa svatantra hotA hai| ye donoM hI avasthAyeM zarIra meM vartate hue jagat meM hI prApta kI jA sakatI haiN| brahma-prApti kI avasthA laya kI avasthA hai| isake lie jIvana mukta sAdhaka ko koI prayatna nahIM karanA par3atA hai| bodha prApta jIvAtmA ko mRtyu ke uparAnta yaha sthiti svayaM hI prApta ho jAtI hai| isa avasthA meM paramAtmA aura AtmA donoM eka ho jAte haiN| mUlata: bhI donoM eka hI haiN| vilaya ko prApta AtmA svayaM brahma hI ho jAtA hai| yahI mAnava jIvana kA pramukha dhyeya tathA jIva kI parama gati hai| zarIra meM rahane para AtmA meM tAttvika dRSTi se koI parivartana athavA vikAra utpanna nahIM hotA hai| puruSa ke dvArA svayaM ko samajha lenA hI AtmajJAna hai| isalie jJAna-ajJAna kA AtmA para koI prabhAva nahIM par3atA hai| aneka zarIroM meM rahane para bhI AtmA eka hI rahatI hai| vaha tulasI prajJA apraila-jUna, 2004 __ 11

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brahmajJAna kI avasthA ke samAna hI jagat rUpa abhivyakta dazA meM bhI akhaNDa, asIma, nirvikArI hI rahatA hai| ___ ekamAtra Atmatattva ke dvArA hI saMsAra meM ekatva dikhAI detA hai| prANiyoM ke bIca Atmatattva kI vyApakatA ke kAraNa hI unameM ekarUpatA kA darzana hotA hai| AtmA eka samaya meM eka vyakti ke bhItara tathA samaSTi rUpa se samasta jagat meM vyApta rahatI hai| donoM avasthAoM meM AtmA apane ekatvAdi svarUpa se bhalIbhA~ti paricita hotA hai| AtmA bahurUpa abhivyakta hone para bhI paramatattva paramAtmA se apane ko pRthak nahIM samajhatI hai| eka puruSa ke bhItara nihita AtmA ekatva ko akSuNNa rakhate hue bhI bahutvAbhivyakti kA anubhava karatA hai| AtmA ke kAraNa hI jagat meM jIvAtmAoM ke madhya alaukika ekarUpatA hotI hai| zarIra bheda se AtmA kA svarUpa prabhAvita hotA hai| vyAvahArika rUpa meM AtmA kA darzana kartA, bhoktA, vikArI ke samAna hotA hai| yadyapi yaha tathya sarvavidita hai ki AtmA paramAtmA donoM eka hI tattva haiN| isa tathya ko zrI aravinda ne spaSTa rUpa se samajhAyA hai| unhoMne bhI anya vedAntiyoM ke samAna AtmA-paramAtmA kA ekatva svIkAra kiyA hai kintu unhoMne AtmA ke vyAvahArika pakSa aura siddhAnta ko spaSTa karane ke lie AtmA ke dvirUpatva kI adbhuta kalpanA kI hai| jagat meM kisI puruSa vizeSa ke satyavAcana, prema, sahiSNutA, dayA, sahAnubhUti guNoM ko usakI AtmA kI vizeSatAe~ mAna liyA jAtA hai / yadyapi guNa aura avaguNa donoM hI prakRti meM triguNAtmaka svarUpa ke kAraNa dRSTigocara hote haiN| AtmA se unakA koI pratyakSa sambandha nahIM hotA hai| jisa zarIra meM satvaguNa kI adhikatA hotI hai vaha mAnavIya guNoM se sampanna tathA tamoguNa kI pradhAnatA vAlA vyakti tAmasika vRtti ke kAraNa nirdayatA, asahiSNutA Adi durguNoM se yukta dikhAI detA hai| vastutaH AtmA se guNoM avaguNoM kA koI sambandha nahIM haiN| AtmA to svarUpataH hI nirguNI, nirvikArI tathA sarvavyApaka hai| zrI aravinda ne AtmA ke nirvikArI svarUpa kA hI dvirUpa mAnakara ina guNoM-avaguNoM kA bhI tAratamya AtmA se jor3a diyA hai| prathama rUpa vyAvahArika AtmA vyakti kI mAnasika athavA avayavI AvazyakatAoM ko pUrA karane kA kArya karatA hai| yaha AvegoM, saundarya bhAvanA, mAnasika zaktiyoM, jJAna, prasannatA Adi ke anusAra kArya karatA hai| AtmA kA dvitIya rUpa antarnigUDha tattva hai jo prakAza kI zuddha zakti hai, prema, Ananda Adi mAnavIya guNoM kI zuddha caitanyAvasthA hai, vahI vAstavika AtmA hai| isI ko vyavahAra meM 'AtmA' nAma se jAnA jAtA hai|" yadyapi mAnavIya guNoM kI adhikatA athavA kamI kA mUla kAraNa prakRti kA triguNAtmaka svarUpa hI hai tathApi AtmajJAnI vyakti sabhI prANiyoM meM svayaM apanI hI AtmA kA darzana karatA hai| isalie usake bhItara dayA, sahiSNutA, prema Adi guNa svAbhAvika rUpa se - tulasI prajJA aMka 124 12 -

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prakaTa ho jAte haiN| ekatva dRSTi ke kAraNa vaha sarvatra AtmA kA hI darzana karatA hai| ghRNA, dveSa, jugupsA Adi sabhI bhAva dvaita ke kAraNa utpanna hote haiM kintu jise sarvatra AtmA hI dikhAI detA hai vaha kisase ghRNA athavA jugupsA karegA? Atmatattva ke prabuddha ho jAne para jIvanamukta puruSa alaukika Ananda meM nimagna rahate hue kisI bhI padArtha meM dvaita nahIM dekhatA hai| ahaMkAra ke naSTa ho jAne ke kAraNa vaha aMhakArajanita vikAroM se sarvathA pare ho jAtA hai| ___ anya vedAntiyoM kI apekSA zrI aravinda ne AtmA ke vyAvahArika pakSa para adhika bala diyA hai| paramatattva AtmA to alaukika anirvacanIya svarUpa vAlA hai, ata: vaha manuSya ke lie ajJeya hai| AtmA ke vyAvahArika pakSa ke rUpa meM zrI aravinda ne vastutaH AtmajJAnI ke sAmAjika jIvana tathA vyavahAra ko hI svIkAra kiyA hai| sandarbha grantha sUcI : 1. cetanAvad dravyaM aatmaa| jJAnadarzana sahajAnanda satyavIryANi ttsvruupm| manonuzAsanam 1.5-6 2. Our soul, the secret indwelling phychic entity is a portion of the Divine consciousness and essence. Sri Aurobindo. The Life Divine, p-388 3. The Existence of such a soul would be always self contained in the conscious play of Sachehidananda. It would be pure and infinite self existence in its being, in its becoming would be a free play of immortal life univaded by death and birth and change of body. Sri Aurobindo, The Life Divine, p-151 4. The position has already been quite definitely taken that the transcedent self in man is identically the same as the transcedent self in the universe and that this identity is the one great key to the knowledge of Absoulte Brahman. Sri Aufobindo. The upanlshads, p-11 5. Brahman maifests himself in each of these universe------And in each of these manifestation He can be known and realised by the Spirit of man. Sri Aurobindo. Teh Upanishads, p-11 6. dRSTicaritramoha - parivyAptaM muuddhm| anarhametad yogaay| manonuzAsanam 2-2-3 7. itarattato vicaraNazIla vikssiptm| manonuzAsanam-2.4 8. kadAciktaH kadAcid bahirvihAri yAtAyAtam / manonuzAsanam-2.5 9. sthiraM zliSTam / manonuzAsanam-2.8 10. susthira sulInam / manonuzAsanam-2.9 11. nirAlambanam kevalamAtmapariNataM niruuddhm| manonuzAsanam-2.13 tulasI prajJA apraila-jUna, 2004 - - 13

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12. But the practice of mediation is not the true solution of the problem (though it be quite necessaty at the beginning to give the push) becausee we shall attain perhaps a relative silence. The Adventure of consiciousness, p-36 13. The intellect tells us--the Divine sould living in the truth of things would, on contrary always have conscious sense of itself as a manifestation of the Absolute. Sri Aurobindo. The Life Divine, p-153 14. For these three are aspects of the one existence. The first is based upon that self knowledge which, in our human reallsation If the Divine----the second on that which is, desrlbed as seeing all existence in the Self, the third on that which is described as seeing the self in all existences. The self becoing all existence in the basis of our oneness with all. Sri Aurobindo. The Life Divine, p-154 15. The first stage is well within the possible experlence of man and from it man return to be a Jivankukta, who lives and is yet realised in his inner self from the bondage of phenomenal existence. The second stage once reached, man does not ordinaril returns unless he is a supreme Buddha or perhaps as a world Avatar from the third stage none returns, nor is it attainable in the body. Sri Aurobindo. The Upanishads, p-1 16. Our unity with world being is the consciousness of the self, ----- which at once and the same time cosmicises in the would and individualise through the individual Purusha, and both in that world being and in this individual being and in all individual beings it is aware of the same, self manlfesting and experiencing its various manifestation. That then is a self which must be one in its being -- otherwise we could not have this experience of unity. Sri Aurobindo. The Life Divine, P-369 17. So too we have a double psychic entity in us the surface desire soul which works in our vital cravings our emotions, aesthetic faculty and mental seeding for power, knowledge and happiness and a subllminal Psychicentity a pure power of lighr, love, joy and refined essence of being which is our true soul behind the outer rorm of Psychic existence we so often dignify by name. Sri Aurobindo. The Life Divine, p-220 upa-saciva vizva vidyAlaya anudAna Ayoga 7 farcit, 110002 14 C JATHT 451 310 124

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vRddhAvasthA tathA mRtyu kyoM Ate haiM ? yuvAvasthA ke pazcAt vRddhAvasthA tathA isake pazcAt mRtyu ko prApta honA, yaha jIvana kA eka anavArya aMga hai / hamAre aneka RSimuniyoM ne sadA yuvA bane rahane tathA mRtyu ko TAlane ke kaI prayatna kiye, lekina ve bhI ina donoM se baca nahIM sake / vaijJAnikoM bhI isa dizA meM apane prayAsa jArI rakhe haiM / isI kA pariNAma hai ki vizvabhara meM manuSya kI ausata Ayu to bar3hI hai| bhArata meM bhI AjAdI ke samaya ausata Ayu mAtra 30 varSa thI, jo ki aba bar3hakara 56 varSa ho gaI hai| lekina isake bAvajUda bhI vaijJAnikoM ke sAmane ye prazna cunautI banakara khar3e huye haiM ki Akhira ve kyA kAraNa haiM jinakI vajaha se vRddhAvasthA tathA mRtyu AtI hai / ina praznoM ke samIcIna uttara kI talAza jArI hai| vRddhAvasthA ke lakSaNa bahukozIya prANI jaise hI pUrNa vayaska ho jAtA hai tathA prajanana kI kSamatA ko prApta kara letA hai, bur3hApA prAraMbha ho jAtA hai| adhikatara stanadhArI jIva jitane jaldI vayaska hote haiM, unakA AyuSya utanA hI kama hotA hai / stanadhArI jIva vayaska hone kA kAla 13 varSa manuSya siMha bhAlU billI kuttA bandara tulasI prajJA apraila-jUna, 2004 - DaoN. anilakumAra jaina 2 varSa 30 mAha 10 mAha 7 mAha 3 varSa AyuSya (varSa) 70 23 20 15 15 13 15

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yadyapi mAtra eka hI aisA lakSaNa nahIM hai jisake pragaTa hone para bur3hApA AnA mAna liyA jaae| bur3hApA prArambha hone ke sAtha hI aneka lakSaNa dikhane lagate haiN| masalan zarIra meM vasA kama ho jAtI hai jisake kAraNa zarIra kI tvacA para jhurriyA~ par3a jAtI haiM, pigameMTa melAnina kI kamI hone ke kAraNa bAla sapheda ho jAte haiM, rakta meM kailosTrola kI mAtrA tathA raktacApa bar3ha jAtA hai jisake kAraNa hArTa-aTaika A jAtA hai, glUkosa kI sahana-kSamatA kama ho jAtI hai aura insulina-pratirodha bar3ha jAtA hai jisake kAraNa DAyabiTIja jo jAtI hai| A~kha ke andara upasthita drava kA dabAva bar3ha jAtA hai jisake kAraNa motiyA-binda evaM glUkomA ho jAtA hai tathA najara kamajora par3a jAtI hai| zarIra kI pratirodhaka kSamatA kama ho jAtI hai, jisake kAraNa inphaikzana hone kA Dara banA rahatA hai| kailziyama kI kamI ho jAtI hai jisake kAraNa haDDiyA~ kamajora ho jAtI haiN| mAMsa-peziyA~ zithila ho jAtI haiM jisake kAraNa kamajorI A jAtI hai| smaraNa-zakti, sunane, socane tathA sIkhane kI kSamatA bhI kramazaH ghaTatI calI jAtI hai| pAcanazakti kamajora par3a jAtI hai| nIMda AnA kama ho jAtA hai| yaha jAnakara zAyada Azcarya hogA ki vRddhAvasthA meM manuSya kI lambAI pauna iJca taka kama ho jAtI hai tathA manuSya ke mastiSka kA vajana bIsa pratizata taka kama ho jAtA hai| yuvA manuSya ke mastiSka meM lagabhaga eka kharaba kozikAyeM hotI haiN| inameM se pratidina lagabhaga eka lAkha kozikAyeM naSTa hotI rahatI haiM aura hameM isakA AbhAsa taka nahIM ho pAtA hai| DaoN. maikse ke prayoga jitanA kucha Upara kahA gyaa| yaha saba vRddhAvasthA ke hone para kyA hotA hai, isakI jAnakArI to dete haiM lekina yaha saba kyoM hotA hai, isakI jAnakArI nahIM mila pAtI hai| kucha vaijJAnika khAna-pAna ko bhI vRddhAvasthA kA eka kAraNa mAnate haiN| kaoNranela yunivarsiTI ke vaijJAnika DaoN. sI.ema. maikse ke prasiddha prayoga ne yaha siddha kara diyA ki dubalA-patalA cUhA moTe cUhe ko daphana karatA hai| sAmAnyataH eka cUhA cAra mAha meM pUrNa vikasita ho jAtA hai, do sAla taka vayaska rahatA hai tathA tIna sAla meM mara jAtA hai| DaoN. maikse ne cUhoM ke do varga bnaaye| eka varga ko khUba acchA-adhika kailorI evaM proTIna yukta bhojana khilAyA tathA dUsare varga ko kama kailorI yukta bhojana, viTAmina tathA minarala para hI rkhaa| usane apane prayoga meM pAyA ki pahale varga ke cUhe cAra mAha se pUrva hI pUrNa vikasita ho gaye tathA apanI ausata Ayu meM hI mara gaye jabaki dUsare varga ke cUhoM ko pUrNa vikasita hone meM tIna varSa taka kA samaya laga gayA tathA ve kAphI jIvita bhI rhe| apane prayogoM meM DaoN. maikse yaha siddha kara pAye ki yadi manuSya minarala aura viTAmina ko hI apanI khurAka banA le to vaha 100 se 150 varSa taka jIvita raha sakatA hai| ina prayogoM se itanA to siddha huA ki manuSya apanA AyuSya thor3A bar3hA sakatA hai, lekina mRtyu ko phira bhI nahIM TAlA jA sakatA hai| 16 - - tulasI prajJA aMka 124

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manuSya kA zarIra evaM yAMtrika mazIna manuSya kA zarIra bhI eka yAMtrika mazIna kI taraha se hai| jisa prakAra eka yAMtrika mazIna meM aneka kala-purje hote haiM tathA mazIna ke istemAla ke sAtha-sAtha kucha purje purAne par3a jAte haiM tathA kharAba ho jAte haiN| yadi ina puoM ko badala diyA jAe to phira se mazIna pUrNa kSamatA ke sAtha kAma karane lagatI hai aura yadi kala-purje bAra-bAra kharAba hone lage tathA bAra-bAra unheM badalane meM adhika mehanata lage to mazIna ko badala denA hI ThIka samajhate haiN| prakRti meM bhI isI prakAra kI vyavasthA hai| manuSya kA zarIra aneka kozikAoM, tantu tathA aMga-pratyaMgoM se milakara banA hotA hai| ina sabakI apanI-apanI eka Ayu hotI hai| pUrNa vayaska manuSya ke zarIra meM lagabhaga sau kharaba kozikAyeM hotI haiM jinameM se aneka maratI rahatI haiM tathA nayI banatI rahatI haiN| zveta-rakta kozikAyeM teraha dina, lAla rakta kozikAyeM 120 dina tathA lIvara kI kozikAyeM 18 mAha taka jIvita rahatI haiN| tantu kI kozikAyeM to sau varSa taka jIvita rahatI haiN| anya kozikAoM kA to punarDatpAdana hotA rahatA hai, lekina tantu kozikA kA punargatpAdana nahIM hotA hai| isI prakAra manuSya ke zarIra meM sthita vibhinna aMga-pratyaMgoM kI Ayu bhI alaga-alaga hotI hai| manuSya kA svayaM kA ausata AyuSya to mAtra 70 varSa hI hotA hai jabaki usakI A~kha kI ausata Ayu 125 varSa hotI hai| vRddhAvasthA meM nayI kozikAoM kA utpAdana banda ho jAtA hai tathA purAnI kozikAyeM apanI Ayu pUrNa karane ke uparAnta mara jAtI haiN| isa prakAra manuSya ke aMga-pratyaMga zithila hone lagate haiM tathA aneka prakAra kI vyAdhiyA~ paidA ho jAtI haiN| jaba ye vyAdhiyA~ eka sAtha ikaTThI ho jAtI haiM to prakRti manuSya ko uThA letI hai arthAt manuSya kI mRtyu ho jAtI hai| vRddhAvasthA kA mUla kAraNa vRddhAvasthA evaM AyuSya ke saMbaMdha meM alaga-alaga vaijJAnikoM ne alaga-alaga siddhAMta pratipAdita kiye haiN| kucha vaijJAnikoM ke anusAra pratyeka kozikA nirantara kucha mukta-reDikalsa paidA karatI rahatI haiM jo ki zarIra meM ikaTThe hote rahate haiN| lekina zarIra ke andara enjAima hote haiM jo ina mukta reDikalsa ko niyaMtraNa meM rakhate haiN| jaba ye reDikalsa niyantraNa ke bAhara ho jAte haiM to kozikAoM ko nukasAna pahuMcAte haiM tathA avAJcchanIya proTIna kA nirmANa karate haiN| inase kozikAyeM naSTa hone lagatI haiM tathA nayI kozikAyeM bana nahIM pAtI haiM aura antataH bur3hApA aura phira mRtyu AnA avazyaMbhAvI hai| __pratyeka kozikA meM guNasUtra hote haiM tathA ye guNasUtra DI.ena.e. nAmaka rasAyana se bane hote haiN| vaijJAnikoM ne khoja kI hai ki pratyeka DI.ena.e. ke anta meM Tailomara hote haiN| tulasI prajJA apraila-jUna, 2004 - 17

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adhikatara kozikAyeM dvivibhAjana dvArA apanI vRddhi karatI haiN| pratyeka vibhAjana meM Tailomara choTA hotA calA jAtA hai| jaba kozikA vibhAjana eka nizcita sImA para pahuMca jAtA hai to yaha Tailomara kozikA vibhAjana para nirantara najara rakhatA hai| jIna kI khoja ne vaijJAnikoM ke vibhinna AyAma prastuta kiye haiN| ye jIna DI.ena.e. para sthita hote haiN| kucha vaijJAnikoM kA mAnanA hai ki manuSya ke vRddha hone evaM AyuSya se saMbaMdhita sabhI sUcanAeM ina jInoM para hI likhI hotI haiN| kaba kozikA-vibhAjana ko baMda honA hai, kaba Tailomara samApta honA hai, Adi ye sArI sUcanAeM inhIM jInoM para likhI hotI haiN| vaijJAnikoM ne kucha jIna to aise khoja nikAle haiM jinakA sIdhA saMbaMdha AyuSya se hai| sI. eligana nAmaka baikTeriyA ke eka aise jIna ko khojA jA cukA hai jise yadi niSkriya kara diyA jAe to usa baikTeriyA kI Ayu bar3ha jAtI hai| ___ itanI khojoM ke bAvajUda bhI abhI vaijJAnika pUrNa saMtuSTa nahIM ho pAye haiN| Aja inakA mAnanA haiM ki jIna bhI AyuSya meM eka mahattvapUrNa bhUmikA nibhAte haiN| lekina sArA niyaMtraNa inake pAsa nahIM hai| lagabhaga 35 pratizata AyuSya kI vajaha jIna hai lekina zeSa vAtAvaraNa, khAna-pAna Adi para nirbhara karatA hai| karma-jIna kA niyaMtraka jaisA ki Upara kahA gayA hai ki jIna bur3hApA evaM mRtyu donoM meM eka mahattvapUrNa bhUmikA nibhAte haiN| jIna hI ye dizA nirdeza karate haiM ki kaba vyakti ko vRddha honA hai tathA kaba usakI mRtyu honI hai yAni ki usakA AyuSya kitanA hai ? ye jIna vaMzAnugata calate rahate haiN| yahA~ prazna yaha hai ki isa jIna kA niyaMtraNa kisake pAsa hai ? vaha kauna-sA kAraNa hai jo jIna ko nirdeza detA hai? vijJAna meM ina praznoM ke uttara nahIM khoje jA sake haiM, lekina inake uttara bhAratIya darzanoM meM paramANu itane sUkSma hote haiM ki moTI se moTI dIvAla ko bhI bheda kara pAra nikala jAte haiN| ye karma pratyeka jIva ke sAtha jur3e rahate haiM tathA ye hI taya karate haiM ki vRddhAvasthA kaba AnI hai tathA kisakA kitanA AyuSya hai| ina karmoM meM kucha vizeSa hote haiM jinheM Ayukarma kahate haiN| ye Ayukarma jIva ke AyuSya kA nirdhAraNa karate haiN| Ayukarma pUrvabhava (yAni ki pichale janma) meM hI jIva ke sAtha jur3a jAte haiN| gati kA nirdhAraNa bhI karma ke anusAra hotA hai| ye karma hI jIna ke niyaMtraka hote haiM tathA jIna inake nirdezoM ko Age saMpreSita karate haiN| -bI-26, sUryanArAyaNa sosAyaTI, visata peTrola-paMpa ke sAmane, sAbaramatI, ahamadAbAda-5 18 - tulasI prajJA aMka 124

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calI hai rasma ki koI sara uThA ke na cale ( bhUmaMDalIkaraNa ke pariprekSya meM bhAratIya zikSA vyavasthA ) 'bhAratIya zaikSika paridRzya ke prati vyApaka rUpa meM upekSA kA ravaiyA apanAyA gayA hai| isa upekSA ne bhAratIya zikSA ko, sUcanA visphoTa ke isa yuga meM bhI jJAna, zodha, racanAtmakatA aura adyatana sthApanAoM se sampanna navIna grahaNazIlatA jaisI usakI buniyAdI vizeSatAoM se maharUma kara diyA hai / isa bhayAvaha aura nirAzAjanaka paridRzya meM mAtra badalAva se jaTilatAe~ hala nahIM hoMgI, balki unameM AmUla cUla krAntikArI pahala karanI hogI / kRSi kSetra meM harita krAnti kI pahala nayI takanIka ke bala para uccatama stara kI utpAdana kSamatA evaM saMpannatA hAsila kI hai, aba zikSA ke kSetra meM bhI krAnti karanI hogI tAki navInatama sUcanA evaM saMcAra takanIka ke bala para svAdhInatA, adyatana zaikSika upalabdhiyoM kA upayoga vikAsa evaM saMvarddhana hetu saMbhava ho, bezaka yaha pUrI takanIka pratispardhAtmaka evaM bAjAra kendrita hogii| aba kaThora kadama uThAne kI aparihAryatA hai, sudhAravAdI ravaiye se sthitiyA~ nahIM bdleNgii|' (Mukesh Ambani, Kumarmangalam Birla-Report on a policy framework for reforms in education, Page No. 48, April 2000.) 4 'agara ambAnI-bir3alA kI yaha riporTa svIkAra lI jAtI hai to bhArata kI bhAvI zikSA kA rUpa spaSTa ho jAtA hai| san 2015 meM deza ke zramika varga ke bacce (lagabhaga 63 pratizata) kakSA ATha taka hI zikSita ho pAeMge aura inake pAsa mAtra sAkSaratA kA kauzala hogA / ve garIba bacce vaizvIkaraNa dvArA paidA kI gaI sUcanA praudyogikI va anya takanIka kA upayoga karane vAle vaizvIkRta zramika baneMge / inheM bahurASTrIya kampaniyA~ kharIdakara eka deza se dUsare deza le jAkara apane kArakhAnoM meM tulasI prajJA apraila-jUna, 2004 niraMjana sahAya 19

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jota skeNgii| ThIka usI prakAra jaise 18 vIM aura 19 vIM zatAbdI meM yUropa aura amerikA ne aphrIkI aura eziyAI majadUroM ko gulAma banAkara kharIdA thaa| lagabhaga 31 pratizata jo madhyama varga ke hoMge, dasavIM yA bArahavIM taka par3hakara vaizvIkRta bAjAra meM takanIziyana baneMge aura deza ke mAtra 6 pratizata bacce zikSA prApta kreNge| ve hI nayI praudyogika kA sRjana kareMge aura vaizvIkRta bAjAra meM isa iMsAnI pUMjI kI kImata bar3ha-car3hakara lagAI jaaegii| aMtataH vaizvIkRta arthavyavasthA para vizva-pUMjI kI mAlika bahurASTrIya kampaniyoM kA varcasva barakarAra rakhane meM yaha zikSA-vyavasthA madadagAra hogii| to yaha hai ambAnI-bir3alA dvArA prastAvita zikSAvyavasthA meM chipe vaizvIkaraNa, nava brAhmaNavAda aura navamaikAlevAda kA svarUpa aura yahI hai isakA lbboluaab|' (anila sadgopAla, rASTrIya sahArA, dillI 10 pharavarI 2001.) __26 navambara 1949 I. ko bhAratIya saMvidhAna nirmAtAoM ne bhaviSya ke 'khuzanumA bhArata' ke svarUpa ko gar3hane ke lie gaira barAbarI ke kisI bhI mAnavatAvirodhI siddhAnta ko khArija karate hue jo mahattvapUrNa nirNaya lie the, AjAdI ke chappana sAla bAda usa para nigAha DAlanA jarUrI hai, kyoMki usI ke Aloka meM nirantara parivartita hote hue sattA ke niyAmaka taMtra ko gaharAyI se samajhA jA sakatA hai| usa zapatha patra meM gauravapUrNa ghoSaNA kI gayI thI ki 'hama bhArata ke loga, bhArata ko eka saMpUrNa, prabhutvasaMpanna, samAjavAdI, paMtha nirapekSa, lokataMtrAtmaka gaNarAjya banAne ke lie tathA usake samasta nAgarikoM ko sAmAjika, Arthika aura rAjanItika nyAya, vicAra, abhivyakti, vizvAsa, dharma aura upAsanA kI svatantratA, pratiSThA aura avasara kI samatA prApta karAne ke lie tathA una saba meM vyakti kI garimA aura rASTra kI ekatA aura akhaMDatA sunizcita karane vAlI baMdhutA bar3hAne ke lie dRr3hasaMkalpa hokara apanI isa saMvidhAna sabhA meM Aja 26 navambara 1949 I. ko etaddvArA isa saMvidhAna ko aMgIkRta, adhiniyamita aura AtmArpita karate haiN|' jAhira hai bhArata sAmaMtavAdI-sAmrAjyavAdI durabhisaMdhiyoM se mukta hokara eka behatara vikAsa kI ora bar3hane ke lie saMkalpa le rahA thaa| cAra dazaka taka niyojita arthavyavasthA ke taMtra meM bhArata ke vikAsa kI dizA taya huii| lekina DhA~cAgata badalAva na kara pAne ke kAraNa isa arthavyavasthA kA niyantraNa unhIM hAthoM meM rahA jo naukarazAhI, vidhAyikA aura nyAyapAlikA kI durbalatAoM kA apane hita meM dohana karane meM mAhira the, pariNAmataH adhikAMza sarakArI upakrama ghATe meM cale ge| vyavasthA kI asaphalatA vikarAla rUpa meM sAmane AyI aura 'cAra dazakoM taka samAjavAda kA nAma lene vAle nIti nirmAtAoM ne yakAyaka ulTe ghUma jAne kA nirNaya liyaa| isa mudde para janAdeza lene kI to dUra, unhoMne matadAtAoM ko isake lie AgAha bhI nahIM kiyaa| 20 - - tulasI prajJA aMka 124

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1991 meM kAMgresa kI eka alpamata sarakAra ke vittamaMtrI manamohanasiMha ne ina nItiyoM kI ghoSaNA karake duniyA ko hI nahIM, bhAratavAsiyoM ko bhI hairata meM DAla diyaa| ina nItiyoM kA niyantraNa aba vizva vyApAra saMgaThana (DablyU. TI. o.) ke hAthoM meM hai| nayI Arthika nIti ne bhAratIya saMvidhAna kI mUla bhAvanA yAni janakalyANakArI samAna avasara prerita nItiyoM ko alavidA kara diyaa| 1 janavarI 1995 se DaMkala prastAva pUrI taraha lAgU ho gayA, usake anusAra zikSA aura svAsthya jaisI buniyAdI sevAeM bhI vyApAra meM zAmila kara lI gyiiN| vizva vyApAra saMgaThana kI yaha maMzA hai ki ina kSetroM meM rASTrIya-bahurASTrIya kaMpaniyoM dvArA niveza ho| aba sarakAra para ghoSita-aghoSita dabAva hai ki zikSA jaisI buniyAdI jimmedAriyoM se bhI vaha dUra ho, aura sabsiDI kama karate-karate use samasta kara de| kendra sarakAra ne zikSA ke vartamAna prArUpa meM AmUlacUla badalAva ke lie mukeza ambAnI aura kumAramaMgalama bir3alA kI samiti kA gaThana kiyaa| isa samiti ne apraila 2000 meM apanI siphArizeM sarakAra ko sauMpa dii| philahAla pradhAnamaMtrI salAhakAra samiti dvArA gaThita isa samiti kI anuzaMsAe~ vicArAdhIna haiN| anuzaMsA kI saMstutiyA~ kisa taraha vyApaka jana ko ucca zikSA kI duniyA se bedakhala karatI haiM, isa para vistArapUrvaka carcA Age kI jaaegii| yahA~ savAla yaha uThatA hai ki kyA kisI bhI saMsthA yA sarakAra ko bahujana ke zrama se arjita munAphe yA lAbha kA anuttaradAyI vikAsa, jisakA lAbha kevala suvidhA sampanna tabake taka pahu~ce, kI chUTa dI jA sakatI hai? savAla kevala yaha nahIM hai ki bAjAra AdhArita arthavyavasthA sahI hai yA sarakArI gatividhiyoM dvArA niyaMtrita arthavyavasthA? saca to yaha hai ki donoM taraha kI arthavyavasthAoM kA caritra sandarbha-nirbharatA se hI taya hogaa| zikSA jaisI janakalyAkArI duniyA ko munAphe ke tAtkAlika darzana se jor3anA atArkika, adUradarzI aura viDambanApUrNa hogA jo apanI jada meM pUrI vyavasthA ko samAhita kara legaa| arthazAstrI jyAM drIja aura amartya sena pUrvI eziyA ke dezoM se bhArata kA tulanAtmaka adhyayana prastuta karate hue yaha mAnate hai ki cIna jaise deza meM zikSA jaise mUlabhUta janakalyANakArI kSetra meM sarakArI dhyAna ne use tejI se vikasita kiyA hai| bhArata ko lokataMtra to banAe rakhanA cAhie parantu sAmAjika avasara pradAna karane vAle sabhI kAryakrama avilamba Arambha kara dene caahie| pahale se hI aneka viDambanAoM aura dhruvAMtoM meM vibhAjita bhAratIya vyavasthA kevala udArIkaraNa se samatAmUlaka lakSya hAsila nahIM kara sktii| mAtra udArIkaraNa evaM niyantraNa taMtra meM DhIla dene para maulika nItigata sudhAra pichalI Ayojana vyavasthA meM raha gayI truTiyoM ko kabhI dUra nahIM kara paaeNge|.... bAjAra vyavasthA evaM sarakArI gatividhiyoM dvArA arthavyavasthA ke saMcAlana ke sApekSa guNa-doSoM para bahuta samaya se carcA hotI rahI hai, kintu donoM hI prakAra kI nirNaya paddhatiyoM kI eka sAjhI vizeSatA rahI hai, saMdarbha nirbhrtaa| anya zabdoM meM kinhIM vizeSa saMdarbho meM yadi bAjAra bahuta hI lAbhaprada evaM kuzala pratIta hotI hai to kinhIM anya saMdarbho meM sarakArI hastakSepa ke binA arthataMtra kA tArkika aura sahI tarIke se kAma karanA asaMbhava hI rahatA hai| tulasI prajJA apraila-jUna, 2004 - - 21

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isalie sarakArI nirNaya paddhati athavA bAjAra vyavasthA donoM meM se kisI eka ko hI 'zreSTha' kaha pAnA saMbhava nahIM rhtaa| koI sarakAra kyA kara sakatI hai athavA kyA kucha karegI, yaha bAta kisI sImA taka usa sarakAra ke apane caritra evaM prakRti para nirbhara karatI hai| yaha durbhAgya hI hai ki Aja bhI damana evaM utpAdana kI gAthAe~ madhyayugIna itihAsa kI barbaratA kI taraha nirmama aura manuSyatAvirodhI haiN| AjAdI ke bAda eka behatarIna bhAratIya samAja kI saMkalpanA ko pUrA karane ke lie Arambha se hI vibhinna paMcavarSIya yojanAoM kA sahArA liyA gyaa| duHkhada yaha rahA ki rASTrIya kAryasUcI meM jo vibhinna prAthamikatAe~ taya hotI rahIM, jaise -audyogIkaraNa, kRSi AdhunikIkaraNa va harita krAnti, grAmINa vikAsa, garIbI haTAoM, utpAdana bar3hAoM, unameM kabhI bhI zikSA ko yaha saubhAgya hAsila nahIM huaa| zikSA para gaThita vibhinna AyogoM tathA 1986 meM gaThita rASTrIya zikSA nIti kI eka mUlabhUta prastAvanA yaha hai ki zikSA para sakala gharelU utpAda se prApta Aya kA kama se kama cha: pratizata vyaya kiyA jaae| Adarza sthiti 10 pratizata hai| paMcavarSIya aura vArSika yojanAoM meM hue vyaya para nigAha DAleM to kevala pahalI paMcavarSIya yojanA meM aura tIsarI paMcavarSIya yojanA meM isa mAnaka kA nirvAha huA jaba kramazaH 7.86 pratizata aura 6.87 pratizata rAzi vyaya huii| philahAla 1991-92 se lekara aba taka kI vArSika yojanAoM meM kevala 1998-99 meM yaha pratizata 5.8 rahA hai aura bAkI yojanAoM meM 4 se 5 pratizata rAzi ke mAnaka kA hI nirvAha huaa| gaura kareM to, cAhe prAcIna vyavasthA ho yA AjAdI ke bAda kI niyojita arthavyavasthA ho yA phira bAjAra AdhArita arthavyavasthA sabameM haisiyata prApta ucca varga ke lie zikSA ke behatarIna vikalpa to upalabdha rahe para Ama AdamI eka hada taka behatarIna zikSA vyavasthA se vaMcita hI rhaa| udArIkaraNa ke bAda sthitiyA~ behada virUpa yathArtha meM tejI se tabdIla ho rahI haiM, jinakI pratyakSa-apratyakSa upasthiti vidyAlayI zikSA, ucca zikSA aura vijJAna praudyogika zikSA jaise kSetroM meM dekhI jA sakatI hai| isa adhyayana kA uddezya vaizvIkaraNa aura Arthika udArIkaraNa ke pariprekSya meM bhAratIya zikSA vyavasthA kA vizleSaNa karanA hai| suvidhA ke lie isa pUre adhyayana ko cAra bhAgoM meM vibhAjita kiyA jA rahA hai :1. samatAmUlaka vyavasthA kI avadhAraNA banAma udAravAda (DhA~cAgata badalAva aura zaikSika paridRzya) 2. zikSAvidoM kA jamAnA lada gayA, udyogapati hI salAhakAra baneMge (mukeza ambAnI, kumAra maMgalama bir3alA riporTa kA yathArtha) 3. ye rozanI hakIkata meM eka chala hai logoM (buniyAdI zikSA kA zora aura aMtarvirodhoM kI bhayAvahatA) 4. mhAne cAkara rAkho jI (ucca zikSA meM samagratA aura bahujanahitAyata kI avadhAraNA kA niSedha) - tulasI prajJA aMka 124 22 -

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1. samatAmUlaka vyavasthA aura bahujanahitAyatA kI avadhAraNA kA niSedha (DhA~cAgata badalAva aura zaikSika paridRzya) AdhI zatAbdI pahale jaba bhArata svAdhIna huA thA, taba 14 agasta 1947 ko aMgrejoM ke prasthAna kI pUrva saMdhyA para javAharalAla neharU ne kahA thA, 'varSoM pUrva hamane niyati ko milane kA vacana diyA thA aura Aja vaha samaya A gayA hai jaba hama apanA vaha vacana pUrA kareMge.... Aja hama jisa upalabdhi kA utsava manA rahe haiM, yaha to una mahAn upalabdhiyoM aura maMjiloM, jo hamArA intajAra kara rahI haiM, kI ora agrasara hone kI dizA meM eka pahalA kadama hai- usa ora calane kA mAtra eka pahalA avasara milatA hai| isa mauke para unhoMne gaira barAbarI ke prati dezavAsiyoM ko AgAha kiyA ki bhArata meM aise samatAmUlaka samAja kI sthApanA kI jAegI, jahA~ kisI bhI prakAra kI viSamatA kI khAI nahIM rhegii| bhAratIya saMgha kI janakalyANakArI nItiyoM meM yaha rUparekhA taya kI gayI ki sarakAra isa dAyitva kA nirvAha kare ki bhAratIya janatA ke lie sarala, sastI aura sulabha zikSA upalabdha ho, jo mAnavIya guNoM kA vikAsa kre| lekina durbhAgyavaza dRr3ha icchA zakti ke abhAva aura sarakArI udAsInatA ke kAraNa isa lakSya kI prApti nahIM huyii| vikasita pazcimI dezoM se tulanA na kara yadi tejI se vikasita hue eziyAI dezoM jaise -dakSiNa koriyara, hAMgakAMga, thAIlaiMDa, cIna Adi se bhArata ke zaikSika paridRzya kI tulanA kareM to hameM talkha hakIkatoM kA sAmanA karanA par3atA hai| arthazAstrI jyAM drIja aura amartya sena ne Arthika nItiyoM ke badalate paridRzya meM bhAratIya zikSA vyavasthA kA gahana adhyayana kiyA hai, aura cune hue eziyAI dezoM se tulanA karate hue jo mUlyavAna niSkarSa die haiM, unheM prasaMgavaza uddhRta kiyA jA sakatA hai|, yahA~ yaha gaura karanA khAsa mahattvapUrNa nahIM hai ki Aja ke bhArata meM sAkSaratA kA dara tulanA kie gae dezoM (dakSiNa koriyA, hAMgakAMga, thAIlaiMDa, cIna) se nimna stara kA hai yA yaha ki jisa samaya ina dezoM ne vikAsa kI lambI chalA~ga lagAI usa samaya bhArata unakI tulanA meM sAkSaratA kI dRSTi se bahuta pIche thaa| hama to isa tathya kI ora dhyAna AkRSTa karanA cAhate haiM ki Aja bhI bhArata zikSA aura sAkSaratA ke usa stara ko nahIM pAyA hai jahA~ ye mulka apanI vikAsa yAtrA ko zurU karane se ThIka pahale pahu~ca cuke the| Aja ke bhArata aura 1980 ke koriyA yA phira 1980 ke cIna se tulanA kareM to isa kathana kI sArthakatA aura bhI spaSTa hotI hai| itane barasoM bAda bhI hama usa sAkSaratA stara taka nahIM pahuMca pAye haiM, jahA~ para ye deza apane bAjAra AdhArita Arthika vikAsa kAryakrama zurU karane se pahale pahu~ca cuke the| Arthika evaM sAmAjika dRSTi se ucca upalabdhiyoM se sampanna eziyAI dezoM meM zikSA ke prasAra meM sarakAra ne hI mukhya aura AdhArabhUta yogadAna diyA hai| sArvajanika nItiyoM kA mahattvapUrNa uddezya rahA hai ki samAja ke adhikAMza yuvA sadasya par3hane, likhane evaM Adhunika tulasI prajJA apraila-jUna, 2004 - 23

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audyogika utpAdana vyavasthA meM bhAgIdArI ke anurUpa saMpreSaNa kI yogyatA se sampanna hoN| isake viparita bhArata meM prAthamika evaM mAdhyamika zikSA ke prati vicitra sI udAsInatA dikhAyI detI hai| hama kaha sakate haiM ki tathAkathita yojanAbaddha vikAsa kAryakramoM ke bAvajUda isa kSetra meM sarakAra bahuta adhika hastakSepa' nahIM bahuta kama yogadAna' kI doSI rahI hai| daraasala bhAratIya zikSA-vyavasthA meM DhA~cAgata badalAva huA hI nahIM, aisA bhI nahIM thA ki avadhAraNAoM kA akAla thA, bahuta pahale gA~dhI ke svarAja darzana meM buniyAdI zikSA aura bhAratIya zaikSika paridRzya para vicAra hue the| lekina mUlataH yathAsthitivAdI samarthaka maikAlevAdI zikSA paddhati meM hAlAMki rASTrIya zikSA-nItiyoM ke Aloka meM thor3e bahuta saMzodhana bhI hue, para kamobeza isane rASTrIya aura lokatAMtrika mUlyoM kA dhIre-dhIre hAsa hI kiyA aura vyaktigata svArthasiddhi ke kauzala ko samRddha kiyaa| isI bIca 1 janavarI 1995 se DaMkala prastAva ke lAgU hone ke uparAMta yaha sahamati banI ki vikAsazIla dezoM kI arthavyavasthA meM sudhAra ke lie sArvajanika va janahita kSetroM meM dI jAne vAlI sabsiDI ko dhIre-dhIre kama karate hue samApta kara diyA jaae| isake lie vizva vyApAra saMgaThana (DablyU. TI. o.) aura aMtararASTrIya mudrA koSa ne DhA~cAgata samAyojana ke kAryakrama claae| eka prAvadhAna yaha bhI rakhA gayA ki koI bhI sarakAra vizva vyApAra saMgaThana ke aMtargat Ane vAle viSayoM ke saMdarbha meM dezoM aura videzI kampaniyoM ke sAtha eka taraha kA ravaiyA apnaaegii| cAlIsa se bhI adhika dezoM ne zikSA ko nijI kSetroM ke lie kholane kI bAta kI hai| ina sArI prakriyAoM, suniyojita Sar3ayaMtra ke tarIkoM dvArA aMjAma diyA gyaa| zikSAjagata kI halacaloM aura badalAvoM para jAgarUka aura caukannI dRSTi rakhane vAle vicAraka sureza paMDita kahate haiM, 'tIsarI duniyA ke dezoM kI zikSA praNAliyoM ko apane kabje meM lekara rAjanaitika, Arthika va sAmAjika jIvana ko apane anurUpa badala DAlane kI sAjiza 1990 meM thAIlaiMDa ke jomatIna nagara meM huI kAMphreMsa meM racI gii| isakA Ayojana yUnisepha, yU ena DI pI, yUnesko tathA vizva baiMka kI pahala para huA thaa| isameM vikasita dezoM kI AtmA acAnaka dravita ho uThI thI aura ve garIba dezoM ke logoM ko 2000 taka zikSita kara dene ke lie udAratApUrvaka Arthika sahAyatA dene ko utAvale ho uThe the| vizva baiMka, yUropIya samudAya, briTiza ovarasIja DevalapamenTa ejeMsI (oDI) aura svIDiza iMTaranezanala DevalIpamenTa asisTeMsa (sIDA) jaisI dAnadAtA ejeMsiyoM ne to apane khajAnoM ke daravAje isa kAma ke lie kholane kI abhUtapUrva tatparatA dikhalA dii| jAhira hai, unakI yaha dayArdratA svataH sphUrta nahIM thii| ve yaha saba eka dUragAmI niveza ke taura para kara rahe the tAki inameM vikasita dezoM ke utpAdoM ke lie bAjAra taiyAra ho jAe aura yahA~ ke loga unake mAla ke upabhoktA bana jaae| unakI sahAyatA kI zartoM meM sarvapramukha zarta yaha thI ki dAna prApta karane vAle dezoM ko unakI 24 - - tulasI prajJA aMka 124

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amuka-amuka vastuoM kA AyAta anivAryataH karanA hogaa| bhArata ne unake prastAvoM ko svIkAra kara liyA hai aura aba yahA~ ke 176 jiloM meM prAthamika zikSA unakI yojanA ke anusAra cala rahI hai aura 66 jiloM meM calAne ke lie prayAsa ho rahe haiN| itane vyApaka stara para vizeSakara prAthamika zikSA meM jo anudAna prApta svaicchika saMgaThana dilacaspI le rahe haiM, usake prabhAva behada ghAtaka hoNge| philahAla do saMdarbhoM ko samajhanA jarUrI hai / pahalI bAta yaha ki zikSA ke sArvajanIkaraNa meM kAryarata saMsthAoM kA sArA dhyAna parimANAtmaka upalabdhi para kendrita hai, dUsarI bAta yaha ki ye janatA kI AkAMkSAoM, usake saMgharSoM aura sapanoM ko saMjIdagI se nahIM lete| vaizvIkaraNa kI gairabarAbarI ke siddhAntoM ke prati asahamata 'vizva sAmAjika maMca' ne duniyA bhara ke Arthika rUpa se pichar3e dezoM kA adhyayana karate hue, vahA~ kAryarata svaicchika saMgaThanoM (jo dhanI dezoM ke anudAna ke bala para kAryarata haiM) ke uddezyoM para savAliyA nizAna uThAyA hai| eka tarapha sarakAreM janavirodhI zikSA nItiyA~ banAtI haiM, dUsarI tarapha bahurASTrIya vyavasAya prerita sahAyatA saMsthAnoM kI sahAyatA se kAryarata ejeMsiyoM kI bhUmikA ko bar3hAyA jA rhaa| krUra yathArtha yaha hai ki, 'kaI sarakAreM apane bajaTa meM janatA kI jarUratoM ke lie jarUrI sevAoM para apane kharce meM bhArI kaTautI karane ke bAvajUda kisI taraha janataMtra kA mukhauTA banAe rakhanA phAyademaMda mAnatI haiN| isa prakriyA meM gaira sarakArI saMgaThana rAjasattA ke nijI ThekedAra kI bhUmikA nibhAte haiN| jisakA phAyadA yaha hai ki rAjya apanI jimmedAriyoM se chuTakArA pA lete haiN| Ama janatA gaira sarakArI saMgaThanoM se adhikAra kI mAMga nahIM kara sakatI -janatA to unase sirpha 'dAna' kI ummIda kara sakatI hai / bhArata meM kendra aura rAjya sarakAroM dvArA zaikSika saMsthAnoM ko die gae anudAnoM meM kaTautI jArI hai| jaise madhyapradeza meM udAravAda ke tahata bIsa pratizata kI dara se anudAna meM kaTautI zurU huii| ise pAMca sAla meM zUnya honA thaa| vidhAnasabhA meM binA koI bahasa kie isa vidheyaka ko pArita kara diyA gyaa| isa kaTautI ke virodha meM zikSaka saMgaThana ucca nyAyAlaya meM gae aura sarakAra vahA~ hAra gayI, aba yaha mAmalA uccatama nyAyAlaya meM vicArAdhIna hai| aba barasoM se anudAna pA rahe ve zaikSika saMsthApana jo dUra-darAja ke ilAkoM meM apanA dAyitva nibhA rahe the, unakA astitva hI saMzayagrasta ho calA hai| philahAla adhyApakoM kI sArI vetanavRddhiyA~ roka dI gayI haiM aura vetana kA bhI kevala pacAsa pratizata diyA jA rahA hai| anya rAjyoM meM bhI kamobeza yahI sthitiyA~ Ane vAlI haiM, niyuktiyA~ kaI barasoM se banda haiM hii| eka purAnI kahAvata kA sahArA leM to bakare kI mA~ taka khaira mnaaegii| Andolanarata adhyApakoM ko mAta dene ke lie mAhira sattA ne khela khelaa| pahale alpasaMkhyaka, phira mahilA, phira harijana AdivAsI saMsthAoM ko pUrA anudAna dene kI ghoSaNA kara Andolana ko kamajora kara diyA gyaa| adhyApaka manohara billaure kI vedanA aura unake savAla bhUmaMDalIkaraNa ke pariprekSya meM tulasI prajJA apraila-jUna, 2004 25

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bhAratIya zikSA vyavasthA ko samajhane meM sahAyaka hai| ve pUchate haiM, 'aba Apa hI batAe~ -Apa alpasaMkhyaka saMsthA kise mAneMge - use, jisakA mainejameMTa bhara alpasaMkhyaka hai| eka alpasaMkhyaka adhyApaka sAmAnya saMsthA meM AdhA-adhUrA vetana pAegA aura dUsarA sAmAnya adhyApaka alpasaMkhyaka saMsthA meM pUrA-pUrA / isI taraha eka mahilA adhyApaka puruSa vidyAlaya meM AdhA-adhUrA vetana pAyegI aura koI puruSa, mahilA saMsthA meM pUrA-pUrA, vaha bhI bhattoM aura anya suvidhAoM shit| kaise taya hogA yaha masalA? hama sabhI azAsakIya anudAna prApta zikSA saMsthAnoM ke zikSaka karmacArI pratIkSArata haiM -nyAya pAne ke lie, jaldI hI -dera se nahIM, dera se milA nyAya -nyAya nahIM, anyAya hotA hai -anyaay| jo saMvidhAna aura nyAya kI mUla maMzA nahIM hai| kyA hamArI abhivyakti kI sArI kSamatAe~ aura hathiyAra yoM hI bhoMthare hote jaMga khA jAyeMge? yaha prazna hameM becaina karatA hai|' 2. zikSAvidoM kA jamAnA lada gayA, udyogapati hI salAhakAra baneMge (mukeza ambAnI, kumAra maMgalama bir3alA riporTa kA yathArtha) yaha apriya tathya hai ki rAjIva gA~dhI sarakAra ne jo nayI zikSA nIti taiyAra kI thI, usake pIche bhI vizva baiMka aura aMtararASTrIya mudrA koSa ke dabAva sakriya the| lekina usa nIti meM AdhArabhUta maryAdAoM kA nirvAha kiyA gayA thA aura deza ke zikSAvidoM ko hI yaha kAma sauMpA gayA thA, yahI kAraNa hai ki udArIkaraNa ke pahale taka zikSA kA tAnA-bAnA janavirodhI usa kadara nahIM huA thA ki deza kI bahusaMkhyaka janatA hI ucca zikSA, zodha aura takanIkI duniyA se bAhara ho jaae| yaha saca hamArI smRti meM maujUda hai ki rAjanIti hI nahIM, udyoga aura vyApAra kI nItiyA~ bhI vicArazIla aura zikSAvid taya karate haiN| bhAratIya sabhyatA aura saMskRti kA daMbha bharane vAlI bhAratIya janatA pArTI ne vizva baiMka aura aMtararASTrIya mudrA koSa ke hukma kI tAmIla kI aura deza kI bhAvI zikSA nIti ko taiyAra karane ke lie do sadasyIya zikSA samiti bnaayii| samiti ke sadasya mukeza aMbAnI aura kumAra maMgalama bir3alA deza ke jAne-mAne udyogapati haiN| sarakAra ne yaha samajhadArI dikhAnA to dUra ki zikSA jaise janakalyANakArI aura sAmAjika-sAMskRtika sarokAra kI dizA kA nirdezana zikSAvida yA vicAraka kreN| yaha kiyA ki munAphe para giddha dRSTi rakhane vAle do pUMjIpatiyoM ko pUrI zikSA nIti badalane ke lie masavidA taiyAra karane kA nirdeza diyaa| yaha naitikatA bhI nahIM rahI ki kama se kama kucha buddhijIviyoM ko bhI samiti meM sadasya kI haisiyata dI jaaye| yaha samiti apanI sthApanAoM meM san 2015 taka bhAratIya zikSA meM pUrI taraha mUlyoM ko alavidA kara munAphAkhora vaNika buddhi vistAra ko prazraya detI hai| samiti apraila 2000 meM apanA prativedana sauMpa cukI hai, jise lokasabhA meM pArita honA hai| jisa taraha pahale hI janavirodhI zikSA nItiyA~ sarakAroM dvArA pArita hotI rahI haiM, usake madhyanajara isakI pUrI AzaMkA hai ki yaha prativedana bhI saMsada 26 - - tulasI prajJA aMka 124

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pArita kara de aura usakI anuzaMsAeM bhArata meM lAgU ho jaae| yaha prativedana bhAratIya zikSA meM krAntikArI pahala kI anuzaMsA karatA hai, zikSA anivAryataH bAjAronmukhI ho, yaha prativedana kI maMzA hai| isa prativedana ke pramukha binduoM ko yahA~ prasaMgavaza uddhRta kiyA jA rahA hai :___1. "zaikSika kAryakramoM meM prAthamika zikSA ko sarvocca prAthamikatA milanI cAhie aura ise sabhI ke lie anivArya aura muphta kiyA jAnA caahie| prAthamika zikSA kA lakSya hAsila karane ke bAda mAdhyamika zikSA ko bhI 15 varSa taka ke sabhI baccoM ke lie Avazyaka banAyA jAnA caahie| ____ 2. zikSakoM ke satat prazikSaNa evaM guNavattA-vikAsa ke lie kAnUna banAyA jAnA caahie| 3. sUcanA praudyogika tathA kampyUTara neTavarka se yukta smArTa skUloM kI sthApanA kI jAnI caahie| isa kArya ko rASTrIya mizana mAnakara aMjAma diyA jAnA cAhie aura bhArata ke pratyeka jile meM eka smArTa skUla kI sthApanA kI jAnI caahie| isa mizana ko pUrA karane kI dizA meM kara-lAbha dekara nijI kSetra ko bhArI niveza ke lie protsAhita kiyA jAnA caahie| 4. zikSakoM kI bhUmikA ko protsAhaka evaM utpreraka ke rUpa meM tabdIla kiyA jAnA cAhie tathA baccoM ko kitAboM se par3hAne aura likhAI karAne ke badale abhyAsa evaM anubhavoM ke jarie zikSita karane para jora diyA jAnA caahie| par3hAe jAne ke badale baccoM ko Aja ke sUcanA yuga meM sUcanA yuga ke bahuvidha mAdhyamoM se sIkhane denA cAhie aura zikSakoM ko isameM madadagAra kI bhUmikA nibhAnI caahie| 5. mAdhyamika aura usase Upara ke vidyArthiyoM ko Avazyaka vyAvasAyika zikSA dene kI vyavasthA kI jAnI caahie| 6. aupacArika zikSA ke vikalpa ke rUpa meM dUrastha zikSA ko mahaja patrAcAra kI sImA se nikAlakara takanIka ke jarie bar3hAvA diyA jAnA cAhie aura isake videzoM se sIkha lenI caahie| antararASTrIya stara para yaha svIkRta hai ki baccoM ko acchA nAgarika banAne ke lie zikSA meM mUlyoM kA samAveza honA caahie| mUlyoM kI zikSA hI zikSA kI sahI paribhASA hai| durbhAgya se bhautika sukhoM ke pIche bhAgane kI pravRtti ke calate bhAratIya samAja meM yuvA dimAga mUlyoM kI ora vimukha ho gayA hai| sAtha hI sArvajanika jIvana meM Adarza vyaktiyoM kA abhAva hai aura bhAratIya samAja meM caritra kA saMkaTa darapeza hai| lihAjA, acche aura nAgarikatA se yukta samAja banAne ke lie yaha jarUrI hai ki pUrva-prAthamika zikSA meM naitika zikSA para jora diyA jAnA cAhie aura prAthamika, mAdhyamika tathA ucca zikSA meM bhI ise majabUtI se lAgU kiyA jAnA caahie| lekina isake sAtha yaha sAvadhAnI baratanI hogI ki jAne yA anajAne vibhinna vAda (chAtroM ke dimAga meM) apanI ghusapaiTha na banA leN| skUla stara para samAna zikSAtulasI prajJA apraila-jUna, 2004 - 27

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paddhati lAgU kI jAnI cAhie lekina usameM kSetrIya evaM sthAnIya stara para khAsakara bhASA, itihAsa evaM sAMskRtika vividhatA kI saMbhAvanA rakhI jAnI caahie| 7. zikSA ke prabandhana ko vikendrita kiyA jAnA caahie| prAthamika aura mAdhyamika zikSA tathA sAkSaratA kAryakramoM meM vittIya evaM prabandha kI jimmedArI paMcAyata aura nagarapAlikA stara para honI caahie| 8. vyAvasAyika pAThyakramoM meM praveza ke lie saiTa, jI. Ara. AI. evaM jImaiTa kI tarja para rASTrIya praveza parIkSAe~ Ayojita kI jAnI caahie| sAtha hI eka sthAna se dUsare sthAna para sthAnAntaraNa kA AdhAra prAptAMkoM ko banAyA jAnA cAhie tathA isake lie mAigrezana sarTiphikeTa (sthAnAntaraNa pramANa-patra) kI AvazyakatA ko khatma kiyA jAnA caahie| 9. bhAratIya zikSA vyavasthA bAjAronmukha nahIM hai| lihAjA, zikSA ko bAjAronmukha yAni sUcanA praudyogika-kendrIya banAyA jAnA caahie| Aja ke bhArata kI yahI jarUrata hai| zikSaNa saMsthAnoM meM pAThyakrama evaM suvidhAoM ko nirantara navInatama banAe rakhanA caahie| 10. sarakArI skUloM meM bhavana, TelIphona evaM kampyUTara ke lie prAthamikatA ke AdhAra para rAzi muhaiyA karAI jAnI caahie| vizvavidyAlayoM ko dI jAne vAlI sarakArI vittIya sahAyatA kama kI jAnI cAhie tathA unheM AtmanirbharatA kI ora bar3hAyA jAnA caahie| ina saMsthAnoM ke pAThyakramoM ko bhI samayAnukUla banAyA jAnA caahie| 11. sarakAra kI bhUmikA ko prAthamika zikSA ke lie rAzi pradAna kara anivArya banAne, zata-pratizata sAkSaratA lAne, gaira-bAjAronmukhI zikSA, jaise udAra aura paraphaoNramiMga kalAoM kI madada karane va koSa pradAna karane, chAtroM ko karja dilAne meM vittIya gAraMTI dene, pAThyakrama tathA usakI guNavattA meM ekarUpatA lAne tathA zaikSika vikAsa yojanA banAne taka sImita kiyA jAnA caahie| koSa muhaiyA karAne vAlI saMsthA ke rUpa meM yUjIsI kI bhUmikA samApta ho jAnI caahie| 12. kama sarakArI sahAyatA pAne yA nahIM pAne vAle saMsthAnoM kA saMcAlana tathA pAThyakrama cayana meM kalpanAzIlatA kI svatantratA dI jAnI caahie| ___13. vijJAna, takanIkI, prabandha tathA vittIya kSetroM meM par3hAne ke lie nijI vizvavidyAlaya kholane ke lie nijI vizvavidyAlaya adhiniyama banAyA jAnA caahie| ___14. vittIya upakramoM meM stara-nirdhAraNa ke lie sTaiMDarDa eMDa pUarsa yA krAisila jaisI saMsthAoM kI taraha skUloM, kaoNlejoM, vizvavidyAlayoM yA saMsthAnoM ke stara ko nirdhArita karane ke lie svataMtra ejeMsiyoM dvArA samaya-samaya para unakI reTiMga karAI jAnI cAhie aura unakA stara taya kiyA jAnA caahie| 28 - - tulasI prajJA aMka 124

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15. zikSA meM pratyakSa videzI niveza kI anumati dI jAnI caahie| zurU meM ise vijJAna evaM takanIkI zikSA taka sImita kiyA jAnA caahie| 16. prAthamika zikSA evaM sAkSaratA ke lie zikSA vikAsa koSa kI sthApanA kara usameM die gae dhana ko Ayakara se mukta kiyA jAnA caahie| videzoM chAtroM ko AkarSita karane ke lie bhAratIya vizvavidyAlayoM tathA saMsthAnoM ko protsAhita kiyA jAnA caahie| 17. vizvavidyAlaya rAjanIti ke akhAr3e bana gae haiM, lihAjA sabhI rAjanaitika pArTiyoM meM yaha sahamati banAI jAnI cAhie ki ve zikSA saMsthAnoM se dUra rheNge| kAnUna banAkara zikSA saMsthAnoM meM rAjanaitika gatividhiyoM para pUrI pAbaMdI lagA denI caahie| __18. jJAnI samAja kI racanA akele zikSA ke inapuTa se nahIM ho sktii| Arthika avasaroM kA honA bhI utanA hI mahattvapUrNa hai| zikSA jarUrI hai lekina vahI paryApta nahIM hai| zikSA aura jJAna ko dizA dene ke avasaroM kA sRjana bhI jarUrI hai| nae avasaroM ko poSaNa karane ke lie arthavyavasthA ko niyaMtraNa se mukta karane kI jarUrata hai| ye nae avasara, badale meM naI taraha kI zikSA ko saMbhava bnaaeNge| nae avasara pratibhAoM ke deza se bAhara jAne kI prakriyA ko bhI ulaTa deNge| isa artha meM, zaikSika aura Arthika sudhAra eka-dUsare ko majabUta bnaaeNge| 19. bhArata meM zodha bahuta eka hada taka abhijAtyavAdI avadhAraNA hai| AgAmI varSoM meM anumAdita audyogika vRddhi ke muddenajara snAtaka stara se hI vijJAna aura praudyogikI ke kSetroM meM zodha ko protsAhita kiyA jAnA caahie| 20. prAthamika aura mAdhyamika zikSA kA dAyitva sarakAra vahana kare aura vijJAna, praudyogika tathA saMcAra takanIka AdhArita ucca zikSA meM nijI kampaniyoM ko pUMjI niveza ke lie protsAhita kiyA jaae| deza ke jAgarUka buddhijIvI varga ne isa prativedana kA joradAra zabdoM meM virodha kiyA hai| zikSaka AndolanoM aura zikSA ke sAmAjika sarokAroM para prakhara vicAra rakhane vAle prakAza caturvedI savAla uThAte haiM, 'prativedana meM bar3I hI cAlAkI aura caturAI se zikSA ko sAmAjika saMdarbho se alaga kara diyA gayA hai, kyoMki riporTa meM yaha cintA to vyakta kI gayI hai ki deza meM garIbI hai, Avazyaka saMsAdhanoM kA abhAva hai, deza kI adhisaMkhya janasaMkhyA azikSita hai tathA usakI AvazyakatAoM ke anurUpa hamAre pAsa sAdhana nahIM hai| ina cintAoM meM nayA kucha bhI nahIM hai, kyoMki ina sthitiyoM se deza kA sAmAnya vyakti bhI paricita hai| asala cintA to yaha honI cAhie ki deza kI garIbI ko kaise dUra kiyA jAe? deza kI azikSita janatA ko zikSita karane ke lie kisa taraha sAdhana juTAe jAyeM? aura yahIM hamAre vyApArI zikSAzAstrI mUla prazna ko chor3a sampanna varga ke loka kI ora bar3ha jAte haiM aura riporTa kahane lagatI hai ki talasI prajA apraila-jana. 2004 | 1 29

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saMcAra-praudyogikI ke isa yuga meM hameM vizva ke agraNI dezoM ke samakSa bhArata ko lAnA hai, deza kI janatA ko saMcAra praudyogika kI zikSA denI hai, isake binA deza Age nahIM bar3ha sktaa| isakA sIdhA sA artha yahI hai ki sUcanA praudyogikI ke visphoTa ke nAma para zikSA unhIM logoM ke sAtha meM A jAegI jinake pAsa isa praudyogika ke lie upayukta sAdhana haiN|" yaha rapaTa vikasita dezoM kI preraNA se eka hada taka nirdezita hai| lekina saca to yaha hai ki svayaM una dezoM ko zaikSika paridRzya prativedana dvArA prastAvita zaikSika paridRzya se bilkula alaga hai| daraasala, 'jina dezoM ke nirdezoM ko preraNAsrota mAna hama apanI zikSA ko AkAra dene meM lage haiM, una dezoM kI zikSA vyavasthA ko bhI hama pUrI taraha samajha nahIM pAe haiN| hama amerikA ke anukaraNa para zikSA ko nijI kSetroM meM dene kA upakrama kara rahe haiM, kintu amerikA kI zikSA kA nijIkRta rUpa kyA hai, ise samajhane kI koziza nahIM kara rahe haiN| pahalI bAta to yahI hai ki amerikA kI 40 pratizata zikSA bhI nijI kSetra meM nahIM, dUsarI vahA~ zikSA sAmAjika aMkuza se mukta nahIM hai, kyoMki vahA~ zikSA vyApArika gharAnoM yA nijI hAthoM meM na hokara sAmAjika saMgaThanoM, jaise- nikAyoM, phAuMDezana, sosAiTI Adi ke hAtha meM hai| ina saMgaThanoM kA pUrA aMkuza vahA~ kI zikSA para hai| yadi hama bhArata meM zikSA ko nijI tathA vyApArika gharAnoM ke hAtha meM sauMpa dete haiM to nizcaya hI sarakAra yA samAja kA koI aMkuza zikSA para nahIM hogA, ataH amerikA kI sahI nakala bhI nahIM kara pA rahe haiN| 10 3. ye rozanI hakIkata meM eka chala hai logoM (vidyAlayI zikSA aura aMtarvirodhoM kI bhayAvahatA) bhArata meM Arthika asamAnatA kI taraha zikSA ke kSetra meM bhI paryApta asamAnatAe~ haiN| eka tarapha sampanna Arthika tabake ke lie mahaMge pablika skUla haiN| inameM Adhunika taura-tarIke 'AdhunikatA' ke paryAya haiM / yaha alaga bAta hai ki yaha satahI AdhunikatA pAzcAtya aMdhAnukaraNa aura janavirodhI mAnasikatA para TikI huI hai| inakA ekamAtra uddezya hotA hai bahurASTrIya, rASTrIya, pU~jIpatiyoM ke mAla ke khapata ke lie eka bar3A bAjAra arjita krnaa| isake bAda kendrIya vidyAlaya, navodaya vidyAlaya tathA kucha nijI zikSaNa saMsthAoM kA sthAna AtA hai, jinameM thor3e kama Arthika haisiyata ke vidyArthI sthAna pAte haiN| isake bAda rAjya sarakAra saMcAlita vidyAlayoM kA sthAna hai| phira una vibhinna svayaMsevI saMsthAoM dvArA prerita-saMcAlita vidyAlayoM kA sthAna AtA hai, jo apanA kAma sAkSaratA se zurU kara aupacArika zikSA taka vidyArthiyoM ko pahuMcAte haiN| ina saMsthAoM kI jaisI saMracanAe~, vaise hI inameM kAryarata zikSakoM ke Arthika stara haiN| prAthamika zikSA se jur3I ina yojanAoM (prAthamika/ucca prAthamika vidyAlaya, sampUrNa sAkSaratA, uttara sAkSaratA, satata zikSA, anaupacArika zikSA, rAjIva gA~dhI pAThazAlA, jilA prAthamika zikSA kAryakrama, zikSAkarmI sahaja zikSA, zikSAMcala) meM kAryarata zikSakoM kA 30 - tulasI prajJA aMka 124

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vetana yA mAnadeya 200 ru. se 5000 rupaye taka hai| kyA yaha duHkhada Azcarya kI bAta nahIM hai ki samatA AdhArita samAja nirmANa aura sAmAjika nyAya ke lie pratibaddha koI bhI saMgaThana isa sarAsara anyAya ke viruddha AvAja nahIM uThA rahA hai| na hI vaha sarakAra jo bhAratIya saMvidhAna ke usa prAvadhAna ko mAnatI hai jisake anusAra yahA~ kA pratyeka nAgarika samAna haisiyata rakhatA hai, isa bhedabhAva ko miTAne ke lie koI sakhta kadama uThAtI hai|' 11 isa vizAla taMtra ke bAvajUda, 'vidyAlayI zikSA ke kSetra meM bhArata kI sthiti sahAretara aphrIkA jaisA hI hai jabaki aphrIkI dezoM ke viparIta bhArata meM rAjanaitika asthiratA, tAnAzAhI, gRhayuddhoM aura bAra-bAra akAloM se mukta zAMti aura sarjanAtmaka vyavasthA rahI hai| lekina ina acche hAlAta kA lAbha uThAne meM hama asaphala hI rhe| 12 aba bhArata sarakAra vittIya ghATe kA ronA ro-ro kara aura aMtararASTrIya saMsthAoM ke izAre para isa kSetra meM sabsiDI khatma kara, vibhinna svayaMsevI saMgaThanoM se sahayoga hetu yAcanA kara rahI hai| isa kAma ke lie sarakAreM sammohaka taMtra kI vakAlata karane lagI haiN| madhyapradeza kI tarja para rAjasthAna ke vittIya ghATA kA hauvA khar3A kara sarakAra ne anudAna prApta zaikSika saMsthAoM ke anudAna meM kaTautI zurU kara dii| eka tarapha anudAna kaTautI dUsarI tarapha prabandhana ko asImita adhikAra, yaha sarakAra kI raNanIti thii| zikSaka saMgaThanoM ne isakA joradAra virodha kiyA, philahAla rAjanaitika dabAvoM aura kAraNoM se sarakAra ne anudAna yathAvata rakhA hai para sarakAra nItigata badalAvoM ko lekara kisa kadara Atura aura janavirodhI rukha akhtiyAra karane vAlI hai, ise sarakAra kI prastAvita nayI zikSA-nIti ke saMdarbha meM spaSTatA se samajhA jA sakatA hai| 17 agasta, 2001 ko esa. ena. thAnavI (saciva, saikeNDarI evaM ucca zikSA, rAjasthAna sarakAra) ne 'riphArsa iMna ejukezana nAma se eka riporTa taiyAra kI hai, jise prastAvita zikSA-nIti ke rUpa meM kriyAnvayana kI sarakAra kI yojanA hai| sarakAra kisa taraha apanI jimmedAriyoM se hAtha khIMcane kI taiyArI kara rahI hai- use philahAla do taraha se samajhA jAe- pahalI prastAvanA yaha hai ki, 'anudAna ko pahale sthira kiyA jAya, phira dhIre-dhIre kama kara samApta kara diyA jAya, kyoMki sarakArI-taMtra ghanaghora Arthika saMkaTa se gujara rahA hai| jo saMsthAe~ samAja ke vaMcita tabake ke lie kAma kara rahI haiM, unheM eka nizcita samaya ke lie anudAna diyA jaay| varSoM se anudAna prApta saMsthAoM meM anudAna kama kara samApta karane kI nIti bane, phira unakA nae saMsthAnoM hetu AvaMTana eka nizcita samaya ke lie ho| yaha AvaMTana prAIveTa sekTara ke aise saMsthAnoM ke lie ho jo zaikSika rUpa se pichar3e kSetra meM kAryarata haiN| 13 usI taraha dUsarI prastAvanA hai ki 'sabhI vidyAlayoM ko 'vidyAlaya vikAsa samiti' saMsthA se nibaMdhita kara prabandhana taMtra ko pUrI svAyattatA de dI jaay| yaha samiti samUce taMtra kA niyaMtraNa kreN| gaura karane kI bAta hai ki lambe arse se kAma kara rahe, anudAna prApta zaikSika saMsthAoM ke pAsa upalabdhiyoM kI zAnadAra tulasI prajJA apraila-jUna, 2004 - 31

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paraMparA rahI hai, binA koI tadartha vaikalpika taMtra vikasita kie vittIya kaTauti yadi vahA~ kI jAtI hai to usase jur3e sabhI taMtra- karmacArI, vidyArthI, samAja zikSA jaisI mUlabhUta jarUratoM se vaMcita ho jaaeNge| sarakArI nItiyA~ usa zUnya se bar3I cAlAkI aura bezarmI se muMha mor3ane kI vakAlata kara rahI haiN| usI taraha 'vidyAlaya vikAsa samiti' ke rUpa meM saMsthAoM kI svAyattatA kI bAta dvArA prabandhana-taMtra ko jo asImita adhikAra ke prastAvita prAvadhAna haiM, ve bhI damanakArI, amAnavIya, alokatAMtrika tathA bhAratIya kI mUlabhUta garimA ke khilApha, zuddha munAphe aura lAbha kI mAnasikatA se saMcAlita prerita prabandhana taMtra ke hitoM ke rakSaka hoNge| hA~, sarakAra bhale hI apanI jimmedAriyoM se pallA jhAr3ane meM saphala hogii| 4. mhAne cAkara rAkho jI (samagratA aura bahujanahitAyatA kI avadhAraNA kA niSedha) __ udArIkaraNa ke pIche jo tAkateM kriyAzIla haiM, unakI maMzA hai ki sarakAra vidyAlayI zikSA kI jimmedArI svayaM le aura ucca zikSA ke ve kSetra jo zuddha munAphe se saMcAlita haiM, unheM nijI kSetra ko sauMpa diyA jAya arthAt prabandhana, iMjIniyariMga, DaoNkTarI, DijAiniMga, vijJApana, sUcanA-praudyogika Adi kA saMcAlana nijI kSetra kareM aura bAkI vijJAna, samAjazAstra, mAnasikI, kalA Adi viSaya sarakAra ke jimme rheN| isa taraha ucca zikSA dvibhAgIkRta ho gaI hai| jJAna kI hamArI paraMparAgata samajhadArI jijJAsA, kauzala, prazna pUchane kI tAkata, sAhasa, samagra soca bahujanahita Adi guNoM se jur3I hai| lekina samajhane kI yaha prakriyA bhautika saphalatA yA bAjAra meM bikane vAlI kSamatA ke rUpa meM paryavasita hotI jA rahI hai| bAjAra ke tarAjU meM taulane aura U~cI kImata milane vAlA jJAna eka tarapha, dUsarI tarapha mAnasikI, sAmAjika samajhadArI saMcAlita jJAna jise hAziye para Dhakelane, phira bemauta mArane kI prakriyA cala cukI hai| niraMtara samaddha hote prabandhana aura praudyogikI zikSA saMsthAna eka tarapha, nirAzA, kuMThA, nakArAtmaka dRSTi paidA karane vAle pAraMparika ucca zikSA saMsthAna dUsarI tarapha jahA~ nyUnatama suvidhAe~ bhI nahIM haiM aura bAjAra meM unake vidyArthiyoM ke samAyojana ke aMtahIna duHkha haiM hI, jo isa bAjArIkRta vaizvIkRta duniyA kI AdhArabhUta viDaMbanA hai| isa ucca zikSA kI nayI duniyA meM vaha sabase saphala hai, jo vyaktitvahIna cAkarI meM mAhira ho aura isa kadara mAhira ho ki sAmAjika sarokAra jaise dAyitva se acchI taraha pallA jhAr3a cukA ho| kalA aura mAnavikI ke kSetra meM ucca zikSA kI duniyA meM philahAla sarakArI anudAna sattara se assI pratizata hai| prati chAtra ausata kharcA 4000 se 5000 vArSika hai, jabaki chAtra 1500 se 2000 rupaye vArSika zulka adA kara rahe haiN| aba vizvavidyAlaya anudAna Ayoga apanI anudAna kI bhUmikA se haTa rahA hai, aisA nayI nItiyoM ke tahata ho rahA hai| vyAvasAyika pAThyakramoM kI phIsa lAkhoM rupaye meM hai| uccatama nyAyAlaya kaipiTezana phIsa para pahale se hI 32 - - tulasI prajJA aMka 124

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saiddhAntika sahamati de cukA hai| nijI saMsthAoM kA uddezya Arthika dohana hotA hai, guNavattA nhiiN| unakA pUrA vikAsa bAjAronmukha hotA hai| vijJAna aura praudyogikI kI duniyA meM antararASTrIya stara para svIkRta, sammAnita AI. AI. TI. jaise saMsthAnoM meM udArIkaraNa ke daura meM tabdIliyA~ sApha taura para mahasUsa kI jA sakatI haiN| philahAla prAyojita zodhoM kA silasilA cala nikalA hai| pUrI taraha se nijIkaraNa ke bAda bahurASTrIya-rASTrIya pU~jIpati sIdhe ucca saMsthAoM ko prAyojita kareMge, pUrA prazAsana aura pAThyakrama unake dvArA saMcAlita hogaa| aba hama kalpanA kareM ki aisI sthiti meM kyA hogA? dhanI dezoM ko apanI vyavasthA calAne vAlA bauddhika varga sastI kImata para vikAsazIla dezoM se mila jaaegaa| usI taraha dhanabala para videzI chAtra praveza pAe~ge aura medhAvI lekina nirdhana dezI chAtra adhyayana se vaMcita raha jaaeNge| isa kSetra meM ho rahe sUkSma se sUkSma tabdIliyoM para nigAha rakhane vAle jitendra bhATiyA kahate haiM, 'dukhada yaha hai ki isa parivartana kI Ar3a meM vijJAna aura vaijJAnika, donoM kA amAnavIkaraNa aura avamUlyana huA hai| takanIkI vikAsa kI isa vizAlakAya bhaTTI meM vaijJAnika pratibhA kA istemAla aba anya saMsAdhanoM kI taraha eka jarUrI kacce mAla kI taraha hone lagA hai| zAyada takanIkI pratibhA ke isa bhayAnaka avamUlyana para pardA DAlane ke lie hI Adhunika pU~jI dharmI zabdAvalI meM vaijJAnikoM ke jIte jAgate kacce mAla ko mAnava saMsAdhana jaise gauravAnvita nAma se bulAyA jAnA jarUrI samajhA gayA hai| lekina isa sAre bhArI-bharakama khitAboM ke bAvajUda Aja eka tarapha mazInoM, kampyUTaroM aura anya svacAlita saMyatroM para vijJAna kI nirbharatA lagAtAra bar3hatI jA rahI hai, to dUsarI tarapha pichale dinoM ke prayogadharmI aura jiddI vaijJAnikoM kI kursiyoM para aba hara jagaha yAMtrika bhAva se kampyUTara aura dUsare saMyatra khar3akhar3Ane vAle Tekniziyana aura sAiMTiphika varkarsa dikhAI dene lage haiN| 15 nijIkaraNa kI vakAlata karate samaya, apanI sAmAjika jimmedAriyoM se berukhI apanAne vAle udyogapati dUradarzI nItiyoM ke tahata apane kAma ko zAtirAnA tarIke se aMjAma de rahe haiN| ise eka udAharaNa ke dvArA jyAdA spaSTa tarIke se samajhA jA sakatA hai| mukeza aMbAnI, kumAramaMgala bir3alA jinheM deza kI bhAvI zikSA nIti kA masavidA taiyAra karane kI jimmedArI pUrva pradhAnamaMtrI aTala bihArI vAjapeyI ne sauMpI, ve jJAna aura sthApanA kI duniyA meM ekadama aparicita nAma haiM, ve mUlataH udyogapati haiN| unhoMne apanI eka mahattvapUrNa sthApanA rakhI ki zikSA ko anivAryataH bAjAronmukha honA caahie| kyA hai isakI preraka zakti, jarA gaura kIjie ina udyogapatiyoM kI najara se, 'bAjAronmukha zikSA kA artha mahaja sUcanA va saMcAra takanIka kA jJAna hAsila karAne vAlI zikSA se hai| isameM jyAdA se jyAdA phaizana DijAiniMga, vijJApana aura maoNDaliMga jaise viSayoM kA aura ijAphA kiyA jA sakatA hai|' bAkI vijJAna, samAjazAstra, mAnasikI aura kalA jaise viSayoM ko sarakAra ke jimme aura hAziye para rakhA gayA hai, kyoki unase turanta dhana kamAne ke avasara nahIM bnte| yaha bhI ullekhanIya hai ki tulasI prajJA apraila-jUna, 2004 - 33

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aMbaniyoM ne isa dizA meM vyAvahArika pahala bhI kara dI hai| rilAyaMsa samUha gujarAta ke gAMdhInagara meM 100 karor3a rupaye kA niveza kara dhIrubhAI aMbAnI iMsTIcyUTa oNpha inaphaoNramezana eMDa kamyunikezana TeknolaoNjI' nAma se eka nijI vizvavidyAlaya kholane jA rahA hai| isa nijI vizvavidyAlaya para sarakArI muhara lagavAne ke lie eka DrAphTa bila gujarAta sarakAra ke pAsa vicArAdhIna hai jise jaldI hI vidhAnasabhA kI svIkRti mila jAne kI khabara hai| isake alAvA rilAyaMsa samUha 'dhIrubhAI aMbAnI phAuMDezana' nAma se eka aura nijI vizvavidyAlaya gujarAta ke hI jAmanagara zahara meM kholane kI yojanA para kAma kara rahA hai| ye vizvavidyAlaya amarIkA ke isa kSetra ke agraNI vizvavidyAlayoM ke sAtha sahayoga meM saMcAlita hoNge| aMbAniyoM ne zikSA ke kSetra meM munAphA kamAne kI nIyata ko bar3e hI vyavasthita DhaMga se aMjAma diyA hai| pahale unhoMne vyApAra evaM udyoga para pradhAnamaMtrI kI salAhakAra pariSada meM apanI ghusapaiTha bnaaii| phira zikSA meM sudhArI kI siphAriza karane vAlI do sadasyIya samiti meM eka sadasya kI jagaha hathiyA lii| phira zikSA sudhAroM ke nAma para prAthamika aura mAdhyamika zikSA ko rAjya yA sarakAra ke matthe DAlakara ucca zikSA yAni sUcanA aura saMcAra takanIka kI zikSA ko pratyakSa videzI niveza sahita nijI niveza ke lie kholane kI siphAriza kara ddaalii| ___munAphAkhora vaNika buddhi ne apanI cAloM ko saiddhAntika jAmA pahanAte hue, sarakAra ko sujhAva diyA, 'bhArata sarakAra ko vizvavidyAlaya zikSA ke kSetra meM nijIkaraNa hetu svayaM kI bhUmikA ko punarparibhASita karanA hogaa| vijJAna aura praudyogika, prabandhana, arthazAstra, vittIya prabandhana aura vANijyika upayoga ke anya jarUrI viSayoM ke kSetra meM nae nijI vizvavidyAlayoM kI sthApanA ke protsAhana hetu nijI vizvavidyAlaya adhiniyima banAyA jAnA caahie|... sarakAra ko isa dizA meM agraNI audyogika gharAnoM ko protsAhita karanA caahie|16 pratirodha ke kisI bhI svara kI AzaMkA ko samApta karane ke lie pahale sarakArI niyantraNa se mukti, phira apanI mAMgoM ko lekara jAgarUka tabake kI anupasthiti kI prstaavnaa| isa lihAja se ucca zikSA para yaha TippaNI gauratalaba hai, 'hamAre vizvavidyAlaya rAjanIti ke akhAr3e bana gae haiN| ucca zikSA kI starahInatA aura anuttaradAyI bhUmikA ke liye netAgirI karane vAle zikSaka hI jimmedAra haiN| ... isa gaMbhIra marja ke IlAja ke lie yaha aparihArya hai ki rAjanaitika pArTiyoM kI yaha ApasI samajhadArI bane ki ve vizvavidyAlayoM aura zaikSika saMsthAoM se dUra hI rheN| balki isa dizA meM unheM pratibandha kI anuzaMsA karanI caahie|17 ucca zikSA kI samagratA aura bahujanahitAyatA kI avadhAraNAoM ko naSTa karane kI sAjiza jArI hai aura jJAna kI upalabdhi sirpha yahI hone jA rahI hai ki svayaM ko eka behatara kacce utpAda meM tabdIla kara dezI-videzI udyogapatiyoM se arja kI jAe -'mhAne cAkara rAkho jI' saca apanI jagaha prakharatA se isa tathyAtmaka rukha ke sAtha khar3A hai ki vikAsa kI koI bhI avadhAraNA 'samAna avasara prerita' cintana ke binA bemauta marane ke lie abhizapta hai| 34 - tulasI prajJA aMka 124

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sandarbha grantha sUcI: 1. lokataMtra ke sAta adhyAya- yogendra yAdava (saM. abhaya kumAra dube), pRSTha saMkhyA 52 2. India- Economic Development and Social Opportunity- Jean Dreze, Amartya Sen, Page No.- 16 3. prabhAta khabara, vizeSa prakAzana, AjAdI ke pacAsa varSoM bAda : sapanA, hakIkata saMbhAvanAe~, pRSTha saMkhyA 14 India- Economic Development and Social Opportunity- Jean Dreze, Amartya Sen, Page No.-38,39 5. zikSA kA bahurASTrIyakaraNa, zikSA vimarza, julAI-agasta-sitambara 2000, pRSTha saMkhyA 25 6. AspekTsa oNpha iMDiyAja ikaoNnAmI, nambara 35, risarca yuniTa phaoNra poliTikala ikaoNnAmI, pRSTha saMkhyA 48 7. zikSA vimarza, akTUmbara-navambara 2002, pRSTha saMkhyA 45 Mukesh Ambani, Kumarmangalam Birla-Report on A Policy Framework for Reforms in Education, Page No. 48,April 2000. 9. sirpha kuzala kAragara banAne vAlI zikSA hamArA abhISTa nahIM,, samaya mAjarA, disambara 2003, prakAza caturvedI,, pRSTha saMkhyA 39 10. sirpha kuzala kAragara banAne vAlI zikSA hamArA abhISTa nahIM,, samaya mAjarA, disambara 2003, prakAza caturvedI,, pRSTha saMkhyA 40, 41 11. zikSA karma kA avamUlyana jArI hai- mahAvIra samatA saMdeza -sureza paMDita, pRSTha saMkhyA 14, 15 12. India- Economic Development and Social Opportunity- Jean Dreze, Amartya Sen, Page No.-46 13. Reforms in Education :- New Policy Initeatives, S.N. Thanavi, Page No. 37,38 14. Reforms in Education :- New Policy Initeatives, S.N. Thanavi, Page No. 37,38 15. aMkala saima, heyara AI kama! yAnI hamArI takanIkI zikSA kA eka ceharA- jitendra bhATiyA, pahala 62, julAI-agasta 1999, pRSTha saMkhyA 57, 58 16. Mukesh Ambani, Kumarmangalam Birla-Report s on A Policy Framework for Reforms in Education, Page No. 46, April 2000. 17. Mukesh Ambani, Kumarmangalam Birla-Report on A Policy Framework for Reforms in Education, Page No.48,April 2000. pravaktA, hindI paM. udaya jaina mahAvidyAlaya kAnor3a (udayapura) rAjasthAna tulasI prajJA apraila-jUna, 2004 - ] 35

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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| isa lekha kI cauthI kar3I isa aMka meM prakAzita kI jA rahI hai jisameM viSaya se sambaddha anya vidvAnoM ke vicAroM kI samIkSA evaM zaMkA-samAdhAna kiyA gayA hai| AzA hai, sudhI pAThaka isa samagra lekha kA pUrvAgraha-rahita adhyayana kreNge| - sampAdaka 36 - tulasI prajJA aMka 124

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tulasI prajJA aMka 123 ke bAda .... kramazaH prazna-12 - mahAnadI para Dema bA~dha kara TarabAina kI sahAyatA se jo ilekTrIsITI utpanna kI jAtI hai vahA~ prakriyA aisI hotI hai ki vega se pAnI ke pravAha ko TarabAina ke Upara DAlA jAtA hai jisase TarabAina pUre vega se ghUmatA hai| usa samaya TarabAina se jur3e hue DAyanamo (Dyanamo) meM rakhe hue megneTavAle candrakoM ke bIca Coil bhI vega se golagola phiratI hai| isa prakAra kanDakTIMga raoNDa (Coil) aura megneTIka lAInsa ke bIca eka prakAra kA prabala gharSaNa utpanna hone se vahA~ ilekTrIsITI paidA hotI hai| pAnI kA vega bar3hane se TarabAina jyAdA tejI se ghUmatA hai| jaise-jaise TarabAina jyAdA vega se ghUmatA hai vaise-vaise megneTika philDa meM rakhI huI kanDakTIMga raoNDa jyAdA tez2I se phiratI hai| jaise-jaise kanDakTIMga raoNDa jyAdA vega se ghUmatI hai vaise-vaise megneTIMga lAinsa opha phorsa meM prabala gharSaNa hone ke dvArA cuMbakIya preraNa rekhAe~ (megneTIka lAinsa) vega se kaTatI haiN| jaise-jaise megneTIka philDa meM vyavasthita megneTIka lAinsa opha phorsa meM vega se prabala gharSaNa paidA hone se cuMbakIya rekhAe~ tejI se kaTatI haiM vaise-vaise jyAdA pramANa meM ilekTrIsITI utpanna hotI hai| yahAM eka aura bAta dhyAna meM rakhanI hai ki cuMbakIya rekhAe~ (Magnetic Lines) bhI prabhA, chAyA, Atapa, udyota, prakAza, taraMga, zabda ityAdi kI taraha jaina matAnusAra dravya svarUpa hI haiN| cuMbakIya rekhAe~ bhAvasvarUpa-paryAyasvarUpa nahIM hai, kyoMki bhAva kisI dravya meM se alaga hokara bAhara nahIM nikala sktaa| kapar3e kA sapheda varNa (=paryAya) kabhI kapar3e (dravya) ko chor3akara) bAhara nahIM nikalatA jabaki cuMbakIya rekhAe~ to megneTa ke bAhara nikalatI hai| isalie vaha payArya (bhAva) svarUpa nahIM hokara, dravyAtmaka hI hai| jainAgamAnusAra jaise apane zarIra ke bhItara se dravyAtmaka chAyA-paramANu nikalate haiM, jinakI vajaha se pratibiMba-phoTo ityAdi lie jA sakate haiM, usI prakAra lohacuMbaka meM se dravyAtmaka cuMbakIya rekhAe~ nikalatI haiM jinakI vajaha se lohacuMbaka lohe ko apanI ora khIMca sakatA hai| yahA~ aura eka bAta dhyAna meM rahe ki gati aura gharSaNa donoM alaga cIja hai| parantu jaba koI bhI mUrta (rUpavAlA) padArtha gati karatA hai to vaha apane pratighAtI padArthoM ke sAtha avazya gharSaNa utpanna karatA hI hai| pudgala kI gati dhImI ho to gharSaNa kama hotA hai aura gati teja ho to gharSaNa jyAdA hotA hai| usI taraha kisI bhI padArtha ko kATane ke lie kisI bhI prakAra kI gati kAma meM nahIM AtI, lekina nizcita prakAra kI gati dvArA utpanna hone vAlA viziSTa gharSaNa hI upayogI banatA hai| kanDakTIMga raoNDa jitanI jyAdA tejI se gati karatA hai utanA jyAdA gharSaNa utpanna hotA hai aura maigneTIka lAinsa jyAdA tejI se kATatI hai aura ilekTrIsITI jyAdA utpanna hotI hai| kanDakTIMga raoNDa kI gati, cuMbakIya rekhAoM kI kATane kI spIDa aura megneTIka pAvara-ina tInoM ke guNAMka ke anusAra ilekTrIsITI utpanna hotI hai| tulasI prajJA apraila-jUna, 2004

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megneTa jitanA jyAdA pAvaraphula hogA utanI cuMbakIya rekhAe~ jyAdA hotI haiN| yadi yaha cuMbakIya balarekhAe~ kaTatI nahIM to ilekTrIsITI utpanna nahIM hotii| cuMbakIya rekhAe~ aura kanDakaTIMga raoNDa ke bIca yadi gharSaNa nahIM hotA to cuMbakIya rekhAe~ kaTatI nhiiN| jaise karavata aura lakar3I ke bIca sahI tarIke se gharSaNa ho tabhI lakar3I kaTatI hai| usI prakAra kanDakaTIMga raoNDa aura cuMbakIya rekhAoM ke bIca yogya gharSaNa ho tabhI cuMbakIya rekhAe~ kaTatI hai| una donoM ke bIca gharSaNa atyanta tez2I se hotA hai to megneTIka lAinsa tejI se kaTane ke kAraNa ilekTrIsITI jyAdA utpanna hotI hai| yadi vahA~ gharSaNa maMda hotA hai to megneTIka lAinsa dhIredhIre kaTane se ilekTrIsITI kama utpanna hotI hai| ilekTrIka janareTara meM bhI isI prakAra kI prakriyA se ilekTrIsITI utpanna hotI hai| The World Book, Encyclopedia meM nimna jAnakArI dekhane se yaha bAta jyAdA spaSTa hogii| __"The stronger the magnet, the greater the number of lines of foce. If you rotate the loop of wire between the poles of the magnet, the two sides of the loop 'cut' the lines of force. This induces (generates) electricity in the loop. In the first half of the turn, one side of the loop of wire cuts up through the lines of force. The other side cuts down. This makes the electricity flow in one direction through the loop. Half way through the turn, the loop moves parallel to the lines of force. No lines of force are cut and no electricity is generated." (Part-6, Electric-generator-Page-146, London) sAikila ke pahiye meM lage hue DAyanamo (Dyanamo) meM bhI isI taraha kanDakaTIMga raoNDa (Coil) dvArA prabala gharSaNa utpanna hone se cuMbakIya rekhAe~ kaTatI haiM aura ilekTrIsITI utpanna hotI hai| isa taraha eka prakAra ke gharSaNa se utpanna hone ke kAraNa bhI ilekTrIsITI sajIva teukAya svarUpa siddha hotI hai, kyoMki panavaNA sUtra ke prathama pada meM bAdara teukAya jIva ke jo prakAra batAe gae haiM, unameM tathA jIvAbhigamasUtra (prathama pratipatti-sUtra-25) meM bhI 'saMgharisasamuTThie' aisA nirdeza milatA hai| matalaba agni ke jIva ke kucha aise bhI prakAra hote haiM jo saMgharSa se -ghaSarNa se utpanna hote haiM / niyata prakAra ke kucha gharSaNa se agnikAya jIvoM ke yogya yoni (=utpattisthAna) paidA hotI hai aura anikAya ke jIva vahA~ utpanna hote haiN| isalie jisa prakAra mAcisa boksa kI donoM sAiDa meM enTImanI salphAiDa, phospharasa salphAiDa, retI aura gauMda ke mizraNa kI lepa 38 - tulasI prajJA aMka 124

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vAlI kAgaz2a kI paTTI ke Upara (soDiyama nAiTreTa athavA amoniyama phospheTa ke drAvaNa meM DAla kara sukhAI huI tathA siMdUra, poTeziyama kloreTa, enTImanI salphAiDa aura gauMda kA mizraNa jisake sire para lagA huA hotA hai vaisI, 1852 meM sviDana ke luMDasTromane khojI) diyAsalAI ke vegapUrNa gharSaNa se utpanna hone valI agni sajIva hai usI prakAra TarabAina ke andara vyavasthita megneTa aura koila kI viziSTa vyavasthA ke kAraNa megneTIka philDa meM ghUmate hue kanDakaTIMga raoNDa ke dvArA cuMbakIya rekhAoM (Magnetic Lines) ko kATane ke lie utpanna hote hue prabala gharSaNa dvArA utpanna hotI huI dAhaka ilekTrIsITI bhI bAdara teukAya jIva svarUpa hai-aisA phalita hotA hai| yadi gharSaNa ke binA vahA~ ilekTrIsITI utpanna hotI hai to TarabAina baMda ho taba bhI vahA~ bijalI utpanna honI cAhie parantu aisA nahIM hotaa| isalie 'saMgharisasamuTThie' pada dvArA pannavaNA aura jIvAbhigamasUtra meM jo bAdara sajIva teukAya kA eka prakAra batAyA gayA hai usI meM prastuta ilekTrIsITI kA samAveza karanA jarUrI hai| yahA~ eka bAta vizeSa dhyAna dene yogya hai ki 'miTTI se ghar3A utpanna hotA hai' aisA koI kahe, usakA artha yaha nahIM hai ki miTTI se utpanna hone vAlI pratyeka vastu ghaTa hI hai, kyoMki miTTI se khilaunA, cUlhA, tavA ityAdi bhI banate haiM tathA miTTI se hI ghar3A utpanna hotA hai, aisA bhI uparyukta vAkya kA artha nahIM kara sakate haiN| miTTI kI taraha sonA, cA~dI, tAMbA ityAdi meM se bhI ghar3A utpanna ho sakatA hai parantu uparyukta vAkya kA artha itanA hI ho sakatA hai ki kucha viziSTa prakAra kA ghar3A miTTI se utpanna hotA hai|' miTTI se utpanna hone vAlI viziSTa AkAra vAlI vastu 'miTTI kA ghar3A' kahalAtI hai- aisA hI arthaghaTana sarvamAnya hai| usI prakAra se 'gharSaNa dvArA agni utpanna hotI hai', aisA batAne vAle 'saMgharisasamudie' aisA panavaNAsUtra kA artha aisA nahIM samajhanA ki 'gharSaNa se utpanna hone vAlI sabhI cIja sajIva agnikAya hI hai, kyoMki hathelI ko ghisane se jo garamI paidA hotI hai, vaha koI agnikAya jIva nahIM hai tathA sabhI prakAra ke agnikAya jIva gharSaNa se hI utpanna hote haiM', aisA artha bhI uparyukta zAstravacana kA nahIM kiyA jA sakatA, kyoMki gharSaNa ke binA bhI sUrya prakAza aura megnIphAiMga glAsa ke mAdhyama se tathAvidha teukAya yoni banane se teukAya jIva vahA~ utpanna hote hI haiM parantu uparyukta Agamavacana kA artha itanA hI karanA abhipreta hai ki 'kucha prakAra ke agnikAya ke jIva gharSaNa se utpanna hote haiN| jina padArthoM meM gharSaNa se utpanna hone vAlI garamI, dAhakatA ityAdi guNadharma dekhane ko milate haiM, unako gharSaNajanya agnikAya svarUpa mAnanA-aisA hI arthaghaTana 'pannavaNAsUtra' ke 'saMgharisasamuTThie' vacana dvArA zAstrakAroM ko mAnya hai-aisA nizcita hotA hai|' yadyapi TarabAina ke mAdhyama se eka viziSTa prakAra ke gharSaNa se utpanna huI bijalI kI tulasI prajJA apraila-jUna, 2004 - - 39

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teukAya kI pannavaNAsUtra meM athavA jIvAbhigamasUtra meM nAma lekara bAta nahIM kI hai| phira bhI pannavaNAsUtra meM pUrvadhara zyAmAcAryajI ne bAdara teukAya ke aneka prakAra vistAra se batAne ke bAda anta meM atyanta spaSTa zabdoM meM batAyA hai ki 'je yAvaNNe tahappagArA....' arthAt (yahA~ itanA dhyAna rakhanA hai ki sUryaprakAza, candraprakAza, juganU kA prakAza, jaTharAgni, bukhAra kI garamI ityAdi teukAya jIva svarUpa nahIM hai| aisA ullekha anya zAstroM meM prApta hotA hai| isalie unakA yahA~ vyAvartana karanA caahie| unakA samAveza yahA~ dRSTa nahIM hai|) "jo dUsare bhI padArtha uparyukta prakAra se uSNatA, dAhakatA ityAdi lakSaNa vAle ho to unheM bAdara teukAya rUpa smjhnaa|" kitanI dIrgha dRSTi se spaSTa zabdoM meM agnikAya jIva kI pahacAna pannavaNAsUtra meM prApta hotI hai| jIvAbhigamasUtra kI prathama pratipatti ke 25 veM sUtra meM bhI isa prakAra ke zabda dekhane ko milate haiM 22 uttara- pahale hama gharSaNa yA saMgharSa ko smjheN| gharSaNa yA saMgharSa-samutthita kA sAmAnya artha hai-do Thosa padArtho ke bIca rgdd'| prazna meM gharSaNa jo artha karane kA prayatna kiyA gayA hai, vaha prastuta prasaMga meM saMgata nahIM hai| yadyapi padArtha yAni Thosa, tarala yA bASpa rUpa pudgala jinheM sAmAnyata: meTara kahA jAtA hai aura prakAza, dhvani Adi UrjA rUpa pudgala jinheM UrjA kahA jAtA hai, donoM eka hI pudgalAstikAya nAmaka dravya ke hI do rUpa haiM, phira bhI inake guNadharmo kI bhinnatA ke AdhAra para meTara aura enarjI ko do alaga-alaga astitva ke rUpa meM dekhA jAtA hai| cuMbakIya kSetra (Magnetic Field) kI rekhAeM meTara ke rUpa meM na ho kara UrjA ke rUpa meM hotI haiM, isalie inake sAtha hone vAle "iNTarekzana" bhautika artha meM saMgharSa yA gharSaNa kI koTi meM nahIM Ate P3 jaina AgamoM meM varNita saMgharSa-samutthita agni spaSTataH cakamaka patthara yA araNI kI lakar3I Adi ke ragar3a se udbhUta Aga ke rUpa meM banAI gaI hai| prastutaH prazna ko hama isa prakAra rakha sakate haiM-kyA bijalI kI utpatti kevala gharSaNa se hI hotI hai ? gharSaNa se utpanna hone ke kAraNa aisI vidyut ko 'saMgharSa-samutthita' agni hI kyoM na mAnA jAe? uttara-bijalI utpanna karane ke aneka tarIke haiN| isa para do dRSTiyoM se vicAra karanA hogA (ka) bijalI utpanna karane kA tarIkA svayaM hiMsA para AdhArita hI hai yA nahIM? (kha) bijalI utpanna hone ke pazcAt vaha sacitta teukAya hai yA nahIM? hAiDrojana pAvara-hAusa meM bijalI TarabAIna dvArA utpanna kI jAtI hai, usameM meganeTa 40 - tulasI prajJA aMka 124

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(cumbaka) ko tejI se ghumAne ke lie pAnI ko UMcAI se nIce girAyA jAtA hai / cubaMka para aviSTa tAra meM vidyut utpanna ho jAtI hai / isa sArI prakriyA meM saMgharSa yA gharSaNa yAni kahIM para nahIM hotA / vidyut preraNa kI prakriyA meM dUra se hI vidyut cumbakIya kSetra utpanna hotA hai / cumbakIya rekhAeM cuMbaka ke AsapAsa ke AkAza meM utpanna prabhAva mAtra hai, koI vastu yA padArtha nhiiN| unheM kATane kA artha bhautika artha meM nahIM hai| tIvra gatizIla padArtha kI gati ke sAtha gharSaNa taba hotA hai jaba dUsarA padArtha Thosa, tarala yA bASpa rUpa meM ho aura usase ttkraae| cuMbakIya rekhAeM aisA padArtha hai hI nahIM, isalie unheM padArtha mAna kara saMgharSa yA gharSaNa ko batAnA saMgata nahIM hai| Thosa, tarala yA bASpa rUpa meM pudgala yAni " meTara" aura UrjA rUpa pudgala yAni 'enarjI' donoM ke antara ko samajhanA hogaa| donoM ko eka rUpa meM mAna kara unake bIca gharSaNa mAnane kA artha hai sarvatra hI saba padArthoM meM gharSaNa hotA hI rahatA hai 24 jisa rUpa se saMgharSa yA gharSaNa kA abhiprAya saMgharSa - samutthita agni kI utpatti meM Avazyaka mAnA gayA hai, vaha to spaSTataH do Thosa padArthoM ke bIca hone vAle gharSaNa se hI hai / jaise - cakamaka pattharoM ko paraspara ragar3anA / araNI kI lakar3I kI ragar3a se utpanna hone vAlI agni bhI saMgharSa - samutthita hai| cumbaka ko gatizIla banAne ke lie kisI bhI tarIke ko apanAyA jA sakatA hai| janareTara seTa meM roTara ko ghumAne kA kArya anya tarIke se (DIjala Adi jalAkara) kiyA jAtA hai para gharSaNa se vidyut kI utpatti nahIM kI jAtI / jahA~ taka pAnI kI hiMsA, tela ko jalAne kI hiMsA Adi kA saMbaMdha hai, yaha spaSTataH hiMsA hI hai / kintu hiMsA se niSpanna hone ke pazcAt utpanna vidyut sva jIva kahA~ se ho jAegI ? rasoI banAte samaya vibhinna jIvoM kI hiMsA kI jAtI hai parantu usase niSpanna bhojana svayaM jIva nahIM hotaa| usI prakAra hiMsAjanya hote hue bhI vidyut svayaM sacitta te kAya nahIM hai| vidyut paidA karane ke anya tarIke haiM, jinameM saMgharSa prasaga hI nahIM AtA, jaise 1. 2. 3. 4. esiDa yukta beTarI meM kevala jaste aura esiDa kI rAsAyanika kriyA vidyut utpanna karatI hai 125 phoTo-ilekTrIka sela meM vala prakAza ke dvArA vidyut pravAha ko niSpAdita kiyA jAtA hai / 26 UrjA ko kAMca meM se gujara kara binA gharSaNa vidyut UrjA paidA saura sela meM kI jAtI DrAla (jo ghar3I Adi meM lagate haiM) meM bhI rAsAyanika prakriyA dvArA vidyut dA hotI hai, saMgharSa se nahIM 128 tula jJA apraila-jUna, 2004 41

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ina saba seloM meM pratyakSataH koI hiMsA dikhAI nahIM detii| isa prakAra vidyut utpanna karane ke sAdhana hiMsAjanya bhI hai, hiMsA-mukta bhI haiN| sAdhana hiMsAjanya ho yA na ho para niSpanna vidyut svayaM acitta hai, aisA mAnane meM koI Apatti nahIM hai| prazna-13 "rAkha se r3hake hue sulagate aMgAroM meM prakAza-garamI ityAdi teukAya ke lakSaNa spaSTa rUpa se nahIM dikhAI dene para bhI vaha sajIva bAdara agnikAya svarUpa hai, yaha bAta nirvivAda svarUpa meM sabhI jainoM ko mAnya hai| isa agni ko vidhyAtaagni (-suSupta agnikAya jIva) ke rUpa meM piMDaniyukti (gAthA-561)graMtha meM zrI bhadrabAhusvAmIjI ne batAyA hai| vahA~ sajIva aMgAroM para yadi ghAsaleTa yA peTrola DAlA jAe to turaMta hI vahA~ visphoTa-prakAzagaramI utpanna hote haiN| usI prakAra tIvratama D.C. (DirectCurrent) yAA.C. (Alternating Current) ilekTrIsITI jisameM se prasArita hotI hai usa khule vAyara ko jyAdA pramANa meM ojona vAyu kA samparka ho to usa khule vAyara meM se bhUre (Blue) raMga kA prakAza koronA iphekTa se apane Apa prakaTa hotA huA dikhAI detA hI hai| jaMgala ke AsapAsa ke vAtAvaraNa meM kudaratI prakriyA se utpanna ho rahe pracura ojona ke kAraNa, vizeSa taura para sardI kI rAta meM tIvratama e.sI./DI.sI. pAvara vAle khule vAyara meM se bahuta jaldI savere ke samaya bhUre raMga kA prakAza nikalatA huA dikhAI detA hai| khule TvIsTeDa vAyara meM se atyaMta tejI se pravAhamAna gharSaNayukta ilekTrIsITI pUrvokta vidhyAta agnikAya jIva hI hai| isIlie ojona svarUpa indhana ke saMparka meM Ane ke sAtha hI vaha bhUre prakAza meM dikhAI detI hai tathA tIvra vega se gharSaNapUrvaka e.sI. pAvara jisameM se prasArita hotA hai usa vAyara ke mAdhyama se balba meM rahe hue philAmeMTa meM bijalI Ate hI vahA~ turanta uSNatA-prakAza ityAdi prakaTa hote haiN| zorTa sarakITa se Aga lagane ke kaI kisse banate hI haiN| lIkeja hue yA TuTe hue do vAyara yadi eka sAtha mila jAeM aura usameM se ilekTrIsITI pasAra hotI ho to usameM se prakAza ke rUpa meM cinagAriyA~ nikalatI huI dikhAI detI haiN| isa prakAra ilekTrIsITI teukAya jIvasvarUpa hI siddha hotI hai| vAstava meM ina sabhI bAtoM dvArA teukAya jIva ko samajhane ke lie sUkSma buddhi kI AvazyakatA hai| zrI abhayadevasUrijI mahArAja ne bhagavatIsUtra vyAkhyA meM tathA jJAtAdharmakathAvRtti meM 'bhasmacchanno'gniH bahirvRttyA tejorahito 'ntarvRttyA tu jvalati' (bhAga-2/1,114/ jJA.1,1,40 meghakumAra) aisA kahane ke dvArA tathA praznavyAkaraNa sUtra vyAkhyA meM bhasmacchanno vahniH antaH jvalati, bahiHmlAno bhavati' (2/5,45) arthAt 'rAkha se DhakI huI Aga bAhara se nisteja dikhAI detI hai| phira bhI andara se to sulagatI hI hai', aisA kaha kara batAyA hai ki rAkha se DhakI huI agni meM bAhara se vaisI ugratA-prakAza-dAha-garamI ityAdi lakSaNa nahIM dikhAI dete haiM phira bhI andara se sulagane ke kAraNa vaha teukAya svarUpa hI hai-aisA sUcita kiyA hai| usI 42 - ___ tulasI prajJA aMka 124

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prakAra prastuta meM kaha sakate haiM ki vAyara meM se pravAhita hotI ilekTrIsITI meM prakAza vagairaha lakSaNa bAhara se nahIM dikhane para bhI andara se to vaha vilakSaNa prakAra se sulagatI hI hai| isIlie usako hAtha lagAte hI bhayaMkara jalana hotI hai| isIlie vaha sajIva agni hI hai| bar3e-bar3e thambhoM para lage hue hAITenzana vAyara meM se e.sI. yA DI.sI. pAvara pasAra hotA hai taba usake nIce se pasAra hone ke samaya usa TvIsTeDa vAyara meM jyAdA pramANa meM lagAtAra hote hue spArkasa kI AvAja hameM sunAI detI hai| varSA ho rahI ho, usa samaya to e.sI. yA DI.sI. pAvara vAle khule vAyara meM hote hue spArka atyanta bar3I AvAja meM sunAI dete haiN| yaha spArka agnikAya nahIM to kyA hai ? ___ hAITenzanavAle do khule vAyara naz2adIka meM Ae taba bhI unameM se prakAza-cinagAriyA~ utpanna hotI hI haiN| usa avasthA meM jisa vAyara meM volTeja (vidyut dabAva) jyAdA ho usameM se kama volTeja vAle vAyara meM prakAza ke svarUpa meM ilekTrIsITI pasAra hotI huI dikhAI detI hI hai| hAI ilekTrIsITI ke bar3e guMbaja meM bhI vAyu ke saMsarga se mahAkAya cinagAriyA~ utpanna hotI haiN| inTaraneTa dvArA milatI jAnakArI se yaha bAta atyanta spaSTa ho jAtI hai| Show our Van de Graff producing sparks. The Sparks are going from the big domes to one of two small spheres that are on telescoping grounded poles. The sparks are produced when the voltage on the domes gets large enough that it ionizes the air, turning it from an insulator into a conductor. This does not all happen at once, but it does happen very quickly - a typical spark (or lightning flash) lasts less than 1/1000 of a second! "vAna-De-grApha" cinagArI kisa taraha se utpanna karatA hai ? cinagArI bar3e guMbaja para se choTe gole kI tarapha jAtI hai| jaba guMbaja para kA volTeja (=vidyut dabAva) bahuta bar3ha jAtA hai taba vaha AsapAsa kI havA ko AyanIkRta (AyonAijDa ) kara detA hai| (paramANu athavA mUlakaNa eka athavA jyAdA ilekTrona ko prApta karake athavA gumA kara vidyutbhAra prApta karatA hai usa samaya utpanna hone vAlI racanA ko Ayana kahate haiN| (vijJAnakoza-rasAyana vijJAna-bhAga-5, le.zrImatI ela.esa.desAI, pRSTha-42)) jisase havA avarodhaka meM se vAhaka bana jAtI hai| yaha prakriyA bahuta tejI se hotI hai| eka saikaMDa ke hajAraveM bhAga meM vaha cinagAriyA~ utpanna hotI haiN| Only one spark can be produced at a time. Although sparks can come very quickly. Each spark drains the electricity off the domes and the tulasI prajJA apraila-jUna, 2004 -

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machine must then recharge itself. In this our machine differs somewhat from a lightning storm where the cloud has such a massive charge that most lightning strikes are actually two to ten or more strokes using the same channel. [http:/www.mus.org/s/m/toe/ssparks.html] eka samaya eka hI cinagArI hotI hai| lekina prakriyA bahuta tez2a hotI hai| cinagArI se guMbaja kI vidyut zakti DiscArja ho jAtI hai| jisase usa yaMtra ko phira se cArja karanA par3atA hai| tUphAnI vAtAvaraNa meM AkAza meM utpanna hotI bijalI se isa yaMtra meM taphAvata mAtra itanA hai ki bijalI hone ke samaya bAdala meM itanA jyAdA cArja hotA hai ki prAyaH pratyeka bijalI ke kar3Ake meM 2 se 10 bAra camakAre utpanna hote haiM, jo eka hI pravAha meM bahate haiN| zAnta citta se isa bAta para gahana vicAra kiyA jAe to havA ke saMparka se vidyutpravAha gharSaNajanya aise ye mahAkAya spArksa, ilekTrIsITI ko teukAya jIva rUpa meM svIkAra karane ke lie niHsaMdigdha bar3A sabUta hai| guMbaja meM rahI huI ilekTrIsITI aMdara meM to tejI se jalatI hI hai| isIlie volTeja bar3ha jAne se yogya saMyogoM meM apane Apa cinagArI ke svarUpa meM bAhara nikala jAtI hai| isIlie vaha teukAya jIvasvarUpa hI hai|' 29 uttara- vidhyAta agni- rAkha se Dhake hue aMgAroM ke bhItara kI agni meM agni kI kriyA cAlU rahatI hai| vahAM nirantara "kaMbazcana" cAlU hai| isalie vaha vAstava meM maMda agni hai| usa prakriyA meM agni kI kriyA baMda nahIM hotii| diyAsalAI (mecasTIka) aura mecaboksa meM agni paidA karane kI kSamatA maujUda hai para jaba taka donoM meM ragar3a nahIM hotI, taba taka agni paidA nahIM hotii| kyA mecaboksa meM rakhI huI mecasTIka meM bhI 'vidhyAta agni' kA astitva mAnA jA sakatA hai ? nhiiN| ThIka usI prakAra tAra meM gujarate vidyut-pravAha meM bhI 'agni' kA astitva nahIM hai| "insuleTeDa" tAra ko oNksIjana (yA ojona) se sIdhe samparka kA avasara nahIM mila sakatA, jabaki khule TvIsTeDa vAyara meM sIdhA havA ke sAtha samparka kA maukA mila jAtA hai aura usake sAtha hI yadi jvalanazIla padArtha kA saMyoga bhI mila jAe to agni paidA ho jaaegii| "AyanIkaraNa" hokara havA meM jo UrjA kA vikiraNa hotA hai vaha "spArka" kA hI rUpa hai, jisake viSaya meM hama pahale carcA kara cuke haiN| smaraNa rahe guMbaja se hone vAle spArka ho athavA zorTa sarkiTa se utpanna spArka ho athavA hAI vAlTeja vAle khule tAra ke dvArA AsapAsa kI havA (Adi se yukta) ke AyanIkaraNa se utpanna spArka ho, ye spArka svayaM to nirjIva vidyut-cumbakIya taraMgoM ke rUpa meM UrjA kA vikiraNa mAtra hai, jaba inake samparka meM jvalanazIla padArtha AtA hai aura cUMki vahA~ oNksIjana (yA ojona) maujUda hai taba agni paidA ho jAtI hai yA Aga laga jAtI hai| usa samaya hI vahAM teukAya jIva kI utpatti hotI hai, anyathA nhiiN| 44 - tulasI prajJA aMka 124

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tAtparya yaha huA ki - khule vAyara meM calane vAlI vidyut-dhArA jaba ojona ke saMparka meM AtI hai taba yadi kaMbazcana kI kriyA ghaTita hone ke lie Avazyaka sabhI bAtoM kA saMyoga mile, to agni paidA ho sakatI hai 1. jvalanazIla padArtha 2. ojona (oNksIjana kA hI puSTa rUpa) 3. ucca tApamAna (jvalanAMka) 4. prakAza yaha to isa bAta ko siddha karatA hai ki vidyut svayaM na agni hai, na vidhyAta agni hai, para anukUla saMyogoM meM agni paidA kara sakatI hai| isakA yaha artha nikAlanA ki vidyut ke bhItara vidhyAta agni ke rUpa meM chipI agni rahatI hai aura rAkha se r3hake hue sulagate aMgAroM meM rahI agni kI taraha hI vaha hai, ThIka nahIM hai| taba to phira aisA bhI kaha sakate haiM ki diyAsalAI meM vidhyAta agni chupI hai aura meca baoNksa se ragar3a lagAne para prakaTa ho jAtI hai| vastutaH vidyut kA pariNamana anukUla saMyoga milane para agni yA anya UrjA ke rUpa meM honA sahaja saMbhava haiN| vidyut pravAha apane Apa meM paudgalika UrjA hai, yaha UrjA anukUla saMyoga pAkara agni rUpa meM badala sakatI hai / prazna 14 - zaMkA:- agara vAyara meM se pasAra hotI huI ilekTrIsITI vAsvata meM agnikAya jIva ho to jaise dAhakatA nAmaka guNadharma usameM hotA hai vaise usameM uSNatA bhI dekhate ko milanI cAhie, kyoMki dAhakatA kI bhAMti uSNatA, garamI bhI teukAya jIva kA lakSaNa hai| samAdhAna:- vAyara meM se guz2aratI ilekTrIsITI meM uSNatA, garamI bhI hotI hI hai / isIlie to e.sI., kampyuTara, TI.vI. cenala, istrI lAiTa vagairaha bahuta ghaMTe taka lagAtAra cAlU rakhane meM Ae to dukAna, ghara vagairaha meM phiTIMga kiyA huA AvRtta vAyara bhI bAhara se garma lagatA hI hai| vAyara ke aMdara tIvra gati se bahatI ilekTrIsITI kI yaha uSNatA bhI gharSaNajanya hai / isIlie yaha gharSaNajanya teukAya jIva kA hI eka prakAra hai / yadyapi pAvarahAusa vAle dukAna-ghara ityAdi meM sirpha pAMca 1 empIyara ( do pIna vAle plaga ke lie) yA paMdraha empIyara vAlI (tIna pIna vAle plaga ke lie) ilekTrIsITI saplAya karate haiN| jisase garama hone para bhI vaha vAyara pighalatA nahIM hai parantu pacAsa empIyara vAlI ilekTrIsITI dukAna, ghara ityAdi meM phiTIMga kie hue vAyara meM se yadi pasAra karane meM Ae to avazya usa vAyara kA insyulezana turaMta hI pighala jAegA tathA spArka hokara insyulezana jala bhI jAtA hai tathA hAITenzanavAle khule TvIsTeDa vAyara meM se 500 se 800 empIyara vAlI tIvratama pAvara kI ilekTrIsITI pasAra karane meM AtI hai| agara use dukAna yA ghara meM phiTIMga kie vAyara meM se pasAra karane meM Ae tulasI prajJA apraila-jUna, 2004 45

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to vaha tAMbe kA tAra aura usake Upara kA insyuleTeDa kavara tAtkAlika hI jala jAegA, visphoTa ho jaaegaa| are| AThaso empIyara vAlI pAvaraphula ilekTrIsITI to zahara meM raoNDa para ke thaMbhe ke bar3e vAyara ko bhI jalA degI, pighalA degii| aisI bhayaMkara uSNatA usameM hotI hI hai| isIlie ilekTrIsITI agnikAya jIva svarUpa hI hai| 300 se 800 empIyaravAlI ilekTrIsITI jisameM se pasAra ho rahI ho aise khule TvIsTeDa vAyara ko yadi per3a kA sparza ho jAe to turaMta hI vaha per3a jalane lagatA hai, koyalA bana jAtA hai| yadi usa hAITenzana vAyara lAinsa kI naz2adIka meM koI bar3A per3a ho to usa per3a ko khule vAyara meM se pasAra hotI huI ilekTrIsITI apane pAsa khIMca letI hai aura per3a ko jalA detI hai| aisI bAta jI.I.bI. sAbaramatI-ahamadAbAda ke DepyuTI enjInIyara mukezabhAI saMghavI batAte haiN| isase ilekTrIsITI teukAya jIvasvarUpa hI siddha hotI hai| usI taraha se yadi khule hAITenzana vAyara ke nIce yadi rUI kA khulA r3hera vAyara se 5/6 phuTa dUra rakhane meM Ae to vaha turaMta jalane lagatA hai| isIlie to rUI-jIna kI mIloM meM hAITenzana vAyara ke AsapAsa rUI kA r3hera rakhane kI manAI hotI hai| aisI gaphalata se Aga lagane kI aneka ghaTanAe~ dAhoda vagairaha kI jInIMga mIloM meM bana cukI haiN| yaha hakIkata bhI ilekTrIsITI ko teukAya jIva svarUpa meM siddha karatI hai| ghara vagairaha meM upayoga meM Ane vAlI sirpha pA~ca yA paMdraha empIyara vAlI ilekTrIsITI kI garamI arthAt uSNatA alpa mAtrA meM hone se use nirjIva nahIM kahI jA sakatI anyathA to dAvAnala yA TATA sTIla kI bhaTThI kI apekSA atyanta kama uSNatA vAlI momabattI-agarabattI ityAdi kI Aga ko bhI nirjIva mAnanI pdd'egii| ThANAMga sUtra meM aMto aMto jhiyAyaMti' (8/702) ina zabdoM dvArA tathA jIvAbhigamasUtra meM 'aMto aMto huhuyamANAi' (3/2,105) aise zabdoM dvArA aMdara hI aMdara meM atyaMta tejI se jalatI huI aura iMdhana mile to bAhara bhI prakAza-jvAlA-cinagArI ityAdi ko utpanna karatI huI agni kI bAta AtI hai| zrI bhadrabAhusvAmIjI ne piMDaniyukti (gA.592) graMtha meM agnikAya jIva ke sAta prakAra batAe haiN| unameM 'vidhyAta (=suSupta) agni ' ke nAma se jo sabase prathama prakAra batAyA hai usakI pahacAna bhI Upara batAI gaI agni ke samAna hI hai| aMdara se sulagatI hone para bhI bAhara se usake lakSaNa prakaTa rUpa se nahIM dikhane se aisA lagatA hai jaise Aga bujha gaI ho| isalie use vidhyAta (=suSupta) agnikAya jIva kahate haiN| kintu Avazyaka iMdhana, vAtAvaraNa Adi sAmagrI milane para turaMta usameM se agni utpanna ho jAtI hai| yahI lakSaNa vAyara meM se pasAra hotI huI ilekTrIsITI meM bhI dekhane ko milatA hI hai| isalie piMDaniyukti anusAra vAyara meM pasAra hotI huI bijalI kA pUrvokta (pRSTha-5,43) vidhyAta nAma ke agnikAya jIva svarUpa meM bhI svIkAra kiyA jA sakatA hai| vaha aMdara meM bujhI nahIM hotii| kintu andara hI andara dhaka-dhaka jalatI hI hai| isalie to usako chUne para hI bhayaMkara jalana 46 - - tulasI prajJA aMka 124

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hotI hai| zorTa sarkiTa hone para Aga kI cinagAriyA~ nikalatI hI haiN| balba ke andara philAmeMTa meM vaha prakAza ko bhI utpanna karatI hai| __ skUTara Adi ke spArka plaga meM ilekTrIsITI cinagAriyA~ ko bhI paidA karatI hI hai| spArkaplaga meM eka vAyara ke sire se chalAMga mAra kara ilekTrIsITI cinagArI ke svarUpa meM dUsare sire taka jAtI huI sAfa-sAfa dikhAI detI hI hai| yaha bAta nizcita rUpa se siddha karatI hai ki ilekTrIsITI agnikAya jIvasvarUpa hI hai| High D.C./A.C. pAvara jisameM se prasArita hotA hai usa khule vAyara ke sAtha yadi z2amIna para khar3e hue vyakti kA sIdhA saMparka ho jAe to vaha turaMta hI nirjIva hokara kAlA par3a jAtA hai| yadi ilekTrIsITI teukAya jIva na ho to usase AdamI kAlA kaise ho jAtA hai ? ilekTrIsITI ko tejolezyA to mAna hI nahIM sakate, kyoMki ilekTrIsITI meM Atapa nAma karma kA udaya nahIM hai| isalie uSNasparza nAma karma ke udayavAle teukAya jIva ke svarUpa meM hI usakA svIkAra karanA munAsiba lagatA hai| isa prakAra AdamI ko koyale jaise zyAma karatI ilekTrIsITI apane kArya dvArA teukAya kA hI eka vilakSaNa prakAra hai-yaha bAta siddha hotI hai ki jo sAmAnya saMyoga meM dikhAI nahIM detii| kintu oz2ona ke samparka meM Ate hI gatizIla ilekTrIsITI ko vahana karate hue khule vAyara meM se bhUre (=Blue) raMga kA prakAza dikhAI detA hai ki jo gharSaNajanya agnikAya jIva hI hai| yaha bAta hama abhI dekha ge| isI prakAra HighA.C. ilekTrIsITI jisameM se prasAra hotI hai usa khule TvIsTeDa do bar3e vAyara ko ekadama samIpa rakhane meM Ae to eka vAyara meM se vaha ilekTrIsITI vIz2Ibala reja meM Akara prakAza svarUpa ko dhAraNa karatI huI dUsare vAyara meM tejI se jAtI huI dikhAI detI hai| matalaba ki inavIz2Ibala reJja meM rahI huI pravahamAna ilekTrIsITI vIjIbala reJja meM Ane para spArka, jvAlA ityAdi svarUpa meM dikhAI detI haiN| jisa prakAra atyanta krodhI manuSya choTI-choTI bAtoM se krodhita ho jAtA haiM usI prakAra atyanta tIvratama gatizIla ilekTrIsITI svarUpa jalatA teukAya atyanta saMvedanazIla (Sensitive) hone ke kAraNa thor3A sA bhI nimitta milane para turaMta hI visphoTa-Aga-prakAza-uSNatA-dAha ityAdi prakaTa karake apanA teukAyapanA batA hI detA hai| eka prakAra ke agnikAya dvArA dUsare prakAra kA agnikAya kucha hI dera meM hI prakaTa ho sakatA hai-yaha bAta jagata prasiddha hI hai| yogya vAtAvaraNa, saMyoga, sAdhana sAmagrI milate hI atyanta tez2I se ilekTrIsITI meM se cinagAriyA~ aura visphoTa hone kA anubhava kitane hI vyaktiyoM ko hotA hI hai| zoTa sarkiTa se maMDapa ityAdi meM Aga lagane kI ghaTanAe~ bhI suprasiddha hI haiN| tulasI prajJA apraila-jUna, 2004 - 47

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uttara - tAra meM jo vidyut-pravAha bahatA hai, usakA parivartana uSmA ke rUpa meM ho sakatA hai yA kiyA jA sakatA hai| uSNatA ke sAtha jaba taka anya sabhI teukAya ke lakSaNa pragaTa na ho taba taka teukAya kI utpatti nahIM mAnI jA sktii| tAra jaba uSmA ko sahana nahIM kara sakatA, to garama hokara pighala jAtA hai| isakI carcA hama kara cuke haiM / khule tAra meM hAI pAvara vAlA karaMTa calane para jvalanazIla padArtha mila jAe to agni kI utpatti ho sakatI hai, kintu isakA artha yaha kara lenA ki tAra meM pravahamAna karaMTa svayaM teukAya hai, ThIka nahIM hai| bAhara agni paidA karane ke lie cAroM anivArya ghaTaka Avazyaka hoNge| vidhyAta agni kI carcA hama kara cuke haiN| bujhI huI yA vidhyAta agni pahale prakaTa agni rUpa meM hotI hai aura bAda meM Upara se bujhI huI lagatI hai, bhItara jalatI rahatI hai (aMto aMto jhiyAyaMti stha. 8/702 kA yahI tAtparya hai) bijalI ke tAra ke bhItara yaha lAgU nahIM hotA hai| spArka ke viSaya meM bhI hama carcA kara cuke haiN| krodhI manuSya kI upamA atijvalanazIla padArtha para bhI lAgU hotI hai para peTrola Adi ko agni ke rUpa meM nahIM mAnA jaataa| zArTa sarkiTa se Aga lagane meM bhI teukAya kI utpatti ke cAroM ghaTaka vidyamAna hote haiN| usake binA na zaoNTa sarkiTa hotA hai, na Aga lagatI hai| mUla meM eka hI bAta ko bahuta spaSTa samajhanA hogA ki agni ke rUpa meM vidyut ke parivartana kI prakriyA pUrNa hue binA agni paidA nahIM hotI, bhale cAhe vaha vidyut hAI vAlTeja vAlI ho, hAI empIyara vAlA karaMTa ho, spArka ho yA vijibala rozanI ke rUpa meM ho| jitane bhI udAharaNa prazna meM die gae haiM, una saba meM jvalanazIla padArtha (rUI, per3a, AdamI Adi) aura khulI havA (oNksIjana yA ojona) donoM kA samparka ucca tApamAna vAlI vidyut ke sAtha hotA hai| jahA~ aisA nahIM hotA, vahA~ agnikAya nahIM ho sktii| uSNatA jaise agni kA guNa hai, vaise binA agni (yA teukAya) bhI uSNatA vidyamAna hotI hai, kyoMki uSNatA apane Apa meM paudgalika hai, nirjIva hai| vidyut kA uSNatA meM parivartana mAtra"agnikAya" paidA nahIM kara detA, jaba taka ki sAtha meM jvalanazIla padArtha aura oNksIjana-donoM kA saMyoga na ho| bhagavatI meM acitta tejolezyA ke pudgala kI uSNatA kA itanA spaSTa udAharaNa hai jo solaha janapada ko jalAne kI kSamatA rakhate haiN|" prazna-15 - "balba meM bijalI ke mAdhyama se utpanna huA prakAza bhI ilekTrIsITI kI bhA~ti teukAya jIvasvarUpa hI hai| isakA kAraNa yaha hai ki vaijJAnika dRSTikoNa se karor3oM ilekTrona kA samUha atyanta vega se sthUla vAyara meM se pasAra ho kara ekadama patale TaMgasTana dhAtu ke philAmeMTa meM se pasAra hotA hai taba jagaha bahuta kama hone se tathA ilekTrona kA samUha adhika mAtrA meM hone se tathA usakA vega bahuta tez2a hone se balba meM rakhe hue philAmeMTa meM atyanta gharSaNa - tulasI prajJA aMka 124 48

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hotA hai| usake pariNAma svarUpa vahA~ prakAza aura garamI kI utpatti hotI hai, aisA vaijJAnika kahate haiM, tathA hamane pannavaNAsUtra aura jIvAbhigamasUtra ke saMgharisasamuTThie' pATha ke anusAra balba meM paidA hotA huA uSNa prakAza vAstava meM gharSaNa se utpanna hue bAdara agnikAya svarUpa hI hai, sajIva hI hai-aisA nizcita hotA hai| dUsarI ora agnikAya ke guNadharma vidyut-prakAza meM dekhane ko milate haiN| prakAza, garamI, dAhakatA ityAdi agnikAya ke lakSaNa usameM dekhane ko milate hI haiN| viDIyo zUTiMga ke samaya jo lAITa cAlU karane meM AtI hai usake pAsa meM khar3e rahane vAle ko sakhta garmI kA anubhava hotA hI hai| lambe samaya taka yadi balba ko cAlU rakhA jAe to balba, mayurI lempa ityAdi garma ho jAte haiN| prakAzamAna lempa ke Upara yadi lambe samaya taka kapar3A rakhA jAe to billaura kA~ca vagairaha kI sahAya ke binA bhI vaha jala jAtA hai| ye saba lakSaNa bijalI ke prakAza ko teukAya svarUpa meM siddha karate haiN|' '32 uttara - prastuta prazna meM uThAI gaI zaMkAoM ko hama kramaza: dekheM 1. philAmeMTa meM vidyut-pravAha ke praveza ko vaijJAnika kisa prakAra samajhAte haiM, usakI vistRta carcA hama kara cuke haiN| (dekheM, prathama bhAga, navAM prabhAga) vahA~ yaha spaSTa ho cukA hai ki TaMgasTana meM dhAtu ke paramANuoM ko vidyut-pravAha ke vidyut-Aveza dvArA apanI UrjA hastAntarita kI jAtI hai, jisase TaMgasTana kA tApamAna bar3hatA hai| vaise to pratyeka padArtha sAmAnya tApamAna para bhI uSmA-vikiraNa phaiMkate rahate haiM para jaba 2500 DigrI se. taka tApamAna bar3ha jAtA hai, to kucha pratizata uSmA-UrjA dRzya rozanI ke rUpa UrjA meM vikirita hotI hai, jise hama balba ke prakAza ke rUpa meM dekhate haiN| isa prakAra balba ke prakAza ko saMgharSa-samutthita agni kahanA ThIka nahIM hai| jaise pahale batAyA jA cukA hai, oNksIjana ke abhAva meM yaha saMbhava bhI nahIM hai| prakAza, garamI Adi guNoM ke AdhAra para bhI vidyut prakAza ko agni nahIM mAnA jA sakatA, kyoMki ye guNa sUrya ke Atapa meM bhI hai para sUrya kA Atapa teukAyika nahIM hai| sUrya ke Atapa meM bhI leMsa ke nIce rakhA kapar3A jala jAtA hai| isase kyA sUrya kA Atapa svayaM teukAya bana jAegA? balba para rakhA kapar3A yadi balba kI uSmA se tathA havA ke oNksIjana se jalatA hai, to isase balba kA prakAza kahAM se teukAyika ho gayA? ataH spaSTa hai ki-vidyut-UrjA kA prakAza-UrjA meM parivartana kevala paudgalika parivartana hai, (yadi oNksIjana Adi prApta na ho)| use sUrya, candra yA anya kisI bhI prakAza kI taraha paudgalika hI mAnanA hogaa| tAra meM ilekTrona ke gharSaNa kI bAta bhI vijJAna dvArA sammata nahIM hai| vastutaH dhAtu sucAlaka hone se ilekTrona kA pravAha tAra meM calatA hai| isase kahIM gharSaNa kI kriyA nahIM hai| dhAtu ke avarodhakatA kI carcA bhI hama kara cuke haiN| agni aura prakAza meM prakAza kA guNa samAna hai para zeSa sArI prakriyA bhinna hai, isalie prakAza aura agni eka nahIM haiN| prakAza ko jaina darzana ne kevala pudgala paryAya mAnA hai| tulasI prajJA apraila-jUna, 2004 - - 49

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prakAza ko vijJAna ne "vidyut cumbakIya taraMga" mAnA hai| vijJAna aura Agama donoM AdhAroM para prakAza paudgalika hI hai| prakAza dAhakatA kA hI guNa hotA to hama saba prakAza mAtra se jala jaate| aisA mAnanA apane Apa meM hI sahI nahIM hai / kapar3A jvalanazIla hai / yadi paryApta rUpa meM garma ho jAe aura oNksIjana kA sahayoga mila jAe to jala sakatA hai anyathA kevala garma hotA hai, jalatA nahIM / 44 prazna-16 'balba meM sthApita philAmeMTa meM teukAya jIvoM kI utpatti mAnane meM koI zAstrIya rukAvaTa bhI nahIM AtI hai, kyoMki trasa athavA kisI bhI prakAra ke jIvoM ke sajIva athavA nirjIva zarIroM meM tathAvidha karmavaza teukAya ke jIva utpanna ho sakate haiN| aisA asia sUtra meM batAyA haiN| yaha rahA usa zAstra kA pATha -' ihagatiyA sattA nAnAvihajoNiyA jAva kammaniyANeNaM tattha vukkamA nAnAvihANaM tasathAvarANaM pANANaM sarIresu sacittesu vA acittesu vA agaNikAyattAe viuTTaMti' (sUya. zrutaskaMdha - 2/adhyayana 3 / sUtra- 17) matalaba ki pRthvI, jala ityAdi ke jIva nizcita prakAra ke pudgala ko hI zarIra ke rUpa meM svIkArate haiM parantu aisA niyama agnikAya ke lie AgamamAnya nahIM hai| gaisa, lakar3I, rUI, kAgaja, plAsTika, peTrola, oila, ghI, tela, miTTI, patthara, iMTa, kerosIna, kapar3A, rabara, koyalA, ghAsa, rasAyana, murdA, lohA, prakAzarUpa ( = ujahI rUpa ) phoTona Adi ko apane zarIra ke rUpa meM parivartita karate haiM / usameM teukAya jIva utpanna hote hue dikhAI dete hI haiN| agnikAya ke jIva gaisa, lakar3I Adi vividha padArthoM ko apanI yoni svarUpa banA kara unameM utpanna hote haiM / isalie philAmeMTa ityAdi meM teukAya jIvoM kI utpatti mAna sakate haiM / vAstava gaDAMgasUtra kI uparyukta bAta ko zrI mahAvIrasvAmI bhagavAna kI sarvajJatA siddha karane ke lie eka mahattva kA 'aMga' gina sakate haiN| ''34 uttara- sUtrakRtAMga ke uddharaNa se teukAyika jIva kI utpatti ke viSaya meM kevala itanA hI phalitArtha nikalatA hai ki "ye jIva trasa, sthAvara, jIvoM ke zarIroM meM, sacitta meM athavA acitta meM agnikAyika jIva ke rUpa meM utpanna ho sakate haiN|" isase yaha tAtparya kabhI nahIM nikalatA ki ye jIva philAmeMTa meM bhI utpanna ho sakate haiM, bhale hI oNksIjana na mile / mUla bAta to yaha hai ki agnikAyika jIvoM kI yoni ke lie jo sAmagrI apekSita hai, unakI pUrti pahale honI caahie| usa sAmagrI ke binA gaisa, lakar3I Adi jvalanazIla padArthoM meM bhI agnikAyika jIva kI na yoni bana sakatI hai, na agnikAyika jIva kI utpatti ho sakatI hai / " tAtparya yaha huA ki - gaisa, lakar3I, rUI Adi ko teukAya ke jIva apane zarIra ke rUpa meM tabhI parivartita kara sakate haiM jabaki teukAya kI utpatti ke lie Avazyaka sArI zarteM pUrI ho / jaba taka yaha zarteM pUrI nahIM hotI, hama gaisa, lakar3I, rUI Adi ko teukAya nahIM 50 tulasI prajJA aMka 124

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mAnate yAni jvalanazIla padArtha meM jalane kI kSamatA hai para jaba taka kaMbazcana (dahana) kriyA pUrNa nahIM hotI taba taka ve nirjIva padArtha haiM, kintu yaha bAta jvalanazIla padArtha para hI lAgU hotI hai, ajvalanazIla padArtha para nahIM, kyoMki ajvalanazIla padArtha kaMbazcana ke lie ayogya hai| jo jvalanazIla padArtha hai, ve bhI jaba taka "Inition Point" prApta nahIM hotA, dahanakriyA nahIM kara sakate havA (oNksIjana) kI ApUrti bhI Avazyaka sImA meM hone para hI ve jvalanazIla hote haiM, sImA ke bAhara ve ajvalanazIla bana jAte haiM / prazna-17 -"tattvArtha sUtra kI vyAkhyA meM zrI siddhasenagaNIvarazrI to spaSTa rUpa se kahate haiM ki 'tej:-prkaashyorektvaabhyupgmaat|' (5,24) arthAt teukAya (=dIe kI jyota Adi) aura usakA prakAza (= rozanI (ujAlA) = kRtrima prakAza) donoM eka hI vastu haiyaha zAstramAnya hai| isalie 'balba meM to mAtra prakAza puMja hI hai| balba ke bAhara bhI mAtra ajIva prakAzapuMja bhI phailatA hai', aisA nahIM mAnA jA sktaa| isa taraha zAstrAnusAra, tarkAnusAra, anubhavAnusAra tathA vijJAna ke anusAra vicAra kara ke paraspara samanvaya kiyA jAe to balba kA vidyut prakAza bijalI kI taraha sajIva agnikAya svarUpa hI siddha hotA hai|"37 uttara- "tattvArtha kI vyAkhyA meM tejaH prakAzayorekatvAbhyupagamAt" kA artha teukAya aura usake prakAza kI aikAntika ekatA abhipreta nahIM hai| yaha ekatA sApekSa hai| tejovargaNA ke pudgala aura prakAza ke pudgala donoM hI pudgaladravya kI paryAya haiM-isa apekSA se eka haiM, aisA mAnA hai, na ki agni aura prakAza eka haiN| tatvArtha sUtra mUla meM hI prakAza ko pudgala kI paryAya batAyA hai| isa viSaya kI vistRta carcA Age kI jaaegii| prazna-18 "AcArAMga-niyukti meM zrI bhadrabAhusvAmIjI ne kahA hai'dahaNe payAvaNa-pagAsaNe see ya bhattakaraNe y| bAyara teukAe upabhogaguNA mnnussaannN||' (gA.121) isa prakAra se bAdara teukAya ke upayoga ko batAyA hai| jalAnA, tapAnA, prakAzita karanA, pasInA honA, pakAnA ityAdi svarUpa meM manuSya ke upayoga meM jisa prakAra prasiddha agni upayogI banatI hai, usI prakAra bijalI-ilekTrIsITI bhI una kAryoM meM jyAdA upayogI siddha hotI hai| isa prakAra teukAya aura kRtrima bijalI ke guNadharma, svarUpa, svabhAva, kArya, lakSaNa ityAdi paraspara mahad aMza meM samAna hone se kRtrima bijalI-ilekTrIsITI sajIva teukAya svarUpa hI siddha hotI hai tathA vidyut prakAza to (pRSTha - 51) meM batAe anusAra apane lakSaNa tulasI prajJA apraila-jUna, 2004 - 51 004

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dvArA teukAya svarUpa siddha ho hI cukA hai| teukAya kA kAraNa vAyu hai| isalie upayukta kAryakAraNabhAva hI balba meM tathAvidha vAyu kA astitva siddha karane ke lie paryApta hai| sAmAnyatayA eka niyama hai ki jisa vastu kA lakSaNa jahA~ dikhAI detA hai usa padArtha ko usI vastu ke svarUpa meM mAnya karanA caahie| jIva kA lakSaNa jahA~ dikhAI detA hai usakA jIva ke rUpa meM svIkAra karanA caahie| jar3a ke lakSaNa jahA~ dikhAI dete haiM una cIjoM kA jar3a rUpa se svIkAra karanA caahie| bRhatkalpabhASyapIThikA meM 'ko sutti agni utte, kiMlakkhaNo? dahaNa payaNAI' (bR.ka.bhA. pIThikA gA.304) isa prakAra dahana-pacana-prakAzana ityAdi ko teukAya jIva ke lakSaNa rUpa meM batAyA gayA hai| (aneka vyAkhyA granthoM meM isI bAta kA pratipAdana hai|) prastuta meM vidyut-prakAza meM teukAya ke uparyukta lakSaNoM meM se prakAzakatva, AtApanA, dAhakatva to spaSTarUpa meM dekhane ko milate hI haiN| isalie use teukAya jIva ke rUpa meM hI svIkAranA par3egA anyathA jar3a-cetana kI vyavasthA hI samApta ho jaaegii| __ prathama karmagraMtha-vyAkhyA meM zrI devendrasUrijI mahArAja ne bhI kahA hai ki agnikAya kA zarIra hI uSNa sparza ke udaya se garama hotA hai| ye rahe unake zabda 'tejaskAyazarIrANi eva uSNasparzodayena uSNAni' (gA.44 vRtti)| manuSya kSetra = ar3hAI dvIpa kI apekSA se yaha bAta sunizcita hai| isalie zAstrAnusAra garamI, prakAza vagairaha agnikAya jIva ke eka,do lakSaNa jahA~ dikhAI dete haiM phira bhI jisakA (udAharaNa ke taura para zarIra kI garamI, juganU, kA prakAza, jaTharAgni, bukhAra kI garmI, sUryaprakAza, naraka kI agni, candraprakAza, maNi prakAza vagairaha) nAma lekara zAstra nirjIva ke svarUpa meM sUcita karatA ho, vaha padArtha sajIva teukAya svarUpa nahIM hai- yaha bAta barAbara hai| kiMtu isake alAvA jina padArthoM meM garamI, prakAza Adi teukAya jIva ke lakSaNa dekhane ko milate haiM unheM to sajIva mAnane meM hI samajhadArI hai anyathA lakSaNa ke AdhAra para lakSyabhUta padArtha kA prAmANika nizcaya karane kI zAstrokta vyavasthA hI TUTa jaaegii| ___ isalie kevala vijJAna ke hI AdhAra para ilekTrIsITI ityAdi ko nirjIva rUpa meM batAne kA duHsAhasa chadmastha jaise hameM nahIM karanA cAhie, kyoMki vijJAna to jagata ke sabhI padArthoM ko ilekTrona-proTona-nyUTrona svarUpa meM hI dekhatA hai| taba phira hama jaina kyA pRthvI aura jala ko sajIva nahIM mAneMge? sAinsa kA pratyeka vidyArthI jAnatA hai ki H,O= Water vijJAna ke siddhAnta ke anusAra bIja meM se aMkura kA phUTanA, vanaspati paidA honA ityAdi eka prakAra kI rAsAyanika prakriyA hI hai| are| pannavaNA vagairaha AgamoM meM teukAya jIva ke svarUpa meM pradarzita kI gaI AkAzIya bijalI bhI Adhunika sAinsa ke siddhAnta ke anusAra eka taraha se UrjA kA spaMdana hI hai| isa taraha se yadi sarvatra vicAra kiyA jAe to jIva kA 52 - tulasI prajJA aMka 124

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astitva hama kahA~ maaneNge| vijJAna ke padArtha se athavA sAinsa ke vartamAna siddhAnta ke AdhAra para to jala, agni ityAdi meM to jIvatva kI siddhi kadApi zakya nahIM hai|''39 uttara - jaina darzana ne pRthvIkAya, apkAya, teukAya, vAyukAya aura vanaspatikAya ke jIvatva ko svIkAra kiyA hai, kintu ye hI jIva zastrapariNata hone para nirjIva ho jAte haiN| HO (pAnI) zAstrapariNata na ho taba taka sajIva hai, zastrapariNata hone para vahI nirjIva hai| pAnI ke H,O rUpa meM sajIva yA nirjIva avasthA meM antara nahIM aataa| isalie jIvatva ke lakSaNoM ke AdhAra para vahI padArtha sajIva yA nirjIva ho jAtA hai| 'cetanA' lakSaNa se sajIva aura cetanAzUnya vahI padArtha nirjIva bana jaaegaa| prakAza, uSmA, dAhakatA Adi sajIva yA nirjIva ke lakSaNa nahIM bana skte| ye kevala paudgalika guNa haiN| isIlie prakAza, uSmA, dAhakatA hote hue bhI naraka kI agni acitta hai| praznakartA ne bhI svIkAra kiyA ki sUryaprakAza, naraka kI agni Adi uparyukta sAre lakSaNoM ke bAvajUda bhI acitta haiM / "lakSaNa" vahI hotA hai, jo nizcita rUpa se vastu kI pahicAna bne| yadi vahI lakSaNa virodhI padArtha meM bhI hai, to use lakSaNa nahIM kaha sakate / nyAyazAstra meM ise ativyApta, lakSaNAbhAsa kahA jAtA hai| yadi naraka kI agni,' sUrya kA prakAza, tejolezyA ke acitta pudgala Adi agni ke sabhI lakSaNoM ke bAvajUda acitta yA nirjIva haiM, to phira kisa AdhAra para ilekTrIsITI ke inhIM lakSaNoM vAle pariNamana ko sacitta mAna liyA jAe? AkAzIya vidyut (vijU) kI sacittatA usakI kisa paryAya meM hai, usakI carcA hama kara cuke haiN| usase pUrva aura pazcAt vaha sacitta nahIM hai| isa prakAra Agamavacana kI sApekSatA ko samajhakara tathA "lakSaNa" zabda kI sImA ko samajhakara hI prakAza, uSmA, dAhakatA kI vyApti agni ke sAtha samajhI jAnI cAhie anyathA Agamavacana ko bhI samyag rUpa se samajha nahIM paaeNge| ilekTrIsITI aura agni ke lakSaNoM kI samAnatA aura asamAnatA-donoM kA vizleSaNa jarUrI hai| chadmastha vyavahAra ke AdhAra para hI yaha nirNaya kara sakatA hai ki amuka padArtha sacitta hai yA nhiiN| isameM na to duHsAhasa kI bAta honI cAhie aura na rUr3hivAditA kii| 2500 varSa pUrva jo sthitiyAM thIM, unake AdhAra para vyavahAra ke dharAtala para Agama kA mArgadarzana hameM mila sakatA hai| zeSa to hameM naI sthitiyoM ke pariprekSya meM samIkSA karanI hogii| usa yuga meM yadi plAsTika thA hI nahIM, to hama kaise yaha apekSA kareM ki plAsTika ke viSaya meM vidhiniSedha kA pratipAdana Agama kre| usI prakAra ilekTrIsITI ke viSaya meM bhI samajhanA hogaa| vijJAna kI sApekSatA ko samajhakara usako kAma meM lenA hogA jisase nirNaya taka pahuMcane meM hameM usakA sahayoga mile| aba hama agni aura ilekTrIsITI kI tulanA kareM- jalAnA, tapAnA Adi guNa ilekTrIsITI meM nahIM hai, jaise agni meM hai| tAra meM pravahamAna vidyut-dhArA kisI ko jalA nahIM sakatI hai, jaba taka use jalAne kI prakriyA prAMrabha karane ke lie upayukta sArI tulasI prajJA apraila-jUna, 2004 - - 53

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sAmagrI nahIM miltii| tAra kI ilekTrIsITI ko upayukta saMyoga milane para ThaMDA karane ke lie bhI kAma meM liyA jA sakatA hai| apane Apa meM vaha nahIM jalAtI hai, na ThaMDA karatI hai| ilekTrIsITI ke hajAroM upayoga hote haiM, jo agni dvArA nahIM kiye jaate| lakSaNa ke AdhAra para bhI ilekTrIsITI ko agni siddha nahIM kiyA jA sktaa| yadi dahana, pacana, prakAzana Adi ilekTrIsITI ke lakSaNa mAna liyA jAye to sadaiva unakI prApti usameM honI cAhie para aisA nahIM hai| kevala amuka-amuka paristhiti meM hI ina kAryoM meM usakA upayoga kiyA jA sakatA hai| zeSa kAryoM meM usakA upayoga karate samaya ilekTrIsITI na jalAtI hai, na pakAtI hai, na prakAza karatI hai| vidyut-UrjA kA gati-UrjA, dhvani-UrjA Adi meM parivartana spaSTa hai| agni kI vyAkhyA meM jo batAyA gayA hai, vaha ilekTrIsITI para tabhI lAgU hotA hai jaba ilekTrIsITI ko agni ke rUpa meM rUpAntarita kiyA jAe (jaise-vidyut ke cUlhe ke rUpa meM) anyathA nhiiN| prazna-19- "yahA~ eka dUsarI bAta dhyAna meM rakhane yogya hai ki koI bhI vastu pudgala se banI hai, isalie nirjIva hai-yaha siddha nahIM ho sktaa| hamArA zarIra bhI audArika vargaNA ke pudgaloM se banA hai| to kyA vaha sarvathA nirjIva hai yA phira vaha pudgaloM kA eka jIvayukta samUha hai? isalie varNa ityAdi pudgala ke lakSaNoM se yukta hone ke kAraNa vidyut prakAza paudgalika hai-aisA svIkAra kiyA jAe taba bhI usakI nirjIvatA siddha nahIM hotii| isake viparIta-'una pudgaloM ko balba meM kisane ikaTThA kiyA?' yaha prazna khar3A hotA hai| usakA kartA jIva hI ho sakatA hai| isalie vahA~ jIva kI hAz2arI avazya hai hii| isI prakAra juganU kA prakAza cAhe nirjIva ho kintu juganU svayaM to jIva hI hai| varanA mRta juganU kyoM sajIva juganU kI bhA~ti nahIM camakatA? tathA caMdraprakAza (arthAt candramA kA prakAza) nirjIva hote hue bhI candrabiMbagata pRthvIkAya ke jIvoM ke adhIna hai| ThaMDI cA~danI caMdrabiMbagata pRthvIkAya jIvoM ke udyotanAmakarma ko AbhArI hai| pannavaNAsUtra vyAkhyA meM zrImalayagirisUrijI ne batAyA hai ki-'yadudayAt jantuzarIrANi anuSNaprakAzarUpaM udyotaM kurvanti, yathA yati-devottaravaikriya-candra-nakSatra-tAraka-vimAna-ratnauSadhyaH tad udyotanAma' (pd-23,uddesh2,suutr-540)| isase nizcita hotA hai ki caMdra, nakSatra, tArA, ratna, auSadhi ityAdi kA prakAza bhI jIvasApekSa hai, udyota-nAmakarma sApekSa hai| isalie svayaM prakAzita maNi ityAdi kA bhI prakAza pRthvIkAya ke jIva ke AdhAra para hai-aisA siddha hotA hai| pannavaNAsUtra ke prathama pada meM 'maragaya masAragalle bhuyamoyaga iMdanIle ya' (1,15) aisA kaha kara indranIla ityAdi maNi bAdara pRthvIkAya jIva ke bheda rUpa meM batAe gae haiN| isalie udyotanAmakarma ke udaya se ratna ityAdi meM prakAza prakaTa hotA hai-aisA nizcita hotA hai| isa prakAra sAkSAt yA paraMparA se jIva ke 54 - - tulasI prajJA aMka 124

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sahakAra kA svIkAra kie binA to kahIM bhI prakAza nahIM A sktaa| prakAza ityAdi zakti AtmA ke vizeSa prakAra ke prayatna se prakaTa hotI hai-aisA AcArAMgasUtravRtti meM zrIzIlAMkAcAryajI ne sunizcita anumAna pramANa dvArA batAyA hai| ye rahe unake zabda 'prakAzAdizaktiranumIyate jIvaprayogavizeSA''virbhAvitA' (A. niyukti. gA.118 vRtti)| sUryaprakAza 100 pratizata nirjIva hai, kintu vaha jahA~ se nikalatA hai vaha to sUryamaMDalagata sajIva pRthvIkAya hI hai-aisA prathama karmagrantha kI (gA.44) TIkA meM zrI devendrasUrijI mahArAja ne spaSTa rUpa se batAyA hai| sUrya ke andara se nikalatA huA uSNa prakAza to sUryamaMDalagata pRthvIkAya ke jIvoM ke AtapanAmakarma ke vipAkodaya ko AbhArI hai| AtapanAmakarma kA udaya sUryamaMDalagata pRthvIkAya ke jIvoM meM hI hotA hai| yaha pannavaNAsUtra vyakhyA meM zrI malayagirisUrijI ne spaSTa rUpa se batAyA hai| ye rahe ve zabda- 'tadvipAkazca bhAnumaNDalagateSu pRthivIkAyikeSveva' (23,2,540 vRtti)| jaTharAgni cAhe nirjIva kyoM na ho? kintu vyakti to jindA hai n| mRta vyakti ko to jaTharAgni nahIM hotii| jaba taka zarIra meM jIva hai taba taka vaha khurAka ko haz2ama kara sakatA hai| zarIra meM jaTharAgni kI uSmA ho athavA bukhAra kI garamI ho, ye donoM jIvita zarIra meM hI hotI hai, mRta zarIra meM nhiiN| isalie ve jIva ke hI AbhArI hai| yaha bAta AcArAMgasUtra kI vyAkhyA meM zrI zIlAMkAcAryajI ne nIce anusAra batAI hai-'jvaroSmA jIvaprayogaM nAtivartate, jIvAdhiSThitazarIrakAnupAtyeva bhavita' (adhyayana-1 niyukti gA.118 vRtti) arthAt bukhAra kI garamI jIva ke prayatna ke binA nahIM hotI hai| jIva ke prayatna kI vaha apekSA rakhatI hI hai, kyoMki vaha jIvayukta zarIra meM hI dekhane ko milatI hai| yadi kevala pudgala ke AdhAra para hI jaTharAgni ityAdi ho to murde meM bhI jaTharAgni, bukhAra ityAdi dikhAI dene caahie| AcArAMgaTIkA meM zrIzIlAMkAcAryajI ne to spaSTa rUpa se batAyA hai ki 'sarveSAmAtmaprayogapUrvakaM yat uSNapariNAmabhAvatvaM tasmAnAnekAntaH' (prathama adhyayana-niyukti gA. 118 vRtti) arthAt sabhI uSNapariNAma jIva ke prayala ke hI AbhArI hai| ye prayatna sAkSAt ho athavA paraMparA se ho-yaha bAta alaga hai| ___'naraka meM agnikAya nahIM hai'-aisI unakI bAta satya hai| kintu dravya lokaprakAza ke pA~cave sarga meM upAdhyAyazrI vinayavijayajI mahArAja ne spaSTa rUpa se batAyA hai ki 'pRthivyAdipudgalAnAM pariNAmaH sa tAdRzaH' (lokaprakAza sarga-5,gA.182) arthAt naraka meM anubhava hone vAlI uSNatA pRthvIkAya ityAdi jIvoM kA pariNAma hai| bhagavatIsUtra kI vyAkhyA meM zrI abhayadevasarijI mahArAja ne bhI kahA hai ki 'iha tejaskAyikasyeva paramadhArmikanirmitajvalanasadRzavastUnAM sparzaH tejaskAyikasparzaH athavA bhavAntarAnubhUtatejaskAyikaparyAyapRthivIkAyikAdisparzApekSayA vyAkhyeyam' (bha.za.13,uddeze4 vRtti pRsstth-607)| tulasI prajJA apraila-jUna, 2004 - - 55

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matalaba ki 'paramAdhArmika dvArA vikurvita agnitulya vastu kA sparza ho to agnikAya kA hI sparza kiyA-aisA nArakI ko lagatA hai athavA kisI pUrvabhava meM anubhava kie hue agnikAya ke paryAya vAle pRthvIkAya ityAdi jIvoM kA uSNa sparza naraka meM hotA hai' bhagavatIsUtra kI vyAkhyA meM zrI abhayadevasUrijI mahArAja ke uparyukta zabda dvArA phalita hotA hai ki naraka meM nArakI jIvoM ko jo garamI kA anubhava hotA hai usameM paramAdhAmI devoM kA prayatna kAma karatA hai athavA pRthvIkAya jIva kA hI vaha uSNa sparza hai| yahA~ noMdhapAtra bAbata yaha hai ki bhagavatIsUtra kI vyAkhyA meM 'pRthivIpudgalAdisparzApekSayA....' aisA kahane ke badale 'pRthivIkAyikAdisparzApekSayA.....' aisA kahA gayA hai| isakA artha yaha huA ki nirjIva pRthvI ke pudgaloM kA uSNa sparza nahIM balki sajIva pRthvIkAya ityAdi jIvoM kA uSNa sparza naraka meM hotA hai| isa prakAra 'naraka meM anubhava meM Ane vAle uSNa sparza kA Azraya jIva hI hai aura jIva ke prayoga se hI yaha uSNa sparza utpanna hotA hai' aisA siddha hotA hai| isa uSNa sparza kA Azraya jIva ho tabhI to 'bhavAntarAnubhUtatejaskAyikaparyAya' aisA vizeSaNa pRthvIkAya ko lagAyA jA sakatA hai| naraka kI garamI kA varNana karane ke prasaMga meM vAdIvetAla zAMtisUrijI mahArAja ne uttarAdhyayana bRhad vRtti meM 'agnau devamAyAkRte' (15,48) aisA kaha kara 'naraka meM jo uSNa sparza anubhava meM AtA hai vaha devamAyAkRta hotA hai'- yaha batA kara vahA~ kRtrima uSNa sparza paramAdhAmI deva ke prayatna ko AbhArI hai'- aisA sUcita kiyA hai tathA vahI Age 'tatroSNaH pRthivyanubhAva' (19,50) yaha kaha kara naraka meM jo svAbhAvika garamI hotI hai vaha pRthvIkAya jIvoM kA uSNa sparza hai-aisA batAyA hai| panavaNAsUtra kI vyAkhyA meM zrImalayagirisUrijI mahArAja bhI 'narakAvAseSu uSNasparzapariNAmAni upapAtakSetrANi' (pada-9 sU.-150 pRSTha-225) yaha kaha kara 'naraka kI garamI vahA~ ke kSetra kA pariNAma hai'- aisA sUcita kiyA hai| isase siddha hotA hai ki naraka kI svAbhAvika uSNatA pRthvIkAya jIvoM kA guNadharma hai| bhagavatI sUtra ke 10veM zataka ke dUsare uddezaka kI TIkA meM zrIabhayadevasUrijI mahArAja ne bhI kahA hai ki 'nArakANAM yadupapAtakSetraM taduSNasparzapariNatam' (pR.-496) arthAt naraka meM upapAta kSetra kI uSNatA hotI hai| isa prakAra pRthvIkAya jIva kA hI vaha uSNa pariNAma sAbita hotA hai kintu jIva ke sahayoga binA to vahA~ uSNa sparza-dAha ityAdi nahIM ho sktaa| yaha bAta bilkula nizcita hI hai| ___ yahA~ eka aura bAta karanI Avazyaka hai ki bhagavatIsUtra meM kayare NaM bhaMte ! acittA vi poggalA obhAsaMti ujjoveti taveMti pabhAseMti? kAlodAI! kuddhassa anagArassa teyalessA nisaTThA samANI dUraM gaMtA dUraM nipatai, desaM gaMtA desaM nipatai, jahiM jahiM ca NaM sA nipatai tahiM tahiM ca NaM te acittAdi poggalA obhAsaMti jAva pabhAsaMti' (bhagavatI 1/10/380) aisA 56 - tulasI prajJA aMka 124

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kahane se jo svayaM prakAza detA ho, dUsaroM ko prakAzita karatA ho, dUsaroM ko tapAtA ho tathA apane utpattisthAna se dUra jA kara gire aura dUsaroM ko jalAe phira bhI svayaM nirjIva ho aise padArtha ke rUpa meM tejolezyA kA ullekha kiyA gyaa| kintu bijalI ityAdi kisI dUsare padArtha kA ullekha nahIM kiyA gyaa| yadi bijalI ityAdi padArtha kabhI nirjIva hone kI saMbhAvanA hotI to bhagavatIsUtra meM sarvajJa bhagavaMta ne usakA nirdeza avazya kiyA hotA / paraMtu bijalI ityAdi kA vaise nirjIva pudgala rUpa meM ullekha nahIM kiyA, yaha bAta ullekhanIya hai / aura eka bAta, tejolezyA nirjIva hote hue bhI tejolezyA ke pudgaloM ko ekatrita karake chor3ane vAlA to jIva hI hai / parantu balba meM na to tejolezyA hotI hai aura na hI tejAlezyA ko chor3ane vAlA jIva ki jinake prabhAva se vahA~ nirjIva prakAza - garamI ityAdi utpanna ho ske| prastuta meM jIva ke sahakAra ke binA to balba meM prakAza athavA garamI ityAdi kaise paidA ho sakate haiM ? kyoMki 'sabhI uSNa pariNAma jIva ke prayatna se hI utpanna hote hai' aisA abhI hamane (pRSTha-59) AcArAMga vyAkhyA ke anusAra dekhA hai| balba meM to juganU ityAdi kI bhA~ti athavA naraka meM pRthvIkAya vagairaha kI bhA~ti kisI jIva se sahayoga prApta hone kI koI saMbhAvanA to hai hI nahIM / sUrya ke vimAna meM rahate hue pRthvIkAya jIva kI taraha AtapanAmakarma kA udaya athavA ratna, maNi, caMdra ke vimAna yA juganU ityAdi kI taraha udyota - nAmakarma kA udaya kisI balba meM nahIM hotaa| isalie sUryaprakAza, caMdraprakAza, juganU kA prakAza ityAdi kI taraha balba ke prakAza ko nirjIva nahIM mAnA jA sakatA / AtapanAmakarma, udyotanAmakarma, tejolezyA athavA uSNasparzanAmakarma ke udaya ke binA anya kisI prakAra se to garamI - prakAza ityAdi kI utpatti saMbhava nahIM hai / balba meM sirpha visnasApariNAmajanya garamI, prakAza ityAdi ko mAna nahIM skte| (prastuta meM Agamavid prAjJa puruSoM ko eka bAta z2arUra noTa karane yogya hai ki AkAzIya bijalI bhI mAtra vistrasApariNAmajanya nahIM hai, kyoMki vaha pannavaNA, bhagavatIsUtra ityAdi mUla Agama ke anusAra teukAya jIvasvarUpa hone se bijalI kI utpatti meM jIva kA prayatna bhI sammIlita hI hai / bhagavatI sUtra AThaveM zataka ke prathama uddeza meM mizrapariNAma yukta (vesnasika prAyogika) jo dravya batAe gae haiM unameM hI AkAzIya bijalI ityAdi ko sammilita karanA ucita hai) anyathA to vaha manuSya ke prayatna ke binA paramANu gati kI taraha kabhI bhI athavA bAdala kI taraha nizcita samaya para balba meM apane Apa utpanna ho jAe~ge aura cale jAe~ge aisA svIkAra karanA pdd'egaa| kintu vAstavikatA yaha nahIM hai / isalie pArizeSanyAya se uSNasparza nAmakarma ke udaya vAle bAdara agnikAya jIvoM kA hI vahA~ svIkAra karanA rahA, kyoMki 'uSNa-sparzAdinAmakarmodayAd dIpyate' isa prakAra bRhatkalpabhASyavRtti (bhAga-3, gA. 2146 vRtti) ke vacana anusAra uSNasparzAdi nAmakarma ke udaya se agni prakAzita hotI hai yaha bAta zAstra siddha hai| 43 ' uttara:-hama isa lekha ke prathama bhAga ke dUsare prabhAga meM "jIva aura pudgala kA tulasI prajJA apraila-jUna, 2004 57

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saMbaMdha" - ke antargata isa viSaya kI vistRta carcA kara cuke haiN| vahA~ yaha spaSTa ho gayA thA ki bAdala, bijalI Adi sabhI sAdi vaisrasika baMdha-pariNAma hai| sarvaprathama to yaha samajhanA hai ki sArI sRSTi hI mUlata: to jIva aura pudgala ke vividha saMyogoM se hI calatI hai| jaina darzana ke anusAra-"jIva aura pudgaloM ke vividha saMyogoM se yaha loka vividha prakAra kA hai| loka kI isa vividharUpatA ko hI sRSTi kahA jAtA hai| jIva aura pudgala kA saMyoga apazcAnupUrvika (paurvAparyazUnya) hai| saMyoga tIna prakAra kA hai-1. karma, 2. zarIra, 3. upagraha / upagraha-AhAra, vANI, mana, ucchvAsaniHzvAsa Adi upakAraka shktiyaaN|"45 parampara yA ananta rUpa meM sRSTi kI sabhI kriyAoM meM jIva aura pudgala kA saMyoga nimittabhUta banatA hai| isa mAne meM to koI bhI padArtha nirjIva nahIM mAnA jA sktaa| manuSya dvArA niHsRta tejolezyA ke pudgala ke uSmA evaM prakAza ke lie manuSya kA AtapanAmakarma yA uSNa nAmakarma kahA~ taka jimmedAra ho sakatA hai? jIva ke jo nAma karma udaya meM AtA hai, vaha usake zarIra ke sAtha jur3atA hai| tejo lezyA ke pudgala ke prakAza aura uSNatA chor3ane vAle manuSya ke nAma karma se kaise jur3egA? yadi jur3atA hI hai to phira ilekTrIsITI kI prakriyA meM prayukta pudgala bhI parampara rUpa meM sucAlaka padArtha (dhAtu) yAni pRthvIkAyika jIva ke dvArA mukta pudgala mAne jA sakate haiN| vidyut kA utpAdana manuSya dvArA nirmita yaMtroM se hai, isaliye kyA manuSya kA nAmakarma usake lie jimmedAra mAnA jAyegA? yadi nahIM to phira tejolezyA meM manuSya ke nAmakarma ko kaise jimmedAra mAnA jAegA? jaba jaina darzana virasA pariNamana dvArA acitta (nirjIva) pudgaloM ke pariNamana ko svIkRti de rahA hai, to phira usake lie kevala jIva ko hI sarvatra jimmedAra mAnanA kahA~ taka saMgata hogA? jahA~-jahA~ jIva kA zarIra svayaM Atapa, udyota Adi ke rUpa meM haiM vahA~-vahA~ vaha nAmakarma kA udaya hai, aisA abhiprAya vibhinna uddhRta vacanoM kA samajhanA caahie| kintu jahA~jahA~ pudgala aise rUpa meM haiM, vahA~ unheM paudgalika pariNamana hI svIkAra karanA caahie| jaina darzana ke anusAra batalAe gae tIna prakAra ke pariNamanoM meM prAyogika aura mizra pariNamanoM meM anaMtara rUpa meM jIva kA kartRtva hotA hai, kintu vaisrasika pariNamana meM anaMtara rUpa meM kevala paudgalika pariNamana hI kAraNabhUta hotA hai| Upara uddhRta TippaNa saMkhyA 41 meM sUtrakRtAMga cUrNi (10, 128, 129) ke jo pATha diye gaye haiM, unameM nAraka kI agni ko svabhAva se uSNa evaM acetana batalAyA gayA hai| inheM anaMtara rUpa meM jIva kRta nahIM mAnA jA sktaa| prazna meM paraMpara aura anaMtara ke bheda ko samajhane kI koziza nahIM kI gaI, isIlie sarvatra jIva ke sAtha sIdhe hI paudgalika pariNamanoM ko jor3A hai| phira to bAdala, jo apakAyika jIva kA pariNamana hai aura jo AkAzIya bijalI ke utpAdaka haiM, ko bhI mizra 58 - - tulasI prajJA aMka 124

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pariNamana mAnanA caahie| para bAdala ko to vaisrasika pariNamana meM mAnA hai| taba phira anya paudgalika pariNamanoM ko vaitrasika mAnane meM kahA~ Apatti hai ? SaTkhaMDAgama meM sAdi vaistrasika baMdha kI carcA meM inheM vaikhasika hI mAnA gayA hai, jisakI carcA hama kara cuke haiM / (dekheM, prathama bhAga, prathama prabhAga) isalie yaha niyama batalAnA ucita nahIM hai ki jIva ke dvArA pariNata hone para hI pudgala prakAza Adi karate haiM / prazna meM uddhRta bhagavatI 1-10-380 ke pATha se spaSTa hai ki ajIva pudgaloM meM svayaM yaha zakti hai / " taijasa vargaNA ko taijasa zarIra taka sImita karanA saMgata nahIM hai| jIva taijasa vargaNA ke pudgaloM ko grahaNa kara taijasa zarIra meM unakA pariNamana karatA hai, kiMtu taijasa vargaNA ke samasta pudgaloM kA jIva ke dvArA sadA-sarvadA grahaNa aura pariNamana Avazyaka nahIM haiN| ' 46 yahAM yaha kahanA ki "bijalI ityAdi kisI dUsare padArtha kA nirjIva ke rUpa meM ullekha nahIM hai" tarka-saMgata nahIM hai / AcArya zrI mahAprajJajI ne likhA hai- " tarka kI apanI maryAdA hotI hai| isa viSaya meM haribhadrasUri ke SaDdarzana kI vRtti meM uddhRta zloka bahuta mahattvapUrNa hai - AgrahI bata ninISati yuktiH, tatra yatra matirasya niviSTA / pakSapAtarahitasya tu yuktiH, yatra tatra matireti niveSam // acitta pudgala prakAza karate haiN| isameM vidyut kA ullekha nahIM hai, yaha prazna yahA~ prAsaMgika nahIM hai / prAsaMgika utanA hI hai ki acitta pudgala prakAza karate haiM / ve jIva ke dvArA gRhIta ho cuke haiM, isalie prakAza karate haiM - yaha tarka bhI saMgata nahIM hai| prakAza, Atapa, udyota, chAyA-ye saba pudgala ke lakSaNa haiN| zabda-baMdha - saukSmya- sthaulya - saMsthAna -bheda - tamazchAyAtapodyotavantazca / saddadhayAraujjoo pahA chAyA tave i vA / vaNNarasagaMdhaphAsA puggalANaM tu lakkhaNaM // (uttarajjhayaNANi 28, 12) ( tattvArthavArtika 5,24) aMdhakAra pudgala kA lakSaNa hai, vaha jIva ke dvArA gRhIta aMdhakAra nahIM banatA / prakAza pudgala kA lakSaNa hai, vaha jIva ke dvArA gRhIta hokara prakAza banatA hai, yaha koI niyama nahIM hai| pudgaloM kA pariNamana jIva ke prayoga se bhI hotA hai aura svabhAva se bhI hotA hai|' * 147 yadi ukta tarka ko mAnA jAe, phira to AgamoM meM vartamAna yugIna vijJAna Adi kI sArI bAteM AnI cAhie thii| sarvajJa hone ke nAte unase vartamAna kI sArI ghaTanAeM chipI nahIM hai| phira una sabakA varNana kyoM nahIM milatA ? (kramazaH ) 59 tulasI prajJA apraila-jUna, 2004

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Haof yet : 23. (a) Satish K. Gupta, op.cit., p. 502-- "MAGNETIC FIELD AND MAGNETIC FIELD LINES Magnetic field. The space around a magnet (or a conductor carrying current), in which its magnetic effect can be experienced, is called the magnetic field. The magnetic field in a region is said to be uniform, if the magnitude of its strength and direction is same at all the points in that region. A uniform magnetic field is represented by equidistant parallel arrows. The magnetic field of a bar magnet can be plotted by using a small compass needle. It is found that the magnetic field produced by a bar magnet and a current carrying straight solenoid are identical. Fig. shows the magnetic field produced by a bar magnet. It follows that magnetic field produced by a current carrying straight solenoid is identical to that produced by a bar magnet. The magnetic field lines do not exist in reality. This hypothetical concept has been developed in order to visualize the strength of magnetic field in different regions and the effect of magnetic field. The regions, where the magnetic field lines are close enough (crowded), the magnetic field is considered as quite strong there. 2. Usually, the strength of magnetic field B is simply called magnetic field. Magnetic field line. The magnetic field line is the path along which an isolated north pole will tend to move, if it is free to do so." (b) Text-Book of Physics (Std. XII) Part 2, Pages 39-42, 48, 49. "The large scale supply of electrical power for the household and the 60 C J A H Y511 310 124

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V = 0 industrial uses is through a different process-conversion of mechanical energy to the electrical energy by means of suitable generators (turbines) in power houses. In this chapter we will learn about the principles involved in generation of power in this way, viz. The electromagnetic induction. 1. Electromagnetic Induction and Fardday's Experiments A scientist named Michel Faraday discovered in the year 1831 that a change in the value of the magnetic flux linked with a conducting coil give rise to the induction of an electron motive force in the coil. The emf generated this way is called the induced emf. Fig.1 illustrates simple experiment which demonstrates the electromagnetic induction. In this experiment, a sensitive galvenometer is connected in series with a conducting coil. woons N S In fig. I(a), a bar magnet is held stationary with respect to the coil. No deflection of galvenometer is observed under this situation. Now if the bar magnet is quickly moved towards the 1 (a) coil, with one of its poles facing the coil, the galvenometer records a deflection, showing that some current flows through the coil. It is also seen that faster the magnet is moved, greater 1 (b) is the deflection of the galvenometer, Similar effects are also observed if the coil is moved keeping the magnet fixed. Again, deflection in opposite direction is observed. When the magnet is moved away, to that recorded when 1 (c) the magnet is moved towards the coil. If the galvenometer deflects on one side when a particular pole is facing the coil (say north pole), delection of the opposite sense is recorded if the other pole is made to face the coil, when the magnet is brought near the coil. Also whenever, the coil and the magnet are stationary with respect to each other, no deflection is observed. Teet 4511 3701 - 577, 2004 - 61 V=0 1 (d)

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The above results can be understood as follows. When the bar magnet is near the coil some of the magnetic lines of force are passing through the coil; that is "some magnetic flux is linked with the coil". Now when there is relative motion between the coil and the magnet, the amount of flux linked with the coil is changing. When the relative motion stops, there is no further change is the amount of the flux linked. So we conclude that, "when there is a change in the flux linked with the coil, there is an emf generated in the coil". The observation that a faster motion of the magnet gives rise to a larger defection, shows that the emf generated depends upon the rate of change of the flux linking the coil. The current resulting from this "induced emf" is called the "induced current". To cause the change in the flux linked with the coil, it is not necessary to have a bar magnet. If two coils S and P are placed near each other as shown in fig. 2; and a key connected in the circuit of the coil P is switched on and off so that current alternately flows and stops flowing through the coil P, the galvenometer connected in the circuit with the coil S alternately shows a deflection on one and the other side. Further, if a steady current is maintained in the coil P and the two coils are moved relative to each other, then also a current is induced in the coil S. Here, it is the flux generated by the current in the coil P that links with the coil S and a change in that flux causes an induced emf in the coil S. Down 0 001 2. Lenz's Law We have yet not said anything regarding the magnitude and the direction of the inducted emf. This direction of emf and the resulting direction of the induced current can be inferred from the considerations based on the principle of conservation of energy and this leads us to Lenz's law. When a current flows in a coil magnetic flux is produced due to this current and the coil now acts as a magnet. Which face of the coil acts like a north pole and which face becomes a south pole depends upon the direction of the current in the coil. 62 - Tot yall 317 124

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Fig.3 shows a cross section of the coil. Looking at the coil if the current appears to be flowing through it in a counterclockwise direction, then the side of the coil facing the observer is its north pole. If the current appears Clockwise then the side towards the observer is the south pole. This is made clear in fig. 3. Consider moving a bar magnet with its north pole towards the coil. When the magnet is moved towards the coil, if the induced current is such that the side of the coil facing the magnet becomes a south pole, then there would be a force of attraction between the magnet and the coil, and due to this force magnet would be further drawn nearer. Thus, the induced current would be generated without doing work. Heat? energy can now be obtained by connecting a resistance to its circuit, without spending any mechanical energy. One can see that this violates the conservation of energy. So, when a north pole of the magnet is brought near the coil. the side of the coil towards the magnet must become the north pole, so that the induced current resists the motion of the magnet. It is the work done is moving the magnet against this force, that gets converted to the electrical energy and can be used, for example to generate the heat energy as I2Rz. Thus, we see that the direction of the induced current and the corresponding direction of the resulting magnetic field is a consequence of the conservation of energy. This leads us to Lenz's law which states : "If an agency generates an induced emf through its action (such as motion of the magnet as illustrated) the induced emf would be such that the current produced by this emf would generate a magnetic field such as to oppose the action of the agency." 3. Faraday's Law Faraday gave the law relating the induced emf in a circuit with the rate of change of the flux as "the negative time rate of change of magnetic flux linked with a circuit is equal to the induced emf in the circuit." getet azil 37001 - 577, 2004 - 63

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4. Self Induction We have learnt that when a current passes through a coil, some magnetic field is created so that the coil itself behaves like a magnet. The magnetic flux produced by the current in the coil is linked with the coil itself (fig. 8), and when the current in the coil changes, this flux linked with the coil also changes. Under such circumstances also. there would be an emf induced in the coil which is called the self induction". If the number of turns in a coil is N and the flux linked with each turn is (P), then the total flux linked with the coil is N(0) 0 0 0 0 0 The parameter L (i.e., total flux due to unit current) here is called the self-inductance of the coil. Its value depends upon the size and shape of the coil as well as the number of turns. It also depends upon the within the coil, e.g., if magnetic property of the medium of the space the coil is wound around a soft iron core (after ensuring proper insulation) it attains a very large value. 24. jaise phoTona kaNa aura taraMga donoM rUpa meM vyavahAra karate haiM, vaise hI ilekTrona bhI kaNa aura taraMga donoM rUpa meM vyavahAra karate haiM / isa tathya ko bhautikazAstra meM isa prakAra samajhAyA gayA hai| - 64 Satish K. Gupta, op. cit., pp. 1093, 1094 Dual Nature of Radiation The phenomena such as interference, diffraction and polarisation were successfully explained on the basis of wave nature of light. On the other hand, photoelectric effect, Compton effect, etc. can be explained on the basis of quantum nature of radiation. For instance, in photoelectric effect, when a photon of radiation strikes a metal surface, it gives up all its energy to a single electron in an atom and the electron is knocked out of the metal. It carries a part of the energy of the incident photon. In Compton effect, when an X-ray photon is incident on a free electron, the electron recoils along a definite direction with tulasI prajJA aMka 124

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some energy depending upon the direction along which incident photon is scattered. From these two effects, it appears as if a particle (photon of radiation) is colliding against and another particle (electron). Hence, it became necessary to assume that in photoelectric effect and Compton effect, radiation exhibits particle nature. The various phenomena concerning radiation can be divided into three parts : (1) The phenomena such as interference, diffraction, polarisation, etc. in which interaction of radiations takes places with radiation itself. Such phenomena can be explained on the basis of electro-magnetic (wave) nature of radiation only. (ii) The phenomena such as photoelectric effect, Compton effect, etc. in which interaction of radiations takes place with radiation itself. Such phenomena can be explained on the basis of quantum (particle) nature of radiation. (ii) The phenomena such as rectilinear propagation, reflection, refractin, etc. in which the interaction of radiation takes place neither with itself, nor with matter. Such phenomena can be explained on the basis of either of the two natures of the radiation. It may be pointed out that in a particular experiment, radiation has a particular nature i.e. either it possesses wave nature or particle nature. De-Broglie Waves Radiation behaves both as wave and particle. In 1924, Loius de-Broglie put forward a hypothesis that matter should also possess dual nature. The following observations led him to the duality hypothesis for matter: 1. The whole energy in this universe is in the form of matter and electromagnetic radiation. 2. The nature loves symmetry. As the radiation has got dual nature, matter should also possess dual nature. Thus, according to de-Broglie, a wave is associated with every moving particle. These waves called de-Broglie waves or matter waves. According to quantum theory of radiation, energy of a photon is given by Erhv Therefore, the wavelength of the photon is given by THAT YFIT 3481 - 99, 2004 65

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1h/p (p is momentum). de-Broglie asserted that the equation is completely a general formula and applies to photons as well as other moving particles. The momentum of a particle of mass m moving with velocity v is m v. Hence, de-Broglie wavelength is given by 1 = h/m v 66 This is called de-Broglie relation. It connects the momentum, which is characteristic of the particle with the wavelength, which is characteristic of the wave. 25. (a) tarala padArthoM meM vidyut pravAha ko pravAhita kara rAsAyanika prabhAva se 'ilekTrolAisisa' ke dvArA rAsAyanika beTariyoM meM vidyut utpanna kiyA jAtA hai| ise samajhane ke lie dekheM - Satish K. Gupta, op.cit., p. 346-- Chemecal Effect of Electric Currents If electric current is passed through a liquid, it may or it may not allow even the passage of current through it. In fact, on the basis of their electric behaviour, the liquids may be divided into three classes: (i) The liquids which do not allow current to pass through them. For example, distilled water, vegetable oil, etc. (ii) The liquids which allow current through them but do not dissociate into ions. For example, mercury. (iii) The liquids which allow current through them by dissociating into ions. For exmaple, salt solutions, acids and bases. Such liquids are called electrolytes. The process of dissociation of a liquid into ions on passing current through it is called electrolysis. Therefore, passage of electric current through the electrolytes produces chemical effect. Electrolyte The substances, which dissociate into ions and when in solution form, allow electric current to pass through them, are called electrolytes. For example, acids, bases, acidulated water, salt solution, such as copper sulphate, silver nitrate, etc. On the basis of their behaviour towards the passage of electric current, prajJA aMka 124

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the electrolytes are of the following two types : 1. Strong electrolytes. Those electrolytes, which are more or less completely ionised in their solutions, are called strong electrolytes. For example, HCl, NaOH and NaCl. 2. Weak electrolytes. Those electrolytes, which are ionized to a small extent in their solutions, are called weak electrolytes. For example, NH,CI, CH,COOH and H,Co. Electrolysis The process of liberating free elements from an electrolytic solution, when electric current is passed through it, is called electrolysis, When an electrolyte, such as copper sulphate (Cuso.) is dissolved in water, it dissociates into ions. Consider that the copper sulphate solution is taken in a vessel and current is passed through it by two electrodes and a source of e.m.f. Thc electrode, through which the current enters the electrolytic solutions is called anode, while the other electrode, through which current leaves, is called cathode. On passing current, Cu++ ions drift to the cathode, while SO,"" ions towards the anode. At the cathode, Cu++ ions discharge themselves and copper atoms are liberated at the cathode." (b) Satish K. Gupta, op. cit. Pages 212-216 (Voltaic Cell, Daniel Csu, Lechanche Cell) "In voltaic cell, for each Zn+ + ion so produced, two electrons (27) are left on the zinc rod. As more and more Za+ + ions enter the electrolyte, the zinc rod becomes more and more negative. Also, the concentration of Za+ + ions in the electrolyte goes on increasing. The H+ drift to the copper rod. On reaching the copper rod, the H+ ions extract electrons from the rod and form neutral hydrogen atoms. As a result of it copper rod acquires positive charges. As more and more H+ ions discharge at the copper rod, it becomes more and more positive. Due to positive charges building up on copper rod and negative charge on th zinc rod, the potential difference between the two rods goes on increasing. It continues, till the potential gradient along the electrolyte between copper and zinc rod just restricts the drift of H+ ions to the copper rod. Daniel Cell It was developed by Daniel in the year 1836. GETH 151 37001 - 99, 2004 D - 67

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Construction. It consists of a copper vessel containing copper sulphate (Cuso.) solution. The copper vessel itself acts as the positive pole of the cell, Inside the CuSO, solution, a porus pot containing an amalgamated zinc rod and dilute H,SO, acid is placed. Whereas the porus pot prevents the dilute H2SO, and CuSO, solution from mixing with each other, it allows the H+ ions produced in the porous pot to diffuse through its walls into the CuSO, solution. The amalgamated zinc rod is used in order to avoid the defect of local action from occuring in the cell. The amalgamated zinc rod acts as the negative role of the cell and both the CuSO, solution and dil, H2SO, serve as the electrolyte. However, the CuSO, solution serves as depolariser also. When the cell functions, the concentration of CuSO, solution falls. In order to keep the concentrate of CuSO, solution concentrate, tlic crystls of Cuso, are placed on the perforated shelf provided along walls of the copper vessel. Action, Inside the porus pot, the dilute H2SO, acid dissociates into H+ and S0,- ions. As the rod is dipping inside the dilute H,80, acid, some of the zinc atoms go into the solution as Zn++ ions. In each Zn++ ion going into the solution, two electrons are left on the zinc rod. As the concentration Zn + ions in the solution increases, zinc rod becomes more and more negative and the H+ ions dilute through the walls of the porus pot into the CuSO, solution. The formation of ZnSO, on the porus pot does not affect the working of the cell, until crystals of ZnSO, are deposited along its walls. As the Cu++ ions deposit on the copper vessel, it acquires positive charge. Due to building up of the positive charge on the copper vessel and negative charge on the zinc rod, the potential difference between the two poles of the cell goes on increasing. Leclanche cell It was invented by George Leclanche in the year 1865. Construction. It consists of a glass vessel con (NH,CI) as electrolyte. An amalgamated zinc rod dipping in the NHCl solution acts as the negative pole of the cell. The use of amalgamated zinc rod avoids the defect of local action from occurring in the cell. A porus pot containing the carbon rod is placed inside the NH.Cl solution. The carbon rod acts as the positive pole of the cell. The empty space in the porus pot is filled with manganese dioxide (MnO) and charcoal powder 68 D - THT 451 3195 124

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Manganese dioxide is used as depolariser. The use of charcoal powder makes MnO, conduction and thus, decreases the internal resistance of the cell. Action. The electrolyte HN.Cl solution dissociates into NH4+ and Cl- ions. As zinc rod in dipping inside the NH Cl solution, some of the atoms go into the solution as Zn+ + ions. For each Zn+ + ion so produced, two electrons are left on the zinc rod and hence it becomes negative pole of the cell. The NH, ions are repelled by Zn+ + ions and they diffuse into the MnO, and charcoal mixture through the walls of the porus pot. Inside the glass vessel. Zn+ + ions combine with Cl- ions to form ZnCl2. On diffusing into porus pot, NH4+ ions extract electrons from the carbon rod making carbon rod as positively charged and producing ammonia and hydrogen gas. Whereas the ammonia gas escapes from the cell, hydrogen gas is neutralised by MnO, producing manganese trioxide (Mn203) and water. Secondary Cells A secondary cell is one in which chemical energy is converted into electrical energy but they do so when they are charged by passing current through them by some source. These are also called accumulators or storage cells. These are of two types: 1. Lead acid cell or lead accumulator, 2. Edison alkali cell Lead Accumulator It is a secondary cell and is the most common type of storage battery used in automobiles. It is known as lead acid cell. It was invented by French Physicist, Gaston Plante in the year 1859. Construction. It consists of a hard rubber, glass or celluloid container containing dilute sulphuric acid as the electrolyte. Each of the two electrodes consists of a set of alternate parallel mesh type perforated plates made of lead. The set of plates to be made the positive pole is filled with a paste of lead dioxide (PbO2), while the set of plates to be made the negative pole is filled with a paste of spongy lead (Pb.) The positive and negative plates are kept separated and insulated from each TAH YEN 3411 - 09, 2004 69

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other by porus separatoras made of rubber, plastic or glass fibre. This arrangement of positive and negative plates is placed inside the dilute sulphuric acid and connected to the lead terminals provided on the hard and rigid cover of the container [Fig.). A TU Pbo VIIIlIIlIlIIIIIII I TITTITTTTTTTTTI, IIIIIIIIIIII11111 I MITINUITELITUTUU i 11111111111111111 HAWN MINT IIIIIIIIIIIIIIIII!! LIIIIIIIIIIIIIIIII TUTTI IIIIIIIIII DIL H, S, VAT RUBBER CONTACT The e.m.f. of each cell of a fully charged lead accumulator is 2.05 V and a lead accumulator of each six cells produces and e.m.f. of nerarly 12 V. The specific gravity of the electrolyte (dilute sulphuric acid) is a fully charged lead accumulator is 1.28. However, when discharged, both the e.m.f. of the cell and the specific gravity of the electrolyte fall. Whereas, e.m.f. of a cell of the accumulator should not be allowed to fall below 1.8 V, the specific gravity of the elctrolyte should not drop below 1.12." 26. Satish K. Gupta. op. cit. pp. 1092, 1093. "Photoelectric Cells A photoelectric cell is an arrangment which converts light energy into electrical energy. Photoelectric cells are of following three types : 1. Photoemissive cells, 2. Photovoltaic cells, 3. Photoconductive cells. 2. A photoemissive cells may be of vacuum type or gas filled type. Let us discuss the working of a photoemissive cell. Photoemissive cell. It consists of two electrodes, a cathode C and an anode A enclosed in a highly evacuated glass bulb. The cathode Cis a semi-cylindrical plate coated with a photosensitive material, such as a layer of cesium deposited on silver oxide. The anode A is in the form 70 D - Set 451 310 124

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of a wire, so that it does not obstruct the path of the light falling on the cathode. When light of frequency above the theshold frequency for the cathode surface is incident on the cathode, photoelectrons are emitted. If a potential difference of about 10 V is applied between the mode and cathode, the photoelectrons are attracted towards the anode and the microammeter connected in the circuit will record the current. The chief advantage of this type of photocell are that here is no timelag between the incident light and the emission of photoelectrons and that the photoelectric current is proportional to the intensity of light. The cell is extremely accurate in response. Hence, it is used in television and photometry. The current may be increased by a factor of about 5 by filling the tube with an inert gas at a perssure of a few mm of mercury. When the potential difference between the electrodes exctrodes exceeds the ionisation potential of the gas, the emitted photoelectrons ionise the gas atoms and now a larger current flows. Applications of Photoelectric Cells Photoelectric cells have a variety of application in industries and the daily life. A few important applications of photoelectric cells are as given below; 1. It is used for the reproduction of sound from the sound track recorded on one edge of the cinema films. 2. It is used in a television studio to convert the light and shade of the object into electric currents for transmission of picture. 3. It is used in a photographic camera for the automatic adjustment of aperture. 4. It is used to compare the illuminating powers of two sources of light and to measure the illumination of a surface. 5. It is used for automatic counting of the number of persons entering a hall, a stadium, etc. 6. It is used for automatic switching of street lights and traffic signals. 7. It is used for raising a fire alarm in the event of accidental fire in buildings, factories, etc. 8. It is used in burglar's alarms for houses, banks and treasuries. GERI YETI 37 - GJA, 2004 71

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9. A photo cell is also used in industries to locate flaws in metal _sheets. 10. It is also used to control the temperature during a chemical reaction and that of a furnace. 11. A photocell can be used in determining the opacity of solids and liquids." 27. (a) DaoN. je. jaina, pUrva uddhRta lekha, pRSTha 13 "prakAzIya vidyut :( saura-beTarI): phoTo volTika sela meM vidyut- e.m.f. kevala dRzya prakAza kI kiraNoM se paidA ho sakatA hai| ye binA dUsarI beTarI ke hI vidyut dhArA paidA kara sakate haiN|" (b) vahI, pRSTha 28, 29"agni se jo tApa-UrjA yA prakAza-UrjA paidA hotI hai, vo bijalI-UrjA se paidA hone vAlI tApa va prakAza UrjA ke samAna to jarUra hai, lekina donoM ke udgama alaga-alaga haiN| "pahale meM yAni 'agni' meM rAsAyanika prakriyA (oNksIkaraNa yA jalanA) honA jarUrI hai| usI jalane kI prakriyA se tApa va prakAza kI UrjA paidA hotI hai| "lekina vidyut-UrjA kisI cumbakIya kSetra meM sucAlaka ke ghUmane se paidA hotI hai (jenereTara), yA kisI anya tarIkoM se 'dabAva-aMtara' paidA kiyA jAtA hai, jaise gharSaNa se (embara yA ebonAiTa) yA do padArthoM ke bIca tApakrama ke aMtara se (tharmokapala) aadi| "yahAM yaha bhI vicAra karanA ucita hogA ki 'sacitta agni' ke tApa kI bhAMti hI prakAza-UrjA' yA anya UrjA-strotoM se bhI uparokta kAma ho sakate haiM kyA? jaise sUrya ke prakAza se tApa paidA hotA hai, usase khAnA sekA va banAyA jAtA hai (saurya uSmaka), mazIneM calatI haiM, aadi| sUrya kI rozanI se sIdhe vidyut-UrjA banAI jA sakatI hai-(saura sela) jisase ilekTronika sela ghar3I yA kelakuleTara calate haiM / to kyA yaha sUrya kA prakAza' sacitta hai ? uparokta vizleSaNa ke AdhAra para to isakA uttara hogA 'nhiiN'| usI prakAra bijalI ke pravAha se tApa paidA ho sakatA hai yAni padArtha kA tApakrama bar3ha sakatA hai, to bhI sUrya kI prakAza-UrjA ke mAphika yaha bhI acitta UrjA ho sakatI hai| kevala isa kAraNa se ki 'sacitta agni' meM 'garama' karane kI kSamatA hai yA prakAza paidA karane kI kSamatA hai, dUsare prakAra kI UrjA, jo dUsaroM ko garama kara sakatI hai, 'sacitta agni' kI zreNI meM honA jarUrI hai, varSA ho sakatI hai, bijalI paidA ho sakatI hai| "usI (sUrya) vikiraNa meM jo avarakta kiraNe yahAM pahuMcatI haiM, ve pRthvI, vAyu aura jala ko garama karatI haiN| lekina yaha vikiraNa yAni sUrya kA prakAza va avarakta kiraNeM svayaM sacitta agnikAya nahIM haiN|" "isa taraha bijalI agni kA 'mahApuMja' hai aura sAdhAraNa agni se bhI mahAn kArya karane vAlI UrjA hote hue bhI (hAlAMki tApa-bijalI gharoM meM tApa-UrjA kA 60-70 pratizata hI bijalI kI UrjA 72 - - tulasI prajJA aMka 124

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meM parivartana ho pAtA hai-yAni bijalI-UrjA paidA karane ke lie kahIM jyAdA tApa UrjA vyaya kI jAtI hai|) ye UrjAeM kisI padArtha ko kevala tabhI sacitta banAtI hai, jaba kucha Avazyaka zarte pUrI ho jAtI haiM anyathA uparokta saMdarbha meM khuda kA acitta UrjA honA hI siddha hotA hai|" 28. Satish K. Gupta, op. Cit., pp. 215, 216 Dry Cell It is portable form of a Leclanche cell. Construction. In a dry cell, a moist paste of ammonium chloride containing zinc chloride is used as an electrolyte. Zinc chloride being highly hydroscopic, it is added to ammonium chloride in order to keep moistened. The paste of NH.Cl and ZnC, is containd in a small cylindrical zinc vessel, which acts as the negative pole of the cell. A carbon rod fitted with a brass cap is placed in the middle of the zinc vessel. It acts as the positive pole of the cell. The carbon rod is surrounded by a closely packed mixture of MnOand charcoal powder in a muslin bag. While the MnO, acts as depolariser, the charcoal powder reduces the internal resistance of the cell by making MnO2 electrically conducting. The zinc container and its contexts are sealed at the top with pitch of shellac. A small hole is provided at the top, so as to ammonia gas formed during chemical reaction to help escape the cell. Action. A dry cell is only a modification of a wet Leclanche cell. Therefore, the action of a dry as regards the chemical reactions that take place are same as in case of Leclanche cell. The dry cells are manufactured in different sizes and shapes to suit particular needs. Irrespection the size of the cell, the e.m.f. of the cell is nearly 1.5 V. Its internal resistance may vary from 0.10 to 10W. Further, an electric current of about 0.25 A can be continuously drawn from a dry cell. 29. muni yazovijayI, pUrva uddhRta grantha, pRSTha 43-47 30. vahI, pRSTha 47-51 31. (a) AcArya zrI mahAprajJajI, vidyut : sacitta yA acitta, jaina bhAratI (mAsika), disaMbara, 2002, pRSTha 15, 16 para bhagavatI 7 229, 230 se uddhRtaacitta pudgala : prakAza aura tApa asthi NaM bhaMte! accitA vi poggalA obhAsaMti? ujjoveMti? taveMti? pabhAseMti? tulasI prajJA apraila-jUna, 2004 - 73

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74 haMtA atthi / kayare NaM bhaMte! te accittA vi poggalA obhAsaMti ? ujjoveMti ? taveMte ? pabhAseMti ? kAlodAI! kuddhassa aNagArassa teya-lesyA nisaTTA samANI dUraM gatA dUraM nipatati, desaM gatA desaM nipatati, jahiM jahiM ca NaM sA nipatati tahiM tahiM ca NaM te acittA vi poggalA obhAsaMti, ujjoveMti, taveMti, pabhAseMti / eteNaM kaalodaaii| - te acittA vi poggalA obhAsaMti, ujjoveMti, taveMti, pabhAseMti / (bhagavaI 7/229, 230 ) bhaMte! kyA acita pudgala bhI vastu ko avabhAsita karate haiM ? udyotita karate haiM ? tapta karate haiM ? prabhAsita karate haiM ? hAM, karate haiM / bhaMte! ve kauna-se acitta pudgala vastu ko avabhAsita karate haiM ? udyotita karate haiM ? tapta karate haiM ? prabhAsita karate haiM ? kAlodAI ! kruddha anagAra ne tejolezyA kA nisarjana kiyA, vaha dUra jAkara dUra deza meM giratI hai, pArzva meM jAkara pArzva deza meM giratI hai| vaha jahAM-jahAM giratI hai, vahAM-vahAM usake acitta pudgala bhI vastu ko avabhAsita karate haiM, udyotita karate haiM, tapta karate haiM aura prabhAsita karate haiM / kAlodAI ! isa prakAra se acitta pudgala bhI vastu ko avabhAsita karate haiM, udyotita karate haiM, tapta karate haiM aura prabhAsita karate haiM / " kucha vicAraka hote haiM - isameM vidyut kA nAma nahIM hai| prazna nAma hone kA nahIM hai| mUla pratipAdya yaha hai- 'acitta pudgala prakAza karate haiM, tapta karate haiN|' usa sthiti meM yaha vyApti nahIM banatI ki jisameM dAhakatA hai, prakAza hai, tApa hai, vaha sacitta hI hotA hai| " (b) bhagavatI sUtra, zataka 15, sUtra 121 'ajjoti ! samaNe bhagaNaM mahAvIre samaNe niggaMthe AmaMtettA evaM vayAsI- jAvatie NaM ajjo ! gosAleNaM khat ma vahAe sarIragaMsi teye nisaTTe se NaM alAhi pajjate solasaNhaM jaNavayANaM, taM jahA1. aMgANaM, 2. baMgANaM, 3. magahANaM, 4. malayANaM, 5. mAvagANaM, 6. acchANaM, 7. vacchANaM, 8. kocchANaM, 9. pADhANaM, 10. lADhANaM, 11. vajjINaM, 12. molINaM, 13. kAsINaM, 14. kosalANaM, 15. avAhANaM, 16. suMbhuttarANaM ghAtAe vAhae ucchAdaNayAe bhaasiikrnnyaae|" 44 (c) AcArya mahAprajJa, pUrva uddhRta lekha, pRSTha 19 "iMdabhUtI nAma aNagAre goyamasagote..... saMkhittaviulateyale se.... / (bhagavatI 1/9) saMkSiptA - zarIrAntarlInatvena hrasvatAMgatA, vipulA - vistIrNA anekayojanapramANa-kSetrAzritavastudahanasamarthatvAttejolezyA - viziSTatapojanyalabdhi vizeSaprabhavA tejojvAlA yasya sa tathA / (bha.vR. 1/9) vRttikAra ne tejolezyA kA artha tejo-jvAlA kiyA hai| yahAM tejolezyA kA prayoga eka Rddhi (labdhi yA yoga vibhUti) ke artha meM huA hai| ThANa ke anusAra yaha Rddhi tIna kAraNoM se upalabdha hotI hai| isakI tulanA haThayoga kI kuMDalinI tulasI prajJA aMka 124

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se kI jA sakatI hai| kuMDalinI kI do avasthAeM hotI haiM- supta aura jAgRta / tejolezyA kI bhI do avasthAeM hotI haiM-saMkSipta aura vipul| isake dvArA hajAroM kilomITara meM avisthita vastu ko bhasma kiyA jA sakatA hai| isI prakAra bahuta dUra taka anugraha bhI kiyA jA sakatA hai| isake dvArA anugraha aura nigraha donoM kie jA sakate haiN|" "bhagavatI vRtti meM tejolezyA ko agnisadRza dravya kahA gayA hai| (bha.vR. patra 642-tadagnisadRza dravyAntarA'pekSayAvaseyaM saMbhavanti tathAvidhazakti-manti dravyANi tejolezyAdravyavaditi / )" 32. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 51, 52 33. AcArya mahAprajJa, pUrva uddhata lekha pRSTha 15, 16 "bhagavatI kA eka aura ullekha hai ki dina meM pudgala zubha rUpa meM pariNata ho jAte haiM aura rAtri meM ve azubha rUpa meM pariNata hote haiM / naiyAyika Adi aMdhakAra ko abhAva rUpa meM mAnate haiN| jaina darzana ke anusAra vaha pudgala kA pariNAma hai| jaise aMdhakAra pudgala kA pariNAma hai, vaise hI prakAza bhI pudgala kA pariNAma hai| bhagavatI kA pUrNa pATha isa prakAra hai- se nUNaM bhaMte! diyA ujjoe? rAiM aMdhayAre? haMtA goyamA! diyA ujjoe| rAyaM aNdhyaare|| se keNaTeNaM? goyamA! diyA subhA poggalA subhe poggalapariNAme, rAI asubhA poggalA asubhe pogglprinnaame| se teNaTeNaM // (bhagavaI 5/237-238) 'bhaMte ! kyA dina meM udyota aura rAtri aMdhakAra hai?' 'hAM, gautama! dina meM udyota aura rAtri meM aMdhakAra hai|' 'yaha kisa apekSA se?' 'gautama! dina meM zubha pudgala hote haiM aura pudgaloM kA pariNamana zubha hotA hai / rAtri meM azubha pudgala hote haiM aura pudgaloM kA pariNamana azubha hotA hai-yaha isa apekSA se|' dina meM sUryarazmiyoM ke saMparka se pudgaloM kA pariNamana zubha hotA hai| isalie dina meM udyota hotA hai| rAtri meM sUryarazmi tathA anya prakAzaka vastuoM ke abhAva meM pudgaloM kA pariNamana azubha hotA jAtA hai| prastuta AlApaka meM udyota aura aMdhakAra kA aneka apekSAoM se nirUpaNa kiyA gayA hai| naraka meM pudgaloM kA azubha pariNamana hone ke kAraNa niraMtara aMdhakAra rahatA hai / vRttikAra ke anusAra pudgala kI zubha pariNati ke nimittabhUta sUryakiraNa Adi prakAzaka vastu kA abhAva hai| divase zubhaH pudgalatA bhavanti, kimuktaM bhavati?-zubhaH pudgalapariNAmaH sa caarkkrsmprkaat| (bha.vR. 5/238)" 34. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 52, 53 35. A.K. Shaha, op.cit., pages 121, 122 36. vahI, pages 120, 121 tulasI prajJA apraila-jUna, 2004 - 75

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Gas "The limits of inflammability There is a particular limit to excess air or oxygen in combustion of each kind of the gas and when this limit is surpassed the gas becomes non-inflammable. Similarly there is also a particular lower limit of deficient air of oxygen required for combustion of each kind of the gas and when this limit is transgressed, the gas becomes noninflammable. Table 3.8 illustrates both the upper and the lower limits of inflammability. TABLE 3.8 Limits of Inflammability of Gases in Air (At ordinary temperatures and at atmospheric pressure) Limits as percent by volume in air Percent Percent lower limit upper limit mixture mixture Hydrogen (H) 6.2 71.4 Carbon monoxide (CO) 16.3 71.2 Coal gas 21 Coke-Oven gas Blue water gas Blast-furnace gas Methane (CH) 13.3 Ethane (CH) 10.6 Ethylene (CH) 14.1 Ethyl alcohol (CH,OH) 3.7 13.7 Benzene (CH2) 1.4 5.5 Pentane (CH) 1.3 4.9 Ether (C2H3)2 7.7 36 65 5.8 3.3 3.4 1.6 37. gfa anillastest, yel zen Trel, 48 53, 54 38. Trapef a, 5/24 76 - THE FUI 3*124

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"zabda-bandha-saukSmya-sthaulya-saMsthAna-bheda-tamazchAyAtapodyotavantazca // " "(zabda-bandha-saukSmya-sthaulya-saMsthAna-bheda-tamaH-chAyA-Atapa-udyotavantazca pudgala bhvnti|)" 39. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 54-57 40. AcArya tulasI, bhikSunyAyakarNikA, 1/5, 6,8 "vyavacchedakadharmo lakSaNam // 5 // (vRtti-vastuno vyavasthApanahetubhUto dharmo lakSyaM vyavacchinatti-sAMkIrNyamapanayatIti lakSaNam) avyApta-ativyApta-asaMbhavinastadAbhAsAH // 6 // (vRtti-atat tadiva AbhAsate iti tadAbhAsaH lkssyaalkssyvRttirtivyaaptH||8||) (vRtti-yathA-vAyorgatittvam) anuvAda-"eka vastu ko dUsarI vastuoM se pRthak karane vAlA dharma lakSaNa hai // 5 // (vRtti-vastu ke vyavasthApana meM hetubhUta dharma, jo lakSya ko zeSa se vyavacchinna karatA hai-dUsaroM se use pRthak karatA hai, vaha lakSaNa hai|) / "avyApta, ativyApta aura asaMbhavI-ye tIna lakSaNAbhAsa haiN|" // 6 // (vRtti-jo lakSaNa nahIM hai para lakSaNa jaisA pratIta hotA hai, use lakSaNAbhAsa kahA jAtA hai|) "jo lakSaNa lakSya aura alakSya donoM meM milatA hai vaha ativyApta lakSaNAbhAsa hai|" // 8 // (vRtti-jaise-vAyu kA lakSaNa gtishiiltaa|)" 41. AcArya mahAprajJa, pUrva uddhRta lekha, pRSTha 14-19 vidyut : sacitta yA acitta vartamAna yuga bijalI kA yuga hai| isa viSaya meM do prazna upasthita hote haiM1. bijalI agni hai yA nahIM? 2. bijalI sacitta hai yA acitta? isa viSaya para vibhajyavAdI zailI se vicAra karanA Avazyaka hai| agni ke mukhya dharma pAMca haiM-1. jvalanazIlatA, 2. dAhakatA, 3. tApa, 4. prakAza, 5. paakshkti| naraka meM jo agni hai vaha jvalanazIla bhI hai (sUyagaDo 1/5/11), dAhaka bhI hai (sUyagaDo 1/5/12), usameM tApa (sUyagaDo 1/5/13) aura prakAza bhI hai| pAka zakti bhI hai (sUyagaDo 1/5/15)-phira bhI vaha nirjIva hai, acitta hai| sajIva agnikAya sirpha manuSya-kSetra meM hotI hai| manuSya-kSetra se bAhara sajIva agni nahIM hotii| sUtrakRtAMga meM use akASTha agni-IMdhana ke binA hone vAlI agni batAyA hai| (sUyagaDo 1/5/38)" "naraka meM hone vAlI agni, tejolezyA ke prayoga ke samaya nikalane vAlI jvAlA jaise acitta aura nirjIva agni hai, vaise hI vidyut bhI acitta aura nirjIva agni hai-yaha svIkAra karane meM koI kaThinAI nahIM hai| SaDjIvanikAya meM Ane vAlA sajIva agnikAya nahIM hai|" "agni nahIM, agni sadRza dravya tattva NaM je se viggahagati samAvannae neraie se NaM agaNikAyassa majhamajheNaM viiivejaa| (bhagavaI 14/54,55) nArakakSetre bAdarAgnikAyasyAbhAvAt, manuSyakSetre evaM tadbhAvAt, yaccottarAdhyayanAdiSu zrUyate-'huyAsaNe jalaMtaMmmi daDupuvvo annegso|' ityAdi tadagnisadRzadravyAntarApekSayayAvaseyaM, saMbhavanti ca tathAvidhazaktimanti dravyANi tejolezyAdravyavaditi / (bhagavaI TIkA 14/54/55) tulasI prajJA apraila-jUna, 2004 - - 77

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acitta agni iMgAlarAsiM jaliyaM sajoiM, taovamaM bhuumimnnukkmNtaa| te ujjhamANA kaluNaM thaNaMti, usucoiyA tattha ciraTTiIyA // (sUyagaDo 5/1/7) ve jalatI huI jyoti sahita aMgArarAzi ke samAna bhUmi para calate haiN| usake tApa se jalate hue ve cillA-cillAkara karuNa kraMdana karate haiN| ve cirakAla taka usa naraka meM rahate haiN| iMgAlarAsiM jadhA iMgAlarAsI jalito dhagadhageti evaM te narakAH svabhAvoSNA eva Na puNa tattha bAdaro agraNI atthi, Na'NNastha viggahagati samAvaNNaehiM / te puNa usiNapariNatA poggalA jaMtavA'cullIo vi usiNatarA (sUtrakRtAMga cUrNi, pR. 128) / tatra bAdarAgnerabhAvAttadupamAM bhUmimityuktam, etadapi digdarzanArthamuktam anyathA nArakatApasyehatyAgniA nopamA ghaTate, te ca nArakA mahAnagaradAhAdhikena tApena dhymaanaa| (sUtrakRtAMga vRtti, patra 129) vidhUmo nAmAgnireva, vidhUmagrahaNAd, nirindhano'gniH svayaM prajvalitaH sendhanasya magneravazyameva dhUmo bhvti| (cUrNi, pR. 136) vaikriyakAlabhavA agnayaH aghaTTitA pAtAlasthA apynvsthaa| (cUrNi, pR.137) naraka meM bAdara agni nahIM hotii| vahAM ke kucha sthAnoM ke pudgala svata: uSNa hote haiM / ve bhaTTI kI Aga se bhI adhika tApa vAle hote haiM / ve acitta agnikAya ke pudgala haiN| hamArI agni se usa agni kI tulanA nahIM kI jA sakatI, kyoMki vahAM agni kA tApa mahAnagaradAha kI agni se utpanna tApa se bahuta tIvra hotA hai| paiMtIsaveM tathA ar3atIsaveM zloka meM bhI binA kATha kI agni kA ullekha hai| usakI utpatti vaikriya se hotI hai| yaha acitta agni hai| kesiM ca baMdhittu gale silAo, udagaMsi boleMti mhaalyNsi| kalaMbuyAsavAluyamummure ya, loleMti paccaMti ya tattha aNNe // (sUyagaDo 5/1/10) kucha paramAdhArmika deva kinhIM ke gale meM zilA bAMdhakara unheM athAha pAnI meM Dubo dete haiN| (vahAM se nikAlakara) tuSAgni kI bhAMti (vaitaraNI ke) tIra kI tapI huI bAlukA meM unheM loTapoTa karate haiM aura bhUnate haiN| asUriyaM NAma mahAbhitAvaM, aMdhaM tamu duppataraM mahaMtaM / uDu ahe yaM tiriyaM disAsu, samAhio jatthagaNI jhiyAi / / (sUyagaDo 3/1/11) asUrya nAma kA mahAn saMtApakArI eka narakAvAsa hai| vahAM ghora aMdhakAra hai, jisakA pAra pAnA kaThina hai -itanA vizAla hai| vahAM UMcI, nIcI aura tirachI dizAoM meM niraMtara Aga jalatI hai| agaNI-Aga tattha kAlobhAsI aceyaNo agnnikkaayo| (cUrNi, pR.129) cUrNikAra ne isakA artha kAlI AbhA vAlA agnikAya kiyA hai| vaha acetana hotA hai| jaMsI guhAe jalaNe'tivaTTe, avijANao Dajjhai luttpnnnno| sayA ya kaluNaM puNa dhammaThANaM, gADhovaNIyaM aidukkhadhammaM // (sUyagaDo 5/1/12) usakI guphA meM nArakIya jIva DhakelA jAtA hai| vaha prajJAzUnya nairayika nirgamadvAra ko nahIM jAnatA huA usa agni meM jalane laga jAtA hai| nairayikoM ke rahane kA vaha sthAna sadA tApamaya aura karuNA utpanna karane valA hai| vaha karma ke dvArA prApta aura atyaMta dukhamaya hai| 78 - - tulasI prajJA aMka 124

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cattAri agaNIo samArabhettA, jahi kUrakammA bhitaveMti baalN| te tattha ciTuMta'bhitappamANA macchA va jIvantu va joipattA / / (sUyagaDo 5/1/13) krUrakarmA narakapAla narakAvAsa meM cAroM dizAoM meM agni jalAkara ina ajJAnI nArakoM ko tapAte haiN| ve tApa sahate hue vahAM par3e rahate haiM, jaise agni ke samIpa le jAI gaI jIvita mchliyaaN| ayaM va tattaM jaliyaM sajoI, taovamaM bhuumimnnukkmNtaa| te DajjhAmANA kaluNaM thaNaMti, usucoiyA tattajugesu juttaa|| (sUyagaDo 5/1/13) tapta loha kI bhAMti jalatI huI agni jaisI bhUmi para calate hue ve jalane para karuNa rudana karate haiN| ve bANa se bIMdhe jAte haiM aura tape hue jue se jute rahate haiN| (1) taovamaM-agni jaisI sA tu bhUmi....na tu kevlmevossnnaa| jvatilajyotiSA'pi aNaMtaguNaM hi uSNA, sA, tadasyA aupamya tdopmaa| (sUtrakRtAMga cUrNi, pR.135) evA tadevaMrUpAM tadupamAM vA bhUmim / (sUtrakRtAMga vRtti-patra 135) yaha bhUmi kA vizeSaNa hai| isakA saMskRta rUpa hai 'tdupmaam'| vaha bhUmi kevala uSNa hI nahIM hai, kiMtu agni se bhI anaMta guNa adhika uSNa hai| (2) te DajhamANa-ve jalane para te taM iMgAlatullaM bhUmiM puNo puNo kh'udaavijNti| (sUtrakRtAMga cUrNi, pR.135) narakapAla dhadhakate aMgAre jaisI uSNa bhUmi para nairayikoM ko jAne-Ane ke lie vivaza karate haiN| samUsiyaM NAma vidhUmaThANaM, jaM soyatattA kaluNaM thnnNti|| ahosiraM kaTu vigattiUNaM, ayaM va satthehi samUsaveMti // (sUyagaDo 5/2/8) vahAM eka bahuta UMcA vidhUma agni kA sthAna hai, jisameM jAkara ve nairayika zoka se tapta hokara karuNa-rudana karate haiN| narakapAla unheM bakare kI bhAMti auMdhe sira kara unake sira ko kATate haiM aura zUla para laTakA dete haiN| vidhUmaThANaM (1) vidhUmo nAmAgnireva, vidhUmagrahaNAd nirindhano'gniH svayaM prajvalita: sendhanasya hyagneravazyameva dhUmo bhavati athavA vidhUmavad, vidhUmAnAM hi aGgArANAmatIva tApo bhavati / (sUtrakRtAMga cUrNi, pR.136) cUrNikAra ne batAyA hai jo agni iMdhana se hI prajvalita hotI hai, usase dhuAM avazya hI nikalatA hai| naraka kI agni niriMdhana hotI hai| sayAjalaM ThANa NihaM mahaMtaM, jaMsI jalaMto agaNI akttttho| ciTThati tatthA bahukUrakammA, ahassarA keI cirtttthiiiyaa|| (sUyagaDo 5/2/11) sadA jalane vAlA eka mahAn vadhasthAna hai| usameM binA kATha kI Aga jalatI hai| vahAM bahuta krUra karma vAle nairayika jora-jora se cillAte hue laMbe samaya taka rahate haiN| jahA ihaM agaNI uNho, ettoNaMtaguNe thiN| naraesu veyaNA uNhA, assAyA veiyA me|| (uttarajjhayaNANi 19/47) jaise yahAM agni uSNa hai, isase anaMta-gunA adhika dukhamaya uSNa-vedanA vahAM naraka meM maiMne sahI hai| tulasI prajJA apraila-jUna, 2004 - 79

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kaMdaMto kaMdukuMbhIsu, uDupAo ahosiro| huyAsaNe jalaMtammi, pakkapuvvo thaNaMtaso // (uttarajjhayaNANi 19/49) pakAne ke pAtra meM, jalatI huI agni meM pairoM ko UMcA aura sira ko nIcA kara AkraMdana karatA huA maiM ananta bAra pakAyA gayA huuN| huyAsaNe tatra ca bAdarAgnerabhAvAt pRthivyA eva tathAvidhaH sparza iti gmyte| (bRhadvRtti, patra 459) agnikAyika jIva do prakAra ke hote haiM-sUkSma aura bAdara / agni ke bAdara jIvana naraka meM nahIM hote| yahAM jo agni kA ullekha hai, vaha sajIva agni ke lie nahIM, kiMtu agni jaise tApavAna aura prakAzavAna pudgaloM ke lie hai| mahAdavaggisaMkAsaM, marummi virvaalue| kalaMbabAluyAe ya, daDupuvvo annNtso|| (uttarajjhayaNANi 19/50) mahA davAgni tathA maru-deza aura vajra-bAlukA jaisI kadaMba nadI ke bAlu meM maiM anaMta bAra jalAyA gayA huuN| huyAsaNe jalaMtammi, ciyAsu mahiso vi v| daDo pakko ya avaso, pAvakammehi paavio|| (uttarajjhayaNANi 19/57) pApa-karmoM se ghirA aura paravaza huA maiM bhaiMse kI bhAMti agni kI jalatI huI citAoM meM jalAyA aura pakAyA gayA huuN|" "niSkarSa ukta vivaraNa kA niSkarSa yaha hai-vidyut-UrjA hai| ise kASThavihIna agni bhI kahA jA sakatA hai| jaise tejolezyA ke prayoga ke samaya tejolabdhi-saMpanna vyakti ke mukha se nikalane vAlI jvAlA ko agni kahA jA sakatA hai, vaise hI vidyut ko agni kahA jA sakatA hai| jaise naraka meM hone vAlI UrjA ko agni kahA gayA hai vaise hI vidyut UrjA kI UrjA ko agni kahA jA sakatA hai| jaise tejolezyA ke taijasa paramANuoM se utpanna UrjA acitta hai aura jaise naraka meM hone vAle taijasa paramANuoM kI UrjA acitta hai vaise hI vidyut kI taijasa paramANuoM se utpanna UrjA acitta hai|" 42. terApaMtha ke caturtha AcArya zrImajjayAcArya ne isa viSaya meM bahuta hI spaSTa kiyA hai, jisake lie draSTavya hai-paraMparA kI jor3a, jo 'terApaMtha : maryAdA aura vyavasthA', pRSTha 341-362 meM prakAzita hai| usameM Agama, zruta, AjJA, dhAraNA aura jIta-ina pAMca vyavahAra ko samajhAyA gayA hai| yahAM kucha padya uddhRta haiM (pRSTha 341-346 DhAla 1(dUhA) 1. paraMparA nAM bola bahu, gaNi buddhivaMta rI thaap| doSa nahiM chai tehameM, jIta vavahAra milaap|| 2. Agama, zruta, ANA, dhAraNA, jIta, paMcamo joya / e paMca vavahAre vartatAM, zramaNa ArAdhaka hoya / / 3. ThANAMga ThANe pAMca meM, tathA sUtra vavahAra / bhagavatI' aSTama zataka meM, aSTamuddeze saar|| 80 - tulasI prajJA aMka 124

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4. tiNa sUM jIta vavahAra meM, doSa nahiM chai koy| ___nItivAna gaNapati taNoM, bAMdhyo jIta sudha joy|| 5. sudha AlocI muni kare, asamyak piNa samyak khivaay| AcArAMga' adhyayanapaMcameM, paMcamaka uddeze vaay|| 11. tathAjor3akivADyAtaNI, copa kIdhI svaam| tiNa mAMhai piNa thApiyo, jIta vavahAra sudhaam|| AcArya bhikSu kRta kivADiyA rI DhAla, gA. 21 se 24 tathAsUtara mAMhI to mUla na varajyo, paraMparA meM piNa barajyo nAMhi / tiNa sUM jIta vavahAra nirdoSa thApyAM rI, saMkA ma karo mana mAMhi // jo kavADiya rI saMkA paDai to, saMkA chai tthaaNm-tthaaNm| te kahi kahi ne kitarAeka kehUM, saMkA rA ThikANA tAMma / / sAdhu to hiMsA rA ThikANA TAle, chadmastha taNe vvhaar| sudha vavahAra cAlatAM jIva mara jAye to, virAdhaka nahIM chai ligaar|| ihAM bhIkhaNajI svAmI ApaNA vavahAra meM jIta vavahAra thApai tiNa meM doSa na khyo| sudha vavahAre cAlatAM jIva mara jAvai to piNa virAdhaka nahIM, tima sudha vavahAra jANa ne thApyo tiNa meM piNa doSa nhiiN| ana te jIta vavahAra meM pAchalA ne doSa bhyAsai to chor3a denno| Age nirdoSa jANa jANa ne sevyo tyAMne doSa na khinno| tathA suyagaDAyaMga zrutasdha dUjo adhyayana pAMcamA meM ehavI gAthA kahIahAkammaNi bhuMjaMti, 'aNNamaNNassa kmmunnaa'| uvalitte tti jANijjA, aNuvalitte tti vA punno|| eehiM dohiM ThANehiM, vavahAro Na vijjii| eehiM dohiM ThANehiM, aNAyAraM vijANae // (sUyagaDo 2, a. 5, gAthA 8, 9) atha ihAM piNa kahyo AdhAkarmI piNa sudha vavahAra meM nirdoSa jANI ne bhogaveM to pApa karme kari na lipaavai| tima AcArya buddhivaMta sAdhu ApaNA vavahAra meM nirdoSa jANI ne jIta vavahAra thApe tiNa meM piNa doSa na kahiNo tathA bhagavatI, ThANAMga, vavahAra sUtra meM pAMca vavahAra kahyA te pAThakativihe NaM bhaMte! vavahAre paNNatte? goyamA! paMcavihe vavahAre paNNatte, taM jahA Agame, sutaM, ANA, dhAraNA, jiie| jahA se tattha Agame siyA AgameNaM vavahAraM ptttthvejaa| No ya se tattha Agame siyA, jahA se tattha sue siyA, sueNaM vavahAraM ptttthvejaa| No ya se tattha suNa siyA, jahA se tattha ANA siyA, ANAe vavahAraM ptttthvejaa| No ya se tattha ANA siyA, jahA se tattha dhAraNA siyA, dhAraNAe vavahAraM ptttthvejjaa| No ya se tattha dhAraNA siyA, jahA se tattha jIe siyA, jIeNaM vavahAraM ptttthvejjaa| iccaehiMpacahiMvavahAraM paTThavejjA, taM jahAM AgameNaM, sueNaM ANAe, dhAraNAe, jiiennN| jahA-jahA se Agama sue ANA dhAraNA jIe tahA-tahA vavahAraM ptttthvejjaa| se kimAhu bhaMte! Agamabaliya samaNA niggaMthA? tulasI prajJA apraila-jUna, 2004 - 81

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icvetaM paMcaviMha vavahAraM jadA - jadA jahiM jahiM 'tadA tadA' tahiM tahiM aNissi - ovassitaM sammaM vavaharamANe samaNe niggaMthe ANAe ArAhae bhavai / ( bhagavaI - sata 8/301, vavahAraM u. 10, ThANaM 5/124) ihAM pAMca vavahAra meM dhAraNA vavahAra anai jIta vavahAra piNa kahyo / sudha saradhA AcAra vaMta sAdhu no yo jIta vavahAra meM doSI nahIM / te jIta vavahAra nA ketalA eka bola kahai che 82 dUhA 12. jIta vavahAra nA bola no, AkhUM chU adhikAraM / dRr3ha samadRSTi nipuNa te nANe saMka ligAra // 28. ityAdika aneka bola sudha, jANI AcArya thApai / jIta vavahAratAsa jina ANA, buddhivaMta nAhiM uthApai / 29. Agama zruta neM ANA dhAraNA, jIta paMcamo sAdhaka / paMca vavahAra paNe pravartyAM, AjJA taNoM ArAdhaka / 30. e ThANAMga bhagavatI vavahArasUtre, Akhyo ema jiNaMdA / to jIta vavahAra uthApai te to, pragaTa jaina rA jiMdA || 31. bhikSu svAma taNIM e bAMdhI, uttama vara maryAdo / vimala cita ArAdhe sugaNAM, meTI bharma upAdho // " 43. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 57-63 44. dekheM prathama bhAga kI TippaNa saMkhyA 8 (B) 45. AcArya tulasI, jaina siddhAnta dIpikA, 1/9-11 "jIvapudgalayorvividhisaMyogaiH sa vividharUpaH // 1 // (vRtti-iyaM vividharUpatA eva sRSTiriti kathyate / ) saMyogazcApazcavAnUpUrvikaH // 10 // karma - zarIropagraharUpeNa trividhaH // 11 // (vRtti: - upagraha :- AhAra-vAGmanaH - ucchvAsaniH zvAsAdayaH / ) anuvAda - "jIva aura pudgaloM ke vividha saMyogoM se vaha (loka) vividha prakAra kA hai(loka kI isa vividharUpatA ko hI sRSTi kahA jAtA hai| (paurvAparyazUnya) hai | // 10 // jIva aura pudgala kA saMyoga apazcAnupUrvika saMyoga tIna prAkara kA hai 1. karma, 2. zarIra, 3. upagraha // 11 // (upagraha - AhAra, vANI, mana, ucchvAsa - ni:zvAsa Adi upakAraka shktiyaaN|) 46. AcArya mahAprajJa, pUrva uddhRta lekha, pRSTha 16 47. vahI, pRSTha 15 tulasI prajJA aMka 124

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ENGLISH SECTION Editor - Dr Jagat Ram Bhattacharya

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Acaranga-Bhasyam CHAPTER II PONDERING OVER THE NATURE OF THE WORLD SECTION - 4 2.75 - tao se egaya roga-samuppaya samuppajjamti. Then sometimes, there arise diseases and ailments in him. Bhasyam Sutra 75 Wealth is a means to the acquisition of sensual objects. A wealthy person enjoys them; then on that account, sometimes there may occur ailments. Diseases like fistula and nervous and muscular disorders may occur, according to the Curni. According to the Vrtti,' the occurrence of the diseases of debility, fistula etc. may take place. This is confirmed in the Caraka-samhita too. Acarya Mahaprajna 2.76 Jehim va saddhim samvasti te va nam egaya niyaya puvvim parivayamti so va te niyage paccha parivaejja. Sometimes, his own family members reproach him or in turn he reproaches them. 2.77 nalam te tava tanae va, saranae va. tumampi tesim nalam tanae va, saranae va. Neither do they rescue or offer him succour, nor can he rescue or offer them succour. Bhasyam Sutra 76-77 His associates, his own relations, sometimes obey him, when he is in good health and capable of doing his work, and follow him to the royal family, assembly or pleasure garden (for merriment). Afterwards, they neglect him when he falls ill and is out of work. He also in turn would neglect them afterwards.3 tulasI prajJA apraila-jUna, 2004 85

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Here 'rescue' stands for cure by medical treatment,' and 'succour' for relief from the disease.5 Some people do not neglect even the sick (and the disabled), but are incapable of giving any medical relief or of curing the disease. You are also not able enough to give medical treatment to them or cure their malady. 2.78 janittu dukkham patteyam sayam. Understand the pleasure and pains as earned by oneself. Bhagyam Stra 78 The suffering by earning wealth or enjoying sensual objects is limited to the person himself. It attaches to the doer, and is not transferable to the persons for whom one exerts. Similarly, the pleasure is limited to the doer himself. Knowing this truth one should not be addicted to earning wealth and relishing sensual objects. 2.79. bhogameva anusoyamti. Some people think of their sensual objects alone. Bhasyam Sutra 79 Some people realize that illness arises from relishing the sensual objects and medical treatment and cure ailments are impossible of being done by others and that pleasure and pain are confined to oneself. Even then they think about the ways of acquiring the objects of enjoyment. This is how delusion finds vent in them. 2.80 ihamegesim manavanam. For some people wealth alone is the supreme end. Bhasyam Sutra 80 Some people are of the view that wealth (worldly prosperity) alone is the root of the human ends. For instance, according to Chanakya, religion and sensuality have wealth as its source. They earn wealth being instigated by such ideology. 2.81 tivihena javi se tattha matta bhava- appa va bahuga va. He amasses wealth in small or large quantity through the triple effort of himself, others and both. Bhasyam Sutra 81 Such person succeeds in acquiring wealth and property, small or large, in triple way: 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 a multi-millionaire 86 D TAHT 4511 310 124

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2.82 se tattha gadhie citthati, bhoyanae. He gets ensnared in fortune for its enjoyment tato se egaya viparisittham sambhuyam mahovagaranam bhavati Then, at one time, his manifold savings grow into a large fortune. 2.84 tam pi se egaya dayaya vibhayamti, adattaharo va se avaharati, rayano va se vilumpamti NGassai va se, vinassai va se agaradahena va dajjhai. Then, 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. 2.85 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). Bhagyam Sutra 82-85 These are to be explained just like sutras 66-69. 2.86 asam ca chamdam ca vigimca dhire. Resolute aspirant! Give up your desires and hankerings. Bhasyam Sutra 86 'Resolute aspirant ! to get rid of perversion, you shall have to give up desires and waywardness.' 'Desire' means hankering after objects of enjoyment. 'Hankering' means indulgence in sensual pleasre. According to the Curni (p. 72) hankering is to comply with the wishes of others. Some people unwillingly accede to the wishes of others and indulge in evil acts. 2.87 tumam ceva tam sallamahattu. You yourself are the maker of thorn. Bhasyam Sutra 87 'Thorn' means karma and its results. Desire and hankering are also thorns. From the thorn arises karma, from karma suffering. You are the creator of this thorn, so you alone can pluck it out. 2.88 jena siya tena no siya The same is the cause, and also not the cause. geet FIT 51, 2004 - - 87

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Bhasyam Sutra 88 The wealth or the things that usually produce enjoyment or joy, sometimes, may not produce them, because of the fruition of karma which is diverse and because the body is afflicted with ailments, and also because there are other obstacles too. 2.89 inameva navabujjhamti, je jana mohapauda The people are completely overwhelmed by delusion; so they do not understand this very nature of the irregularity of enjoyments. Bhaoyam Sutra 89 This is the objective truth, but the people who are under the sway of delusion cannot understand that. 'Delusion' means attachment and hatred. It is of two kinds: delusion about faith and conduct. 2.90 thibhi loe pavvahie. The world is tormented by women. Bhasyam Sutra 90 Overwhelmed by desires and hankering, oppressed by the thorn of lust, and not understanding the nature of irregularity of the objects in producing happiness, the world is tormented and dominated by women. 2.91 te bho vayamti - eyaim ayatanaim. O, they claim: women are the objects of enjoyment Bhasyam Sutra 91 The interjection 'O' is for calling the attention of the disciple. People tormented by women claim that women are the objects, that is, they are the vessels of enjoyment. The objects (of enjoyment) are of two kinds: good and bad. The good ones are knowledge and the like, the bad ones are the sensual objects and women. The person of perverse thought is ignorant of the essence of good objects; so he mistakes the non-objects for objects. Women are not in fact the objects of enjoyment. 2.92 se dukkhae mohae marae paragae naraga-tirikkhae. Such perverse thought is for his suffering, delusion, death, hell, post-infernal sub-human life. Bhasyam Sutra 92 The mistaking of the non-object for the object is responsible for suffering, delusion, death, hell and post-infernal sub-human life. 'Delusion' means non-discrimination between the worthy and the unworthy. One attached to the sensual objects does not distinguish between the two. 88 D - Meit 4511 310 124

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A person excessively attached to the sensual objects, when unable to have access to coveted women, sometimes commits suicide too. Therefore, attachment to sensual objects leads to death. The person attached to the sensual objects is born in hell. From hell, he goes to the life of animals. In this way, he goes on transmigration, time and again, from hell to animal life and vice-versa. 2.93 satatam mudhe dhammam nabhijanai. The eternally deluded person does not recognize the true discipline. Bhasyam Sutra 93 Involved in the cycle of transmigration in various species of life, the eternally deluded person being bewildered, cannot understand the discipline. Understanding of the dscipline in the state of bewilderment is impossible. Without understanding the discipline, one cannot overcome bewilderment. There is now in human life some break in bewilderment, and so the injunction is made for practising self-awareness and vigilance in the sutra that follows. 2.94 udahu vire - appamado mahamohe. Thus proclaimed Lord Mahavira: Practise vigilance against the great delusion (of sensual gratification). Bhasyam Sutra 94 The word 'virah' here stands for a Tirthankara of Lord Mahavira. He proclaimed the practice of vigilance against the great delusion. The 'great delusion' means the sexual desires for female, male or hermaphrodite, or desire to indulge in sex. 2.95 alam kusalassa pamaenam. The prudent should not succumb to non-vigilance. Bhasyam Sutra 95 Where is the chance of non-vigilance for the prudent? 'Prudent' means one who has restrained his attachment or one who has engaged himself in the practice of detachment. What is the scope of non-vigilance in a person who is free from attachment? The cause of non-vigilance is delusion. Only by getting rid of non-vigilance, a person can be free from attachment. Thus, in no case and at no time, desire for sensual objects arise in such person. One who is engaged in practising detachment may sometimes be confronted with the occasion of great delusion. The Lord's counsel to him is: "Thou art prudent, thou art keenly intent on achieving the state of detachment; what is the scope of non-vigilance in thee; thou shouldst always be vigilant." tulasI prajJA apraila-jUna, 2004 89

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2.96 samti-maranam sampehae, bheuradhammam sampehae. Reflection on the tranquillity of passions and also on death, and further on the transitoriness of the body, leads to strengthening of the power of vigilance. Bhagyam Sutra 96 In the absence of the practice of vigilance, it is impossible to practise vigilance and avoid non-vigilance. Here the support for such practice is given, which has three elements: reflection on tranquillity, reflection on death, reflection on transitoriness. Tranquillity means liberation or unhindered spiritual effort; death stands for worldly life or obstructive mundane activities; transitoriness means impermanence of the body. Constant practice of the perception of tranquillity, death and transitoriness destroys non-vigilance and augments the power of vigilance. 2.97 nalam pasa. Look at the incapacity (of the sensual objects to produce satisfaction). Bhasyam Sutra 97 The sutra supports vigilance. You, an intelligent being, look at these sensual objects which even when enjoyed to one's heart's content are insufficient to give satisfaction, they intensify the dissatisfaction instead. It has been said: the fire is not quenched by wood, nor the ocean by rivers, nor the death by devouring the entire creation, nor women by any number of men.' 2.98 alam te eehim. What then have you to do with them? Bhasyam Sutra 98 These sensual objects stimulate the discontent, and therefore, they are futile. Of what use are they for you? 2.99 eyam pasa muni! mahabbhayam. Look, monk (seer)! at this deadly source of fear. Bhagyam Sutra 99 Muni literally meaning monk means 'seer'. O seer! wise as you are, look! this desire for sensual objects is the source of deadly fear. The hankering after the sensual objects is ignited by coveted and delicate stimulants. It produces pain and so is a source of great fear. What sort of pain could be more severe than that which torments the person suffering from the malady of desires ? Does not the person afflicted by sexual malady feel severe sensation of burning under the cool rays of the full moon? 10 90 D Teet FIT 31055 124

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There is some relationship between the swelling up of human emotion and the full moon. This is accepted by modern scientists too. 2.100 naivaejja kamcanam. One should not inflict injury on any being. Bhagyam Sutra 100 A person addicted to sensual objects indulges in violence. The injunction about abstinence from desires is followed by the injunction about abstinence from violence. A person free from sensual desires will not injure any living being. There is concomitance between enjoyment and violence. There can never be enjoyment without violence, though enjoyment may or may not accompany violence. 2.101 esa vire pasamsie, je na nivijjati adhanae. The hero who does not feel dejected on not getting alms deserves praise. Bhasyam Sutra 101 A person without possession gets food etc. as offered by others as alms for the maintenance of his life. The offer of alms is dependent on the wish of the donor. The donor may be unwilling to offer or the material offered may not be as per rules. In both cases, offering does not materialize.") One who does not feel distressed in such circumstances is a praiseworthy hero. 2.102 na me deti na kuppijja, thovam laddhum na khimsae. padisehio parinamijja. He should not be angry, thinking: 'he does not give me alms'. Nor should he condemn the donor on getting meagre quantity. He simply retires, when refused by the householder. Bhasyan Sutra 102 Here, the behaviour expected of a monk on the occasion of refusal of alms is laid down. The monk should not feel angry, thinking -- "he is not offering alms to me." Nor should be speak ill of a person who offers insufficient alms. If refused, he should leave the place2 calmly and quietly. The three occasions that cause agitation in the mind are: lack of offering, meagre offering and refusal. The monk who maintains tranquillity under such occasions is the hero. The hero alone is capable of an equanimous conduct. CHA UFIT 37001 - 359, 2004 91

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2.103 eyam monam samanuvasejjasi. - tti bemi. One should practise such wisdom. -- Thus do I say. You should follow meticulously the aforesaid monastic norms. The person who knows (munai in Prakrit means 'knows') is a monk. The state of knowing is monkhood, which is thus identical with knowledge and selfrestraint. Acharanga Curni, p. 71 : ahava atikamasattassa iheva bhagamdaro amtavihimati roga ........ vatati uppajjanti. Acharanga Vrtti, patra 113: kama duhkhatmaka eva, tatra casaktasya dhatuksayabhagandaradayo rogah samutpadyante. Acharanga Curni, p. 72 : iha roga adhiksta, tattha sammam rogissa kiriyam tanam. Apte, Kriya - Medical Treatment Acharanga Curni, pp. 72 : vahiuvasamo saranam. Kautaliyarthasastram, 1.2.3: arthmulau hi dharmakamaviti. Apte, chhanda - pleasure. Uttarajjhayanani, 9.53 : sallam kama, visam kama ....... The verse quoted in Acharanga Curni, p. 75: nagnistrpyati kasthanam napaganam mahodadhih. nantakst sarvabhutanam, na pumsam vamalocana. The verse quoted in Acharanga Curni, p. 75 etto va unhatariya anna ka veyana ganijjami ? jam kamavahigahito dajjhati kira camdakiranehim.. : Curnau (p. 75) 'adanae' iti patho vyakhyatah - je na nivvijjati adanae nivvedo nama appanimda, alabbhamana nivvimdati appanam - kim mama etae dullabhalabhae pavvajjae gahiyae ? Vrttau (Patra 116). adanaya iti patho vyakyato sti. Prakaranasangatya adanamiti upayuktamasti. atra adanameva dirghikaranad adanamiti mantavyam. Food is essential for sustaining of life. The monk obtains his food from householders. Taking food can become both indulgence and renunciation depending on whether it has been obtained and consumed with feeling of attachment or aversion or without such feelings. The muni practicising self-discipline or renunciation should not, at the time of obtaining food, behave in an agitated manner. He should not frown upon nor should he criticize the donor. He should remain calm and equanimous. 12. 92 C - TATA 4311 31ch 124

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Syadvada: The Perspective of Indian Logic India prone to spiritualism has had remarkable base of logical thinking. Its phases are numerous, mysterious, but are quite considerable. Syadvada, a Jain conception, has immense potency to disclose the vast perspective of Indian Logic. Logic in Indian Philosophy In India Logic is called anviksiki or anvisiki par excellence, Hetusastra or Hetuvidya, Nyaya-Sastra, Vada- Vidya, PramanaSastra Tarkabhasa etc, In Indian Philosophy Logic is considered as a Science which studies the processes or ways of investigation of objects (artha-pariksa) and protects the Valid knowledge from invalid knowledge." Here it has been well established that every prameya (knowable) can be known from Pramana (Logic). Prameya cannot be explained without Pramana. 3 In Indian Philosophy it is Indifferently accepted "mAnAdhInA meyasiddhiH " i.e. meaning of Prameya follows Pramana. 14 Satish Chandra Vidyabhushan holds, "Indian Logic has been differently defined in different ages but the definition generally accepted is the Science which ascertains Valid knowledge either by means as Six senses or by means of the syllogism; in other words, perception and inference are the subject-matter of Logic. In Indian Logic, we generally study kinds of knowledge, means of Validity, fallacies, the right ways of debates, examinations of objects and causation. We see some differences in different Indian schools, but the spirits of all of them are the same i.e. to study the laws of valid thought or knowledge. tulasI prajJA apraila-jUna, 2004 Dr. Rajjan Kumar 93

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Kinds of Knowledge Prama and Aprama are two technical words which are frequently used by Indian Logicians. Prama is the appropriate experience (yatharthanubhava) and aprama is inappropriate experience (ayatharthanubhava). Prama is the fruit of Pramana, i.e., valid means of knowledge. 5 It is correct knowledge. For Nyaya Prama is called Purusabodha. Vedanta and Mimansa support this view of Nyaya and they call prama, anubhuti or samvit.' Carvaka and Jaina call it Jnana, while Buddhists define it as satya-samvrtti.R Nirvikalpaka (indeterminate) and Savikalpaka (determinate) are two types of knowledge. Jain, Samkhya, Yoga and Vedanta have are enunciated this kind of classification of knowledge. Savikalpaka knowledge is of word and its meaning together or is a qualified knowledge while nirvikalpaka is of only meaning or is unqualified knowledge, i.e., pure sensation. Besides, this knowledge is also divided into laukika (vyavaharika) and alaukik (Parmarthika). Laukikais pertaining to worldly objects and alaukika to God, etc. 10 Aparoksa (immediate) and paroksa (Mediated) are also adjudged the two types of knowledge. They are also called direct (pratyaksa) and indirect (paroksa). To Jainas knowledge is of 5 types - Mati, srutu, avadhi, manah- paryaya and kevala. Mati (Sensuous) and smta (scriptural) knowledge are put under paroksa, and the other three avadhi (Visual intuition), manah-paryaya (intuition of mental- modes or telepathy and Kevala (perfect intuition) are classified under pratyaksa.11 The knowledge is pratyksa or paroksa accordingly as it is born with out or with the help of an external instrument different form the self. But in order to bring their theory of knowledge in line with the theories of other systems of thought, the latter Jain thinkers accorded the status of pratyksa to the knowledge produced by the sense-organs also. Jinabhadra designates as samvyavaharika-pratyksa (empirically direct and immediate) the knowledge produced by the sense-organs and the mind. This gradual reorientation was due to the non-absolutistic attitude and its two corollaries, viz. the doctrines of different attitudes (nayas) and the sevenfold predication (Saptabhagi) which formed the nucleus of the development of Jaina thought. 12 Knowledge and Naya Knowledge, according to the Jainas is of two kinds- Pramana and tulasI prajJA aMka 124 94

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Naya; knowledge of a thing as it is (Pramana) and knowledge of a thing in its relation (Naya). 13 Naya means a standpoint of thought from which we make a statement about a thing. 14 Dr. Radhakrishanan defines Naya as a Standpoint from which one makes a statement about a thing. 15 All truth is relative to our standpoints. Partial knowledge of one of the innumerable aspects of a thing is called naya. Judgement based on this partial knowledge is also included in naya. Hence, it is conceived from one particular point of view or one-sided knowledge. 16 In Saptabhangi Naya, where we find pluralistic doctrine of the Jaina Dialectics, Jainas say that the doctrine points to the relativity of knowledge concerning all the objects of the world. 17 There are seven nayas of which the first Naya18 when taken as absolute, a naya becomes a fallacynayabhasa. 18 19 The total nayas are seven- 1. Naigama-naya 2. Sangraha-naya, 3. Vyavahara-naya, 4. Rjusutra-naya, 5. Sabda-naya, 6. Samabhirudhanaya, and 7. Evambhuta-naya. The first four are Arthanaya and the last three are Sabdanaya. Each naya or point of view represents only one of the innumerable aspects possessed by a thing from which we may attempt to know or describe it. When any such partial viewpoint in mistaken for the whole, we have a nayabhasa or a fallacy, The seven fallacies areNaigamabhasa, Sangrahabhasa,, Vyavahara- bhasa, Rjusutrabhasa, Sabdabhasa, Samabhirudhabhasa and evam-bhutabhasa. The nayas are also distinguished as Dravyarthika or from the point of view of substance, and Paryayarthika or from the point of view of modes. 20 Dravyarthika takes into account the permanent nature and unity of things while the Paryayarthika account the passing modification and the diversity of things. When a thing is taken to be either as permanent only or as momentary, either as one only or as many only, fallacies arise. Anekanata Truth has infinite aspects.21 It is of two types: immediate and mediated. Only an omniscient observer can obtain the immediate knowledge of on object in its totality. But an imperfect or an ordinary man knows one or a few aspects.22 Such a partial knowledge of an object having infinite attributes in called naya. It is a knowledge having certain standpoints, and is also relative, not having an absolute knowledge of truth. tulasI prajJA apraila-jUna, 2004 95

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To Jainas, it is impossible to intuit all aspects of a thing by an average man as his knowledge is partial and relative. A thing has got an infinite number of characteristics of its own.23 Every object possesses innumerable positive and negative characters. We can only know some qualities of some things. To know all the aspects of a thing is to become omniscient. A thing has many characters and it exists independently. They may have virudhasvabhava (opposite characters.), and hence are anekantic in character. 24 Anekantic means having different characters differing from each other in quite special manner as Akalanka defines - things are absolutely sat or are absolutely asat, or are absolutely nitya or are absolutely anitya, avoidance of such kinds of absolute extreme is called Anekanta.25 Hence, it is very much clear that a thing has opposite attributes and acceptance of all those is called Anekanta. The seed of Anekanta is found in Agamic literature and is well explained - who knows all the qualities of thing, knows all the qualities of all things, and he who knows all the qualities of all things, knows all qualities of one thing 26 Human knowledge is necessarily relative and limited and so are all our judgements. This is the platform of Anekant and metaphysically it is known as Anekantvada, while the epistemological and logical side that we can know only some aspects of reality and that therefore all our judgements are necessarily relative, is called Syadvada. Doctrine of Saptabhangi Truth is manifold, knowledge is relative. We ascertain something on some standpoint. Disputes arise out of a confusion of standpoints. Jain logicians co-subsist the confusions of standpoints and enumerate a doctrine of saptabhangi, which is of reality. When reality is dynamic and truth is manifold, our task of knowing the truth becomes difficult for there is nothing certain on account of endless complexities of things, 27 and hence the expression of truth must be equally difficult if not more, for the words fait to describe the different characters of a thing at the same time.28 So the speaker does describe one character which is prominent than the other characters in that object. Therefore, we have no right to make any absolute judgement. Every proposition gives us only a perhaps, a may be or a Syat. Absolute affirmation or negation of any object is therefore unreasonable. 96 D - TALI 4511 31 124

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All propositions are only hypothetically true. Hence unlike ordinary logic Syadvada recognizes conditional predication, which is expressed by the prefix Syat.29 Logic of Syadvada differs from ordinary logic in the fact that instead of two kinds of Judgement as affirmative and negative it recognizes as many as seven forms of judgement. So Syadvada is also called Saptabhangi.30 Syadvada and Saptabhangi. Syadvada and saptabhangi are interrelated. Saptabhangi means seven fold judgement and Syadvada is enumerated by saptabhangi. Syadvada has two words Syat and Vada. Syat means Kathancit, somehow, in respect of, vada is the tenet of relative or partial or conditional knowledge.31 It is true in some particular place, time and condition. The differences among the different philosophical systems are also partial truths. They represent their difference of views (naya). We cannot state any thing in its totality. Jaina thinkers, therefore, prefer to qualify every judgement by the word Syat (somehow, perhaps, be expressed in which the statement or judgement (naya) is made. To make it simple and comprehensive, Jaina logicians have confined the infinite facets if reality to only seven aspects. This view is called saptabhangi naya or the seven forms of judgement (affirmative and negative), e.g., the same line can be said to be longer, smaller, not longer, not smaller, etc, in some respect. These seven forms are as follows:32 1. Syad-asti - Somehow A is B 2. Syad-nasti - Somehow A is not B 3. Syad-asti ca nasti ca- somehow A is and also is not B. 4. Syad-avaktavyam - Somehow A is indescribable. 5. Syad -asti ca avakavyam ca- Somehow a is B and is also indescribable. 6. Syad - nasti ca avaktavyam ca - Somehow A is not B and is also indescribable. 7. Syad-asti ca nasti ca avaktavayam ca - Somehow A is B, also is not B and is indescribable too. Though there are innumerable aspects and attributes of on object, they can be categorized through only these seven forms. Now, the question arises why only seven forms, and it can be solved in the following mannerTHE YE|| 97887 - 19, 2004 004

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Out of above seven bhangas, first, second and fourth are the mula bhangas and the rest four are combination of these three. This combination makers only seven bhangas either on mathematical calculation or number basis. To mathematics, the three mula bhangas and its association produce only seven, not more bhangas. Three mula bhanga- 1. Asti, 2. Nasti and 3. Avaktavya. Its dual bhangas are only three- 4. Asti-nasti, 5. Asti-avatavya and 3. Nasti-avaktavya. And one triple combination bhanga i.e.-asti-nasti-avaktavya. On the basis of numerical querries, there are only seven querries and likewise there are only seven answers. It is very well explained by vidyananada.33 These are seven types of questions and can be sorted out by seven kinds of answers. These seven answers itself are called saptabhangi. Objects have infinite disparities, and each disparity has separate infinite seven-seven bhangas, hence there is infinite saptabhangis. Here, it is also mentioned that in respect of infinite attributes of on object, there are infinite seven bhangas, but we do not have infinite bhangas. Because each attribute of on object possesses only one seven bhanga. Hence, it is admissible to infinite Saptabhangi for infinite attributes.34 The Logical model of Syadvada It is well established that Syadvada is a kind of many-valued logic. And the word Syat which is called nipat has significant meaning and well argued by the Logicians. They interpret syat as may be, perhaps, possibly, probably and alike notions. Some others define syadvada in terms of conditional propositions and formulated it in quite different manner as mentioned in traditional forms. Pradeep P. Gokhale formalized the sevenfold scheme of Syadvad in the following way.35 1. MP 2. MOP 3. MP. MOP 4. MY=P 5. MP. MY=P 6. MOP. MY=P 7. MP. MOP. MY=P Gokhale writes down36_ "Although Jainas use the term syat 98 D Intet usil 31 124

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throughout the seven fold scheme of Syadvada, the different occurrences of syat point at different standpoints in different cases. Syat in Syat asti does not point at the same standpoint as Syat in Syat nasti does. Now, although the third bhanga Syat asti nasti ca contains only one occurrence of Syat we will have to analyse it as Syat asti Syat nasti ca and also keep in mind that the two occurrences of Syat in this analysis do not point at the same standpoint. The same thing has to apply to our use of the modal operator M.'' He further Says, "we will have to use some special operator for indicating avaktavya. Just as we signify. It is not the case that, p by op Similarly, we could signify 'It is indeterminable whether p by \ p. Syadvada Interpretation Syadvada, the judgements of Jaina are not merely subjective and idealistic but objective and real. It is realistic and, therefore, it is a kind of relativism. It is not Skepticism as others thought but a relative or conditional valid character of an object.37 The nayas appear contradictory in themselves which is not the case. These nayas depend on upadhibhed and various partial standpoints. The saptabhangi gives only the distinct aspects of the propositions. Irrelevant application or ignorance or misunderstanding of the doctrine may create contradictions in the nayas. 38 These nayas are the application of the doctrine to certain problems of philosophy. A person may explore continuously, if he believes in the tenet of Syadvada and many sided reality because he has to unfold the various aspects and attributes of an object and apply. For an ordinary man, it is difficult to accept or establish the absolute truth. We cannot say that something is absolutely eternal or non-eternal (transitory). We are living in the world of confusions and contradictions. There would arise a great misconception if one does not judge the difference between empirical truth (Vyavaharika or conditional) and absolute truth (paramarthika or ultimate). The methods adopted by defining Syadvada, it is charged that Syadvada is a collection of partial truths. Of course it is true, but at the same time it can be said that it has a method which helps to reach the ultimate or absolute truth or nature of objects in our everyday life. One is expected to attain the absolute truth by being a universal observer. It is quite right that reality of the statements depends upon the JARAT HETI 37701 - J19, 2004 -

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relations of condition, places, modes, time, etc, in which it is told Regarding all the above said discussion we conclude syadvadas as based on - Everything in the Universe has infinite characteristics. Normal human being with his/her limited capabilities cannot apprehend all the characteristics of on object, idea or proposition. - Men's knowledge is relative. References: 1. Nyayasutra, 1/1/1; Manusmrti, 7/43; Kautilya Arthaastra, 1/2/7; Ramayana, (Ayodhyakanda) 100/36; Mahabharata, 180/47; History of Indian Logic. S.C. Vidya Bhushan, p. 6-8 2. sukefyrtarui 2474: Nyayasutra, 1/1/1; tatvAdhyavasAya saMrakSaNArthaM pralpavitaNDe kaNTakazAkhAvaraNatata, Tarka-Bhasa. p. 17 3. 4910747720 Trefyfayfa: Nyayabhasya., p.2 History of Indian Logic, Introduction. 5. Tarkabhasa Edt. Sri Niwasa shastri, pp 13-16 Nyayasutra, 1/1/1 7. Vide Bharatiya Darsana, Umesh Mishra, pp, 254, 371 8. Ibid Nyaya - Darsana, Udayavir shastri, pp. 191, 192; Bharatiya Darsana, Mishra , pp. 160, 264. 10. Samkhya Tattva Kaumudi, 4 11. Sthanangsutra. II, I. 71; Tattvarthasutra, I. 9-12 12. Vide studies in Jain Philosophy, Nathmal Tatia, pp 28, 29 13. 4407 f8714:, Tattavarthasutra, 1/6 14. Nyayasutra, 29 15. History of Indian Philosophy, Vol. I, p. 298 vide Jain Perspective in Philosophy and Religion, Ramaji Singh, p. 242 16. Ted Triat TARIXI FT FE #: 1 Tattavarthaslokavartika. 1/33/6 9. 17. 14 sit f494:, Laghiyastrya, 32; Nyayadipika, 125; Aptamimanga, 106; Syadvadmanjari, 28 100 - JAHT YET 310 124

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18. nayodvividhaH, Sarvarthasiddhih, 1-6 19. Astsahstri, p 290 20. dravyArthikanayaH paryAyArthikanayazceti, Nyayadipika, 125 21. anantadharmAtmakameva tatvam Anyayagavyavaccheda, 22 22. Syadvadadarsanasamnccaya (Gunaratna),55 23. anantadharmAtmakaM vastu Anyayoga. 22 24. anekAntAtmakaM vastevakAMtara varUpAnupalabdheH, Parik Samukham. P. 124 25. sadasannivyAnityAdisarvathaikAntapratikSepalakSaNo'nekAnta: Astsati (Bhasya), p 281 26. AcArAMgasUtra 27. History of Indian Philosophy, vol- I, Radhakrishnan, p 302 28. Saptabhangi and Syadvada, Kailash Chandra Siddhon Shastri vide Premi Abhinandan Granth, p. 324 29. Jain Perspective in Philosophy and Religion, p. 243 30. saptanbhiH prakArairvacanavinyAsaH saptabhaMgIti gIyate, Syadvadamanjari, p 278 31. sarvathAtvaniSedhako'nekAntatAdyotaka: kathaMcidarthe syAt zabdo nipaatH| Commentary on Pancastikaya (Amritchandra Aptamimansa Tattavadipika, Udayachandra Jain, Prastavana. p. 92 32. Syadvadamanjari,, 23 33. Astsahastri, pp.125-126 34. Aptamimansa Tattavadipika, Prastavana, p. 97 35. "The Logical sturucture of Syadvad''- Pradeep P. Gokhale, JICPR 1991, pp. 75-76 36. Ibid, pp 75-76 37. Dialectics, International Review of Philosophy of knowledge 15.6.54. Switzerland. 38. upAdhibhedopahitaM viruddha nArtheSvasatvaM sadavAcyate c|| ityaprabudhyaiva virodhabhItAH jaDAstadekAntahatAH panti // Syadvadamanjari, 24 tulasI prajJA apraila-jUna, 2004 - - 101

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Glimpses of the Aspects of Jainology and Buddhist Studies A BOOK REVIEW The book Aspect of Jainology and Buddhist Studies is a felicitation volume in the honour of Professor Prem Suman Jain an eminent authority to oriental studies, is edited by Dr Jinendra Jain. The book has myriad characteristics but one of them is to present an overall outlook on the huge scholarly work which has been performed by the Honable Professor Prem Suman Jain in the duration of 35 years. It was pious commitment of his worthy students like Dr. Jinendra Jain devoted to studies of oriental learning to highlight the valuable works of his Guru. This commitment came into existence as a consequence of constant persuation and an uninterrupted approach to scholars who are also devoted in the field of oriental studies. 102 For the good representation, the book has been classified in three main parts. The first part represents Professor Prem Suman Jain: Personality and Contributions. The second part of the book makes us aquintant with the latest scholarly research articles written by Professor Prem Suman Jain. In this part only his ten (10) articles have been compiled by the editor. The third part is the biggest one, which represents the articles given by the different well-known scholars purposely in the honour of Professor Jain. Comprising all these three parts, this book has become a valuable tretise that not only highlights the scholarly work by the Professor Jain but it also represents the thought provoking articles of many eminent scholars. One cannot help without the praise to Dr Jinendra Jain, the editor of the book for his skill in editing. The book begins from the thoughts of the persons closely related with Professor Jain and the thoughts revealed by the erudities on his life. In the same continuation the reviewes on the selected books by Professor Jain have been brought out. In this way the first part of the book elucidates Professor Jainas personality and his unmeasurable contribution to the field of oriental studies. It also makes us acquintant with this truth that Professor Jain has equal command over whole Shramana tradition viz. Jainism and Buddhism. He is well known grammarian at Prakrit language. tulasI prajJA aMka 124 -Dr Pradyumna Shah

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The second part of the book is entirely devoted to highlight the articles by Professor Prem Suman Jain related to Prakrit and Pali language and literature. Articles fulfill the different tastes for the comparative studies in the field of Buddhism and Jainism like the articles ae Mahayani ideals and Jain Religiona, and the Social speciality of the teaching of the Lord Buddhaa. The articles attract the attention even of the scholars to go throw them. One of the articles is the Equivalent views about the ultimate reality in Jainism and Hinduisma, that focuses over on very important issue the ultimate reality from both the tradition Jainism and Hinduism. The author discusses on the trio of the traditions As third part of the book has been nominated as the aAspects of Jainology and Buddhist Studiesa, represents 33 articles. Mostly, the authors of the articles are eminent and assiduous figures in the field of oriental studies. Some of the articles are related to Buddhist Philosophy and rest of the articles related to different aspects of Jain philosophy, Jain History, Jain Metaphysics, Jain Ethics, Jain Mathematics and Jain Art. In a nut-shell all areas of Jain philosophy have been covered up. If the Jain logic and epistemology had been included in the book it would have become more valuable. Looking the articles of the book every scholar gains spontaneous mood to go through the book. This is the authenticity and purity of this valuable book. The work tells us the huge devotion of the editor, Dr Jinendra Jain in editing process. The title of the book shows its importance in itself. The getup of the cover page of the book comprises its inner beauty in it. The book is presurvable not only in Institutionas libraries but in the personal libraries of learners and scholars as well. The book: Edited by: Published by: Aspects of Jainology and Buddhist Studies Dr Jinendra Jain Radha Publication 4378/4B, Ansari Road, Dariaganj, New Delhi-110002 Tel. No. 011-23254306, 23261839 Price: Rs. 695/- (Hard bound) Assistant Director Directorate of Distance Education Jain Vishva Bharati Institute Ladnun-341 306 (Rajasthan) TAAT HET 37841 - 577, 2004 - 103

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104 vrata kI bhUmikA vrata vyakti kA "sva" hai| yaha balAt nahIM hotA, svecchA se kiyA jAtA hai| vrata koI bAharI vastu nahIM hai| vaha icchA aura AcaraNa kA niyamana hai| vyakti meM icchA paidA hotI hai aura AcaraNa meM usakI abhivyakti hotI hai| vaha AcaraNa na kiyA jAya, jisase AtmA kA vikAsa ruke aura usakI icchA bhI miTa jAe, vaisA abhyAsa kiyA jAe - yahI hai vrata / vrata Atma-saMyama se Ate haiN| Atma-vikAsa ke lie saMkalpa pUrvaka svIkAra kie jAte haiM, isIlie ve sAmAjika suvidhA - asuvidhA se banate bigar3ate nhiiN| vrata kA paripAka dIrghakAlIna sAdhanA se hotA hai| vrata kI pahalI bhUmikA hai zraddhA kA jAgaraNa, madhyavartI hai sthirIkaraNa aura antima hai aatm-rmnn| * anuzAstA AcArya mahAprajJa tulasI prajJA aMka 124

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Postal Department : NUR 08 R.N.I. No. 28340/75 burAI karane vAlA avazya hI burA hotA hai para bahuta acchA to vaha bhI nahIM jo burAI ke bhAra se daba jaae| burAI ko pairoM se rauMdakara calane vAlA hI apane mana ko majabUtI se pakar3a sakatA hai| With Best Compliments From : BUDHMAL SURENDRA CHORARIA 408, Marshal House 25, Strand Road KOLKATA-700001 (W.B.) Tel. : 033-22208055, 22200640 (O) 033-22479794 (R) Mobile : 98310 15324 prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI saMsthAna, lADanUM ke lie prakAzita evaM jayapura priNTasa, jayapura dvArA mudrita