Tulsi Prajna 2004 07

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524620/1

Page #1
Research Quarterly nANassa TULSI PRAJNA varSa 32deg aMka 125-126 julAI-disambara, 2004 sAramAmArI niksa tulasI prajJA 0 Jain Educatio jaina vizva bhAratI saMsthAna, lADanU~ (mAnya vizvavidyAlaya ) anusaMdhAna traimAsikI JAIN VISHVA BHARATI INSTITUTE, LADNUN (DEEMED UNIVERSITY) Private & Personal mAna ww.jainelibrary.org

Page #2
qorft us. _TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-125-126 JULY--DECEMBER, 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 viramAyAle

Page #3
Research Quarterly of Jain Vishva Bharati Institute VOL. 125-126 JULY-DECEMBER, 2004 Editor in Hindi Dr Mumukshu Shanta Jain Editor in English Dr Jagat Ram Bhattacharyya Editorial Office Tulsi Prajna, Jain Vishva Bharati Institute (Deemed University) LADNUN-341 306, Rajasthan Publisher : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan Type Setting : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan Printed at : Jaipur Printers Pvt. Ltd., Jaipur-302015, Rajasthan . The views expressed and facts stated in this journal are those of the writers, the Editors may not agree with them.

Page #4
viSaya Subject anukramaNikA / CONTENTS tattvArthasUtra kA pUraka grantha jaina siddhAnta dIpikA DaoN. dharmacanda jaina kumAU~ meM jaina aura bauddha dharmoM kA prabhAva ..... DaoN. kamalA panta kyA vidyut (ilekTrIsITI) sacitta teukAya hai ? pro. muni mahendra kumAra Acaranga-Bhasyam Paryaya in Jain Philosophy Jains at the Court of Akbar hindI khaNDa Jain Religious Orders in the ... aMgrejI khaNDa lekhaka Author Acarya Mahaprajna Acarya Mahaprajna R. Krishnamurthi Baij Nath Puri pRSTha 1 16 23 Page 67 90 94 101

Page #5
aneka aura eka tuma zAkhAoM kI anekatA dekha cintita mata bno| tuma dekho unakA mUla eka hai| anekatA kA artha virodha hI nahIM hotA, vikAsa bhI hotA hai| tuma dUdha aura pAnI kI ekatA dekha harSita mata bno| inakA mUla eka nahIM hai| ekatA kA artha saMvardhana hI nahIM hotA, zakti kA alpIkaraNa bhI hotA hai| hIna vyaktiyoM ko dekhakara hIna hone vAle kitane haiM, parantu ve virale haiM, jo dInoM kA uddhAra kreN| - anuzAstA AcArya mahAprajJa

Page #6
tattvArthasUtra kA pUraka grantha jaina siddhAnta dIpikA - DaoN. dharmacanda jaina jaina dharma-darzana ko saMskRta-sUtroM meM prastuta karane kA prathama zreya vAcaka umAsvAti ko jAtA hai, jinhoMne IsA kI dvitIya-tRtIya sadI meM daza adhyAyoM meM tattvArthasUtra kI racanA kii| katipaya sUtroM para matabheda ko chor3akara yaha tattvArthasUtra jainadharma kI samasta sampradAyoM meM samAna rUpa se AdRta hai| isakA spaSTa nidarzana hai ki pUjyapAda devanandI, akalaGka, vidyAnanda, zrutasAgara Adi digambara, AcAryoM ke dvArA tathA siddhasenagaNi, haribhadrasUri, yazovijaya Adi zvetAmbara AcAryoM ke dvArA tattvArthasUtra para TIkAe~ likhI giiN| bIsavIM sadI meM terApaMtha saMgha ke AcArya zrI tulasIjI ne tattvArthasUtra kI zailI meM jaina siddhAnta ko saMskRta-sUtroM meM nibaddha karane kA saphala prayatna kiyA hai| unake dvArA racita kRti kA nAma hai- 'jaina siddhAnta diipikaa'| tattvArthasUtra ke pazcAt prAkRta evaM saMskRta bhASA meM aneka tAttvika eMva dArzanika granthoM tathA TIkAoM kA nirmANa huA, kintu jaina siddhAnta ko tattvArthasUtra kI bhAMti saMskRta-sUtroM meM upanibaddha karane ke vyavasthita prayatna kA zreya AcArya zrI tulasI jI ko hI jAtA hai| jaina siddhAnta dIpikA AcArya zrI mahAprajJa dvArA sampAdita hai tathA tattvArthasUtra kI bhAMti daza adhyAyoM meM vibhakta hai, jinheM 'prakAza' nAma diyA gayA hai| umAsvAti kRta tattvArthasUtra meM jahA~ 344 sUtra haiM (digambara paramparAnusAra 357 sUtra haiM) vahAM jaina siddhAnta dIpikA meM 308 sUtra haiN| tattvArthasUtra kA prArambha jahA~ mokSamArga ke kathana se huA hai, vahA~ jaina siddhAnta dIpikA kA prArambha dravya-vivecana se huA hai| jaina siddhAnta dIpikA' nAma se yaha vidita hotA hai ki isakI racanA kA lakSya jaina siddhAntoM ko saMkSepa meM prakAzita karanA hai| tulasI prajJA julAI-disambara, 2004 -

Page #7
tattvArthasUtra aura jaina siddhAnta dIpikA kI viSayavastu meM paryApta sAmya honA svAbhAvika hai, kyoMki donoM grantha jaina tattvajJAna kA hI prakAzana karate haiM tathApi isa navagrantha ke nirmANa kA apanA uddezya hai| navInatA ke binA naI kRti kA nirmANa koI mahattva nahIM rkhtaa| tattvArthasUtra evaM jaina siddhAnta dIpikA kA adhyayana karane para vidita hotA hai dIpikA meM anekavidha navInatAe~ haiN| yahA~ para yaha bhI ullekha karanA prAsaGgika hogA ki jaina siddhAnta dIpikA kI racanA kA prArambha curU nagara meM vikrama saMvat 2002 kI vaizAkha zuklA trayodazI ko huA thaa| phira dvitIya evaM tRtIya saMzodhita evaM parivartita AvattiyA~ kramazaH baiMgalora evaM lADanUM meM taiyAra huiiN| Aja tRtIya vRtti kA saMskaraNa upalabdha hai| usI ko prastuta adhyayana kA AdhAra banAyA gayA hai| jaina siddhAntadIpikA ke nirmANa ke aneka hetuoM meM eka hetu terApaMtha saMgha ko prAmANika, nayA siddhAnta sUtra-grantha upalabdha karAnA bhI rahA hai, isIlie grantha kI prazasti meM kahA gayA hai yAvanmerurdharAmadhye, vyomni cndrdivaakrH| tAvatterApaMthAmnAye, jainsiddhaantdiipikaa|| yahA~ para yaha ullekha karanA samIcIna pratIta hotA hai ki yaha grantha bhale hI terApaMtha AmnAya ke lie nirmita huA ho, kintu yaha sabhI jaina sampradAyoM ke dvArA samAdRta ho sakatA hai| ekAdha sthaloM ke atirikta yaha sampUrNa grantha jainadharma ke kisI bhI sampradAya ko asvIkArya nahIM ho sktaa| tattvArthasUtra se tulanA karane para vidita hotA hai ki jaina siddhAntadIpikA usakA eka pUraka grantha bhI hai| tattvArthasUtra meM jina aneka pAribhASika zabdoM ke lakSaNa upalabdha nahIM haiM, unake lakSaNa jaina siddhAntadIpikA meM samprApta haiN| udAharaNa ke lie loka, aloka, paramANu, skandha, deza, pradeza, guNa, paryAya, artha paryAya, vyaJjana paryAya, svabhAvaparyAya, vibhAvaparyAya, upayoga, sAkAropayoga, anAkAropayoga, matijJAna, zrutajJAna, avadhijJAna Adi pA~coM jJAnoM, avagraha, IhA, avAya aura dhAraNA, autpattikI, vainayikI Adi cAroM buddhiyoM ke lakSaNa jaina siddhAntadIpikA meM sUtranibaddha haiN| isI prakAra indriya, mana, bhAva, upazamAdi pA~coM bhAva, paryApti, prANa, ajIva, karma, prakRti, sthiti Adi caturvidha bandha, puNya, pApa, mithyAtva-avirati Adi pA~ca Asrava, lezyA, karaNa, samyaktva, avirati Adi pA~ca saMvara, nirjarA, siddha Adi ke lakSaNa bhI dIpikA kI vizeSatA ko sthApita karate haiN| SaSThama prakAza meM samyagjJAna, samyakcAritra, ahiMsA, satya Adi pA~ca mahAvrata, 2 - - tulasI prajJA aMka 125-126

Page #8
IryA Adi pA~ca samitiyA~, anuprekSA, bhAvanA, saMlekhanA, anazana Adi dvAdaza tapoM ke lakSaNa tathA saptama prakAza meM jIvasthAna, 14 guNasthAna, zarIra samudghAta Adi ke lakSaNa nirUpita haiN| aSTama prakAza meM deva, guru evaM dharma tathA lokadharma ke lakSaNoM ko spaSTa kiyA gayA hai| navama prakAza meM dayA, moha, rAga, dveSa, mAdhyastha, asaMyama, saMyama, upakAra, sukha evaM duHkha ke lakSaNa die gae haiN| dazama prakAza meM pramANa, naya evaM nikSepa ke cAroM prakAroM ko lakSaNa-sahita spaSTa kiyA gayA hai| isa prakAra zatAdhika pAribhASika zabdoM ke lakSaNa jo tattvArthasUtra meM nahIM hai, jaina siddhAntadIpikA meM prApta haiN| isase isa kRti kI vizeSatA evaM prayojanavattA spaSTa ho jAtI hai| yaha eka svatantra maulika grantha hai, jo racayitA ke gahana adhyayana, anuprekSaNa evaM sUkSmekSaNa kA paricAyaka hai| nAma se yaha kRti svatantra grantha kI pratIti nahIM karAtI, kyoMki 'dIpikA' zabda kA prayoga TIkA ke lie bhI hotA rahA hai| dharmabhUSaNaracita 'nyAyadIpikA' jaisI kRtiyA~ isakA apavAda haiN| nyAyadIpikA jaina-nyAya kA svatantra grantha hai| isI prakAra 'jainasiddhAntadIpikA' bhI svatantra kRti hone kA paricaya detI hai| yaha jJAtavya hai ki nyAyadIpikA sUtragrantha nahIM hai, jabaki prastuta kRti sUtra grantha hai| dIpikA' zabda dIpaka kA strIliGga hai| dIpaka prakAzaka hotA hai| isa artha meM jaina siddhAnta kI prakAzaka hone se isa kRti kA nAma 'jaina siddhAnta dIpikA' sArthaka hai| pUrvokta zatAdhika lakSaNoM ke atirikta jaina siddhAntadIpikA meM katipaya viSaya sarvathA navIna hai, yathA1. caturthaprakAza meM karma kI bandha, udvartanA, aparvatanA Adi daza avasthAoM kA varNana, jisakA tattvArthasUtra meM inakA ullekha nahIM hai, jabaki jaina siddhAnta dIpikA meM pratyeka avasthA ko spaSTa kiyA gayA hai| saptama prakAza meM 14 guNasthAnoM kA vrnnn| tattvArthasUtra meM guNasthAnoM kA ullekha nahIM huA hai, jaina siddhAntadIpikA meM pratyeka guNasthAna kA lakSaNa sUtrabaddha kiyA gayA hai| tattvArthasUtra meM asaMkhyaguNa adhika nirjarA ke jina samyagdRSTi-zrAvaka Adi daza sthAnoM kA ullekha huA hai, usakA nirUpaNa jaina siddhAnta dIpikA meM alaga se huA hai| 3. aSTama prakAza meM deva, guru evaM dharma kA vivecn| tattvArthasUtra meM dharma kA vivecana to navama adhyAya meM huA hai, kintu deva evaM guru ko pRthak se mahattva nahIM milA hai| AcArya zrI tulasI jI ne jaina siddhAnta-dIpikA meM tulasI prajJA julAI-disambara, 2004 - 3

Page #9
eka pUrA adhyAya deva, guru evaM dharma kI vivecanA meM lagAyA hai| unhoMne arhat ko deva, nirgrantha ko guru evaM Atmazuddhi ke sAdhana ko dharma kahA hai| dharma ke eka, do, tIna, cAra, pA~ca evaM dasa prakAroM kA nirUpaNa kiyA hai| dasa prakAra ve hI kSamA, mArdava, Arjava Adi haiM, jinakA ullekha tattvArthasUtra meM bhI huA hai| kintu eka, do, tIna, cAra evaM pA~ca prakAroM kA saMyojana nayA hai| dharma ke eka prakAra meM ahiMsA kA, do prakAroM meM zruta evaM cAritra kA tathA saMvara evaM nirjarA kA ullekha hai| tIna prakAroM meM svadhIta, sudhyAtatva evaM sutapasyita kA, cAra prakAroM meM jJAna, darzana, cAritra evaM tapa kA tathA pA~ca prakAroM meM ahiMsA, satya, acaurya, brahmacarya evaM aparigraha kA ullekha hai|' 4. dazama prakAza meM pramANa, naya evaM nikSepa ke lakSaNa dete hue cAra prakAra ke nikSepoM kA vivecana kiyA gayA hai| tattvArthasUtra meM nAma, sthApanA, dravya evaM bhAva nikSepa kA ullekha mAtra hai, jabaki dIpikA meM pratyeka kA lakSaNa bhI diyA gayA hai" tattvArthasUtra ke prathama adhyAya meM nirUpita anuyogoM ke do sUtroM (7 evaM 8) kA samAveza yahAM para eka hI sUtra (dazamaprakAza sUtra 11) meM kara diyA gayA hai| tattvArthasUtra ke jina viSayoM kI jaina siddhAntadIpikA meM carcA nahIM kI gaI hai, ve mukhyataH isa prakAra haiM1. naraka evaM devaloka tathA inameM rahane vAle nAraka evaM devoM kA vrnnn| tattvArthasUtra ke tRtIya evaM caturtha adhyAya kramazaH uparyukta viSayoM kA varNana karate haiM, jise AcArya zrI tulasI jI ne sambhavataH Adhunika yuga meM anAvazyaka samajha kara chor3a diyA hai| jJAnAvaraNAdi aSTavidha karmoM ke bandha ke alaga-alaga kAraNoM kA nirdesh| tattvArthasUtra ke SaSTama adhyAya meM AThoM prakAra ke karmoM ke pRthaka -pRthak bandha-kAraNoM kA nirdeza hai12, jise AcArya zrI tulasI jI ne chor3a diyA hai| 3. zrAvaka ke 12 vratoM ke aticaar| tattvArthasUtra ke saptama adhyAya meM zrAvaka ke vratoM ke aticAroM kA nAmollekha hai, jabaki jaina siddhAntadIpikA meM inakI koI carcA nahIM hai| 2. 4 - - tulasI prajJA aMka 125-126

Page #10
4. aSTavidha karmoM kI 97 uttara prakRtiyoM ke nAma / jaina siddhAntadIpikA meM ina uttara prakRtiyoM ke nAma pariziSTa meM hindI meM die gae haiM, jabaki tattvArthasUtra ke aSTama adhyAya meM ina nAmoM ko sUtroM (5-14) meM gUMthA gayA hai| isameM sabhI karmoM kI jaghanya evaM utkRSTa sthiti kA bhI ullekha hai, jabaki jaina siddhAntadIpikA meM isakI carcA nahIM hai| prastuta nibandha meM donoM granthoM (tattvArthasUtra aura jainasiddhAntadIpikA) meM carcita jJAna aura jJeya ke sambandha meM tulanAtmaka vicAra karanA hI aba pramukha lakSya hai| jJAna nirUpaNa jaina darzana meM pratipAdita jJAna evaM unake bhedoM meM kahIM koI matabheda nahIM hai, isalie aisA matabheda ina donoM granthoM meM bhI nahIM ho sktaa| donoM hI grantha samyagjJAna ko mokSamArga meM sammilita karate haiM tathA usake pA~ca bhedoM kA nirUpaNa karate haiM / jJAna ke pA~ca prakAra haiM- matijJAna, zrutajJAna, avadhijJAna, manaHparyavajJAna aura kevljnyaan| donoM granthoM meM yaha tulanA avazya ho sakatI hai ki inakA varNanagata vaiziSTya kyA hai? yathA1. tattvArthasUtra meM samyagdarzana kA to lakSaNa diyA gayA hai, kintu samyagjJAna kA lakSaNa nahIM diyA gyaa| jaina siddhAntadIpikA meM isakA lakSaNa diyA gayA hai- 'yathArthabodhaH smygjnyaanm'| yathArtha bodha samyagjJAna hai kintu yaha lakSaNa Agama-paramparA meM mAnya samyagjJAna kI pUrNa vyAkhyA nahIM krtaa| Agama ke anusAra samyagdarzana hone para hI jJAna samyak hotA hai| usakI samyaktatA artha ke anurUpa hone para nahIM, apitu dRSTi kI samyaktatA para nirbhara karatI hai| yathArthabodha rUpa jo lakSaNa hai vaha 'pramANa' ke artha meM mAnya samyagjJAna ke lie upayukta ThaharatA hai| kadAcit dRSTi samyak nahIM hone para bhI vastu kA saMvAdI-yathArtha jJAna hotA huA dekhA jAtA hai| mithyAtvI usI AdhAra para vastu ko jAnate evaM smaraNa Adi karate haiN| unakA yathArtha bodha saMzaya, viparyaya evaM anadhyavasAya se rahita hotA hai, kintu mithyAtva se rahita nahIM hotA jabaki mokSopAyabhUta jo samyagjJAna hai vaha mithyAtva se rahita hotA hai| AcArya zrI ne pramANa kA lakSaNa 'yathArthajJAnaM' diyA hai| donoM sthAnoM para jo 'yathArtha' zabda hai, unameM kyA bheda hai, isa para vicAra apekSita hai| yadi samyagjJAna ke lakSaNa meM samyagdarzanaM sati' jor3a diyA jAe to mokSopAyabhUta samyagjJAna kA pUrNa lakSaNa bana jAtA hai| tulasI prajJA julAI-disambara, 2004 - 5

Page #11
2. jaina siddhAntadIpikA kI yaha vizeSatA hai ki isameM sabhI jJAnoM ke lakSaNoM ke lie pRthak rUpa se sUtra race gae haiN| tattvArthasUtra meM sabake vyavasthita krama se lakSaNa nahIM die gae haiM, yathA1. matijJAna - indriyamanonibandhanaM mtiH| arthAt indriya evaM mana kI sahAyatA se hone vAlA jJAna matijJAna hai| tattvArthasUtra meM bhI lagabhaga yahI lakSaNa diyA gayA hai, yathA- tdindriyaanindriynimittm| 2. zrutajJAna - dravyazrutAnusAriparapratyAyanakSamaM shrutm|" ___ dravyazruta ke anusAra dUsaroM ko samajhAne meM samarthajJAna zrutajJAna hai| druvyazruta kA artha hai- zabda, saMketa aadi| tattvArthasUtra meM isakA lakSaNa-vidhAyaka sUtra nahIM hai, kintu usakA matijJAnapUrvaka honA kahA gayA hai 3. avadhijJAna - AtmamAtrApekSaM ruupidrvygocrmvdhiH| indriyAdi sahAyatA ke binA sIdhe AtmA se hone vAlA rUpI dravyoM kA jJAna avadhijJAna hai| tattvArthasUtra meM avadhijJAna kA lakSaNa to nahIM diyA gayA, kintu avadhijJAna ke viSaya kA nirUpaNa karate hue use spaSTa kara diyA gayA hai, yathA- ruupessvvdheH| 4. manaH payAryajJAna - manodravyaparyAyaprakAzi mana:paryAya: manodravya evaM usake paryAya kA prakAzaka jJAna manaH payArya hai| tattvArthasUtra meM isakA lakSaNa na dekara usake viSaya kA pratipAdana karate hue kahA gayA hai ki avadhijJAna ke viSaya ke anantaveM bhAga ko manaH paryAya jJAna dvArA jAnA jAtA hai mana bhI rUpI dravya hai aura vaha samasta rUpI dravyoM kA anantavA~ bhAga hai| 5. kevalajJAna - nikhiladravyaparyAya sAkSAtkAri kevalam / / samasta dravyoM evaM unakI samasta paryAyoM kA sAkSAtkArI jJAna kevalajJAna hai| tattvArthasUtra meM isake viSaya kA nirUpaNa karate hue kahA gayA hai- 'sarvadravyaparyAyeSu kevlsy| 23 ___ yahA~ para yaha ullekhanIya hai ki jaina siddhAntadIpikA meM pA~coM jJAnoM ke lakSaNoM kA vyavasthita pratipAdana huA hai, tattvArthasUtra meM use jJAna ke viSayanirUpaNa Adi ke dvArA bhI spaSTa kiyA gayA hai| donoM granthoM meM abhivyakta lakSaNoM meM matijJAna, avadhijJAna evaM kevalajJAna meM koI bheda nahIM haiN| manaH payAryajJAna kA lakSaNa jainasiddhAntadIpikA meM vizeSa 6 - - tulasI prajJA aMka 125-126

Page #12
spaSTa hai| zrutajJAna kA lakSaNa bhI vaiziSTya rakhatA hai, kintu tattvArthasUtra meM jisa prakAra zrutajJAna ko matijJAnapUrvaka honA kahA hai, usa prakAra kA koI nirdeza dIpikA meM nahIM hai| yaha tathya dIpikA meM soca vicAra kara chor3A gayA hai yA vaise hI chUTa gayA hai, jJAta nahIM / 'zrutajJAna' ke lakSaNa meM bhI jo 'parapratyAyavakSamaM ' vizeSaNa hai, kyA vaha ekendriyAdi jIvoM meM prApta zruta-ajJAna meM ghaTita hotA hai? vicAraNIya hai| zrutajJAna dUsare ko bodha karAne ke lie hotA hai yA svayaM ko bodha karAne ke lie bhI, yaha bhI vicAra kA viSaya hai / 4 3. jaina siddhAntadIpikA meM zrutanizrita matijJAna ke cAra bhedoM - avagraha, IhA, avAya aura dhAraNA ke lakSaNoM ko sUtra meM upabaddha kiyA gayA hai, jabaki tattvArthasUtra meM inake nAmoM kA hI ullekha hai, lakSaNoM kA nahIM / tattvArthabhASya meM avazya unake lakSaNa pradatta haiM, kintu AcArya zrI tulasI jI ke dvArA pradatta lakSaNa vizeSAvazyakabhASya evaM pramANa zAstrIya granthoM meM pradatta lakSaNoM se prabhAvita haiM, tatvArtha bhASya se nhiiN| dIpikA meM pradatta lakSaNa isa prakAra haiM 1. avagraha - indriyArthayoge darzanAnantaraM sAmAnyagrahaNamavagraha : 124 indriya evaM padArtha kA saMyoga hone para darzana ke pazcAt jo sAmAnya kA grahaNa hotA hai, vaha avagraha hai| yahA~ para yaha vicAraNIya hai ki avagraha eka jJAna hai| jJAna 'vizeSa' kA grAhaka hotA hai aura darzana sAmAnya kA / uparyukta lakSaNa se donoM darzana aura avagraha meM jo bheda hai vaha pUrI taraha spaSTa nahIM hotA / AcArya zrI ne jJAna ko paryAya kA evaM darzana ko dhrauvya (dravya) kA grAhaka pratipAdita kiyA hai / 25 dhrauvya sAmAnya hotA hai evaM paryAya vizeSa hotI hai / yahA~ para yaha ullekhanIya hai ki vAcaka umAsvAti ne tattvArthasUtra meM matijJAna evaM zrutajJAna kA viSaya samasta dravyoM ko evaM unakI asamasta paryAyoM ko batAyA hai| yadi jJAna paryAya ko hI jAnatA hai to vaha dravya ko kisa prakAra jAna sakegA ? 2. IhA - amukena bhAvyamiti pratyaya IhA / 26 amuka honA cAhie, isa prakAra ke pratyaya ko IhA kahA jAtA hai / IhA kA yaha lakSaNa mahattvapUrNa hai / aneka sthaloM para IhA ko zeSa AkAMkSA jijJAsA, ceSTA Adi zabdoM se kahA gayA hai, jo samIcIna pratIta nahIM hotA / 3. avAya amuka evetyavAya: 17 amuka hI hai, aisA nirNaya avAya hai / tulasI prajJA julAI - disambara, 2004 7

Page #13
4. dhAraNA - tasyAvasthitirdhAraNA avAya rUpa nirNayAtmaka jJAna kI avasthiti dhAraNA hai| (3) jaina siddhAntadIpikA meM zrutanizrita matijJAna ke rUpa meM varNita autpattikI, vainayikI, kArmikI aura pAriNAmikI nAmaka cAra buddhiyoM ko vizeSa mahattva dete hue unake pRthakUpeNa lakSaNa die gae haiN| tattvArthasUtra evaM bhASya meM cAroM buddhiyoM ke sambandha meM koI varNana nahIM hai| dIpikA meM pradatta lakSaNa isa prakAra haiM 1. autpattikI - adRSTAzrutArthagrAhiNI autpttikii|" adRSTa evaM azruta artha ke sambandha meM tatkAla jJAna karane vAlI buddhi autpattikI hai| ise pratibhA evaM prAtibha jJAna bhI kahA gayA hai| 2. vainayikI - vinayasamutthA vainayikI 30 vinaya se utpanna buddhi vainayikI hai| guru kI zuzrUSA athavA jJAna aura jJAnI ke prati vinamrabhAva ko AcArya zrI ne vinaya kahA hai| 3. kArmikI - karmasamutthA kaarmikii|" karma arthAt abhyAsa se utpanna buddhi kArmikI hai| 4. pAriNAmikI - pariNAmajanitA paarinnaamikii| pariNAma se utpanna hone vAlI buddhi pAriNAmikI hai| AcArya zrI ne vayaH pariNati ko pariNAma kahA hai| (4) tattvArthasUtra meM avagraha, IhA, avAya evaM dhAraNA ke bahu, bahuvidha, kSipra, anizrita, asaMdigdha aura dhruva tathA inake viparIta alpa, alpavidha, akSipra, nizrita, saMdigdha aura adhruva ke rUpa meM 12-12 prakAra nirUpita haiM, jabaki jaina siddhAntadIpikA meM inheM chor3a diyA gayA hai| (5) AcArya zrI tulasI jI ne jAtismaraNajJAna ko matijJAna kA hI eka bheda pratipAdita karane hetu sUtra nirmANa kiyA hai- jAtismRtirapi materbheda:34, kintu tattvArthasUtra meM isakI koI carcA nahIM hai| isa prakAra yaha sUtra jaina siddhAntadIpikA ke vaiziSTya ko iMgita karatA hai| (6) karmagrantha Adi ke AdhAra para jaina siddhAntadIpikA meM zrutajJAna ke 14 bheda pratipAdita haiM- 1. akSarazruta, 2. anakSara zruta, 3. saMjJizruta, 4. asaMjJizruta, 5. samyakzruta, 6. mithyAzruta, 7. sAdizruta, 8. anAdizruta, 9. saparyavasitazruta, 10. aparyavasitazruta, 8 - - tulasI prajJA aMka 125-126

Page #14
11.gamikazruta, 12. agamika zruta, 13. aGgapraviSTa zruta evaM anaGgapraviSTa shrut| tattvArthasUtra meM zrutajJAna ke aMgapraviSTa evaM anaMgapraviSTa bheda hI nirdiSTa haiM tathA anaMgapraviSTa (aMga bAhya) ke aneka evaM aMgapraviSTa zrutajJAna ke AcArAMga Adi 12 bheda kie gae haiM- zrutaM matipUrvaM dvynekdvaadshbhedm| (7) manaH paryAyajJAna ke Rjumati evaM vipulamati prakAroM meM bheda tattvArthasUtra meM do AdhAroM para pratipAdita haiM- vizuddhi aura apratipAta Rjumati manaH paryAyajJAna kI apekSA vipulamati manaH paryAyajJAna adhika vizuddha hotA hai tathA Rjumati manaH paryAyajJAna eka bAra hone ke pazcAt naSTa bhI ho sakatA hai jabaki vipulamati manaH paryAyajJAna kevalajJAna hone taka banA rahatA hai| vaha eka bAra hone ke pazcAt naSTa nahIM hotaa| jaina siddhAnta dIpikA meM manaH paryAyajJAna ke ina donoM bhedoM ko paribhASita karate hue kahA gayA hai ki sAmAnyarUpa se manodravya ko grahaNa karane vAlA jJAna Rjumati evaM usakI vizeSa paryAyoM ko grahaNa karane vAlA jJAna vipulamati kahalAtA hai| isameM vizuddhi kI adhikatA kA lakSaNa to phalita ho jAtA hai, kintu 'apratipAta' lakSaNa chUTa gayA hai| (8) tattvArthasUtra meM pA~ca jJAnoM meM se prathama do jJAnoM ko parokSa pramANa tathA antima tIna jJAnoM ko pratyakSa pramANa meM vibhakta kara pramANamImAMsA kA vyavasthita nirUpaNa kiyA gayA hai, jabaki jaina siddhAnta dIpikA ke dazamaprakAza meM pramANa-lakSaNa ke atirikta koI carcA nahIM kI gaI hai| (9) tattvArthasUtra meM pramANa aura naya ko adhigama kA upAya batAyA gayA haipramANanayairadhigamaH", jabaki jaina siddhAntadIpikA meM pramANa naya aura nikSepa ko tattvoM kI vyAkhyA meM upayogI svIkAra kiyA gayA hai| tattvAni pramANa-naya-nikSepAdirabhiranuyojyAni, jo vicAraNIya hai| (10) jaina siddhAntadIpikA meM naya kA lakSaNa to prApta hai, kintu usake bhedoM kA koI ullekha nahIM hai| tattvArthasUtra meM naya ke bhedoM kA kathana hai, lakSaNa kA nhiiN| uparyukta binduoM ke AdhAra para yaha kahA jA sakatA hai ki jaina siddhAntadIpikA ne jaina jJAnamImAMsA ke aneka pAribhASika zabdoM ke lakSaNa die haiM, jo apane Apa meM yogadAna hai| jJeya nirUpaNa jJeya ke vyApaka kSetra meM SaD dravyoM evaM nava tattvoM kA samAveza ho jAtA hai| SaD dravya haiM- dharma, adharma, AkAza, kAla, pudgala aura jiiv| nava tattva haiM- jIva, ajIva, tulasI prajJA julAI-disambara, 2004 -

Page #15
puNya, pApa, Asrava, saMvara, nirjarA, bandha aura mokSa / inake sambandha meM donoM granthoM meM prAyaH pUrI samAnatA hai / jahA~ para vizeSatA yA viSamatA hai, usakI carcA yahA~ kI jA rahI hai (1) tattvArthasUtra meM jIva, ajIva, Asrava, bandha, saMvara, nirjarA evaM mokSa- ina sAta tattvoM kA hI nirUpaNa hai| puNya evaM pApa tattva kA samAveza Asrava meM kara liyA gayA hai| jaina siddhAntadIpikA meM puNya evaM pApa ko pRthak tattvoM ke rUpa meM sthAna diyA gayA hai, yathA- jIvA'jIva- - puNya-pApAsrava-saMvara - nirjarA- -bandha - mokSastatvam | tattvoM kI yaha gaNanA Agama paramparA kA anusaraNa haiM / AcArya zrI tulasI jI evaM sampAdaka (AcArya zrI mahAprajJa jI) ne puNya evaM pApa ko pRthak mahattva dekara sUjhabUjha pUrNa kArya kiyA hai, kyoMki puNya-pApa kA apanA mahattva haiN| puNya evaM pApa paraspara virodhI haiM / puNya (satpravRtti) ko pApa kI bhAMti yadi ekAnta tyAjya mAna liyA jAya to sAdhanA kA mArga hI avaruddha ho jAtA hai| puNya ko pApa ke samAna tyAjya nahIM mAnA jA sakatA, kyoMki puNya karma to samyagdarzana evaM kevalajJAna meM bhI sahAyaka hai, jabaki pApa usameM bAdhaka hai / Agama meM sarvatra pApa ko hI tyAjya batAyA gayA hai, puNya ko nahIM / (a) puNya-pApa ko Asrava meM sammilita karane se ye donoM heya kI zreNi meM A jAte haiM, jabaki puNya ko pApa kI bhA~ti heya nahIM mAnA jA sakatA / karmasiddhAnta ke anusAra jaba taka pApakarma kI prakRtiyoM kA catu:sthAnika anubhAga ghaTakara dvisthAnika nahIM hotA aura puNya prakRtiyoM kA anubhAga dvisthAnika se bar3hakara catu:sthAnika nahIM hotA taba taka samyagdarzana nahIM hotA hai| isI prakAra puNya prakRtiyoM kA anubhAga jaba taka utkRSTa nahIM hotA taba taka kevalajJAna prakaTa nahIM hotA hai / isa taraha samyagdarzana evaM kevalajJAna kI utpatti meM puNya ke anubhAga kA bar3hanA evaM pApa prakRti ke anubhAga kA ghaTanA Avazyaka hai / isa dRSTi se pApa evaM puNya eka dUsare ke virodhI siddha hote haiM / ataH pApa evaM puNya kA pRthak kathana Agama evaM karma kI dRSTi se ucita hI hai / (vizeSa vivaraNa hetu draSTavya - jinavANI, sitambara-akTUbara 1999 pRSTha 18-19 para lekhaka kA lekha- 'umAsvAtikRta prazamaratiprakaraNa aura usakI tattvArthasUtra se tulanA ') (2) puNya aura pApa ke sambandha meM 'jainasiddhAntadIpikA' meM vizeSa prakAza DAlate hue kahA gayA hai ki 'puNya' dharma kA avinAbhAvI hai arthAt dharma ke binA puNya nahIM hotA hai / svopajJavRtti meM spaSTa kiyA gayA hai ki puNya karma kA bandha ekamAtra satpravRtti ke dvArA hotA hai aura satpravRtti mokSa kA upAya hone se avazya dharma hai / ataH jisa prakAra dhAnya ke binA tuSa utpanna nahIM hotA, usI prakAra dharma ke binA puNya nahIM hotA / yahA~ para prazna khar3A hotA hai ki mithyAtvI jIva dharma kI ArAdhanA nahIM kara sakatA hai taba vaha tulasI prajJA aMka 125-126 10

Page #16
puNya kA bandha kaise karegA? jainasiddhAntadIpikA meM AcArya zrI tulasI ne isakA samAdhAna karate hue kahA hai ki mithyAtvI bhI mokSamArga ke deza-ArAdhaka hote haiN| yadi aisA na ho to unake nirjarAdharma hI na ho evaM ve kabhI samyaktvI hI na bana skeN| AcAryazrI ne zubhakarma ko puNya kahate hue jisa nimitta se puNya kA bandha hotA hai use bhI upacAra se puNya kahA hai| isa prakAra upacAra se anna, pAna, azana, zayana, vastra, mana, vacana, zarIra evaM namaskAra ke AdhAra para nau puNya hote haiN| jJAnAvaraNAdi azubha karmoM ko pApa kahA gayA hai| upacAra se pApa ke hetu prANAtipAta Adi ko bhI pApa mAnA gayA hai, jisake 18 bheda prasiddha haiN| (3) jaina siddhAntadIpikA ke caturtha prakAza meM hI zubha evaM azubha yoga kI carcA karate hue AcAryazrI ne zubhayoga ko satpravRtti evaM azubhayoga ko asatpravRtti kahA hai| zubha evaM azubhayoga se kramazaH zubhakarma-pudgaloM evaM azubha karmapudgaloM kA Asrava hotA hai| isa sAmAnya niyama kA ullekha karane ke sAtha hI eka vizeSa ullekhanIya sUtra upanibaddha kiyA gayA hai- yatra zubhayogastatra niyamena nirjarA arthAt jahA~ zubhayoga hotA hai vahA~ niyama se nirjarA hotI hai| AcAryazrI ne isa tathya ko spaSTa karate hue kahA hai ki zubhayoga karmabandha kA hetu hone se Asrava ke antargata parigaNita hai, kintu vaha niyama se azubha karmoM ko tor3ane vAlA hai, isalie nirjarA kA kAraNa bhI hai| nAnA dravyoM se nirmita auSadhi jisa prakAra roga kA zoSaNa evaM zarIra kA poSaNa-donoM kAryoM ko sampanna karatI haiM usI prakAra zubhayoga se puNyakarma kA bandha evaM azubhakarmoM kA kSaya donoM kArya sampanna hote haiM / isa tathya kI puSTi meM AcAryazrI ne uttarAdhyayanasUtra se eka uddharaNa bhI diyA hai, yathA- vaMdaNaeNaM bhaMte! jIve kiM jaNayai? goyamA! vaMdaNaeNaM nIyAgoyaM kamayaM khavei, uccAgoyaM nibaMdhai ityaadi| bhagavAna mahAvIra se prazna kiyA gayA ki he bhagavAn ! vandanA karane se kyA lAbha hotA hai? bhagavAna ne uttara diyA- gautama! vandanA karane se nIcagotra karma kA kSaya aura uccagotra karma kA bandha hotA hai| yahA~ para yaha bhI ullekhanIya hai ki zubhayoga ke samaya azubhayoga kA nirodha hotA hai| ataH apekSA se saMvaradharma bhI pAyA jAtA hai| (4) mokSamArga kA pratipAdana karate hue 'jainasiddhAntadIpikA' meM samyagdarzana, samyagjJAna aura samyakcAritra ke sAtha samyaktapa ko bhI pRthak se sthAna diyA gayA hai, yathA samyagdarzanajJAnacAritratapAMsi mokSamArga:45 tattvArthasUtra meM umAsvAti dvArA tapa kA cAritra meM hI samAveza kara liyA gayA hai kintu cAritra se tapa kA pRthak kathana AgamoM meM bhI prApta hotA hai, yathA tulasI prajJA julAI-disambara, 2004 - - 11

Page #17
nANaM ca daMsaNaM ceva, caritaM ca tavo thaa| esa maggutti paNNatto, jiNehiM vrdNsiihiN||' jainAgamoM meM tapa evaM cAritra ke bheda alaga se prApta hote haiM tathA donoM kA apanA mahattva hai| cAritra jahA~ saMyama yA saMvara kI pradhAnatA rakhatA hai vahA~ tapa meM nirjarA kI pradhAnatA hai| ataH tapa' ko mokSamArga meM pRthak se sthAna diyA jAnA ucita hI hai| (5) samasta karmoM ke kSayarUpa mokSa kA lakSaNa to jainadarzana meM prasiddha hai| tattvArthasUtra meM kahA gayA hai- kRtsnakarmakSayo mokssH|" jaina siddhAntadIpikA meM karmakSaya ke sAtha AtmA kA svarUpa meM avasthAna mokSa kahA gayA hai, yathA- 'kRtsnakarmakSAyAdAtmanaH svarUpAvasthAnaM mokSaH' isase yaha bhI dhvanita hotA hai ki samasta karmoM kA kSaya hone ke pazcAt AtmA kI sattA banI rahatI hai tathA vaha apane jJAna-darzana svarUpa meM avasthita rahatI hai| AcArya zrI ne sUtra kI vRtti meM yaha bhI spaSTa kiyA hai ki samasta karmoM kA kSaya hone ke pazcAt punaH karmoM kA bandha nahIM hotA hai| (6) SaDdravyoM meM jIvadravya kA nirUpaNa karate hue AcArya zrI tulasI ne tRtIya prakAza ke paJcama sUtra kI vRtti meM pRthvIkAyika, apkAyika, agnikAyika aura vanaspatikAyika jIvoM meM cetanA kI siddhi ke lie hetu prastuta kie haiM, jo ullekhanIya haiN| pRthvI meM cetanA siddha karate hue kahA gayA hai ki jisa prakAra manuSya aura tiryaMca jIvoM ke ghAvoM meM sajAtIya mAMsAMkura utpanna hote haiM, vaise hI pRthvI meM khodI huI khAnoM meM sajAtIya pRthvI ke aMkura utpanna hote haiN| isase siddha hotA hai ki pRthvI sajIva haismaanjaatii-yaaNkurotpaadaat| jala meM jIvana kI siddhi karate hue kahA gayA hai ki jisa prakAra manuSya aura tiryaJca garbhAvasthA ke prArambha meM tarala hote haiM vaise hI jala tarala hai| ataH vaha jaba taka kisI virodhI vastu se upahata nahIM hotA taba taka sajIva haishstraanuphtdrvtvaat| IMdhana Adi AhAra ke dvArA agni bar3hatI hai, isalie agni sajIva hai- AhAreNavRddhidarzanAt / vAyu binA kisI preraNA ke hI aniyamita rUpa se ghUmatI hai, ata: vaha sajIva hai- aparApreritatve tiryaganiyamitagatimattvAt / vanaspati kA chedana Adi karane se use glAni Adi kA anubhava hotA hai, ata: vanaspati sajIva haichedAdibhiglAnidarzanAt / vanaspati kI sajIvatA kI siddhi AcArAMgasUtra meM manuSya ke sAtha tulanA karate hue vistAra se kI gaI hai| (7) jainasiddhAntadIpikA meM bhI tattvArthasUtra kI bhA~ti dharma, adharma, AkAza, pudgala aura jIva- ina pA~ca astikAya dravyoM kA kathana karane ke pazcAt kAla ko aupacArika 12 - - tulasI prajJA aMka 125-126

Page #18
rUpa se dravya mAnA gayA hai| AcAryazrI ne sabhI dravyoM ke saMkSipta lakSaNa die haiM, jo tattvArthasUtra se pUrNataH sAmya rakhate haiN| 1. dharmadravya - gatisahAyo dharmaH jIva aura pudgala kI gati meM udAsIna bhAva se ananya sahAyaka dravya dharmAstikAya hai| 2. adharmadravya - sthitishaayo'dhrmH| jIva aura pudgaloM ke Thaharane meM udAsIna bhAva se ananya sahAyaka dravya adharmAstikAya hai| 3. AkAzadravya - avagAhalakSaNa AkAzaH sabhI dravyoM ko sthAna dene vAlA dravya AkAzAstikAya hai| yahA~ para vRtti meM AcArya zrI tulasI ne spaSTa kiyA hai ki dizAe~ bhI AkAza svarUpa hI haiM, ve svatantra dravya nahIM hai| 4. pudgaladravya - sparzarasagandhavarNavAn pudgalaH zabda-bandha-saukSya-sthaulya-saMsthAna-bheda-tamazchAyAtapodyota prbhaavaaNshc| 5. jIva - upayoga lakSaNo jIvaH upayoga lakSaNa vAlA jIva hotA hai| cetanA ke vyApAra ko upayoga kahate haiN| 6. kAla - kAlaH samayAdiH samaya, AvalikA, muhUrta Adi ko kAla kahate haiN| yaha kAla vartanA, pariNAma, kriyA, paratva, aparatva Adi ke dvArA jAnA jAtA hai| tattvArthasatra kI saraNi kA uparyukta lakSaNoM meM pUrA upayoga kiyA gayA hai, kintu jainasiddhAntadIpikA meM paramANu Adi ke lakSaNa bhI die gae haiM, yathA paramANu - avibhAjyaH prmaannuH| avibhAjya pudgala hI paramANu hai| skandha - tadekIbhAvaH skndhH| paramANuoM kA ekIbhAva skandha hai| deza - buddhikalpito vastvaMzo deshH| vastu kA buddhi kalpita aMza deza hai| pradeza - niraMzaH pradezaH / vastu ke niraMza aMza ko pradeza kahate haiN| (8) jaina siddhAnta dIpikA meM sabhI dravyoM ke sAmAnya aura vizeSa guNoM ko yojita kiyA gayA hai| sAmAnya guNa haiM- 1. astitva, 2. vastutva, 3. dravyatva, 4. prameyatva, 5. pradezavatva, 6. aguruulghutv| vizeSa guNa 16 pratipAdita haiM- 1. gati hetutva, tulasI prajJA julAI-disambara, 2004 - - 13

Page #19
2. sthitihetutva, 3. avagAhahetutva, 4. vartanAhetutva, 5. sparza, 6. rasa, 7. gandha, 8. varNa, 9. jJAna, 10. darzana, 11. sukha, 12. vIrya, 13. cetanatva, 14. acetanatva, 15. mUrtatva tathA 16. amuurttv| inameM se jIva aura pudgala meM 6-6 guNa tathA anya dravyoM meM tIna-tIna guNa pAe jAte haiN| yathAdharmadravya- gatihetutva, acetanatva aura amUrtatva = 3 guNa adharmadravya - sthitihetutva, acetanatva aura amUrtatva = 3 guNa AkAzadravya - avagAhahetutva, acetanatva aura amUrtatva = 3 guNa kAla - vartanAhetutva, acetanatva aura amUrtatva = 3 guNa pudgala - sparza, rasa, gandha, varNa , acetanatva aura mUrtatva = 6 guNa jIva - jJAna, darzana, sukha, vIrya, cetanatva aura amUrtatva = 6 guNa sArAMza yaha hai ki AcArya zrI tulasI jI ne I. 20vIM zatI meM jaina siddhAntadIpikA kA nirmANa karake tattvArthasUtra kA eka pUraka grantha prastuta kiyA hai, jisameM tattvArthasUtra ke vyAkhyAgrantha, Agama evaM anya AcAryoM ke mantavya AdhAra bane haiM / jaina siddhAntadIpikA meM kina-kina granthoM kA AdhAra rahA hai, yaha pRthak se zodhAlekha kA viSaya hai, kintu isameM koI sandeha nahIM ki isameM SaDdravyoM, navatattvoM evaM jainAcAra kA vyavasthita pratipAdana huA hai, sAtha hI sUtrazailI meM jainatattvajJAna ko prastuta karane kI paramparA punarjIvita huI hai| yaha grantha apanI prayojanatA lie hue hai| isameM zatAdhika pAribhASika zabdoM ke lakSaNa bhI haiM to saralatA evaM sUkSmekSikA kA Adi se anta taka nirvAha bhI hai| sAdhAraNa saMskRtajJa bhI isake hArda ko AsAnI se hRdayaMgama kara sakatA hai| terApaMtha samAja meM isakA paThanapAThana pracalita hai| ekAdha sthaloM para terApaMtha ke mUla pravartaka AcArya bhikSu kA nAma Ane se yaha kRti terApaMtha sampradAya taka sImita raha gaI hai, anyathA yaha jaina dharma kI sabhI sampradAyoM aura jaina darzana ke sabhI jijJAsuoM ke dvArA adhyetavya hai| jaina siddhAnta dIpikA meM jJAna aura jJeya kA vizada nirUpaNa huA hai, jo isakI mahattA aura upayogitA ko spaSTa karatA hai| sandarbha grantha sUcI : 1. jaina siddhAnta dIpikA, prazasti zloka 8 2. vahI, sUtra 5 evaM usakI vRtti 3. vahI, sUtra 2 se 16 4. tattvArtha sUtra 9.47 5. jaina siddhAnta dIpikA, prakAza-7, sUtra 18 6. tatvArtha sUtra 6 14 - - tulasI prajJA aMka 125-126

Page #20
7. jaina siddhAnta dIpikA, 8.1-3. 8. tattvArtha sUtra, 9.6 9. jaina siddhAnta dIpikA, 5-10 10. tatvArtha sUtra 1-5 11. jaina siddhAnta dIpikA, 6-9 12. tatvArtha sUtra, 11-26 13. tatvArtha sUtra, 20-31 14. jaina siddhAnta dIpikA, 8.2 15. jaina siddhAnta dIpikA 2.8 16. tattvArthasUtra 1.14 17. jaina siddhAnta dIpikA, 2.22 18. jaina siddhAnta dIpikA, 2.24 19. tattvArthasUtra 1.28 20. jaina siddhAnta dIpikA, 2.28 21. tattvArtha, tadanantabhAge mana: paryAyasya 1.29 22. jaina siddhAnta dIpikA, 2.31 23. tattvArthasUtra 1.30 24. jaina siddhAnta dIpikA, 2.11 25. jaina siddhAnta dIpikA, 2.5-6 26. jaina siddhAnta dIpikA, 2.13 27. jaina siddhAnta dIpikA, 2.14 28. jaina siddhAnta dIpikA, 2.15 29. jaina siddhAnta dIpikA, 2.17 30. jaina siddhAnta dIpikA, 2.18 31. jaina siddhAnta dIpikA, 2.19 32. jaina siddhAnta dIpikA, 2.20 33. tattvArthasUtra 1.16 34. jaina siddhAnta dIpikA, 2.21 35. tattvArthasUtra 1.20 36. tatvArthasUtra, vizuddhayapratipAtAbhyAM tadvizeSa: 1.25 37. tatvArthasUtra, 16 38. jaina siddhAnta dIpikA, 10.3 anirAkRtetarAMzo vastvaMzagrAhI pratipatyyubhiprAyo nayaH, 39. tatvArtha sUtra, 1.34.35 40. jaina siddhAnta dIpikA, 2.1 41. jaina siddhAnta dIpikA, 4.13 tacca dharmAvinAbhAvi 42. jaina siddhAnta dIpikA 4.12 ____ zubhaM karma puNyam 43. jaina siddhAnta dIpikA, 4.27 . 44. uttarAdhyayanasUtra 25.10 45. jaina siddhAnta dIpikA, 6.1 46. uttarAdhyayana sUtra 28.2 47. tattvArthasUtra 10.1 48. jaina siddhAnta dIpikA, 5.19 49. AcArAMga 1.1.5 esozieTa prophesara saMskRta-vibhAga jayanArAyaNa vyAsa vizvavidyAlaya jodhapura (rAjasthAna) - tulasI prajJA julAI-disambara, 2004 - - 15

Page #21
kumAU~ meM jaina aura bauddha dharmoM kA prabhAva avaziSTa cihnoM ke sandarbha meM - DaoN. kamalA panta hamArA deza hajAroM varSoM se mahAn sabhyatA kA kendra rahA hai| bhArata ke mandira aura zilpakalA vizuddha bhAratIya pratibhA haiN| yahA~ ke mandira usI prakAra kI apanI cIja hai jaise misra ke pirAmiDa yA ethensa ke paarthenaan|' hamAre deza meM vividha ArAdhanA paddhatiyA~ aura vicAradhArAyeM pallavita aura puSpita huI haiN| bhAratIya dharma aura AsthA rUpI mahAvRkSa kI jaise vaidika dharma eka zAkhA hai usI prakAra jaina dharma aura bauddha dharma bhI zAkhAyeM haiN| jarA-maraNa ke kleza se mukti pAnA prAcIna upaniSadkAlIna RSiyoM ko bhI lakSya thA aura mahAvIra aura buddha kA bhI zrutipramANa kA niSedha karane ke kAraNa ye avaidika kahe ge| ___ apane ArAdhyoM ko devAlayoM meM sthApita karane kI paramparA sabhI bhAratIya dharmoM meM dikhAyI detI hai| vibhinna sampradAyoM kI mAnyatA, ArAdhya aura zilpa ke antakhaza phargusana, phUce Adi vidvAnoM ne mandiroM ko bhI brAhmaNa mandira, jaina mandira aura bauddha mandira jaise vargoM meM bA~Tane kA prayAsa kiyaa| brAhmaNa mandiroM ke zaiva aura vaiSNava nAma se upabheda kie ge| mandira banAne kA uddezya thAAdhyAtmika cintana ke lie zAnta, ArAdhya deva kI kalpanA se yukta sthala, mandira ke andara pratiSThita mUrti kA cintana aura manana karake mana ko ekAgra krnaa| bhArata ke pazcimI uttarapradeza ke parvatIya sthAnoM meM asaMkhya mandira haiN| adbhuta prAkRtika saundarya se samRddha uttarAkhaNDa yA uttarAJcala ke antargata kumAU~ aura gar3havAla do maNDala Ate haiN| bhArata kA yaha kSetra RSi muniyoM kI 16 - - tulasI prajJA aMka 125-126

Page #22
tapobhUmi rahA hai| isa pAvana bhUmi para hindU dharma ke mahAtmAoM kI hI nahIM apitu sikha, jaina, bauddha Adi samasta dharmoM ke mahApuruSoM kI caraNa dhUli par3I hai aura vividha dharmoM ke ArAdhya sthala aura ArAdhyoM ke smRticihna milate haiN| prastuta lekha meM kumAU~ maNDala meM yatra-tatra vikIrNa jaina aura bauddha mandiroM evaM ArAdhyoM ke avazeSa yA smRticihnoM para prakAza DAlane kA prayAsa kiyA gayA hai| -- bhaugolika dRSTikoNa se kumAU~ maNDala kA vartamAna vistAra 28deg 98deg- 45" 30deg 50deg uttarI akSAMza tathA 76deg6' 80deg 58' 15" dezAntara ke bIca hai| yahA~ ke logoM kI gaharI AcAraniSThA, saralatA, dharmaparAyaNatA aura mandiroM kA bAhulya hone ke kAraNa isa kSetra ko devabhUmi bhI kahA jAtA hai| kumAU~ maNDala ke antargata nainItAla, almor3A, pithaurAgar3ha, campAvata bAgezvara aura adhamasiMhanagara janapada Ate haiN| dhArmika dRSTi se kumAU~ kA kSetra mukhyataH zaivoM aura zAktoM kI bhUmi rahI hai| anya devI-devatAoM ke mandira inakI tulanA meM bahuta kama haiN| zakti ke mandira prAyaH cauTiyoM para evaM ziva ke ghATiyoM meM, nadI taTa yA zmazAna bhUmi para sthita haiN| isake atirikta vividha grAma devatAoM aura zakti ke vibhinna rUpoM kI yahA~ pUjA kI jAtI hai| jainadharma bhArata kA ati prAcIna dharma hai| isameM tIrthaMkara Adarza aura ArAdhya mAne jAte haiN| inheM IzvarasthAnIya tatva kaha sakate haiN| tIrtha kA artha hai- ghATa yA kinaaraa| aise jinoM arthAt tarana-tArana (bhavasAgara se pAra utArane vAle) mahAtmAoM ne asaMkhya jIvoM ko isa saMsAra se tAra diyA, kinAre lagA diyaa| avatAra aura tIrthaMkara meM maulika antara hai| vaidika dharma ke anusAra 'avatAra' Izvara ke pratirUpa hote haiM jo samaya-samaya para aneka rUpoM meM janma lete haiN| tIrthaMkara eka aisI avasthA hai jisameM manuSya AdhyAtmika zuddhi karake paramAtmA bana jAtA hai| jaina dharma ke anusAra pratyeka jIvAtmA paramAtmA yA Izvara bana sakatA hai kintu vaidika mAnyatA kA Izvara eka hai| usakA sthAna anya koI nahIM le sktaa| jaina dharma meM caubIsa tIrthaMkara mAne gae haiM- RSabhanAtha, ajitanAtha, saMbhavanAtha, abhinandana, sumatinAtha, padmaprabha, supArzvanAtha, candraprabha, puSpadanta, zItalanAtha, zreyAMsanAtha, vAsupUjya, vimalanAtha, anantanAtha, dharmanAtha, zAntinAtha, kunthunAtha, arahanAtha, mallinAtha, munisuvrata, naminAtha, neminAtha, pArzvanAtha evaM mhaaviir| vaise to kumAU~ meM vartamAna meM jainadharma ke astitva yA prabhAva kA prAyaH koI bhI vizeSa pramANa nahIM mila sakA hai kintu kahIM-kahIM para bikhare-dabe avazeSoM ke AdhAra para kahA jA sakatA hai ki jaina dharma kA atIta meM vahA~ para kucha prabhAva avazya rahA hai aura kumAU~ vAsI isa dharma ke vyApaka pracAra-prasAra se achUte nahIM rahe haiN| tulasI prajJA julAI-disambara, 2004 - - 17

Page #23
almor3A jile meM lamagar3A se karIba 5 kilomITara bamanasuyAla meM kucha prAcIna mandira prakAza meM aae| ina mandiroM ke atirikta yahA~ kucha mahattvapUrNa pASANa pratimAyeM bhI haiN| inameM se eka almor3A ke janapadIya purAtattva saMgrahAlaya meM pradarzita hai jise jaina tIrthaMkara neminAtha kI mAnA gayA hai| khaNDita yajJa sahita kucha tIrthaMkaroM kI pratimAyeM parvata coTiyoM para milatI haiN| almor3A jile ke dvArahATa ke kAlIkholI ke pAsa vana ke bIca meM prastarakhaNDa para banI pratimA hai| sambhavataH yaha pArzvanAtha kI hai|' goeTja ke anusAra jaina abhiruci ke anusAra nirmita gUjara devala (dhvaja) mandira dvArA hATa nagara aura usake AsapAsa jainadharma ke astitva kA pramANa hai| yaha gujarAta ke mAuNTa AbU aura rAjasthAna ke jainamandiroM ke samAna banA hai|' san 1958 I. meM nainItAla ke nainAdevI mandira kI saphAI aura khudAI kI gayI thii| usa samaya tIrthaMkaroM kI eka mathurA zailI kI mUrti milI thii| lAla balubA patthara kI banI isa mUrti ke pArzva meM guptakAlIna brAhmI lipi meM mUrti nirmANa kI sUcanA dene vAlA eka lekha bhI aMkita thaa| saphAI karate samaya sindUra kI moTI taha ke haTate hI pratimA spaSTa dikhAyI dii| yaha pratimA 211/2 iJca lambI, 81/2 iJca caur3I aura karIba 4 iJca moTI hai| agra zilApaTTa para 25 mAnava AkRtiyA~ khaMcita haiN| pahalI AkRti kA sira kucha TUTa gayA hai| pratyeka AkRti lagabhaga do iJca lambI hai| pahalI pA~ca paMktiyoM meM se pratyeka meM cAra-cAra AkRtiyA~ haiM aura chaThI paMkti meM pA~ca haiN| vezabhUSA kI dRSTi se antima nArI AkRti ko chor3akara sabhI mUrtiyA~ nagna aura kAyotsarga (kAussaga) mudrA meM aMkita haiN| lambe jhUlate hue hAtha, taruNa aura svastha zarIra, rUpa bhAsvaratA, tamo nagnatA ina pratimAoM kI nijI vizeSatAyeM haiN| ye caubIsa nagna puruSa AkRtiyA~ jainoM ke caubIsa tIrthaMkaroM kI haiN| sAtaveM tIrthaMkara supArzva (dUsarI paMkti meM tIsarI pratimA) aura 23veM tIrthaMkara pArzvanAtha (antima paMkti kI tIsarI pratimA) ke astitva sabhI mUrtiyA~ samAna haiM, sira para aMkita sAta nAgaphaNoM ke kAraNa ye do pratimAyeM sabase alaga lagatI haiN| ojasvI lalATa, mukha para mRdula Ananda kI AbhA aura AtmIya zAnti kI vyaJjanA ina pratimAoM kI apanI vizeSatA hai| mUrtiyoM ke nIce unake viziSTa pratIka aMkita nahIM haiN| aisA madhyayugIna jaina mUrtiyoM meM apavAdarahita rUpeNa milatA hai| jisa phalaka para tIrthaMkaroM kI pratimAyeM haiM, usa para dAhinI ora 5 iMca lambe aura 3.5 iMca caur3e bhAga meM eka zilAlekha hai| prathama paMkti meM "om' sahita 6, dUsarItIsarI-cauthI paMktiyoM meM pratyeka meM pAMca aura antima meM eka akSara hai| prathama paMkti se 4 18 | - tulasI prajJA aMka 125-126

Page #24
iMca Upara eka kone para tIna aura akSara utkIrNa haiM, inheM samvat mAna sakate haiM / lekha isa prakAra hai om A /cArya /indra nandi /zi /vyA /ya hai /da /ripA /vAM ya /ti /sya (Sya) pau /lai (Na) abhilekha kI lipi guptakAlIna brAhmI hai, ataH yaha pratimA chaThI sadI ke AsapAsa kI kahI jA sakatI hai|" pratimA ke Upara samvat meM tIna akSara kramazaH 1, 5 aura 9 par3heM jA sakate haiN| usa samaya bhArata ke adhikAMza abhilekhoM meM gupta samvat prayukta haiM jo 319-20 I. se Arambha kiyA gayA hai| jaisA ki gar3havAla ka pANDukezvara se prApta tAmrapaloM se patA calatA hai| atyanta du:kha kI bAta hai ki ye pratimAyeM corI ho cukI haiN| isa taraha isameM AcArya indranandI ke ziSya tiSya dvArA arhat paripArzva ke sammAna meM mUrti nirmANa kI sUcanA dene vAlA lekha hai| 24 pratimAyeM, eka nArI pratimA, phalaka para aMkita lekha, utkIrNa samvat, bhAva bhaMgimAyeM, vezabhUSA, anya pUrvokta avazeSoM Adi se siddha hotA hai ki kumAU~ meM tIrthaMkaroM kA prabhAva thaa| yadyapi nArI pratimA ke viSaya meM adhika vivaraNa nahIM mila sakA hai| bauddhoM dvArA prArthanA, stuti, gAnA bajAnA aura nirAkAra zakti ko puSpAdi sugandhita dravya samarpita karanA vaidika yugIna prakRti pUjA se milatA thaa| bAda meM bauddha pujAriyoM ne isameM tAntrikatA aura pAzavika pUjA bhI sammilita kara lii| kumAU~ meM katyUrI rAjavaMza kA zAsana rahA hai| isase sambaddha aneka janazrutiyA~, lokaparamparAyeM aura abhilekhIya sAkSya haiN| unakI rAjadhAnI katyUra Adhunika garur3a vaijanAtha ghATI thii| katyUrI rAjAoM ke bauddha dharma ke anuyAyI hone ke kAraNa (rAjadharma-hone se) AThavIM sadI taka kumAU~ meM bauddha dharma hone ke aneka pramANa milate haiM, ina pramANoM para prakAza DAlane kA prayAsa kiyA jA rahA hai| hyana sAMga bhArata ke isa kSetra meM bhI Ae the aura unhoMne bauddha dharma ke yahA~ hone kA varNana kiyA hai jabaki ve isa kSetra meM jaina dharma ke prabhAva ke bAre meM mauna haiM, kaniMghama kI pustaka ke anusAra hyanasAMga (cInI yAtrI yuvAna cAMga) 643I. meM goviSASa nagara meM aayaa| Adhunika kAzIpura kA nAma taba goviSANa thA aura yaha "sughna" rAjya kAlasI (deharAdUna) kA eka bhAga thaa| yaha rAjadhAnI 21/2 mIla (4 kilomITara) kI golAI meM tulasI prajJA julAI-disambara, 20040 - 19

Page #25
thii| yaha bhUmi U~cI, majabUta aura kaThinatA se pahu~cane yogya thii| yaha sthAna, bAgoM, tAlAboM aura machalI ke kuNDoM se ghirA thaa| yahA~ 30 brAhmaNa dharma ke mandira aura do maTha the| inameM 100 sAdhu the| nagara ke bAhara bar3e maTha meM 200 phITa U~cA azoka kA spUta thA, vahA~ mahAtmA buddha ne logoM ko dharmopadeza diyA thaa| vahA~ eka stUpa meM buddha ke nakha aura bAla the| isake dAhinI ora vAle stUpa meM sAriputra aura bAyIM ora vAle stUpa meM maudagalAyana ke bAla aura nAkhUna surakSita haiM / yahA~ anya bauddha arhatoM ke bahuta se stUpa haiN| tathAgata ke nirvANa ke bahuta samaya bAda yahA~ bauddhadharma samApta prAyaH ho cukA thaa| zaMkarAcArya ke samaya se to bauddha dharma kA prabhAva zUnya ho gayA thaa| kintu isase pahale tathAgata ke nirvANa ke uparAnta bahuta samaya bAda kI bAta hai, usa samaya deza ke anya sthAnoM se Akara bauddha vidvAnoM ne anya dharmoM aura matoM ke AcAryoM ko zAstrArtha, vAda-vivAda meM parAjita kiyA evaM isa vijaya ke upalakSya meM pA~ca vihAroM kA nirmANa kiyaa| isa deza (sthAna) meM sau devamandira haiN|" durbhAgyavaza aba kama dekhane ko milate haiN| "rAmezvara mAhAtmya" meM campAvata ke bAlezvara mandira ke pAsa eka bauddha tIrtha kA ullekha hai| vidvAnoM ke vicArAnusAra yaha Adhunika campAvata jile kA ghaTakezvara mandira honA caahie| haldvAnI aura Tanakapura ke bIca meM sthita "sInApAnI" meM kucha varSa pUrva eka bauddha stUpa ke khaNDahara mile haiM, mArgakrama isa taraha hai- haldvAnI-coragaliyAdyolAsAla-pIlA pAnI (bhauriyAsimala) dugAr3I-senApAnI-kalaunIddina-Tanakapura / pIlApAnI se dakSiNa kI ora kucha dUra sudalImaTha kI vana caukI hai| pithaurAgar3ha ke grAmadevatA "aiDI" kA mUla sthAna jo dugAr3I se uttara kI ora eka U~cI pahAr3I byAnadhurA kahI jAtI hai|" kumAU~ meM grAma devatAoM ko jAgRta (jAgara) karane ke lie kathA (jAgara) kahane kI paramparA hai| aiDI devatA ke jAgara meM kumAU~ meM mugala AkramaNa kA ullekha hai| sambhavataH senApAnI aura sudalImaTha ke bauddhastUpa usa samaya naSTa hue hoNge| senApAnI ke eka lAla baluvA patthara ke stambha kA khaNDa nainItAla ke itihAsa vibhAga ke saMgraha meM haiN| kAlI kumAU~ (campAvata) meM gorakhanAtha aura DheranAtha ke bhI mandira haiN| gorakhanAtha kanaphaTe sAdhuoM ke guru aura ziva ke avatAra mAne jAte haiN| yaha 15vIM sadI meM hue the| inake guru matsyendra (machIndra) nAtha the| ye bauddha kahe jAte haiM para bAda meM sanAtanI ho gae the| almor3A jile ke vaijanAtha meM (Adhunika nAbha garUDa-vaijanAtha) katyUrI zAsakoM kI rAjadhAnI katyUra ke avazeSa vidyamAna haiN| katyUrI nAma pro. DI.sI. sarakAra ke anusAra kartRpura yA kArtikeyapura se liyA gayA hai| sambhavataH isI se isa ghATI kA nAma 20 - - tulasI prajJA aMka 125-126

Page #26
bigar3a kara katyUra huA ho / adhikAMzataH yahA~ TUTI huI mUrtiyA~ haiM / rAhula sAMkRtyAyana ke anusAra yahA~ eka jalI huI kathita buddha mUrti bhI hai / isa taraha bauddha dharma ke prAcInakAla meM kumAU~ meM vyApaka prabhAva ke aneka pramANa milate haiM / yadyapi vartamAna meM kumAU~ se bauddhadharma luptaprAya ho cukA hai| uparokta vistRta vivaraNa ke niSkarSa svarUpa kahA jA sakatA hai ki kumAU~vAsiyoM lie jaina aura bauddha dharma yA vicAradhArA sarvathA anajAnI vastu nahIM the / yahA~ ke logoM kA unase vaicArika hI nahIM, AsthA aura pUjana ke stara para bhI paricaya rahA hai / yadyapi vartamAna samaya meM yahA~ jaina aura bauddha donoM dharmoM kA prabhAva nagaNya-sA hI hai / parvatIya kSetra . hone se samaya-samaya para bhUskhalana, prAkRtika ApadAyeM yahA~ kI niyati rahI haiN| yahA~ kI miTTI kI taheM apane andara kitanI sAMskRtika dharoharoM aura dhArmika saumanasya ke cihnoM ko apane andara chupAe haiM- yaha kahA nahIM jA sktaa| purAtAttvika dRSTikoNa se yadi isa kSetra kI khojabIna, utkhanana Adi kiyA jAe to sambhavata: kaI navIna aura rocaka tathya udghATita ho sakate haiM / sandarbha 1. bhArata ke mandira, bhArata sarakAra, prakAzana vibhAga 2. bhAratIya darzana, baladeva upAdhyAya, pR. 76 3. kumAU~ ke devAlaya, jagadIzvarI prasAra, pR. 3 4. madhyakAlIna sAhitya meM avatAravAda, DaoN. kapiladeva pANDeya, pR. 368--369 5. jainadharma kyA kahatA hai? pR. 11 6. almor3A janapada: purAtAtvika dRSTikoNa, AsthA, 1989-92, aMka, 10, kumAU~ vizvavidyAlaya, almor3A kI patrikA, DI. ena. tivArI 7. kumAU~ ke devAlaya, jagadIzvarI prasAda, pR. 208 8. da ArTa oNpa cambA ina da islAmika rIriaDa, eca. goeTja, jarnala oNpha orieNTala insTITyUTa, bar3audA, khaNDa-1, disambara 1961 9. kumAU~ ke devAlaya, jagadIzvarI prasAda, pR. 208 10. nainItAla kI jaina tIrthaMkara pratimA, zrI nandAdeva mahotsava, nainItAla kI smArikA, 1978, tArAcandra tripAThI, pRSTha 29-31 11. vahI, tulasI prajJA julAI - disambara, 2004 21

Page #27
12. kumAU~ ke devAlaya, jagadIzvarI prasAda, pR. 207 13. dattvA ruddhagati: khasAdhipataye devI dhruvasvAminI, yasmAtkhaNDita sAhaso nivavRte zrI zarmagupto nRpH| gIyante tava kArtikeyanare strINAM gaNaiH kiirtyH|| -uttarAkhaNDa kA itihAsa, khaNDa-1 pR. 385, DaoN. zivaprasAda DabarAla 'cAraNa', vIragAthA prakAzana, dogaDDA, gar3havAla 14. kumAU~ ke devAlaya, jagadIzvarI prasAda, pR. 205 15. ArkeiolaoNjI oNpha iNDiyA, kaniMghama, khaNDa-1 pRSTha 252 16. kumAU~ kA itihAsa, badrIdatta pANDeya, pR. 53-54 17. pithaurAgar3haH saMskRti aura purAtattva, aMka 1, 1986, pR. 7-8 (vATarsa, pR. 315-322) 18. pithaurAgar3haH saMskRti aura purAtattva, pR. 14 19. kumAU~ ke devAlaya, jagadIzvarI prasAda, pR. 204 20. himAlaya kA itihAsa, bhAga-1, DaoN. madanacandra bhaTTa, vibhAgAdhyakSa itihAsa, rAjakIya snAtakottara mahAvidyAlaya, gopezvara (camolI), pRSTha 22 1981 21. kumAU~ ke devAlaya, jagadIzvarI prasAda, pR. 199 22. kumAU~ tathA DaoN. Ara.sI. majUmadAra- 'campA', pR. 65, 359, rAhula sAMkRtyAyana DaoN. kamalA panta C/o pro. je. ena. jozI kRSNApura mahala kRSNApura tallItAla nainItAla, yU.pI. 22 - - tulasI prajJA aMka 125-126

Page #28
kyA vidyuta (ilekTrIsiTI ) sacitta teukAya hai? kyA vidyut sacitta teukAya hai? isa cintana ke sandarbha meM pro. muni mahendra kumArajI dvArA likhita samIkSAtmaka Alekha pichale cAra aMkoM meM kramazaH pAThakoM ke hAthoM meM pahuMca rahA hai| yaha sampUrNa sAmagrI aba jaina vizva bhAratI, lADanUM dvArA pustaka rUpa meM prakAzita bhI ho cukI hai| _kyA vidyut sacita teukAya hai? yaha viSaya jitanA Agamika hai utanA hI vaijJAnika evaM sAmayika hai| isa viSaya para munizrI jI ne samIkSAtmaka vicAra-prastuti kI hai jo atyanta gahana, gambhIra, Agama sammata evaM vaijJAnika pramANoM ke sAtha jur3I huI hai| Aja jarUrata hai, vidvad varga anekAntika dRSTi se vastu ke pratyeka pahalU ko samajheM aura use svIkAra kareM / satya kI khoja kA yahI sahI rAstA hai| tulasI prajJA isa aMka ke sAtha isa Alekha ko pUrNatA de rahI hai| isa sandarbha meM kucha aura bhI jAnakAriyAM, Agamika granthoM ke sandarbha evaM anya cintakoM ke vicAra Apa prakAzita pustaka ke mAdhyama se par3ha sakate haiN| -sampAdaka tulasI prajJA julAI-disambara, 2004 - - 23

Page #29
tulasI prajJA aMka 124 ke bAda prazna- 20 ilekTrIsITI ko nirjIva batAne vAlA Agama pATha kauna-sA hai?48 uttara- yadi kisI Agama meM jaba yaha pATha nahIM hai ki "ilekTrIsITI" sacitta teukAya hai, taba yaha apekSA karanA ki use nirjIva siddha karane vAlA AgamapATha kaunasA hai kaise saMbhava hai? isI prakAra "yadi ilekTrIsITI nirjIva hotI, to sarvajJa dvArA jarUra yaha bAta Agama meM pratipAdita ho jAtI", isa tarka ke pratipakSa meM kyA yaha nahIM kahA jA sakatA hai ki "yadi ilekTrIsITI sajIva hotI, to Agama meM yaha tathya jarUra pratipAdita ho jAtA"? isa prakAra ke vyartha tarka-virtaka se kyA hama kisI natIje para pahuMca sakate haiM? hameM jo cintana karanA hai vaha yaha honA cAhie ki Agama meM aise kauna-se tathya upalabdha haiM jinake AdhAra para yaha bahuta spaSTa anumAna kiyA jA sake ki ilekTrIsITI sajIva hai yA ilekTrIsITI nirjIva hai| hamane prArambha meM hI ilekTrIsITI aura snigdhatva-rUkSatva nAmaka pudgala-guNoM ko vistAra se jo vivecana kiyA thA, vaha Agama AdhArita hI hai| usI vivecana ke pariprekSya meM-snigdha-rUkSa-sparza aura ilekTrIsITI kI samAnatA se yaha spaSTa hotA hai ki ilekTrasITI mUlata: pudgala kA maulika guNa hai| jaina AgamoM meM snigdha-rUkSa-sparza ke AdhAra para hI paramANu se skandha banane kI prakriyA ko batAyA gayA hai| yaha bAta bahuta hI mahattvapUrNa hai ki jaina darzana aura vijJAna donoM ne sabhI padArthoM kI racanA meM snigdha-rUkSa-sparza athavA RNa (Negative) aura ghana (Positive) ilekTrIka cArja ko hI AdhArabhUta mAnA hai| isase bar3hakara aura kyA Agama pramANa ilekTrIsITI ko nirjIva mAnane ke lie ho sakatA hai? jaina darzana ne zarIra meM dasa prANa ke rUpa meM jaiva vidyut kI UrjA ko svIkAra kara tathA aba vaijJAnikoM ne jaiva vidyut ko samasta zArIrika kriyA kA AdhAra banAkara spaSTa rUpa se nirUpaNa kiyA hai ki yaha paudgalika zakti kisa prakAra jIva dvArA prayukta hotI hai aura sabhI prANI isa prANa yAnI jaiva vidyut kI UrjA se hI jIvita hai| ina AdhAroM para kahIM para bhI koI zaMkA nahIM raha jAtI ki mUlataH apane Apa meM ilekTrIsITI bhautika yA paudgalika pariNamana hai, UrjA hai| isI ke vibhinna pariNamana dhvani, prakAza, gati, cuMbakatva, uSmA Adi ke rUpa meM hone kA tAtparya yahI hai ki ye sAre bhautika UrjA ke rUpa meM ilekTrIsITI ke rUpAntaraNa-svarUpa utpanna ho sakate haiN| jaba taka ilekTrIsITI kA rUpAntaraNa kaMbazcana dvArA agni kA rUpa dhAraNa nahIM karatA, taba taka vaha paudgalika hI 24 - - tulasI prajJA aMka 125-126

Page #30
hai| padArtha meM vidyamAna sthita vidyut (Static electricity) dhAtu ke tAra meM pravAhamAna pravAha rUpa vidyut tathA oNksIjana aura jvalanazIla padArtha ke abhAva meM hone vAle 'DIscArja' rUpa vidyut Adi apane Apa meM nirjIva haiM / prazna-21 " hAlA~ki oghaniyukti vagairaha meM nirjIva teukAya ke nAma milate haiM / parantu una nirjIva teukAya ke nAmoM meM kahIM bhI bijalI kA nAma to dekhane ko nahIM miltaa| isake viparIta bijalI kA nizcaya se sajIva hone kA ullekha oghaniryukti meM 'vijjuyAi nicchaio' (gA. 358) ina zabdoM se tathA piMDaniyukti meM 'vijyuyAi nicchayao' (gA. 36) ina zabdoM dvArA milatA hai / oghaniyukti vyAkhyA meM droNAcAryajI likhate haiM ki'vidyudAdiko naizcayiko bhavati' (gA. 359 vRtti) tathA piMDaniryuktivyAkhyA meM samartha TIkAkAra zrImalayagirisUrijI mahArAja ne bhI atyanta spaSTa zabdoM meM likhA hai ki 'vidyudulkA - pramukha : tejaskAyo nizcayataH sacitta:' (gA. 42 vRtti) jyAdA mahattva kI eka bAta yaha hai ki atyanta lAla tape hue mahAkAya lohe ke gole ke ekadama andara zuddha agnikAya ke jIva tathA IMTa kI bhaTTI ke nIce ke madhya bhAga meM nizcaya se bAdara teukAya ke jIva hote haiM - yaha bAta AgamajJoM ke lie prasiddha hai / zrIjJAtAdharmakathAvyAkhyA meM zrI abhayadevasUrijI mahArAja ne 'zuddhAgniH ayaspiNDAntargataH agniH' (1,16,163) aisA batAyA hai tathA jIvAbhigamasUtra vyAkhyA me aura pannavaNA vyAkhyA meM zrI malayagirisUrijI mahArAja ne batAyA hai ki 'zuddhAgniH ayaH piNDadau ' (jIvA. 1,33 panna, pada- 1,31 vRtti) arthAt ekadama lAla tape hue lohe ke gole ityAdi zuddha agnikAya jIva hote haiN| maladhArI zrI hemacandrasUrijI mahArAjA ne jIvasamAsa vyAkhyA meM 'ayaspiNDAdyanuviddho jvAlAdirahitaH agniH' (gA. 32) aisA kahakara garama lohe ke gole meM agnikAya jIva ko svIkAra kiyA hai / dazavaikAlikavRtti meM zrI haribhadrasUrijI mahArAja ne 'agni ayaHpiNDAnugatam' (da.vai. 8,18 vRtti) aisA kaha kara atyanta tapta aura ekadama lAla bana cuke lohe ke gole ke bhItara meM bAdara agnikAya jIva hote haiM - aisA sUcita kiyA hai / isIlie vahA~ aise garama lohe ke goloM kA saMghaTTA (sparza) na ho jAe, isa Azaya se sAvadhAnI rakhane kI sUcanA sAdhu bhagavaMtoM ko dI hai| piMDaniryukti meM atyaMta spaSTa rUpa se zrI bhadrabAhusvAmIjI dvArA kahA gayA hai ki 'iTThagapAgAINa bahumajjhe, vijjUyAi nicchaio' (gA. 36) arthAt IMTa kI bhaTTI ke madhya bhAga meM nizcaya se sajIva bAdara teukAya hote haiN| oghaniyukti meM bhI zrI bhadrabAhusvAmIjI ne 'iTThagapAgAiNaM bahumajjhe, vijjuyAi nicchaiyo' (gA. 359 ) aisA batAyA hai| tadanusAra gacchAcArapayannA vyAkhyA meM zrIvAnarSigaNI ne bhI 'iSTakApAkAdimadhyago vidyudAdikazca tulasI prajJA julAI - disambara, 2004 25

Page #31
naizcayika:' (gA.75) aisA kaha kara 'IMTa kI bhaTTI vagairaha ke madhya bhAga meM sthita agni tathA bijalI ityAdi naizcayika sajIva agnikAya jIva hai' aisA spaSTa rUpa se batAyA hai| ' jattha iMgAlA kajjati sA iMgAlakArI, tattha ya vAUkkAto' (16,1,662 ) isa taraha bhagavatIcUrNi ke vacanAnusAra jahA~ aMgAre banAne meM Ate haiM vahA~ vAyukAya hotA hai, isa prakAra ke siddhAnta anusAra tathA bhagavatIsUtra meM 'na viNA vAyukAeNaM agaNikAe ujjalai' (zataka - 16, uddezo - 1, sUtra - 662 ) isa prakAra batAe anusAra 'vAyu ke binA agni jala nahIM sakatI' isa niyama ke mutAbika ekadama lAla ho cuke garama lohe ke mahAkAya gole ke madhyabhAga meM, IMTa kI bhaTTI ke andara ke madhya bhAga meM, kumhAra kI bhaTTI ke madhya bhAga meM bAdara vAyukAya kA astitva... mAnya karanA par3egA hI / vahA~ vAyukAya kisa prakAra pahu~cegA? apane anubhava meM Ane vAle vAyu kA to divAla ityAdi dvArA pratighAta / pratibaMdha / avarodha hotA hai / isalie atyanta tapta nakkara lohe ke bar3e gole ke madhya bhAga meM tathAvidha apratighAtI (lohe Adi nakkara dhAtue~ bhI jisake AvAgamana meM averAdha - aTakAva na kareM) aise vAyu kA astitva siddha hotA hai / sAta lAkha yoni vAle vividha vAyu ke sApekSa bhAva se pratighAtI - apratighAtI ityAdi prakAra mAnane meM kisI bhI prakAra kA Agama virodha nahIM AtA hai / atyanta lAla tape hue nakkara (Thosa) lohe ke bar3e gole meM kisI bhI prakAra se jisakA pratighAta / avarodha (rUkAvaTa) nahIM ho sakatA, aise vAyu kA praveza ho sakatA hai to khokhale/pole balba meM tathAvidha apratighAtI vAyu kA praveza kyoM nahIM ho sakatA? 'pur3havI daga agaNi mArUa ikkikke sattajoNi lakkhAo' (gA. 968 ) aisA kaha kara pravacanasAroddhAra graMtha meM mAnanIya zrI nemicaMdrAcAryajI ne agnikAya kI taraha vAyukAya kI bhI sAta lAkha yoni batAI haiM / isalie vividha prakAra ke vAyu meM se kucha nizcita prakAra ke vAyu kA astitva aura praveza to lAla tape hue lohe ke gole, bhaTTI ke andara ke madhyabhAga, balba ityAdi meM AgamAnusAra bhI svIkAra kie binA nahIM cala 149 sktaa|' uttara- oghaniryukti, piDaMniryukti tathA vyAkhyA granthoM (jaise piMDaniryukti vyAkhyA, jJAtAdharma kathA vyAkhyA, paNNavaNA vyAkhyA, jIva samAsa vyAkhyA, dazavaikAlika vRtti, gacchAcArapayannA vyAkhyA Adi) meM jo ullekha hai, unameM mUla paNNavaNA, dazavaikAlika Adi AgamoM meM pratipAdita agni ke svarUpa ko hI puSTa kiyA gayA hai, nayA kucha bhI nahIM hai / 26 tulasI prajJA aMka 125-126

Page #32
zuddhAgni-ayaspiNDAntargata jvAlA-virahita agni yA nirindhana agni ke rUpa meM pratipAdita hai| yaha bhI anya agni kI taraha hI agni meM lohe Adi ko tapAne para utpanna hotI hai| DaoN. je. jaina ke anusAra abhidhAna rAjendra koza pRSTha-2347 para teukAya kI vyAkhyA meM inhIM saba granthoM ke AdhAra para agni kAya ke tIna prakAra batAye haiM 1. sacitta, 2. acita, 3. mizra sacitta ke do prakAra hai- 1. nizcaya 2. vyavahAra nizcaya se sacitta ke udAharaNa haiM- IMTa kI bhaTTI yA kumhAra kI bhaTTI kA madhya bhAga athavA AkAzIya vidyut (lighting) ye agniyAM utkaTa tApa, prakAza, jvalanazIla padArthoM kI vidyamAnatA tathA oNksIjana ke prayoga se prakaTa hotI hai| inakA agnikAyika svarUpa spaSTa hI hai| vyavahAra sacitta agni meM aMgAre, jvAlA-rahita agni Adi kA samAveza hai| mizra teukAya meM murmura (agni meM se nikalane vAlI cinagAriyAM) Adi haiN| acitta teukAya meM - agni dvArA pake hue bhojana, tarakAriyAM, peya padArtha evaM agni dvArA taiyAra kI gaI lohe kI sUI Adi vastueM tathA rAkha, koyalA Adi acitta teukAya hai| bhagavatI sUtra, zataka 5, uddezya 2 ke anusAra - "bhante ! odana, kulmASa aura surA-inheM kina jIvoM kA zarIra kahA jA sakatA hai?" gautama! odana, kulmASa aura surA meM jo saghana dravya haiM, ve pUrva paryAya-prajJApana kI apekSA se vanaspati-jIvoM ke zarIra haiN| usake pazcAt ve zastrAtIta aura zastra-pariNata tathA agni se zyAmala, agni se zoSita aura agni-rUpa meM pariNata hone para unheM agni-jIvoM kA zarIra kahA jA sakatA hai| surA meM jo drava dravya haiM, ve pUrva paryAya-prajJApana kI apekSA se jala-jIvoM ke zarIra haiN| usake pazcAt zastrAtIta yAvat agnirUpa meM pariNata hone para unheM agni-jIvoM ko zarIra kahA jA sakatA haiN|" "bhaMte ! lohA, tAMbA, rAMgA, sIsA, pASANa aura kasauTI-inheM kina jIvoM kA zarIra kahA jA sakatA hai?" gautama! lohA, tAMbA, rAMgA, sIsA, pASANa aura kasauTI-ye pUrva paryAya-prajJApana kI apekSA se pRthvI-jIvoM ke zarIra haiN| usake pazcAt zastrAtIta yAvat agnirUpa meM pariNata hone para unheM agni-jIvoM kA zarIra kahA jA sakatA hai|" tulasI prajJA julAI-disambara, 2004 - 27

Page #33
" bhante ! asthi, dagdha asthi, carma, dagdha carma, roma, dagdha roma, sIMga, dagdha sIMga, khura, dagdha khura, nakha aura dagdha nakha-inheM kina jIvoM kA zarIra kahA jA sakatA hai?" __"gautama! asthi, carma, roma, sIMga, khura aura nakha-ye trasa prANa-jIvoM ke zarIra haiN| dagdha asthi, dagdha carma, dagdha roma, dagdha sIMga, dagdha khura aura dagdha nakha-ye pUrva paryAyaprajJApana kI apekSA trasa-prANa jIvoM ke zarIra haiN| usake pazcAt zastrAtIta yAvat agnirUpa meM pariNata hone para inhe agni-jIvoM kA zarIra kahA jAtA hai|" "bhaMte ! aMgAra, rAkha, busA, aura gobara-inheM kina jIvoM kA zarIra kahA jA sakatA hai? gautama! aMgAra, rAkha, busA aura gobara-ye pUrva- payArya-prajJApana kI apekSA se ekendriya jIvoM dvArA bhI zarIra-prayoga meM pariNamita bhI hai, yAvat paMcendriya jIvoM dvArA bhI zarIra-prayoga meM pariNamita hai| usake pazcAt ve zastrAtIta yAvat agni-rUpa meM pariNata hone para unheM agni-jIvoM kA zarIra kahA jA sakatA haiN|" "50 bhagavatI-bhASya 51 meM AcArya zrI mahAprajJa ne ina sUtroM kI vyAkhyA isa prakAra kI hai "prastuta AlApaka meM pariNAmavAda arthAt tadrUpa athavA tanmaya paryAyavAda kA nirUpaNa hai| isa siddhAnta kA prayoga darzana aura dhyAna donoM kSetroM meM hotA hai| AcArya kundakunda ke anusAra dravya jisa bhAva meM pariNata hotA hai, tatkAla vaha tanmaya bana jAtA hai| 2 AtmA jisa bhAva meM pariNata hotA hai, vaha usa bhAva ke sAtha tanmaya ho jAtA hai| yaha dhyAna kA siddhAnta hai| pUrva paryAya meM jo vanaspati-jIva kA zarIra thA, vaha agnirUpa meM pariNata hokara agni-jIva kA zarIra bana jAtA hai| yaha uttaravartI paryAya hai| yaha paryAya-pravAha kA eka nidarzana hai| koI bhI dravya eka rUpa meM nahIM rhtaa| usameM paryAya kA pravAha satat gatizIla hai| isI siddhAnta ke anusAra vanaspati-jIva, apkAya-jIva, pRthvI-jIva aura trasakAyajIva ke zarIra agni-jIva ke zarIra-rUpa meM badala jAte haiN| paryAya-parivartana se hone vAle bhAvAntara kI carcA nyAya aura vaizeSika darzana meM bhI milatI hai| agni ke saMyoga se pRthvI meM kucha guNa-vizeSa kA prAdurbhAva hotA hai| ise 'pAkajaguNa' kahA jAtA hai| usake anusAra jala, vAyu aura agni meM pAkaja guNa nahIM hotaa| pAkaja guNa paramANuoM ke bhItara paidA hotA hai yA avayavI dravya meM? isa prazna ko lekara naiyAyikoM aura vaizeSikoM meM matabheda hai| vaizeSikoM kA mata hai ki agni kA saMyoga hone para ghaTa ke samasta paramANu pRthak-pRthak ho jAte haiM aura phira navaguNopeta hokara (pakakara) ve saMlagna hote haiN| isa mata kA nAma 'pIlupAka' hai| 28 - - tulasI prajJA aMka 125-126

Page #34
naiyAyika isa mata kA virodha karate haiM / unakA kahanA hai ki yadi ghaTa ke sabhI paramANu alaga-alaga ho gae, taba to ghaTa kA vinAza hI ho gyaa| dubArA paramANuoM ke juTane se eka dUsare hI ghaTa kA astitva mAnanA pdd'egaa| kintu paka jAne para ghaTa ke svarUpa meM raMga ke sivA aura koI antara nahIM pAyA jAtA hai| use dekhate hI hama turanta pahacAna jAte haiN| isalie ghaTa kA nAza aura ghaTAntara kA nirmANa nahIM mAnA jA sktaa| ghaTa-paramANu usI taraha saMlagna rahate haiM, kintu usake bIca-bIca meM jo chidra-sthala rahate haiM, unameM vijAtIya agni kA praveza ho jAne ke kAraNa ghaTa kA rUpa parivartana ho jAtA hai| isa mata kA nAma 'piTharapAka' hai|54 jaina darzana meM paryAyAntara athavA pariNAmAntara kA siddhAnta mAnya hai| varNa, gandha, rasa aura sparza pudgala ke guNa haiN| inameM prayogajanita aura svAbhAvika donoM prakAra kA parivartana hotA hai| odana Adi meM agni ke saMyoga se hone vAlA parivartana prayogika parivartana hai| paramANu tathA paramANu skandhoM meM sabhI vargoM kI sattA hai, isalie kAlI miTTI ke paramANuoM se banA pAtra Aga meM pakAne para lAla raMga kA ho jAtA hai| isakI vyAkhyA ke lie kisI nae siddhAnta kI sthApanA karanA Avazyaka nahIM hai|" bhagavatI sUtra, zataka 7, uddezaka 10, sUtra 229, 230 meM acitta pudgaloM dvArA prakAza, tApa, uddyota kisa prakAra ho sakatA hai, usakA spaSTa nidarzana hai "bhante! kyA acitta pudgala bhI vastu ko avabhAsita karate haiM? uyotita karate haiM? tapta karate haiM? prabhAsita karate haiM? "(kAlodAyI) hAM karate haiN|" "bhante ! ve kauna-se acitta pudgala bhI vastu ko avabhAsita karate haiM? udyotita karate haiM? prabhAsita karate haiM?" "kAlodAyI! kruddha anagAra ne tejolezyA kA nisarjana kiyA, vaha dUra jA kara dUra deza meM giratI hai, pArzva meM jAkara deza meM giratI hai| vaha jahA~-jahA~ giratI haiM, vahA~-vahA~ usake acitta pudgala bhI vastu ko avabhAsita karate haiM, uyotita karate haiM, tapta karate haiM aura prabhAsita karate haiN| isa prakAra ye acitta pudgala bhI vastu ko avabhAsita karate haiM, uddyotita karate haiM, tapta karate haiM aura prabhAsita karate haiN|''55 mImAMsA "IMTa kI bhaTTI, kumhAra kI bhaTTI ityAdi bhaTTiyoM ke madhya kI agni aura AkAzIya vidyut kI agni ko nizcaya sacitta kahA hai| Adhunika vijJAna ke anusAra tulasI prajJA julAI-disambara, 2004 - - 29

Page #35
'agni' (kaMbazcana)' yAni 'dahana' kI kriyA jisameM oNksIjana (prANa vAya) ke sAtha jalane kI rAsAyanika prakriyA hotI hai, ukta sabhI isI ke antargata hai| vyavahAra naya meM sArI sacitta agniyoM meM isI prakriyA ko dekhA jAtA hai| isase spaSTa hai ki agni ko sacitta bane rahane ke lie prANavAyu se hone vAlI oNksIkaraNa yA dahana kriyA (kaMbazcana) kI eka anivArya apekSA hotI hI hai| mizra teukAya - murmura Adi meM bhI jalatI agni se chiTakAyA huA eka jala rahA Thosa padArtha hai, mUlata: yaha aMgAre kA hI choTA rUpa hai|''56 acitta teukAya-jo padArtha agni dvArA pake haiM, yAni jo padArtha sacitta teukAya ke sAkSAt samparka se taiyAra hote haiM, ve padArtha jaba taka agnikAya kA samparka rahatA hai, taba taka sacitta bane rahate haiN| inako bhI 'AksIjana' kI ApUrtI ho, taba taka ye sacitta raha sakegeM, bAda meM agni kA samparka TUTa jAne para acitta ho jaaeNge| sacitta agni ke mRta zarIra ko 'mukkelagA' yAnI agni jIvoM dvArA mukta zarIra ke rUpa meM "acitta agni" ke pudgala ke rUpa me batAeM gaye haiN| isa AdhAra para agni para pake hue bhojana, peya Adi tathA agni dvArA taiyAra kI gaI lohe kI sUI ko acitta teukAya kahA gayA hai, kyoMki jaba ve sacitta agni ke saMsarga meM the, jaba unameM sacitta agni kA praveza huA thaa| isase yaha tAtparya hotA hai ki jyoMhi sacitta agni kA samparka TUTa jAtA hai, ye acitta teukAya ke rUpa meM raha jAte haiN| inakA sacitta honA agni ke samparka ke kAraNa hI hai| ye svayaM apane Apa meM sacitta nahIM bnte| yadi svayaM agni ke jIvoM kA samparka na ho to ye garma hone para bhI sacitta agni nahIM hote| jaise-sUrya ke tApa ko acitta hI mAnA jAtA hai| usake tApa se garma huA bhojana yA lohe kI sUI agni nahIM bana sktaa| dUsare zabdoM meM sUrya kA tApa paudgalika hai aura usase garma hone vAle padArtha bhI paudgalika hI haiM-acitta haiN| tApa, prakAza svayaM sacitta nahIM hai| sacitta haiM jalane vAle padArtha-lakar3I, Idhana, lapaTeM, aMgAre aadi| jaise sUrya kA prakAza, tApa acitta pudgala haiM, vaise usake tApa se garma kie hue padArtha bhI acitta hI hai| sUrya se tapta hone vAlI pRthvI kI sataha yA anya padArtha acitta garama pudgala hI rahate haiM, agni nahIM bnte| lohe kI sUI yA golA jo agni meM garma kiye jAte haiM, agni, ke sIdhe samparka meM Ate haiM / yadyapi yaha garma hone se lAla bana jAte haiM, phira bhI ve tApa ko kevala sokhate haiM, utpanna nahIM krte| isakA tAtparya huA ki inameM sacitta teukAya ke jIva agni meM se saMkrAMta hote haiN| jahA~ ina jIvoM ko oNksIjana yA prANavAyu milatI hai, vahA~ ve jIvita raha sakate haiM, 30 - - tulasI prajJA aMka 125-126

Page #36
kintu jahA~ inheM AksIjana nahIM milatI, ve jIvita nahIM raha sakate haiM, isalie garma lohe kA agni ke rUpa meM jIvita rahanA taba taka saMbhava hai jaba taka agni kA saMparka banA rahe tathA jaba taka unheM prANa-vAyu prApta hotI rhe| ina donoM meM eka kA bhI abhAva hone para ye agni ke rUpa meM jIvita raha nahIM skte| lAla garma lohe ke bhItara teukAya kA astitva isI apekSA se samajhanA hogA tathA samparka TUTa jAne ke pazcAt use acitta teukAya ke rUpa meM batAyA gayA hai| madhya bhAga taka pahuceM hue teukAya ke jIva bhI oNksIjana na milane para agni kA samparka bane rahane para, dUsare jIva madhya taka pahuMca sakate haiM, para oNksIjana ke abhAva meM turanta jIvita nahIM raha skte| isakA tAtparya huA ki lohe kA golA jaba taka agni meM par3A rahegA, taba taka yaha zrRMkhalA cAlU rahegI, saMparka TUTate hI zrRMkhalA TUTa jaayegii| golA 'acitta' bana jaayegaa| Agama ke vyAkhyAkAroM dvArA use zuddhAgni mAnanA tathA agni ke saMparka se rahita hone para acitta batAnA, isa tathya ko hI siddha karate haiM ki hameM sacitta teukAya ke isa lakSaNa ko svIkAra karanA hI hogA ki sacitta teukAya ke jIva oNksIjana ke abhAva meM jIvita nahIM raha skte| garma gole ke madhya bhAga taka teukAyika jIvoM kA praveza honA eka bAta hai, unakA jIvita rahanA dUsarI bAta hai| nae-nae jIva praviSTa hote raheM, to madhya bhAga sacitta teukAya ke rUpa meM batAyA jA sakatA hai, para vaha kevala isa apekSA se ki teukAyika jIvoM kA dhAtu ke madhya bhAga taka praveza hotA rahe, jo kevala agni meM dhAtu kA rahanA ho tabhI saMbhava hai| jaise hI lohe ke gole ko agni se bAhara nikAlA jAyegA, jIvoM kA praveza baMda ho jaaegaa| golA punaH acitta ho jaaegaa| ___ aba prazna hotA hai-madhya bhAga taka oNksIjana (vAyu) jA sakatI hai yA nahIM? isa viSaya meM nizciMtatA ke sAtha kahane meM koI hicaka nahIM ki yaha saMbhava nahIM hai| kevala gole kA satahI hissA hI oNksIjana ke samparka meM rahegA, zeSa bhAga meM oNksIjana kA praveza ho hI nahIM sktaa| jaba kAMca ke gole meM bhI bAhara se oNksIjana kA praveza nahIM hotA, to lohe ke gole meM usakA praveza na vijJAna svIkAra karatA hai, na jaina drshn| vijJAna aura jaina darzana yaha to svIkAra karate haiM ki Thosa se Thosa padArtha meM sUkSma pudgala skandhoM kA praveza saMbhava hai, kintu oNksIjana yA prANa-vAyu kA praveza isalie nahIM ho sakatA ki lohe ke paramANu-gucchoM (Molecules) ke bIca rikta sthAna meM oNksIjana kA paramANu-guccha praviSTa nahIM ho sktaa| yaha tabhI saMbhava hai jaba rAsAyanika kriyA ho, jo sAmAnya sthiti meM nahIM hotii| jaMga lagane kI kriyA meM hone vAlI rAsAyanika kriyA meM ArdratA kA molIkyUla (H,O)lohe ke molIkyUla ke sAtha rAsAyanika kriyA karatA hai, tulasI prajJA julAI-disambara, 2004 - - 31

Page #37
taba lohe kA oNksIjana ke sAtha rasAyanika baMdha hotA hai jisase jaMga yAnI pherasa AksAiDa ke rUpa me pariNamana hotA hai / kintu yaha prakriyA bhI kevala satahI hotI hai| gole ke bhItara ArdratA kA praveza saMbhava nahIM hai / Thosa, tarala aura vAyu yA vASpa rUpa meM padArthoM kA vibhAjana isI AdhAra para hai ki Thosa padArtha ke bhItara dUsare sthUla padArtha (Thosa, tarala yA vAyu) kA praveza nahIM hotA / yahA~ taka ki lohe jaise Thosa aura apAradarzI padArthoM meM kiraNoM kA bhI praveza bhItara nahIM hotA, kevala sataha para hI unakA praveza hotA hai| 57 kevala bhautika prakriyA se yaha saMbhava nahIM hai / sarvatra Agama vacana kI apekSA ko samajhanA jarUrI hai| lohe ke agni jIvoM kA astitva nirapekSa rUpa meM mAnakara phira yaha kalpanA karanA ki vAyu kA praveza usake bhItara hotA hI hogA, na Agama-sammata hai, na vijJAna sammata, na trksmmt| madhya bhAga nyUTronoM yA UrjA - taMraga yA pAramANavika (sub-stomic) kaNoM kA prevaza Thosa padArtha meM bhI saMbhava ho sakatA hai| isIlie ilekTrona, proTona, nyUTronoM Adi kaNa athavA uSmA, prakAza ilekTrIsITI, dhvani Adi UrjA-taraMgoM ke Thosa padArthoM meM praveza yA nirgama kI saMbhAvanA sabako mAnya hai, kintu inase agni kI kriyA jisameM oNksIjana kI anivAryatA hai, nahIM ho sktii| AksIjana ko chor3akara anya vAyu (nAiTrojana Adi) kahIM ho to bhI ve niSkriya haiM, isalie agni jalAne kI kriyA meM akSama hai| Agama ke vacana - vAyu ke binA agni nahIM hotI, kI apekSA ko na samajhane ke kAraNa hI asaMgata kalpanA karane kI AvazyakatA par3atI hai| isI prakAra agni meM tapAe lAla garma lohe ke gole ko 'zuddhAgni' ke rUpa meM nirUpaNa ko bhI sApekSatA ke sAtha samajhanA jarUrI hai| atyadhika ucca tApamAna para AksIjana kA saMyoga milane para jalane kI rAsAyanika kriyA yA kaMbazcana kI prakriyA ho sakatI hai - isa sAmAnya niyama ke AdhAra para sacitta teukAya aura acitta yA paudgalika prakriyAoM kA pRthakkaraNa AsAnI se ho sakatA hai| sacitta teukAya yA agni jalane kI prakriyA meM tApa (jvalanabiMdu taka) prakAza, jvalanazIla padArtha aura oNksIjana- ye cAroM anivArya haiM / aba yadi koI aisA padArtha ho, jisameM tApa ho, para prakAza na ho to use sacitta teukAya kI gaNanA meM nahIM mAna skte| yahI antara bijalI ke hITara aura bijalI ke vAhaka tAMbe ke tAra meM hai| bijalI ke hITara meM prayukta lohe kA tAra vidyut pravAha ke kAraNa garma bhI hotA hai, lAla hokara prakAza bhI karatA hai tathA khulI havA ke oNksIjana ke sAtha milakara jvalanazIla padArtha kI tulasI prajJA aMka 125-126 32

Page #38
upalabdhi ho to agni paidA kara sakatA hai, para tAMbe ke tAra (jo sucAlaka hai) meM vidyutpravAha bahane para sAmAnya tApa bhI bahuta kama hotA hai aura prakAza nahIM hotaa| bhItara oNksIjana kA bhI praveza nahIM ho sktaa| isalie vahA~ sacitta teukAya ke jIva utpanna nahIM ho skte| acitta ke udAharaNa1. jahA~ tApa evaM prakAza hai-sUrya kI rozanI meM tApa bhI hai, prakAza bhI hai para vaha paudgalika yAnI -acitta hI hai| 2. sUrya kI rozanI se tapta pRthvI acitta hai| 3. koyalA Adi jalane ke bAda bacI huI rAkha garma hai, para acitta hai| 4. garma tavA yA garma lohA agni kA samparka chUTa jAne ke bAda acitta hai| 5. garamAgarama bhojana agni ke saMparka chUTane ke bAda acitta hai| 6. bAdala kI avasthA meM sthita vidyut (Static-electricity) yAni RNa vidyut Aveza vAle bAdala, ghana vidyut Aveza vAle bAdala sacitta teukAya nahIM haiN| 7. balba ke andara vidyamAna niSkriya gaisa yA nirvAta meM sthita tantu kuNDalI (Filament coil) meM vidyut-pravAha pravAhita ho to taba tApa va prakAza paidA hotA hai, para oNksIjana ke abhAva meM vaha acitta hai| jalate aMgAre yA AkAzIya bijalI se yaha bhinna hai| 8. DaoN. je. jaina ke anusAra "bhaTTI meM pakatI huI IMTa yA lohe (loha-ayaska) meM sAdhAraNatayA apacayana (reduction) hotA hai, oNksIDezana nhiiN| sacitta agni meM oNksIDezana hotA hai| bhaTTI meM jo loha ayaska haiM vaha vijJAna meM FeO yA Fe,0, hai, usameM vidyamAna oNksIjana usameM se nikalakara koyale ko jalA sakatI hai| lekina isa prakriyA meM kevala koyale ke jalane meM hI sacitta teukAya mAnA gayA hai, jisa taraha sAdhAraNa cUlhe yA bhaTTI meM sacita teukAya hai|"58 isakA kAraNa hai ki kucha padArtha aise hote haiM, jo ucca tApakrama para bhI pighalate nahIM haiN| jaise-jaise unakA tApamAna bar3hatA hai, unakI garmI bar3hatI jAtI hai, raMga badalatA hai, avarakta kiraNoM se bar3hakara dRzya prakAza kA utsarjana zurU hotA hai| bhaTTI meM to usakI riphrekTarI (Refactory) bhI lagabhaga usI tApamAna taka garama hotI hai, lekina usameM se tulasI prajJA julAI-disambara, 2004 - 33

Page #39
prakAza paidA nahIM hotaa| vaha Thosa rUpa meM hI banI rahatI hai jaise cUlhe para khAnA banatA hai vaise hI bhaTTI meM lohA banatA/pakatA hai| lohA banAne ke lie bhaTTI meM ucca tApamAna para kucha rAsAyanika prakriyAe~ honI jarUrI haiM, jo usameM cUnA va anya padArtha loha ayaska ke sAtha DAlakara sampanna kI jAtI haiN| Aga bhI jalatI hai- koyale aura havA, lekina sacitta teukAya to koyale ke jalane meM hI hai| loha-ayaska kA apacayana (reduction) hotA hai, na ki agni jalane meM hone vAlA oNksiikrnn| isalie yaha kriyA lohaayaska kA jalanA nahIM khlaatii| "isa taraha se banatA lohA usI taraha sacitta teukAya nahIM hai, jaise-iMTA-bhaTTI meM banatI IMTeM sacitta teukAya nahIM hai| prAcIna kAla meM bhI lohA-bhaTTI meM lohA banAyA jAtA thA, ataH isakI jAnakArI rakhate hue kahA gayA hai ki bhaTTI ke madhya kI agni hI sacitta teukAya hai| usameM banane vAle lohe ko yA garma ayaska ko sacitta teukAya nahIM batAyA gayA hai, kyoMki aisA ullekha nahIM hai|" "yadi lAla garma banate lohe kA sacitta teukAya ke rUpa meM varNana nahIM milatA hai, to usako kumhAra ke bhaTTe meM pakate miTTI ke bartana kI taraha hI samajhA gayA hai- aisA mAnA jA sakatA hai| kumhAra ke bhaTTe ke madhya meM jo agni jala rahI hai, usI ko sacitta agnikAya mAnA gayA hai| yaha agni jalanA isIlie saMbhava hai ki usameM oNksIjana kI upalabdhi hai yAnI oNksIjana (havA) se jalane kI prakriyA ko hI sacitta teukAya kI utpatti ke lie eka Avazyaka zarta ke rUpa meM mAnA gayA hai, jvalana-bindu ke Upara oNksAiDa bnaanaa|" ise bhagavatI meM batAyA hai-"vAyu ke binA agni nahIM hotii|" jvalana-bindu ke Upara tApamAna kA honA tathA oNksAiDa kA bananA-ye sacitta teukAya (agni) ke anivArya aMga haiN| "ataH oNksIjana (havA yA prANa-vAyu) kI prakriyA kA honA sacitta teukAya paidA hone ke lie anivAryatA darzAnA hai|''61 __ "jaise sUrya kI rozanI se khAnA banatA hai yA pakatA hai, binA agni kAya ko kAma meM lie (saura-cUlhA) usI prakAra balba kA philAmeMTa tAra garma hokara prakAza paidA karatA hai| bijalI (electricity) ke pravAha ke kAraNa yAnI binA agnikAya ke prayoga ke (kyoMki prANavAyu se jalane vAlI agni kA isameM abhAva hai|) isase vicAra hotA hai ki jalatA balba acitta hI hai, jaba taka usakA philaoNmeMTa prANavAyu ke saMdarbha meM Akara jalatA nahIM hai| 2 34 - - tulasI prajJA aMka 125-126

Page #40
sUrya kI rozanI aura ilekTrIsITI ke tAra meM calatA pravAha - ye donoM kevala paudgalika UrjAeM haiN| gaisa-philDa balba meM bhI koI prANavAyu nahIM hai / nirvAta balba meM bhI prANavAyu rahane nahIM diyA jaataa| zuddha alyUminiyama dhAtu kI sataha sIdhe prANavAyu ke samparka meM Ane para svata: maMda gati se oNksIkRta hotI rahatI hai tathA lohA bhI ArdratA kI upasthiti meM maMda gati se oNksIkRta hotA rahatA hai, jise "jaMga laganA" kahA jAtA hai| lekina yaha sArI kriyA "jalane kI kriyA" nahIM hai| sAdhAraNa oNksIDezana aura dahana kriyA rUpa kaMbazcana meM antara hai| kaMbazcana eksotharmika kriyA hai yAnI uSmA kA utpAdana hotA hai| 9. DaoN. je. jaina ke anusAra Agama meM aisA koI udAharaNa nahIM milatA sacitta teukAya kA jisameM prANavAyu kA upayoga hotA ho| jitane udAharaNa die gae haiM unameM yA to jalane kI kriyA ke mutAbika prANa-vAyu kA sIdhA upayoga hotA hai (jaise-agni, aMgAre, jvAlA, murmura, arci, alAta, zuddhAgni, saMgharSa-samutthita agni) athavA AkAzIya vidyut, azani, ulkA jinameM prANavAyu sahacArI ke rUpa meM upasthita hotI hai| plAjmA yA AyanIkaraNa kI prakriyA meM DIscArja hokara bhI "prANavAyu" kI upasthiti ke kAraNa tathA atyaMta tIvra tApamAna para jvalanazIla padArthoM kA prayoga milane ke kAraNa kevala kSaNabhara ke lie bhI sacitta teukAya kI utpatti kI sthiti bana jAtI hai| "yaha dhyAna dene yogya hai ki bhaTTI meM loha-ayaska se lohA usa samaya bhI banatA thA, kintu usakA nAma sacitta teukAya ke udAharaNa meM nahIM milatA hai| kumhAra aura IMTa kI bhaTTI kA udAharaNa milatA hai, usameM bhI vahAM banate hue padArtha yAnI IMTa va bartana ko sacitta teukAya nahIM batalAyA gayA hai, kevala usake madhya meM jalatI agni ko hI sacitta teukAya batAyA gayA hai| garma huI sUI ko bhI acitta teukAya meM batAyA gayA hai| - "isase yahI niSkarSa nikalatA hai ki teukAya yA agnikAya meM kevala prakAza kA udgama sthAna honA bhara hI usako sacitta teukAya nahIM banA detaa| prANavAyu kA prayukta honA eka Avazyaka zarta hai| vaha bhI jalane kI taraha kI rAsAyanika kriyA ke rUpa meN| 10. DaoN. je. jaina ne phira adhika spaSTa karate hue likhA hai - yadi prANavAyu-zUnya vAtAvaraNa meM garma pighale hue lohe ko (jo lAla to hotA hI hai), dUsarI agni se yA anya tApa-zakti se garma karate jAeM to vaha pahale tApa ko sokhegA phira vo tApa va prakAza detA rahegA, lekina yaha tApa va prakAza khuda paidA nahIM karatA hai / yaha usakA apanA Self sustaining (svapoSI) tApa-prakAza nahIM hai| yaha to usako anya agni se milatA rahA, tulasI prajJA julAI-disambara, 2004 - ] 35

Page #41
to usako vaha grahaNa karake chor3atA rahatA hai| yaha tApa kA milanA/prApta karanA jaise anya agni se hotA hai, vaise sUrya kI garmI se bhI ho sakatA hai| ata: vaha piMDa acitta kI zreNI meM hI hai| prazna-22. bhagavatIsUtra meM to spaSTa rUpa se vAyukAya ko agnikAya kI tulanA meM alpa avagAhanA vAlA (kada vAlA) batAyA hai tathA vAyukAya se agnikAya sthUla hI hai| ye haiM bhagavatIsUtra ke zabda- 'bhaMte! teukkAiyassa vAukkAiyassa kayare kAe savvabAyare kayare kAe savvabAyaratarAe? goyamA! teukkAe savvabAdare teukkAe savvabAdaratarAe' (bhaga. 19/3/763) isa prakAra tape hue lohe ke gole meM sthUla agnikAya aura vAyu kA praveza zAstra siddha hone se prakAzamAna balba meM Avazyaka vAyu kA praveza hone meM koI zAstravirodha dikhalAI nahIM pdd'taa| 1. vAyukAya kI avagAhanA teukAya se alpa hai tathA vaha teukAya kI apekSA sUkSma hai| isa bAta se to yahI siddha hotA hai ki vidyut-pravAha teukAya nahIM hai, kyoMki vidyut-pravAha nizcita rUpa se vAyu se sUkSma hai| vidyut-pravAha meM jo ilekTrona kaNa haiM, vaha vAyu yAnI oNksIjana ke molIkyUla (0) kI apekSA sUkSma haiN| yadi ilekTrona-pravAha ko teukAya mAnA jAe to Agama viruddha vacana hotA hai| 2. jalate hue dIpaka para kA~ca kA golA r3hakane para dIpaka thor3I dera meM bujha jAtA hai, kyoMki vAyu (oNksIjana) kA praveza gole meM nahIM hotaa| yadi sUkSma vAyu gole meM praveza nahIM kara sakatI to usase sthUla teukAya kA praveza yA nirgama usameM kahAM se hogA? kintu jo dIpaka ke prakAza ko bhI teukAya mAnate haiM, vaha teukAya vAyukAya se sthUla haiM, phira bhI vaha prakAza kAMca ke gole se bAhara prasArita hotA hai, para vAyu kA praveza jo sUkSma hai, andara nahIM hotaa| 3. ukta Agama vacana kI saMgati taba hotI hai jaba1. ilekTrona ke rUpa meM vidyut-pravAha ko teukAya na mAnA jaae| 2. dIpaka ke prakAza ko teukAya na mAnA jaae| 3. vAyukAya kI sUkSmatA ko agni kI apekSA se isa AdhAra para samajhA jAe ki aMgArA Adi kI agni cakSu:grAhya hai, jabaki havA yA oNksIjana ke rUpa meM vAyu cakSu kA viSaya nahIM hai| bhagavatI meM jIva kI tulanA kI gaI hai| ina sthAvara jIvoM kI avagAhanA eka 36 - - tulasI prajJA aMka 125-126

Page #42
aMgula ke asaMkhyAtaveM bhAga jitanI pratipAdita hai aura unameM tulanAtmaka dRSTi se vAyukAya ke jIva kI avagAhanA se teukAya ke jIva kI avagAhanA adhika batAI hai| prazna-23 zAyada kisI ko zaMkA ho sakatI hai ki 'cUlhA, dIyA, lAlaTena, gaiseM' ityAdi meM jo agni paidA hotI hai, vaha IMdhana ke AdhAra para utpanna hotI hai tathA IMdhana kI kama yA jyAdA mAtrAnusAra vaha bhI kama yA jyAdA hotI hai| isalie use sajIva mAnA jA sakatA hai| kintu ilekTrIsITI meM to kisI bhI prakAra ke IMdhana kI AvazyakatA nahIM rhtii| to phira use kisa prakAra sajIva mAnA jA sakatA hai? IMdhana (khurAka) binA to jIva kI utpatti-sthiti-vRddhi kisa prakAra se saMbhava hai? parantu yaha zaMkA ucita nahIM hai, kyoMki tamAma prakAra kI agni ko IMdhana (vyakta khurAka) kI AvazyakatA ho, aisA koI niyama nahIM hai| cUlhe ityAdi meM utpanna hone vAlI agni ko IMdhana kI AvazyakatA hotI hai| parantu AkAzIya bijalI, ilekTrIsITI, balba-prakAza ityAdi svarUpa teukAya ke jIvoM ke lie IMdhana kI AvazyakatA pratIta nahIM hotI, kyoMki vaha zuddha agni hai| zrI dazavaikAlika cUrNi meM zrI jinadAsagaNI mahattara ne 'iMdhanarahio suddhAgaNi' (4/12) aisA kahakara IMdhanarahita agni ko zuddha agni rUpa meM batAyA hai| zrI dazavakAlika sUtra vyAkhyA meM zrI haribhadrasUrijI mahArAja ne bhI 'nirindhana:-zuddhaH agniH' (adhyayana 4/12 vRtti)| yaha kahakara IMdhanarahita agni ko zuddha agnikAya jIva batAyA hai| zvetAmbaramAnya jIva samAsa graMtha meM tathA digaMbaramAnya mUlAcAra graMtha meM 'iMgAla-jAlaaccI mummura-suddhAgaNI ya agaNI ya' (jI.sa. 32 + mUlA. gA 221) ityAdi rUpa meM jo agnikAya jIva ke prakAra batAe haiM, unameM AkAzIya bijalI ko zuddha agnisvarUpa batAyA gayA hai| maladhArI zrIhemacaMdrasUrijI mahArAja ne jIvasamAsa vyAkhyA meM 'zuddhAgniH = vidyudagniH' (gA. 32) bijalI svarUpa agni ko zuddha agnisvarUpa batAyA gayA hai| maladhArI zrI hemacaMdrasUrijI mahArAja ne jIvasamAsa vyAkhyA meM 'zuddhAgniH = vidyudagniH' (gA. 32) bijalI svarUpa agni ko zuddha agnisvarUpa hI spaSTa rUpa se batAyA hai| isalie avakAzIya vidyut, ilekTrIsITI, balba ke philAmenTa meM utpanna hone vAlA prakAza, balba-prakAza kI jyoti (rozanI) (ujAlA), dUra taka phailatI dIye kI jyoti ityAdi IMdhanazUnya hone ke kAraNa zuddha agnirUpa siddha hotI hai| isa prakAra IMdhana ke binA usakI utpatti, sthiti, vRddhi ityAdi dikhAI dene ke kAraNa AgamAnusAra bijalI vagairaha zuddha agnikAya jIva svarUpa siddha hote haiM / tulasI prajJA julAI-disambara, 2004 - 37

Page #43
uttara-jise jinadAsa mahattara ne dazavaikAlika cUrNi meM IMdhana rahita agni yA zuddhAgni kahA hai, vaha Aga meM praviSTa lohe ke gole ko banAyA hai| jIvasamAsa vyAkhyA meM maladhArI hemacandrasUri dvArA zuddhAgniH vidyudagniH kahA gayA hai, vaha AkAzIya camakane vAlI bijalI hI hai| AkAzIya camakane vAlI/ kar3akane vAlI vidyuta aura ilekTrIsITI ke rUpa meM pravAhamAna vidyut-pravAha kI bhinnatA ke viSaya meM pahale hI spaSTatA kI jA cukI hai| isa kathana se to yahI siddha hotA hai ki ilekTrIsITI yA balba-prakAza agni nahIM hai, na nirindhana agni hai, na vidyut (Lightning) agni hai, na IMdhana ke AdhAra para jalane vAlI agni hai| prazna-24. dUsarI mahattva kI bAta yaha hai ki jIvasRSTi kI utpatti aura sthiti bhI vibhinna prakAra se dekhane ko milatI hai tathA havA, pAnI, khurAka kI AvazyakatA bhI aneka prakAra se dikhAI detI hai| udAharaNa ke taura para manuSya, machalI aura magara ityAdi prANI oNksIjana ke AdhAra para jIvita rahate haiN| parantu usameM bhI taphAvata hai -1. manuSya havA meM se oNksIjana letA hai| 2. jabaki machalI pAnI meM se oNksIjana lekara jIvita rahatI hai| pAnI ke bAhara havA meM oNksiIjana paryApta mAtrA meM hone para bhI yadi machalI ko pAnI se bAhara nikAlI jAe to vaha mara jAtI hai| pAnI meM oNksIjana hote hue bhI yadi sAmAnya vyakti ko pAnI meM DubAyA jAe to vaha machalI kI bhA~ti jIne ke bajAya mara jAtA hai| 3. jabaki meMDhaka ityAdi ubhayacara prANI sAgara aura jamIna donoM jagaha para oNksIjana lekara jIvita rahate haiN| isI prakAra se agnikAya kI bAta bhI samajhI jA sakatI hai| pannavaNAsUtra meM agnikAya kI sAta lAkha yoni batAI gaI hai| sAta lAkha yoni vAle teukAya jIvoM meM se (1) momabattI, agarabattI, dIpaka, gaisa, lakar3I ityAdi kI agni to khule vAtAvaraNa meM se DAyarekTa prApta ho sake, vaisI havA ke AdhAra para apanA astitva TikAe rakha sakatI hai| isalie prastuta meM 'jalatI huI momabattI, agarabattI ityAdi ke Upara yadi kA~ca kA glAsa ulaTA rakhA jAe to kucha samaya meM vaha kyoM bujha jAtI hai? yadi tAra ke mAdhyama se balba meM vAyu pahu~ca sakatI hai to glAsa aura jamIna ke bIca meM se andara jA sake, aise vAyu se momabattI kyoM jalatI huI nahIM raha sakatI?' aise prazna ko koI avakAza hI nahIM rahatA, kyoMki saba prakAra kI paddhati se milate sabhI bAdara vAyukAya agni-utpAdaka hote hI haiM, aisA Agama kI mAnyatA ke anusAra nahIM lagatA hai anyathA khulI havA meM rahe hue oNksIjana ke AdhAra para pAnI ke bAhara lambe samaya taka machalI kyoM jIvita nahIM raha sakatI? tathA pAnI meM rahe oNksIjana ke AdhAra 38 - - tulasI prajJA aMka 125-126

Page #44
para samudra meM DubA huA manuSya kyoM lambe samaya taka jIvita nahIM raha sakatA ? aisI samasyAe~ mu~ha phAr3akara khar3I raheMgI / samasyA kA samAdhAna to donoM pakSoM ko samAna rUpa se mAnya eka hI honA cAhie na ! tathAvidha zArIrika racanA = jhAlarayukta phephar3e taMtra kI viziSTa racanA ke anusAra machalI jIne ke lie pAnI meM se oNksIjana ko alaga karake grahaNa karatI hai jabaki manuSya khulI havA meM se hI nAiTrojana mizrita oNksIjana lekara jindA rahatA hai / isI prakAra momabattI Adi khule vAtAvaraNa meM oNksIjana ke mAdhyama se jalatI hai jabaki balba ke philAmeMTa meM utpanna hue prakAza (bAdara teukAya) ke lie yaha kahA jA sakatA hai - (2) balba, markyurIlempa vagairaha ke philAmeMTa meM utpanna hue agnikAya ke jIva khulI havA ke badale ilekTrIsITI jisa vAyara meM se pasAra hotI hai, usa vAyara ke mAdhyama se athavA anya koI prakAra se vahA~ Ane vAle vAyu ke dvArA athavA balba meM sthita vAyu ke dvArA apanA astitva TikA sakate haiN| apanI sajIvatA banAe rakhane ke lie, jIvananirvAha ke lie balbaprakAza apane prAyojya vAyu ko vilakSaNa paddhati se prApta kara hI letA hai / itanA to sunizcita hI hai / atyaMta garama lAlabhabhUke lohe ke Thosa - nicchidra gole meM rahI huI agni apane yogya vAyu ko kisI bhI prakAra se prApta karatI hI hai na! 3. isI prakAra hITara kI agni, ilekTrIka sagar3I kI agni ityAdi khule vAtAvaraNa aura sthUla vekyuma - donoM meM apanA astitva banAe rakhatI haiM / isa taraha agnikAya ke bhI sthUla dRSTi se tIna bheda to samajha hI sakate haiN| isalie balba TUTa jAne para, philAmenTa ke jala jAne ke kAraNa, khulI havA meM paidA na hone kI vajaha se balbaprakAza ko nirjIva nahIM kaha sakate / kucha logoM kI mAnyatA aisI hai ki 'agni ko jalane ke lie oNksIjana vAyu jarUrI hai| isalie jalatI huI momabattI ityAdi ke Upara glAsa ulaTA rakhane para bujha jAtI hai| yadyapi pUrva meM (pRSTha 32 ) hamane oNksIjana binA bhI Aga laga sakatI hai, usake aneka udAharaNa dikhAe hI haiN| phira bhI 'oNksIjana ke binA Aga nahIM lagatI' isa bAta ko hama eka bAra satya mAna leM, to prastuta meM aisA kaha sakate haiM ki momabattI, agarabattI, taila yA dIyA, koyalA ityAdi meM jo agni utpanna hotI hai vaha IMdhana vAlI hai| vaha oNksIjana nAmaka vAyu dvArA apanA astitva banAe rakha sakatI hai| isalie usa para glAsa Adi DhaMkane meM Ae to vaha purAnA oNksIjana khalAsa ho jAne para nayA oNksIjana nahIM milane ke kAraNa bujha jAtI hai / parantu AkAzIya bijalI, ilekTrIsITI, vidyut prakAza vagairaha to pUrva meM batAe anusAra indhanarahita - nirindhana agnikAya hai / niriMdhana tulasI prajJA julAI - disambara, 2004 39

Page #45
agnikAya ko apanA astitva banAe rakhane meM oNksIjana hI jarUrI hai, aisA mAnane kI AvazyakatA nahIM hai| oNksIjana ke alAvA dUsare upayogI vAyu se bhI vaha apanA astitva banAe rakha sakatI hai, aisA mAnA jA sakatA hai| zAstra meM jo 'jahA~ agni hotI hai, vahA~ vAyu hotA hai' itanA batAyA hai| 'jahA~ agnikAya hotA hai, vahA~ oNksIjana nAmaka vAyu hotA hai' --- aisA nahIM batAyA hai| isalie 'oNksIjana nahIM hone se balba meM agnikAya jIva utpanna nahIM ho sakate'- aisA nahIM kahA jA sktaa| eka ora mahattva kI bAta yaha hai ki nAiTrojana, Argana vagairaha umadA vAyu meM oNksIjana vAyu kA pramANa kucha-na-kucha mAtrA meM hotA hI hai| yaha bAta 'vijJAnakozarasAyana vijJAna' 'vijJAnakoza-rasAyana vibhAga, bhAga-5, gujarAta yunivarsiTI oNpha ahamadAbAda' nAmaka pustaka meM DaoN. sI.bI. zAha (M.Sc., Ph.D.) dvArA batAI gaI hai| usa oNksIjana kA zoSaNa ho sakatA hai, vaha bAta alaga hai| ___ nAiTrojana vagairaha vAyu umadA-niSkriya hone ke kAraNa kisI bhI ucca tApamAna para bhI svayaM ke ilekTrojana nahIM gumAte tathA lakar3e vagairaha kI taraha naSTa nahIM hote, isalie hI vaha lambe samaya taka balba meM prakAza-garamI vagairaha ko utpanna karane meM upayogI bana sakate haiN| yaha bAta vijJAnakoza (bhAga-5, pRSTha 412) pustaka meM DaoN. (zrImatI) ema.esa. desAI ne spaSTa rUpa se batalAI hai| isake pUrva (pRSTha 28) meM batAe anusAra philAmeMTa meM Aga na laga jAe, jala na jAe, isake lie balba meM nAiTrojana vagairaha umadA vAyu kA astitva to vijJAna ke siddhAnta ke anusAra bhI siddha hotA hI hai| isa prakAra se vicAra karane meM Ae to nAiTrojana aura oNrgana nAma ke vAyu balba meM agnikAya ko prakaTa karane meM/utpanna karane meM sahAyatA karate haiN| koI dUsarA sthUla vAyu yaha kArya nahIM kara sakatA, aisA mAna sakate haiN| machalI oNksIjana ke AdhAra para jIvita rahatI hai kintu pAnI meM se oNksIjana mile taba hI vaha use svIkAra karatI hai| usI prakAra 'jahA~ agni hai, vahA~ vAyu hai'- yaha bAta saccI hai| kintu balba vagairaha meM ilekTrIsITI ke mAdhyama se jo agnikAya ke jIva uSNatA aura prakAza ke rUpa meM utpanna hote haiM, unake astitva ke lie bAhara kI khulI havA pratikUla hai| para ekadama patalI havA, vAyara vagairaha ke mAdhyama se milane vAlI havA athavA nAiTrojana, oNrgana svarUpa vAyu hI upayogI bana sakate haiM, aisA kaha sakate haiN| aisA mAnane meM koI zAstravirodha, sAinsavirodha, anubhavavirodha yA yuktivirodha nahIM AtA hai| vijJa vAcaka varga ko yahA~ eka bAta vizeSa dhyAna meM rakhanI cAhie ki 'vijJAna ke anusAra balba meM rahI huI havA ke kAraNa balba prakAzita hotA hai ' aisA maiM nahIM khtaa| 'balba ko prakAzita karane meM vAyu upayogI hai - aisA Adhunika sAinsa mAnatI hai', aisA 40 - tulasI prajJA aMka 125-126

Page #46
bhI maiM nahIM khtaa| magara 'AgamAnusAra agnikAya ke lie vAyu jarUrI hai'- aisA maiM batA rahA hU~ tathA philAmeMTa jala na jAe, isake lie Adhunika sAinsa ke siddhAnta ke anusAra, balba meM praviSTa kie gae nAiTrojana vAyu aura oNrgana vAyu vahA~ hAjira haiM hii| ataH agnikAya ke lakSaNa balba prakAza meM dikhAI dene se tathA balba meM vAyu vidyamAna hone se vahA~ AgamAnusAra sajIva teukAya ke utpanna hone meM kisI bhI prakAra kA Agamavirodha nahIM AtA / yahI batAne kA hamArA Azaya hai| uttara - cAhe manuSya ho yA machalI, cAhe phephar3e se zvAsa grahaNa kareM yA jhAlarayukta phephar3oM se- sabhI jIvoM ko "oNksIjana" grahaNa karanA hI par3atA hai-- isa satya ke AdhAra para prazna yahI hai ki kyA oNksIjana ke binA bhI agni ke jIva balba meM paidA ho sakate haiM yA jIvita raha sakate haiM? niSkriya vAyuoM dvArA agni kI prakriyA vijJAna dvArA asvIkRta hote hue bhI usa saMbaMdha meM yaha Agraha kahA~ taka saMgata hogA ki "ye vAyu agni prakaTa karane meM sahAyatA karate haiN|" balba kI samagra praNAlI itanI spaSTa hai ki zaMkA kA koI avakAza hI nahIM hai| prastuta prazna meM uThAI gaI bAtoM para hama vistRta carcA kara cuke haiN| vAyara ke mAdhyama se kisI bhI prakAra kI vAyu balba taka nahIM pahuMca sktii| dUsarI bAta hai-balba ko nirindhana agni mAnakara use oNksIjana kI jarUrata nahIM hai, aisA mAnane kA koI AdhAra nahIM hai| pahale to balba ko nirindhana agni mAnanA hI galata hai| phira usake lie oNksIjana ke sivA anya koI vAyu kI apekSA mAnanA tathA usa vAyu kI pUrti tAra ke mAdhyama se mAnanA-ye sArI visaMgata bAteM haiN| phira vApisa orgona yA nAiTrojana meM oNksIjana kA kucha-na-kucha mAtrA meM honA mAnakara oNksIjana se hI usakI pUrti karavAnA--isakI kyA AvazyakatA hai? vizuddha dazA meM niSkriya gaisoM meM oNksIjana kA zoSaNa zata-pratizata karane kI akSamatA ko mAna bhI liyA jAe to Akhira vaha oNksIjana kaba taka balba ke philAmeMTa ko jalAegA? oNksIjana ke sAtha jvalana-kriyA hote hue bhI balba kA philAmeMTa kyA akSuNNa raha pAegA? punaH orgona yA nAiTrojana ko hI balba ke philAmeMTa ko jalane meM sahAyaka batAnA kaise saMbhava hogA? jabaki ye vAyu niSkriya haiN| satya to yahI hai ki 1. na patalI havA kA astitva balba meM hai| 2. na vAyara ke mAdhyama se koI havA vahAM pahuMca sakatI hai| 3. na Argona, nAiTrojana Adi ko grahaNa kara balba jalatA hai| tulasI prajJA julAI-disambara, 2004 -

Page #47
prazna - 25. vijJAna to minarala vATara ko nirjIva kaha kara deM, aNDoM ko zAkAhArI kaha kara deM, lasana - pyAja ko bhakSya ( = khAne yogya) kaha kara deM, pepsI ko peya (= pIne yogya) kaha kara hama ko deM to kyA hama usakA upayoga kara sakate haiM? kyA vijJAna ke pAsa sajIva-nirjIva, bhakSya - abhakSya, peya-apeya, gamya- agamya vagaira kI tAttvika vyavasthA hai ? vijJAna dvArA ina sabhI praznoM kA javAba kahA~ se milegA ? varSoM se jo nirantara parivartanazIla hai, jisake siddhAntoM meM dina-pratidina parivartana hote rahate haiM, jo svayaM sampUrNa satya ko prApta nahIM kara sakane kA svIkAra karatA hai, aise Aja ke vijJAna ko oNthenTika mAnakara usake samIkaraNa anusAra zAstrIya satya ko nApane ke bajAya sarvajJa bhagavaMta ne niHsvArthabhAva evaM karuNAdRSTi se batAe hue zAstroM ko, zAstrIya tathyoM ko, atIndriya padArthoM ko satya ke rUpa meM hRdaya se svIkAra karake sarvajJa kathita tattvoM ke sAtha Adhunika sAinsa kitanI hada taka kisa prakAra se zekahenDa karatI hai? isa viSaya kI sUkSma dRSTi se khoz2a karanA vahI saccA - salAmata aura sarala mArga hai 168 Agama aura vijJAna meM paraspara kahA~ taka samanvaya hotA hai, kahA~ taka nahIM - yaha apane Apa meM eka svataMtra anveSaNa kA viSaya hai / parantu kisI bhI viSaya kI mImAMsA ko satyaparaka banAne ke lie yaha Avazyaka hai ki anekAnta dRSTikoNa kA prayoga ho aura ekAntika Agraha ke AdhAra para cintana na ho, bhale yaha viSaya vidyut ke sacitta-acitta kA ho yA padArthoM ke bhakSya - abhakSya Adi kA / jaba hama kisI bindu para vijJAna kI dRSTi se vicAra karate haiM to isakA artha yaha kara lenA ki hama usake (vijJAna ke) samIkaraNa anusAra zAstrIya satya ko nApane kA prayatna kara rahe haiM, ThIka nahIM hai / hamane prArambha meM hI isa viSaya meM kAphI spaSTa kara diyA thA ki jo bAta AgamapramANa dvArA spaSTa hai, use vijJAna kI othenTIsITI kI apekSA nahIM hai, para jina viSayoM para Agama meM spaSTa nahIM hai, unheM vijJAna ke sandarbha samajhane kI koziza karane meM koI Apatti nahIM honI caahie| sAtha meM jina apekSAoM se jo tathya AgamoM meM nirdiSTa haiM, una apekSA yA dRSTi ko spaSTa karane meM jahA~ vijJAna hameM sahAyaka hotA hai, vahA~ usako yaha kahakara asvIkAra karanA ki " vaha nirantara parivartanazIla hai, usake siddhAntoM meM dina-pratidina parivartana hote rahate haiM, vaha svayaM pUrNa satya ko prApta nahIM kara sakane ko svIkAra karatA hai", kahA~ taka ThIka hai? jahA~ taka sthAvara-kAya ke jIvatva kA prazna hai, vijJAna ne kevala vanaspatikAya ke jIvatva ko svIkAra kiyA hai, zeSa sthAvara kAyoM ke jIvatva ko nahIM / isalie hama tulasI prajJA aMka 125-126 42

Page #48
vijJAna ke AdhAra para sthAvara jIvoM ke jIvatva - ajIvatva kI mImAMsA kaise kara sakate haiM? para pRthvI, pAnI, agni, vAyu ke svarUpa samajhane meM yadi hameM vaijJAnika siddhAnta sahAyaka hote haiM, to bhI unakA paraheja karanA yaha kahA~ taka ThIka hai? eka ora vijJAna ko apUrNa banAkara usakI othenTIsiTI ko asvIkAra karanA aura dUsarI ora usI ke AdhAra para vidyut ko sacitta siddha karane kI koziza karanA - kyA ye donoM asaMgata nahIM haiM ? hama na vijJAna ko othenTika mAnakara usake samIkaraNa anusAra zAstrIya satya ko nApate haiM aura na hI atIndriya padArthoM ko asvIkAra karane kI bAta kahate haiM, na hama Agama pradhAnatA kI apekSA vijJAna-parastatA ke hAmI haiM / hamane Agama ke AdhAra para hI vidyut kI acittatA tathA vijJAna ke AdhAra para hI usakI puSTi karane kA prayatna kiyA hai / Agamasammata vaijJAnika tathyoM ko jhuThalAkara avaijJAnika ( managar3hanta) kalpanAoM ke AdhAra para vidyut kI sacetanatA ko siddha karane kA prayatna karanA- - yaha siddha karane ke lie paryApta hai ki bhrAMtiyoM evaM pUrvAgrahoM ke jAla se mukta hue binA na Agama kI sahI zraddhA kI puSTi ho sakatI hai aura na vijJAna kI Agama- avirodhI tathyoM kI sahI jAnakArI / prazna - 26. kyA trikAla abAdhita AgamoM meM zodha kA avakAza hai ? aura vaha bhI vijJAna ke dvArA Agama ko zuddha karane kA ? kyA sarvajJakathita Agama kamaz2ora haiM ki unheM apanI satyatA sAbita karane ke lie vijJAna kA sahArA lenA par3e? vijJAna ke AdhAra para Agama meM zodha-khoz2a kI AvazyakatA ho to mukhyatayA vijJAna kI sAbita hogI yA Agama kI? tIrthaMkara bhagavaMta sarvajJa hone se sAkSAt pratyakSa rUpa se tIna jagata ke tamAma padArthoM ko jAnate haiM, dekhate haiM jabaki vijJAna ke pAsa to jAnane ke sAdhana bhI kamajora haiM / vijJAna ke sAdhana kitane bhI sakSama kyoM na hoM, phira bhI unake dvArA atIndriya padArthoM kA sAkSAtkAra ho sake, aisI koI saMbhAvanA bhI nahIM hai / eka tarapha vijJAna ke sAdhanoM ko paMgu svIkAra karanA aura isake bAvajUda bhI vijJAna ke AdhAra para Agama meM chAnabIna karanI yaha to phrema ke nApa anusAra aitihAsika citra ko kATane jaisA huA / isameM vidvattA bhI kisa prakAra se kahI jA sakatI hai| vAstava meM to phrema ke nApa anusAra phoTo ko kATa kara dIvAra para laTakAne ke bajAya phoTo ke nApa ke anusAra phrema taiyAra karanI, yahI buddhimattA kI nizAnI hai| phoTo yAnI sarvajJa- vItarAgakathita tattva aura phrema yAnI Adhunika sAinsa ke samIkaraNa / tulasI prajJA julAI - disambara, 2004 43

Page #49
AtmA, karma, svarga, naraka, nigoda meM anaMta jIva, mokSa, Azrava, saMvara, baMdha, nirjarA vagairaha meM se eka bhI tattva ko nApane kI phuTapaTTI jisa Adhunika sAinsa ke pAsa nahIM hai, usake AdhAra para sarvajJakathita AdhyAtmika atIndriya tattvoM ko nApanA-jA~canA yaha to janmAMdha vyakti dvArA die gae zveta-zyAma Adi rUpa ke phaisale ko mAnya rakhane jaisI bAta huii| zveta Adi rUpa se sambandhita nirNaya karane meM hajAroM janmAMdha vyaktiyoM ke phaisale kI tulanA meM kisI eka aise vyakti kA phaisalA, jo A~kha se dekha sakatA hai, use mAnya karane meM jyAdA buddhimattA hai| chadmastha jIva buddhizAlI hoM, phira bhI atIndriya bAbata meM to kevala sarvajJa vItarAga bhagavaMta kA hI nirNaya mAnya ho sakatA hai| uttara-jahAM Agama dvArA spaSTa pratipAdana upalabdha ho, vahAM vijJAna ke AdhAra para Agama kI chAnabIna kI apekSA nahIM hotI para jisa viSaya meM Agama spaSTataH koI vidhAna-niSedha nahIM karatA vahAM vijJAna dvArA prastuta avadhAraNA se bilkula paraheja karanA satya-saMdhitsu ke lie kahAM taka ucita hogA? Aja vijJAna ke kSetra ke aise vivecana hameM upalabdha ho rahe haiM, jo sAmAnya indriyajJAna se jAnanA saMbhava nahIM hai| unake AdhAra para hama satya kI khoja kI dizA meM Age bar3he to usameM kahA~ Agama ke prati hamArI zraddhA meM kamI AtI hai? balki bahuta-se aise viSaya jo AgamoM meM kevala saMketa rUpa meM yA ajJAta apekSA se pratipAdita haiM, unheM vijJAna dvArA spaSTa karanA hamArI Agama-zraddhA ko aura adhika dRr3ha karatA hai| jahAM jainAcAryoM dvArA yahAM taka kI udAratA vyakta hai __pakSapAto na me vIre, na dveSaH kpilaadissu| yuktimad vacanaM yasya, tasya kAryaH prigrhH|| "na merA vIra ke prati pakSapAta hai, na kapila Adi ke prati dveSa hai| jisakA vacana yuktisaMgata hai, usakA hI grahaNa karanA caahie|" vahAM yadi koI vijJAna ke yuktisaMgata hI nahIM, spaSTa prayogoM se pramANita sAMvyAvahArika pratyakSa para AdhArita aura Agama avirodhI tathyoM ko bhalIbhAMti kasakara kAma meM letA hai, to bhI use aisA mAnanA ki vaha phrema ke anusAra phoTo kI kAMTachAMTa kara rahA hai, kyA apanI Agraha-buddhi kA hI pradarzana nahIM hai? jaba "ilekTrIsITI" kA viSaya sIdhe rUpa meM Agama meM carcita hI nahIM hai, vahAM Agama dvArA pradatta anya saMketa tathA vijJAna dvArA pradatta sarvamAnya/sarvagrAhya avadhAraNA ko AdhAra mAnakara usake svarUpa kA vivecana hI hamAre lie "vyavahAra" kA sarvazreSTha mArga bacatA hai| 44 - - tulasI prajJA aMka 125-126

Page #50
AcArya mahAprajJa hI nahIM, aneka anya jaina vidvAnoM tathA dUsare vidvAnoM ne saikar3oM * aisI bAtoM ko vijJAna ke AdhAra para spaSTa kara jaina darzana kI vaijJAnikatA ko 'vyavahAra' ke dharAtala para suspaSTa kiyA hai, vahAM agara aisA mAnA jAe ki sarvatra-praNIta tattva ko vijJAna ke dvArA nApane kI koziza ho rahI hai yA sarvajJa ke prati azraddhA ho rahI hai, to ucita nahIM hai| jaise pahale bhI batAyA gayA hai ki sarvajJa praNIta bahuta sAre tathya sahI pariprekSya meM samajhane ke lie athavA usake pIche rahI sApekSatA kyA hai, use bhalIbhAMti grahaNa karane ke lie vijJAna kI avadhAraNAe~ jahAM sahAyaka banatI haiM, vahAM unakA upayoga hamAre samyag bodha ko hI spaSTa karegA, sarvajJa praNIta tattva ke prati azraddhA nhiiN| astu prastuta prasaMga- ilekTrIsITI kyA hai? sajIva hai yA nirjIva? AkAzIya vidyut (lighting), tAra meM pravAhamAna vidyut pravAha (electric current) aura manuSya tathA anya prANiyoM ke jIvita zarIra meM kAryarata vidyut (bio-electricity) kahAM taka sadRza hai, kahAM taka visadRza Adi viSaya to nizcita rUpa se vijJAna kI avadhAraNAoM, siddhAntoM aura prayogoM se jitane spaSTa samajhe jA sakate haiM, utane ekAMgI jJAna se nahIM-- yaha apane Apa meM hI nirvivAda hai| udAharaNArtha vanaspati jIva hai, yaha jaina AgamoM meM pratipAdita hai| Aja vijJAna ne aneka prayogoM se vanaspatikAya meM hone vAle saMvedana, bhAva Adi ko spaSTa kara diyA hai| isase una jIvoM meM vidyamAna AhAra-saMjJA, bhaya-saMjJA, maithuna-saMjJA, parigrahasaMjJA Adi sthAnAMga sUtra meM pratipAdita dasa saMjJAoM ko bhalI-bhA~ti samajhane meM aura suvidhA hotI hai| to kyA hama aise vaijJAnika tattvoM kI upAdeyatA ko asvIkAra kareM? pratyut ina prayogoM se to sarvajJa-praNIta jJAna ke prati hamArI zraddhA aura sudRr3ha hogii| isI prakAra yadi koI vaijJAnika zodha Adi dvArA pRthvI Adi jIvoM ke jIvatva ko samajhAne meM suvidhA hogI to kyA hama unheM nahIM mAneMge? prazna-27. dUsarI eka mahattva kI bAta yaha hai ki oghaniyukti, AcArAMgasUtra vagairaha AgamoM meM batAe acitta agnikAya, acitta apkAya vagairaha padArthoM kI nirjIva mAnane meM aura hamAre prastuta vizleSaNa meM koI bhI virodhAbhAsa nahIM hai| sUtrakRtAMga (zrutaskaMdha-1/adhya. 5/uddezo 1/gA. 10 se 39) aura uttarAdhyayana (19/24-44-45) sUtra meM batAe mutAbika naraka meM agnikAya jIva nahIM hone para bhI vahA~ para sakhta garamI hone ko hama svIkAra karate haiM / sUrya ke garama kiraNoM ko hama zAstra anusAra nirjIva hI mAnate haiN| ye sabhI bAteM nirvivAda rUpa se hameM mAnya hI haiN| hama juganU ko agni nahIM mAnate tathA zarIra kI garmI ko athavA candramA ke kiraNoM ko yA svayaM prakAzaka maNiratna ityAdi ke udyota ko sajIva agnikAya nahIM maante| kintu 'bijalI nirjIva tulasI prajJA julAI-disambara, 2004 - - 45

Page #51
agnikAya hai' aisA koI bhI zAstra-pATha batAe binA use acitta nirjIva ke rUpa meM kisa prakAra se jAhira kiyA jA sakatA hai? zAstrAdhAra binA apanI maraz2I ke mutAbika vidyut-prakAza ko nirjIva rUpa se z2Ahira karane kA adhikAra asarvajJa ko kisa prakAra se mila sakatA hai?' uttara - jaise sUrya kA Atapa zAstrAdhAra se nirjIva mAnane meM koI Apatti nahIM hai, vaise hI ilekTrIsITI (yAnI snigdha-rUkSa guNadharma) ko bhI paudgalika pariNamana kI kriyA-rUpa svIkAra karane meM kahA~ Apatti hai? zabda, Atapa Adi kI bhA~ti hI yaha eka sArvabhauma paudgalika pariNamana hI hai, jo vaisrasika, prAyogika aura mizra- tInoM rUpa meM saMbhava hai| zAstroM meM pudgala ke pariNamana ke antargata jo snigdha kI carcA hai, vaha "ilekTrIsITI" kI hI hai| kevala zabdAntara yA bhASA-prayoga kA antara hai| isI prakAra tejolezyA yA (taijas vargaNA ke pudgaloM) ke saMbaMdha meM upalabdha zAstrIya carcA se bhI ilekTrIsITI kI paudgalikatA bhalI-bhA~ti siddha ho jAtI hai| isa viSaya kI carcA bhI hama prazna 20 ke uttara meM kara cuke haiN| prAcIna sAhitya kI bhASA ko samajhanA jarUrI hai| snigdha-rUkSa kA artha RNa-ghana vidyut ke rUpa meM svIkRta hone se yaha spaSTa ho jAegA ki ilekTrIsITI svayaM pudgala ke mUla sparza guNa kI dyotaka hai| rUkSa-snigdha se AkAzIya vidyut kI utpatti batAne vAle prAcIna pATha (jisako uddhRta kiyA jA cukA hai) isa tathya ke pramANa haiN| jaina darzana meM varNita pudgala paramANu aura pudgala-skandha ke nirmANa meM mUla bhUmikA snigdha-rUkSa kI hai, vaise vijJAna ke anusAra sabhI mUlabhUta tattva (element) ke paramANu kI saMracanA meM RNa aura ghana vidyut kI hI mukhya bhUmikA hai| jaba itanA spaSTa pramANa hameM mila jAtA hai, taba phira kyoM hama use svIkAra na kareM? isameM kahIM bhI saMzaya yA anizcaya nahIM hai| prANa, lezyA Adi kA zAstrIya vivecana bhI bhalI-bhAMti batAtA hai ki RNa-ghana vidyut, vidyut-cumbakIya taraMgoM kA vikiraNa Adi ko AgamakAroM ne apanI zabdAvalI meM prastuta kiyA hai| dUsarI ora jaba vijJAna pratyakSataH ina jaina avadhAraNAoM kA hI samarthana karatA huA jaivika prakriyAoM ke lie jaiva vidyut, AbhAmaNDala Adi ko vyAkhyAyita karatA hai, taba jaina darzana meM zraddhAzIla ke lie to bahuta hI gaurava kA viSaya banatA hai ki kaise hamAre prAcIna jJAniyoM ne itane sUkSma viSayoM ko apane prakAra se spaSTa kiyA thaa| Aja to vijJAna ke kSetra meM prANa-prakriyA, AbhAmaNDalIya pariNamana (yAnI lezyA ke raMgoM ke 46 - - tulasI prajJA aMka 125-126

Page #52
prabhAva) ke kSetra meM hone vAle anusaMdhAna jaina avadhAraNAoM ko aura adhika ujAgara karate dRSTigocara ho rahe haiN| prazna 28-prakAza cAhe dIpaka Adi agni kA ho yA vidyata (ilekTrIsITI) ke upakaraNoM kA ho, use hI kucha jaina graMtha sacitta teukAya batAte haiM / aisA mAnane meM kyA Apatti hai? uttara-prakAza ko jaina AgAmeM meM kahIM para bhI agnikAya yA teukAya nahIM batAyA hai| usako paudgalika pariNamana yA paryAya ke rUpa meM hI prastuta kiyA hai| prakAza cAhe sUrya kA ho, candramA kA ho, tArA kA ho, AkAzIya vidyut kA ho yA agni-aMgAroM kA ho-vaha nirjIva hai| usake sparza ko AgamoM meM kahIM varNya nahIM batAyA hai| aisI sthiti meM kucha uttarakAlIna graMthakAroM kI mAnyatA ke AdhAra para use sacitta teukAya mAna lenA tathA vaijJAnika avadhAraNAoM kI kAlpanika vyAkhyA kara apane pakSa meM prastuta karanA-kahAM taka ucitta hai? isa viSaya kI sampUrNa zAstrIya mImAMsA evaM vaijJAnika siddhAntoM kI vAstavikatA prastuta karanA bahuta jarUrI hai| (dekheM pariziSTa-1) jina uttarakAlIna graMthoM ke sandarbha uddhRta haiM, ve saba jaina paramparAoM meM mAnya graMtha nahIM haiN| isI prakAra paMcAMgI Agama kA prAmANya bhI kevala sampradAya-vizeSa meM hI svIkRta hai, zeSa anya sampradAyoM dvArA ve Agama ke rUpa meM mAnya nahIM haiN| vijJAna ne ilekTrona, phoTona Adi ke sambandha meM bahuta spaSTa rUpa se apane siddhAntoM ko prastuta kiyA hai| phoTona-prakAzANu kisa prakAra prakAza-UrjA kI ikAI hai tathA kisa prakAra usakA kaNa rUpa evaM taraMga-rUpa prakaTa hotA hai, ise bhalI-bhA~ti samajhane ke bAda kahIM para bhI yaha AzaMkA nahIM rahatI ki vaha sajIva ho| phoTo-ilekTrIka prakriyA meM phoTona kI paudgalika UrjA kA hI rUpAntaraNa ilekTrona ke vikiraNa kA nimitta banatA hai| AgamoM meM jaba sUrya kI kiraNoM ke phoTona ko nirjIva-paudgalika batAyA hai tathA usakA sparza yadi varNya nahIM hai, to use (phoTona ko) uttarakAlika graMthoM ke AdhAra para sajIva mAnakara ilekTrona ko bhI usake AdhAra para sajIva batAnA Agama kI mAnyatA kA hI khaNDana karanA hai| sUrya-kiraNoM vAle phoTona aura momabattI, dIye yA agni ke prakAza ke phoTona ko vijJAna zata-pratizata ekarUpa-samAna mAnatA hai| phira to sUrya ke prakAza kA sparza bhI varNya mAnanA caahie| prazna-29. "adhyAtma mArga kA AdhAra ahiMsA hai| isalie Arambha-samArambha chor3anA pratyeka sAdhaka kA mahattva karttavya bana jAtA hai| sabhI Arambha chUTa na sakeM, phira tulasI prajJA julAI-disambara, 2004 - - 47

Page #53
bhI mahAArambha ko to choTe-bar3e pratyeka sAdhaka ko chor3anA Avazyaka hai| uparyukta aneka Agama pramANoM kI sAkSI se vidyut prakAza sajIva siddha hone se usakI virAdhanA ko chor3anA pratyeka sAdhaka kA karttavya bana jAtA hai / taduparAMta SaDjIvanikAya kI virAdhanA meM bhI agnikAya kI virAdhanA mahAArambha svarUpa hone se jarUra tyAga karane ke yogya bana jAtI hai / " bhagavatIsUtra meM bhagavAna zrImahAvIra svAmIjI kAlodAyI ko batAte haiM ki - 'je se purise agaNikAyaM ujjAlei se NaM purise mahAkammatarAe ceva, mahAkiriyatarAe ceva mahAsavatarAe ceva mahAveyaNatarAe ceva / ..je se purise agaNikAyaM ujjAle se NaM purise bahutarAgaM puDhavikAyaM samAraMbhati, bahutarAgaM AukkAyaM samAraMbhati, appatarAyaM teUkAyaM samAraMbhati, bahutarAgaM vAUkAyaM samAraMbhati, bahutarAgaM vaNassaikAyaM samAraMbhati, bahutarAgaM tasakAyaM samAraMbhati' (bhagavatIsUtra zataka 7, uddezo 10, sUtra 307 ) arthAt " agnikAya ko jalAne vAle jIva bahuta se pRthvIkAya, jalakAya ityAdi jIvoM ko naSTa kara DAlate haiM / isIlie ve mahAkarma baMdha karate haiM, mahAArambhakriyA karate haiM, mahAAzrava kA bhoga banate haiM, SaDjIvanikAya ko mahAvedanA dete haiN|" isase agni ko jalAne vAle tathA balba vagairaha ke cAlU karane ke dvArA vidyut prakAza ko utpanna karane vAle vyakti vAstava meM mahAAraMbha hI karate haiM - aisA siddha hAtA hai| 75 isI prakAra AcArAMga, dazavaikAlika, uttarAdhyayana, nizIthabhASya, nizIthasUtracUrNi, praznavyAkaraNasUtra Adi meM bhI agnikAya ke mahAArambha saMbaMdhI sandarbha prApta haiM / " uttara - agnikAya teukAya kI hiMsA ko jisa rUpa meM mahAArambha batAyA hai, usa rUpa meM use mahAArambha svIkAra karane meM kahAM Apatti hai? usI prakAra teukAya ko AcArAMga meM dIrghalokazastra, uttarAdhyayana meM savvabhakkhI, dazavaikAlika meM tIkSNa zAstra ke rUpa meM jo pratipAdita kiyA hai, use kauna asvIkAra karatA hai? yadi vidyut (ilekTrIsITI) bhI teukAya (agni) rUpa siddha ho jAe, to usa para bhI vahI bAta lAgU ho jaaegii| ilekTrIsITI kisa rUpa meM teukAya bana sakatI hai aura kisa rUpa meM nahIM, isakI vistRta carcA hama kara cuke haiN| isalie jahA~ isakA teukAyika rUpa pragaTa hotA hai, vahA~ usako agni kI bhA~ti hI mahAArambha mAnA hI jAe para jahA~jahA~ vaha kevala paudgalika pariNamana ke rUpa meM hI hai, vahA~-vahA~ Arambha vAlI bAta lAgU nahIM hotii| 48 tulasI prajJA aMka 125-126

Page #54
prazna-30. "prakAzamAna balba kI garamI ke kAraNa usakI bAhara kI sparza meM Ane vAle vAyukAya ke jIvoM kI bhI hiMsA hotI hai tathA rAtri meM lAITa ke kAraNa Ane vAle aneka trasakAya ke jIvoM kI bhI virAdhanA hotI hai|''7 uttara-yadi balba kI garamI ke kAraNa bAhara kI sataha para sparza meM Ane vAle vAyukAya ke jIvoM kI hiMsA ho to phira kisI bhI garma padArtha ke kAraNa pAtra Adi ke garma hone para sparza meM Ane vAlI vAyukAya ke jIvoM kI hiMsA mAnanI pdd'egii| lAITa para Ane vAle trasa jIvoM kI hiMsA lAITa jagAne vAle ke pramAda se sambaddha haiM / usameM bhI kRta, kArita, anumodita, manasA, vAcA, kAyena jur3ane vAlA doSI hogaa| (jaisA paMkhe ke viSaya meM batAyA gayA, vaisA yahA~ para bhI lAgU hogaa)| prazna-31. jahA~ vidyut pravAha se na prakAza hotA hai yA na tApamAna tIvra hotA hai, balki kevala vidyut UrjA kA gati UrjA meM rUpAntaraNa hotA hai, vahA~ sacitta teukAya kI virAdhanA yA hiMsA hotI hai, aisA mAnanA kahA~ taka saMgata hai? udAharaNArtha- hAtha ghdd'ii| uttara- hAtha ghar3I meM sela se vidyut-pravAha ghar3I kI ilekTronika sisTama ko saMcAlita karatA hai| isameM kahIM bhI agni yA teukAya kA koI lakSaNa pragaTa nahIM hotaa| usa sthiti meM yaha spaSTa hai ki yaha kevala (korA) paudagalika pariNamana hI hai| sAmAnya ghar3I jo sprIMga kI yAMtrika UrjA se calatI hai, vaha sela vAlI ghar3I meM vidyut kI UrjA se calatI hai| yadi vidyut kA yAMtrika UrjA meM pariNamana mAtra hI sacitta teukAya hai, to phira zarIra meM bhI hone vAlI yAMtrika kriyA ko sacitta teukAya mAnanA hogaa| zarIra meM vidyuta-UrjA se saMcAlita gati Adi yAMtrika kriyA meM jaise kahIM bhI teukAya kI virAdhanA nahIM hai, vaise hI ghar3I meM bhI kahIM aisI virAdhanA nahIM hotI, yaha spaSTa hai| prazna-32. mAIka ke emplIphAyara ke Upara lagI huI lAITa, AvAja ke Arohaavaroha ke sAtha jalatI-bujhatI hai aura usameM ora bhI dUsarI lAiTeM cAlU hotI haiN| isake alAvA TrAMjisTarsa, rejisTarsa, DAyoDsa ityAdi bhI usameM lage hue hote haiM tathA mAIka cAlU ho taba usameM se kucha pArTasa to bahuta garama ho hI jAte haiN| ____ yaha bAta sirpha mAIka ke emplIphAyara ke viSaya meM hI nahIM kintu ilekTrIsiTI AdhArita phona (mobAila bhI), phaiksa, kampyUTara, kelkyulera ityAdi tamAma cIjoM meM samAna rUpa se lAgU par3atI hai| isameM TrAMjisTara kitanA bhI choTA kyoM na ho phira bhI vaha garamI kA utsarjana karatA hI hai| tulasI prajJA julAI -disambara, 2004 - - 49

Page #55
peMTIyama vagairaha kampyUTarsa kI mukhya cIpa bhI garama hotI hI hai| isalie usako aust karane ke lie hITasiMka aura paMkhe kA upayoga kiyA jAtA hai| isalie vahA~ bhI jIva - virAdhanA hotI hai, yaha spaSTa hI hai / " uttara - ilekTrIsITI svayaM nirjIva hai, aisA spaSTa siddha hone para bhI ina saba sAdhanoM kA sAdhu svayaM saMcAlana kara sakate haiM, aisA mAnanA upayukta nahIM hai| jina sAdhanoM ke prayoga meM kisI bhI prakAra kI hiMsA kRta, kArita, anumodita rUpa meM na ho tathA anya mahAvratoM, samiti, gupti kI virAdhanA na ho, aise sAdhanoM kA upayoga sAdhu svayaM kare yA na kare, yaha vyavahAra kA prazna hai| udAharaNArtha - - sela dvArA saMcAlita ghar3I kA prayoga karane meM aisA kahIM para nahIM hotA, isalie yaha varjya nahIM hai| mAika yA lAITa gRhasthoM ke upayoga ke lie gRhastha prayukta kare, isameM sAdhu ko doSa kaise lagegA? phona, phaiksa, Teleksa Adi bhI vyavahAra ke viSaya haiN| jo-jo cIjeM kalpanIya haiM, ve sAre karanA sAdhu ke lie jarUrI nahIM haiM / dravya, kSetra, kAla, bhAva kI apekSAoM ke AdhAra para inakA prayoga- aprayoga nirdiSTa ho sakatA hai / isI prakAra mAIka Adi kA prayoga bhI gRhastha loga apanI sunane kI suvidhA ke lie karate haiM / jaise paNDAla, sTeja Adi sabhA kI suvidhA ke lie nirmita hote haiM, vaise hI mAika, spIkara, empalIphAyara Adi kA prayoga bhI gRhastha loga apanI suvidhA ke lie karate haiM / yadi paNDAla, sTeja Adi kA upayoga sAdhu karate haiM to unheM doSa nahIM lagatA to mAIka meM sAdhu kI AvAja calI jAne se usakA doSa sAdhu ko kaise lagegA? (TelIphona kI prakriyA meM vidyut UrjA kA dhvani ke rUpa meM parivartita honA bhI paudgalika pariNamana hai| jahA~ taka teukAya kI virAdhanA kA saMbaMdha hai, TelIphona meM bAta karane se aisA hone kI saMbhAvanA nahIM hai / ) saura sela meM saura UrjA se vidyut UrjA paidA kI jAtI hai| isameM bhI kevala paudgalika pariNamana hI hai, sacitta teukAya kA prasaMga nahIM bntaa| jahAM mAIka Adi meM garmI hotI hai, to yaha vaha jIva kRta nahIM haiM, isa prazna kA uttara haiM bahuta sAre paudgalika pariNamana aise haiM, jahA~ garmI yA uSmA paidA hotI hai, vistrasA pariNamana kevala paudgalika haiM, unheM jIva dvArA kRta nahIM mAnA jA sktaa| parampara rUpa meM sRSTi ke sabhI pariNamanoM meM jIva aura pudgala kA saMyoga kisI-na-kisI rUpa meM jur3A huA hai / kintu usakA tAtparya yaha nahIM hai ki anaMtara rUpa meM sabhI pariNamana meM jIva kA yoga avazya hai / (vistRta carcA prazna 23 ke uttara meM kI jA cukI hai / ) 50 tulasI prajJA aMka 125-126

Page #56
prazna-33. eka mahattvapUrNa prazna yaha hai ki terApaMthI sAdhu-sAdhvI paMkhe kA upayoga karate haiN| usameM unakA Azaya zAsana kI prabhAvanA karane kA hai yA zarIra kI sukhazIlatA ko puSTa karane kA hai? paMkhe ke upayoga meM vAyukAya kI virAdhanA to spaSTa hai hii| taduparAMta kitanI bAra ur3ate hue paMchI vagairaha kI bhI vahA~ virAdhanA hotI hai| taba phira paMkhe kA upayoga terApaMthI sAdhu kisa lie karate haiM? yaha bAta samajha meM nahIM aatii| kyA isase jIvanabhara SaDjIvanikAya kI hiMsA kA tyAga karane kA mahAvrata dUSita nahIM hotA? 14 pUrvadhara zrI svayaMbhavasUrijI mahArAja ne to dazavaikAlikasUtra meM 'caleNa vA celakaNeNa vA hattheNa vA muheNa vA appaNo vA kAyaM bAhiraM vA vi puggalaM na phumejjA na vIejjA' (da.vai. 4/4) aisA kaha kara 'vastra dvArA yA vastra ke aMcala se athavA hAtha dvArA yA muMha dvArA svayaM ke zarIra ko athavA bAhara kI kisI bhI cIz2a ko phUMkane kA, bujhAne kA kArya sAdhu mana-vacana-kAyA se karanA-karAnA-anumodanA chor3e'isa prakAra kI vAyukAya kI rakSA kI bAta batAI hai| 14 pUrvadhara zrI bhadrabAhusvAmIjI mahArAja ne bhI AcArAMga niyukti meM 'viyaNe a tAlayaMTe sappasiyapatta celakaNNe y| abhidhAraNA ya bAhiM gaMdhaggI vaaussthaaii||' (A.ni.zru. 1/a. 1/3.7/gA. 170) aisA kahakara unhoMne vIjaNApaMkhA vagairaha kI, vAyukAya kI hiMsA ke sAdhana ke rUpa meM pahacAna karAkara unase dUra rahane kI salAha dI hai|" uttara- paMkhe ke calane se vAyukAya kI virAdhanA hotI hai, jo sAdhu ke lie kRtakArita-anumodita manasA, vAcA, kAyena varNya hai| kintu jahA~ paMkhA calatA ho, vahA~ baiThane se vAyukAya kI virAdhanA kA koI prasaMga nahIM hotaa| yadi paMkhe ko sAdhu calavAye yA calate hue kA anumodana kare, to avazya vaha doSa kA bhAgI bnegaa| jahA~ sAdhu baiThe hoM vahA~ anya koI vyakti apanI suvidhA ke lie paMkhA calAe, to usameM sAdhu ko doSI ThaharAnA saMgata nahIM hai| usa sthiti meM sAdhu kA kartavya hai ki vaha apane bhAvoM kA saMyama kareM- paMkhe se milane vAle sukha kI kAmanA na kre| mana se bhI anumodana na kre| yadi koI aisA karatA hai to use nizcita hI doSa lagegA, yaha spaSTa hai| jaise gRhastha hiMsA kara apane nimitta se bhojana, pAnI, vastra, makAna, auSadha Adi kA nirmANa karatA hai aura sAdhu ko dene para sAdhu use zuddha (nirdoSa) AhAra, pAnI Adi ke rUpa meM grahaNa karatA hai, to sAdhu ko koI doSa nahIM lagatA, para yadi sAdhu ke bhAvoM meM ina sabake prati kisI prakAra kI bhAvanA ho yA mAnasika anumodana bhI ho to sAdhu doSa kA bhAgI banatA hai| vaise hI tulasI prajJA julAI-disambara, 2004 - - 51

Page #57
paMkhe ke saMbaMdha meM hai| paMkhe kI havA lagane mAtra se usakI hiMsA meM sAdhu ko saMbhAgI mAna lene kA koI aucitya dikhAI nahIM detaa| isameM kahIM do rAya nahIM haiM ki sAdhu ko na svayaM vidyut saMcAlita paMkhA calAnA kalpatA hai, na calavAnA aura na anumodana krnaa| isameM bhale hI vidyut nirjIva hai, hAtha paMkhA bhI to nirjIva hI hai, para usakA prayoga sAdhu ke lie trikaraNa-triyoga se varNya hai| usI prakAra vidyut cAlita paMkhe meM bhI hai| ___ aba yadi gRhastha apanI suvidhA ke lie paMkhA calAtA hai, vahAM sAdhu ko rahanA kalpatA hai yA nahIM? isa prazna kA gaMbhIra cintana jarUrI hai| yadi sAdhu gRhastha dvArA cAlita paMkhe kA anumodana (manasA, vAyA, kAyena) na kare aura mAdhyastha bhAva se vahAM sthita ho to vAyukAya kI virAdhanA kA doSa sAdhu ko kaise lagegA? kyoMki paMkhe dvArA ho rahI vAyukAya kI hiMsA meM sAdhu kI upasthiti kisI bhI rUpa meM nimittabhUta nahIM hai| isa viSaya kI carcA pahale bhI kI jA cukI hai| yadi jahAM paMkhA calatA ho vahAM sAdhu ko rahanA hI nahIM kalpatA to phira paMDAla Adi meM rahanA kaise kalpegA? isalie yaha spaSTa hai ki jisa kriyA meM sAdhu trikaraNa-triyoga se jur3A huA nahIM hai, usakA doSa sAdhu ko nahIM lgtaa| . gRhastha apane upayoga ke lie jina sAdhanoM kA prayoga karatA hai aura unameM vahAM vAyukAya yA trasakAya yA anya koI bhI jIvoM kI hiMsA hotI hai, to usakA pApa gRhastha ko lagatA hai| yadi sAdhu usako na karatA hai, na karAnA hai, na anumodana karatA hai to usakA doSa sAdhu ko nahIM lgegaa| mAika, lAITa Adi kI carcA bhI hama kara cuke haiN| prazna-34. dUsarI eka mahattva kI bAta yaha hai ki vidyut prakAza ke upayoga meM mAtra sthAvarakAya aura trasakAya jIvoM kI virAdhanA kA doSa lagatA hai, aisA nahIM hai| ilekTrIsITI kI utpatti meM bhI bahuta sAre trasakAya paMcendriya jIvoM kI hiMsA kA mahAdoSa lAgU par3atA hI hai| jina mahAnadiyoM meM Dema bA~dhakara TarabAina ke mAdhyama se vidyut utpanna kI jAtI hai, vahA~ TarabAina ke tIkSNa dA~toM se lAkhoM machaliyoM kI hiMsA hotI hai| TarabAina ke dA~toM meM phaMsakara kaTI huI machaliyoM ke thokabaMda mA~sa se TarabAina baMdha na ho jAe, isalie pratyeka cha:-ATha ghaMToM ke antara meM usake dA~toM ko sApha karate haiN| usameM se TanabaMdha mA~sa nikalatA hai| TarabAina ke pAsa meM bahatA huA pAnI bhI machaliyoM ke khUna se lAla ho jAtA hai| itanI ghora hiMsA ke bAda ilekTrIsITI utpanna hotI hai| isa prakAra kI hiMsA kA - tulasI prajJA aMka 125-126 52

Page #58
pApa ilekTrIsITI kA upayoga karane vAle ko avazya lagatA hai / isalie ilekTrIsITI ke utpAdana meM hiMsA aura vaha sajIva hone ke kAraNa usake upayoga meM bhI hiMsA kA doSa spaSTa rUpa se dikhAI detA hai / vAstava meM trasa - sthAvara donoM prakAra ke r3hera sAre jIvoM kI hiMsA se kalaMkita hue mAIka - lAITa phona- phaiksa vagairaha kA upayoga jIvana paryanta sarva hiMsA ke tyAgI aise jaina sAdhu-sAdhvI jI bhagavaMta kisa prakAra se kara sakate haiM? aisA kareM to unakA ahiMsA mahAvrata kisa prakAra se nirmala raha sakatA hai? uttara - jaina sAdhu aisI koI cIja kA prayoga nahIM kara sakatA, jisameM mahAArambha to kyA, alpa Arambha bhI ho| isIlie AhAra Adi bhI sahaja - niSpanna hone se hI sAdhu grahaNa karate haiM / AhAra kI bhAMti hI vastra, pAtra, upakaraNa, sthAna, auSadha Adi sabhI cIjeM binA Arambha kahIM nahIM bntii| inake Arambha meM bhI bijalI kA prayoga anaMtara yA paraMpara rUpa meM hotA hI hai / yadi bijalI kI utpatti meM mahAArambha ke AdhAra para usake upayoga ko sadoSa mAnA jAe to phira bijalI kI sahAyatA se niSpanna ukta cIjoM kA bhI upayoga sAdhu kaise kara sakate haiM? jisa prakAra sahaja niSpanna upayukta cIjoM kA upayoga sAdhu ke lie vihita hai, usI prakAra mAika, lAITa Adi gRhasthoM kI suvidhA ke lie prayukta gRhasthoM dvArA ho to usakA doSa sAdhu ko kaise lagegA? TarabAina meM machalI Adi ke kaTane kI hiMsA kI kriyA unheM lagegI jo kRta, kArita, anumodita rUpa meM usameM jur3ate haiM, phira bhale hI ve sAdhu ho yA gRhastha / gRhastha kI apanI suvidhA ke lie lage mAika, lAiTa Adi kA doSa yadi sAdhu ko bhI lagegA to phira gRhasthoM ke lie nirmita paMDAla, sTeja, makAna (upAzraya) Adi kA doSa sAdhu ko kyoM nahIM lagegA? jahAM taka dharma-pracAra kA sambandha hai- hiMsA ke mAdhyama se dharma pracAra karanA hI jaba adharma hai to hiMsA ke dvArA dharma-pracAra karanA vihita kaise hogA ? para jaise pustaka - mudraNa Adi meM lagane vAlI kriyA sAdhu ko nahIM lagatI vaise hI mAika Adi kI kriyA bhI sAdhu ko kaise lagegI? yadi dharma-pracAra ke lie pustaka Adi kA lekhana sAdhu kara sakate haiM to phira apanI yatanApUrvaka upadeza dene meM sAdhu kaise doSI hogA? mAika Adi gRhastha apanI suvidhA ke lie lagAte haiM, yaha bAta vaisI hI hai jaise pustaka kA mudraNa Adi gRhastha apanI suvidhA ke lie karate haiM / na pustaka- mudraNa meM sAdhu kRta, kArita, anumodita rUpa meM saMlagna ho sakatA hai, na mAika Adi ke prayoga meM / jaina sAdhu pAMca mahAvratoM kA pAlana karate hue hI dharma-pracAra karate haiM / isIlie ve pustaka- mudraNa jaisI sAvadya pravRttiyoM ko na kara sakate haiM, na karavA sakate haiM, na unakA anumodana kara sakate haiN| yadi isa saMbaMdha meM mahAvratoM kA pAlana vaphAdArI se kara sakate tulasI prajJA julAI - disambara, 2004 53

Page #59
haiM to phira dharma-upadeza evaM pracAra ke kArya ko usa prakAra kyoM nahIM kara sakate? pustaka mudraNa aura mAika, lAiTa Adi ke sAtha sAdhya kI saMlagnatA samAna hai| nizcita hI saMyama-dharma ko vizuddha rakhakara hI jaina sAdhu dharma-pracAra kare, yahI vAMchanIya hai| AcArya tulasI ne terApaMtha kI nIti ko spaSTa karate hue "mAika Adi viSaya" kI carcA isa prakAra kI haitaTasthatA kI nIti saMzodhana aura parivartana kI nIti ke sAtha kucha viSayoM meM hamane taTasthatA kI nIti apanAI hai| phoTo, TeparikaoNrDiMga, bijalI Adi kucha aise viSaya haiN| gRhastha apane prayojanoM se inakA prayoga karatA hai, usameM sAdhu taTastha rahe to koI doSa pratIta nahIM hotaa| taTasthatA kI nIti se merA abhiprAya hai-niSedha aura anumodana, isa dvaMdva se bacakara apramattabhAva se vyavahAra karane kI nIti / pramAdavaza kucha bhUleM ho jAnA asambhava nahIM hai| bhUla kA samarthana bhI nahIM kiyA jAnA caahie| yadi ina kAryoM meM sAdhu kI preraNA yA lagAva ho to vaha vAMchanIya nahIM hai| isake sAtha-sAtha yaha mAnakara bhI nahIM baiThanA cAhie ki ina kAryoM meM preraNA yA lagAva hue binA koI raha hI nahIM sktaa| vyavahAra kI aisI aneka pravRttiyA~ haiM, jinase sAdhu ko taTastha rahanA jarUrI hotA hai- samarthana aura niSedha, ina donoM se bacakara apanI sthiti meM rahanA hotA hai| mAika kA prayoga mukhyataH sunane vAloM kI upayogitA hai| sAdhu isa para bole to usakI bhI pUrI taTasthatA baratanI hotI hai| isakA niSedha na kare to usakI preraNA bhI nahIM karanI caahie| niSedha aura preraNA ke bIca kA rAstA avazya hI bahuta saMkarA hai| kintu usa para calA nahIM jA sakatA, aisA nahIM mAnA jA sktaa| ukta pravRttiyoM meM muni nimitta banatA hai aura nimitta banane se bacanA deha dhAraNA aura vyavahAra kI sthiti meM sambhava bhI kahA~ hai? yadi muni una pravRttiyo meM lipta na ho to vaha unakI Asakti se apane Apako bacA sakatA hai| prazna-35. eka ora mahattva kI bAta to yaha hai ki sacitta (sajIva) teukAya ke lakSaNa jisameM dikhAI dete haiM, vaisI ilekTrIsITI aura balbaprakAza meM nirjIvatA kA nizcaya asarvajJa ko kisa prakAra se ho sakatA hai? asarvajJa vyakti to aisA vyavahAra nahIM kara sktaa| yadi svayaM ke pAsa upalabdha sAdhana sAmagrI dvArA kisI cIja kI nirjIvatA 54 - - tulasI prajJA aMka 125-126

Page #60
kA abhrAnta nirNaya nahIM ho sakatA to chadmastha sAdhu-sAdhvIjI bhagavaMta usa cIz2a kA upayoga-upabhoga utsarga mArga se nahIM kara skte| yaha batAne ke lie to zramaNa bhagavAna mahAvIra ne kevalajJAna ke bala se tAlAba ke pAnI ko nirjIva jAnate hue bhI atyanta pyAsa se vyAkula sAdhuoM ko usa prAsuka-nirjIva jala ko pIne kI anujJA nahIM dI, kyoMki kevalajJAna dvArA nirjIva dikhAI dene vAlA vaha pAnI chadmastha jIvoM ke pAsa rahane vAlI jJAna-sAmagrI se nirjIva svarUpa nizcita ho sake, aisA saMbhava nahIM thaa| aisA hone para bhI pyAsa se vyAkula sAdhuoM ko yadi vaise pAnI ko pIne kI chUTa deM to bhaviSyakAla meM aneka sAdhu apane pAsa upalabdha sAdhana-sAmagrI se nirjIva svarUpa nahIM jAna pAne vAlI cIz2a vastuoM kA bhI prastuta dRSTAnta se AlaMbana dvArA utsarga mArga se upayoga karane lageMge- yaha prabala saMbhAvanA thii| aisI galata paraMparA kA prArambha ho jaaegaa| paramakRpAlu paramAtmA kaise hone dete? isalie unhoMne vaha pAnI nirjIva hote hue bhI usa pAnI ko pIne kI AjJA nahIM dii| yaha samasta ghaTanA AcArAMgavRtti meM zrIzIlAMkAcArya ne isa prakAra se batAI hai 'kAlatastvacittatA svabhAvataH svAyuHkSayeNa vaa| sA ca paramArthatoti'tizayajJAnenaiva samyak parijJAyate, na chAdmasthikajJAneneti na vyvhaarpthmvtrti| ataeva ca tRSA'tipIr3itAnAmapi sAdhUnAM svabhAvataH svAyu:kSayeNA'cittIbhUtamapi tar3AgodakaM pAnAya vardhamAnasvAmI bhagavAn nAnujJAtavAn, itthaMbhUtasyA'cittIbhavanasya chadmasthAnAM durlakSyatvena mA bhUt sarvatrA'pi tar3Agodake sacitte'pi pAzcAtyasAdhUnAM pravRttiprasaMga iti kRtvA' (AcArAMganiyukti adhyayana-1, pRthvIkAya/gA. 13 kI vRtti) isa ati uttama aitihAsika aura Agamika Adarza ko najara ke samakSa rakhakara, prakAza-dAhakatA ityAdi teukAya ke lakSaNa jisameM dikhAI dete haiM, vaisI ilekTrIsITI kA, vidyutprakAza kA, ilekTrIsITI para AdhArita samasta sAdhanoM kA autsargika upayoga, sarva hiMsA kA jIvanabhara tyAga karane vAle sAdhu-sAdhvIjI bhagavaMta kisa prakAra se kara sakate haiM? isase niSkarSa nikalatA hai ki kevalajJAna dvArA nirjIva svarUpa meM nizcita huA pAnI bhI zrutajJAna kI dRSTi se nirjIva rUpa siddha na ho taba usakA sajIva ke rUpa meM vyavahAra karanA yahI sarvajJa tIrthaMkara bhagavaMtoM ko mAnya hai| matalaba ki sajIva-nirjIva kA vyavahAra tathA nirNaya karane ke lie hamAre lie kevalajJAna kI tulanA meM zrutajJAna balavAna pramANa siddha hotA hai| isa apekSA se kevalajJAna kI tulanA meM zrutajJAna balavAna siddha hotA hai to maMdabuddhi yA zuSka tarka kI tulanA meM to zrutajJAna jyAdA balavAna banatA hI hai| hamAre tulasI prajJA julAI-disambara, 2004 - - 55

Page #61
lie to zrutajJAna kI hI sabase z2yAdA vizvasanIyatA-upAdeyatA-pramANarUpatA hai- aisA sUcita karane ke lie to 'zrutadhara gaveSaNA karake, zruta ke upayoga se nirdoSa svarUpa jAnane ke bAda, jo gocarI lAte haiM, vaha gocarI kevalI ko doSita dikhAI de taba bhI kevalajJAnI usa gocarI kA upayoga karate haiM anyathA zruta aprAmANika ho jAtA hai'- aisA bhadrabAhusvAmIjI ne piMDaniyukti meM batAyA hai| 'Aho suovautto suyanANI jai vi giNhai asuddh| taM kevalI vi bhuMjai apamANaM suyaM bhave iha raa||' (gA. 524) isIlie to kisI bhI prakAra ke atIndriya padArtha ke svarUpa vagairaha viSaya meM hamAre sabhI saMzaya dUra karane ke lie zrutajJAna hI atyanta AdaraNIya parama vizvasanIya, dRr3ha AdhArabhUta aura prabala pramANabhUta hai| ___vartamAna meM upalabdha paMcAMgI Agama aura AgamAvalaMbI zruta ke mAdhyama se uparyukta prakAra se vicAra-vimarza karate hue hameM to 'ilekTrIsITI aura balbaprakAza vagairaha sajIva agnikAya hI haiM'- aisA nizcita rUpa se mAlUma par3atA hai| bhavabhIrU-pApabhIrU munimumukSu-zraddhAlu ArAdhaka vyakti isa bAbata meM madhyasthatA se AgAmAnusAra nirNaya kara sakeM, isa Azaya se AgamAdi ke vacana tathA vijJAna ko bhI Adara kI dRSTi se dekhate hue ArAdhaka, vijJAna aura Agama ke samanvaya se nizcita kara sakeM, isalie Adhunika sAinsa ke siddhAntoM ko bhI prastuta vicAraNA meM AdhAra rUpa se batAe haiN| donoM dRSTi se vicAra karane se hameM 'ilekTrIsITI aura vidyut balba kA prakAza -- ye donoM sajIva agnikAya haiM,' aisA nisaMdigdha rUpa se jJAta hotA hai| 28 uttara-kisI cIja kI sajIvatA-nirjIvatA ko sarvajJa dvArA vihita nirdezoM ke AdhAra para asarvajJa jAna sakatA hai| jaise uSNa jala yA zastrapariNata jala sAdhu grahaNa karatA hai, usa samaya vaha sarvajJa dvArA nirdiSTa kasauTiyoM ko AdhAra banAtA hai, vaise hI agnikAya ke lie sarvajJoM dvArA nirdiSTa kasauTiyoM ko kasakara yaha nirNaya lenA asarvajJa ke lie koI kaThina nahIM hai ki vidyut (ilekTrIsITI) apane Apa meM nirjIva hai| usake kauna-se prayoga meM agnikAya yA vAyukAya yA trasakAya yA anya koI jIva kI hiMsA ho sakatI hai yA nahIM ho sakatI- usakA nirNaya bhI sarvajJa dvArA nirdiSTa kasauTiyoM ke AdhAra para bhalIbhAMti kiyA jA sakatA hai| jaise- hAtha-paMkhI yA paMkhe kA prayoga vAyukAya kI virAdhanA meM spaSTataH kAraNabhUta banatA hai, vaise hI bijalI dvArA cAlita paMkhA bhI vAyukAya kI virAdhanA kA kAraNa banatA hI hai| isIlie jaina sAdhu na svayaM bijalI ke 56 - - tulasI prajJA aMka 125-126

Page #62
paMkhe ko calAe, na auroM se calavAe aura na hI calate hue kA anumodana kareM, kintu gRhasthoM dvArA apanI suvidhA se calAe gae paMkhoM ke nIce baiThe hue sAdhu ko vAyukAya kI virAdhanA kA doSI kaise mAnA jAegA? yadi mana se bhI usakA anumodana vaha kara degA, to doSa lagegA hI / jaina sAdhu jo bhI cIjeM grahaNa karate haiM, ve acitta (nirjIva) haiM, aisA nirNaya Agama, zruta, AjJA, dhAraNA aura jIta - ina pAMca vyavahAroM ke AdhAra para karate haiN| isa viSaya meM zrImajjayAcArya ne bahuta spaSTa rUpa se pratipAdana kiyA hai| (dekheM TippaNa 42 ) isI AdhAra para terApaMtha dharmasaMgha meM rAkha yA cUnA se pariNata pAnI ko acitta mAnakara grahaNa kiyA jAtA hai| phala Adi saMndarbha meM bhI kauna - sA phala kisa sthiti meM sacitta hai, kisa sthiti meM acitta hai, isakA nirNaya karane hetu alaga-alaga kasauTiyAM nirdhArita kI gaI haiN| usI taraha saila dvArA saMcAlita ghar3I kA prayoga vihita mAnA gayA hai| bahuta sArI pravRttiyAM sadoSa na ho, phira bhI jaba taka unheM varjya mAnA jAtA hai, koI bhI sAdhu terApaMtha dharmasaMgha meM una pravRttiyoM ko nahIM kara sktaa| isI AdhAra para mAika, lAITa Adi kA prayoga sAdhu svayaM nahIM karate / gRhastha apanI suvidhA ke lie kare, to ve jAneM kintu mAika meM sAdhu kA zabda jAne se sAdhu ko doSa nahIM lagatA, sahaja - niSpanna lAiTa Adi kA prakAza kAma meM lene se bhI sAdhu ko doSa nahIM lagatA, isalie isa prakAra ke kAryoM kA vidhAna terApaMtha kI maryAdA meM ciMtanapUrvaka kiyA gayA hai / zrutadhara ( muni) gaveSaNA karake zruta ke upayoga se nirdoSa svarUpa jAnane ke bAda jo grahaNa karatA hai, vaha kevalI ko azuddha ( doSayukta) dikhane ke bAda bhI kevalI usakA upayoga karate haiM anyathA zruta apramANita ho jAtA hai / yaha uddharaNa hI bahuta spaSTatayA zrutajJAna ke nirNaya ko kasauTiyoM para kasane ke pazcAt zuddha batAtA hai / vidyut-viSayaka avadhAraNA para jo cintana prastuta kiyA gayA hai, vaha nirjIva rUpa meM use siddha karate haiM / isa zrutajJAna kA AdhAra hI vyavahAra meM svIkArya hai / yaha pahale bhI spaSTa kara cuke haiM ki jahAM taka prAmANya kA saMbaMdha hai, terApaMtha mUla 32 AgamoM ko hI pramANa ke rUpa meM svIkAra karate haiN| paMcAMgI kA prAmANya mAnya nahIM hai / prazna - 36. " piMDaniryukti meM 'jaM saMkiyamAvanno paNavIsA' (gA. 521 ) aisA kahakara zrIbhadrabAhusvAmIjI dvArA batAI gaI eka ora bAta yahA~ anivArya rUpa se yAda A jAtI hai / gocarI lene gae sAdhu ko 'sAmane par3I huI bhojanAdi sAmagrI sacitta hai athavA acitta?' isa bAta kI yadi zaMkA ho jAe aura usakA samAdhAna na hone para yadi vaha usa cIz2a ko grahaNa karatA hai to usa sAdhu ko sacittabhakSaNanimittaka karmabaMdha hotA hai ki tulasI prajJA julAI - disambara, 2004 57

Page #63
acittbhkssnnnimittklaabh| isa dRSTikoNa se vicAra karate hue kaha sakate haiM ki uparyukta aneka Agama pramANa ityAdi dvArA kisI vyakti ko 'ilekTrIsITI aura vidyut prakAzadonoM sajIva haiM' yaha nirNaya na hone para bhI 'yaha sajIva hai yA nirjIva?' isa prakAra kI zaMkA bhI ho to aise zaMkAgrasta sAdhaka ko mAika-lAiTa ityAdi kA upayoga karane se teukAya virAdhanA-nimittaka karmabaMdha hI hotA hai| itanI bAta to nizcita hI hai| abhI taka jo yahA~ vicAra kie gae haiM, unase prAjJoM ko ilekTrIsITI aura balbaprakAza ityAdi kI sajIvatA ke sambandha meM zaMkA bhI utpanna na ho, kyA yaha saMbhava hai?' *84 uttara-sarvaprathama to zaMkA ke lie sthAna hI nahIM hai| uparyukta samagra vivecana se jaba yaha bhalI-bhA~ti spaSTa hai ki ilekTrIsITI apane Apa meM kevala paudgalika pariNamana hI hai, taba phira zaMkA ke lie avakAza kahAM hai? jahAM taka lAiTa-mAika Adi kA sambandha hai, usake lie jaise Upara spaSTa kiyA gayA hai ki yadi sAdhu kRta-kAritaanumodita se mukta rahatA hai to phira use kaise usakA doSI mAnA jAegA? ___apane vyavahAra meM apane nirNaya kA AdhAra apanA viveka evaM saMyama hI banatA hai| bhojana Adi ke grahaNa meM bhI zaMkA kA nivAraNa kA AdhAra apanA viveka evaM saMyama hI hotA hai| usake AdhAra para zaMkA-rahita hokara hI sAdhu bhojana Adi grahaNa karate haiN| usI prakAra prastuta prasaMga meM bhI jaba yaha zaMkA nahIM hai ki ilekTrIsITI zAyada sajIva ho to usI AdhAra para nirNaya kiyA jaaegaa| ilekTrIsITI ke kauna-se prayoga meM yaha saMbhAvanA hai, isakA nirNaya karake hI yAnI zaMkAmukta hokara hI usa saMbaMdha meM vyavahAra kiyA jAe to kahAM Apatti hai? sandarbha : 48. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 64 49. vahI, pRSTha 65-67 50. bhagavatI sUtra (bhagavaI), aMgasuttANi khaMDa 2, 5/2/51-54 51. "aha NaM bhaMte! odaNe, kummAse, surA-ee NaM kiMsarIrA ti vattavvaM siy ? goyamA! odaNe, kummAse, surAe ya je ghaNe davve ee NaM puvvabhAvapaNNavaNaM paDucca vnnssijiivsriiraa| tao pacchA satthAtIyA, satthapariNAmiyA, agiNajjhAmiyA, agaNijhUsiyA, agaNipariNAmiyA agaNijIvasarIrA ti vattavvaM siyaa| surAe ya je dave davve-ee NaM puvvabhAvapaNNavaNaM paDucca aaujiivsriiraa| tao pacchA satthAtIyA jAva agaNijIvasarIrA ti vattavvaM siyaa|| 58 - - tulasI prajJA aMka 125-126

Page #64
52. aha NaM bhaMte ! aye, taMbe, taue, sIsae, uvale, kasaTTiyA-ee NaM kiMsarIrA ti vattavvaM siyA? goyamA! aye, taMbe, taue, sIsae, uvale, kasaTTiyA-ee NaM puvvabhAvapaNNavaNaM paDucca puddhviijiivsriiraa| tao pacchA satthAtIyA jAva agaNijIvasarIrA ti vattavvaM siyA // 53. aha NaM bhaMte! aTThI, aTijjhAme, camme, cammajjhAme, rome, romajjhAme, siMge, siMgajjhAme, khure, khurajjhAme, nakhe, nakhajjhAme-ee NaM kiMsarIrA ti vattavvaM siyA? goyamA! aTThI, camme, rome, siMge, khure, nakhe-ee NaM tasapANajIvasarIrA / aTThijjhAme, cammajjhAme, romajjhAme, siMgajjhAme, khurajjhAme, nakhajjhAme-ee NaM puvvabhAvapaNNavaNaM paDucca tspaannjiivsriiraa| tao pacchA satthAtIyA jAva agaNijIvasarIrA ti vattavvaM siyaa|| 54. aha NaM bhaMte ! iMgAle, chArie, bhuse, gomae-ee NaM kiMsarIrA ti vattavvaM siyA? goyamA! iMgAle, chArie, bhuse, gomae-ee NaM puvvabhAvapaNNavaNaM paDucca egiMdiyajIvasarIrappayogapariNAmamiyA vi jAva paMciMdiyajIvasarIrappayoga-pariNAmiyA vi| tao pacchA satthAtIyA jAva agaNijIvasarIra ti vattavvaM siyaa|" 51. AcArya mahAprajJa, bhagavatI bhASya (khaMDa 2), pRSTha 141, 142 52. pravacanasAra, gAthA 8-"pariNamadi jeNa davvaM, takkAlaM tammayatti pnnnnttN|" 53. tattvAnuzAsana, gAthA 190 pariNamate yenAtmA bhAvena satena tanmayo bhvti| arhad dhyAnAviSTA bhAvArhan syAt svayaM tsmaat|| 54. pro. harimohana jhA, bhAratIya darzana paricaya, dvitIya khaMDa, vaizeSika darzana, pRSTha 121 55. "atthiNaM bhaMte! accittA vi poggalA obhAsaMti? ujjoti? taveMti? pabhAseMti? haMtA atthi| "kayare NaM bhaMte! accittA vi poggalA obhAsaMti? ujjoveMti? taveMti? pabhAseMti? kAlodAI! kuddhassa aNagArassa teya-lessA nisaTThA samANI dUraMgatA dUraMnipatati, desaM gatA desaM nipatati, jahiM-jahiM ca NaM sA nipatati tahiM-tahiM ca NaM te acittA vi poggalA obhAsaMti, ujjoveMti, taveMti, pbhaaseNti| eteNa kAlodAI! te acittA vi poggalA obhAsaMti, ujjoveMti, taveMti, pbhaaseNti||" 56. DaoN. je. jaina, pUrva uddhRta lekha, pRSTha 23 57. Prof. A. K. Shaha, op. cit, p. 286 "It is to be noted that solid bodies and the majority of liquid bodies can be considered as impenetrable to rays, i.e. are opaque. Rays cannot penetrate inside these bodies and cannot be emitted from within. In the opaque bodies, radiation, absorption and reflection of within. In the opaque bodies, radiation, absorption and reflection of rays occur only on the surface. Gases tulasI prajJA julAI-disambara, 2004

Page #65
are permeable to rays and rays can pass through them freely. Some of the gases such as CO2, H2O, CH4 etc. are endowed with the property of radiation and emit Grey radiation. However gases exhibit the property of radiation and absorption in respect of the rays of particular wavelengths only." 58. DaoN. je. jaina, pUrva uddhRta lekha, pRSTha 50 meM bhaTTI kI prakriyA ko vaijJAnika AdhAroM para samajhAyA gayA hai| ve svayaM isI viSaya ke vizeSajJa haiN| 59. vahI, pRSTha 49 60. vahI, pRSTha 50 61. vahI, pRSTha 50 62. vahI, pRSTha 51 63. vahI, pRSTha 55, 56 64. vahI, pRSTha 59, 60 65. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 67, 68 66. vahI, pRSTha 68, 69 67. vahI, pRSTha 69-74 68. vahI, pRSTha 74, 75 69. vahI, pRSTha 75, 76 70. (ka) ThANaM (sthAnAMga sUtra), 10/105-117 "dasa saNNAo paNNattAo, taM jahA-AhArasaNNA, bhayasaNNA, mehuNasaNNA, pariggahasaNNA, kohasaNNA, mANasaNNA, mAyAsaNNA, lobhasaNNA, logasaNNA, ohsnnnnaa| NeraiyANaM dasa saNNao evaM cev| evaM NiraMtaraM jAva vemANiyANaM // " (kha) vijJAna ke anveSaNoM ke lie udAharaNArtha dekheM-- "sectret life of plants" 71. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 77 72. yaha pUrA prazna muni yazovijayajI ne apane grantha 'vidyut : sajIva yA nirjIva?' meM pRSTha 78___99 meM vistAra se prastuta kiyA hai| isa prazna ke vistRta uttara ke lie muni naMdIghoSavijayajI dvArA likhita 'jaina darzana : vaijJAnika dRSTie' meM pRSTha 61-68 draSTavya hai| (ise hamane prastuta pustaka meM anta meM pariziSTa-1 meM uddhRta kiyA hai|) 73. zrImad jayAcArya, praznottara-tattva bodha, prakaraNa 15, '45, battIsa Agama adhikAra', pRSTha 60-61 60 - - tulasI prajJA aMka 125-126

Page #66
568. "paMca anai cAlIsa meM, je causaraNa vicaar| nAma bhaktaparijJA, balI, phuna painno saMthAra // 1 // 569. jItakalpa, piMDaniyukti, pacakhANa-kalpa avloy| e SaT nI naMdI viSe, sAkha nahIM chai koya // 2 // 570. mahA-nizItha viSe kA, dvitiya adhyayana mjhaar| kulikhata doSa devo nahIM, tasuM kAraNa avadhAra / / 3 / / 571. ehija mahAnizItha meM kihAM ka arddha silog| kihAM siloga, kihAM akSara nI, paMkti olI pryog|4|| 572. kihAMyaka pAno arddha hI, kihAM patra be tiin| gaLyo grantha ima Adi bahu, iha vidha kahyu sucIna' // 5 / / 573. bali kaDaM tRtiya adhyena meM, e pustaka rai mAMhi / caiMTho ika pAnA thakI, bIjo pAno tAhi // 6 // 574. te mATe e sUtra nA, alAvA na pAmeha / tihAM bhaNaNahAra sUtrAM taNA, tyAM azuddha likhyuM huvai jeh|7|| 575. doSa na devo tehanI, khaMDa-khaMDa thai eh| patra sar3ayA khAdhI bali, jIva uddehi jeh||8|| 576. haribhadra nija mati karI, sAMdhI likhyuja taam| ima kardA mahA-nizItha meM, bali anya AcAraja nAma' // 9 // 577. tiNa sUM mahAnizItha piNa, DohalANo chai eha / sarva mUlago nahi rahyo, nipuNa vicArI leha // 10 // 578. zeSa rahyA SaTa teha meM, kAMika kAMika baay| aMga sUM na milai teha vaca, kima mAnIjai taay|| 11 // 579. TIkA cUrNi dIpikA, bhASya niryuktI jaann| kiMNahika rI dIsai nathI, tiNa sUM eha apramANa // 12 // 580. ekAdaza je aMga thI, milatA vacana sujaann| sarva mAnavA jogya mujha, painnA pramukha pichANa // 13 // 581. dhura ve aMga nI vRtti je, zIlAcAraja kiidh| abhayadeva sUrI karI, nava aMga vRtti prasIdha // 14 // 582. phuna abhayadave sUre racita, prathama upaMga prbNdh| caMdra sUri viracita vRtti, nirAvaliyA zrutaskaMdha // 15 // tulasI prajJA julAI-disambara, 2004 - 61

Page #67
583. to 3471 F G ft, Actafilf gran uttell urar are 7627, 37047TER FE II 16 11 584. ETET, gara cofa qui bhASya anai bali cUrNi piNa, pUrvAcArya racita / / 17 // 585. Fan T T # afa sast, gafar el feros faut 7 HARI, TES GET H II 18 || 586. Na ten arila 5, FAUT JE BITI Teef FACTA BRT TOT, ET HIU r II 1911 74. Satish K. Gupta, op. cit., pp. 1085-1088 "Photon A photon is a packet of energy, It possesses energy given by E=hv Where h = 6.62 x 10-34 J s is the Planck's constant and v is the frequency of the photon. If is the wavelength of the photon, then C= v Here, c = 3 x 108 m s-1 is velocity of light. Therefore, E = hv = h c Photoelectric effect Hallwach discovered that an insulated zinc plate connected to a gold leaf electroscope and charged negatively lost its charge, when a beam of ultraviolet light was directed on the plate. In order to explain this observation, Haliwach suggested that the metal surface loses negative charge due to ejection of electrons from its surface by the ultraviolet light. The was termed as photoelectric effect. The phenomenon of ejection of electrons from a metal surface, when light of sufficiently high frequency falls upon it, is known as the photoelectric effect. The electrons so emitted were called photoelectrons. J.J. Thomson showed that the photoelectrons were not sifferent from the ordinary electrons. Laws of photoelectric emission. The various experimental observation led to the various conclusions, which became known as the laws of photoelectric emission, as explained below : 1. The emission of photoelectrons takes place only when the frequency 62 Tot uz 31 125-126

Page #68
of the incident radiation is above a certain critical valer, characteristic of that metal. The critical value of frequency is known as the threshold frequency for the metal of the emitting electrode. The emission of photoelectrons starts as soon as light falls on metal surface. It has been found that the time lag between the incidence of photon and the emission of electron is less than 10-8 s. 3. The maximum kinetic energy with which an electron is emitted from a metal surface is independent of the intensity of the light and depends only upon its frequency. 4. The number of photoelectrons emitted i.e. the photoelectric current is independent of the frequency of the incident light and depends only upon its intensity. Einstein's Photoelectric Equation To explain photoelectric effect, Einstein postulated that the energy carried by a photon of radiation of frequency v is hv. According to him, the emission of a photoelectron was the result of the interaction of a single photon with an electron, in which the photon is completely absorbes by the electron. We know that to remove an electron from a metal, a certain minimum about of energy w, called word function of the metal, is required. Theus, when a photon of energy hv is absorbed by an electron, an amount of energy at least equal to w (provided hv>w) is used up in liberating the electron free and the difference hv - w becomes available to the electron as its maximum kinetic energy." 75. uft unfauteui, je p, 48 100 76. 61, 78 101, 102 V au farfsir A fac 77. qet, u8 103 78. JET, 48 103, 104 79. , u 116, 117 80. het, ye 104, 105 81. terApaMtha yuvaka pariSad jayapura dvArA prakAzita 'jaya zAsana jaya anuzAsana' meM AcArya tulasI kA bhagavAna mahAvIra ke 2500veM nirvANa mahotsava ke avasara para die gae eka udbodhana ke AdhAra para 'vikAsa kA AdhAra-AtmAnuzAsana' nAmaka lekha, pRSTha 7 gaat all leis - fatto?, 2004 C - 63

Page #69
81. (a) sthAnakavAsI aura terApaMtha dharmasaMgha meM bartanoM kA dhovaNa pAnI acitta mAnakara grahaNa karane kI paramparA prAcIna kAla se pracalita thii| jaba isa para kucha logoM ne yaha kahakara Apatti kI ki isameM do ghar3I meM dvIndriya Adi jIva paidA ho jAte haiM, to AcArya bhikSu ne usakA spaSTIkaraNa kiyaa| unhoMne spaSTa kiyA ki dhovaNa pAnI acita hai tathA usameM dvIndriya jIvoM kI utpatti kI bAta Agama-mAnya nahIM hai| dekheM, AcArya bhikSu kRta zraddhA kI caupAI DhAla 31, zrI bhikSu-grantha-ratnAkara (khaMDa-1), prakAzaka terApaMthI mahAsabhA, kalakattA, san 1960, pRSTha 772-777, AcArya bhikSu, zraddhA kI caupAI, DhAla 32 DhAla : 31 duhA keI jeMnI nAMma dharAya neM, bole jhUTha atIva / sAdhu dhovaNa bahare teha meM, kahe beIdrI jIva / / 1 / / te poteM to dhovaNa pIveM nahIM, piye tyAMne niMde dina raat| te anhAkhI thakA bakavo kare, tyAMrA ghaTa mAMheM ghora mithyAta / / 2 / / jibhyA ro svAda tajyAM binA, dhovaNa piyo kima jaat| tiNasUM dhovaNa uthA baharaNo, jhUThI kara kara mukha sUM baat|| 3 // keI kahe vAsI AhAra meM, ekaNa rAta re mAMhiM / jIva beiMdrI upajeM, tiNa sUM sAdhAM ne vaharaNo nAMhi // 4 // poteM ThaMDo AhAra bhAve nahIM, tiNa sUM uMdhI parUpeM em| ehavA hiMsAdhA rA lakSaNa burA, te suNajyo dhara prema / / 5 // DhAla kasAI vice to kugura burA e, tyAre dayA nahIM lvlesh| cha kAyA mAraNa taNo e, de pApI upadeza / pAkhaMDI gura ehavA e, unhoM pAMNI dharAve kare AmanA e|| 1 / / pache bhara bhara lyAve ThAMma, AdhAkarmI bhogave e| tyAMrA duSTa ghaNA piraNAMma, bhavika niraNo karo e|| pA.2 / / karaDo kATho dhovaNa bhAve nahIM e, unhoM pANI lAge svaad| tiNa sUM anhAkhI thakA e, kare kUDI viSavAda // 3 / / kahe dhovaNa meM upaje ghaNA e, doya ghaDI pAche jiiv| e uMdhI parUpaneM e, de che kugati nI niiNv|| 4 // dhovaNa ikavIsa jAti noM e, sAdhu neM leNo kahyo jiNa aap| AcArAMga sUtara' meM e, te kugurAM dIyo uthaap|| 5 // 64 tulasI prajJA aMka 125-126

Page #70
ikavIsa jAti sUM milato thako e, ghaNI jAti ro dhovaNa jaaNnn| te piNa leNo e, tiNarI na kare mUDha pichaaNnn|| 6 / / anero sastra pariNamyAM thakAM e, varNa ne rasa phira jaay| te dhovaNa leNo sAdhu neM e, te vikalAM meM khabara na kAya // 7 // kahe dhovaNa meM jIva upajeM e, doya ghaDI meM Aya / te piNa sUtara meM nahIM e, jhUThA thakA bole muusaabaay|| 8 // tatakAla ro dhovaNa nahIM veMharaNoM e, ghaNI bolAM ro dhovaNa leNo jaaNnn| dasavaikAlaka' meM kahyo e, tohI kare agyAMnI tAMNa / / 9 // kahe dhovaNa meM jIva upajeM e, te ana taNe prvesh| ehavo jhUTha bolaneM e, kara rahyA kUDa klesh||10|| jo dhovaNa meM jIva upajeM e, to roTI meM I upaje aaNnn| doya ghaDI majhe e, e lekho barobara jANa // 11 // imahija dAla khIca ghATa meM e, ityAdika sagalI ana jaaNnn| sagalAM meM jIva upajeM e, dhovaNa sUM yAMne lyo pichANaM / / 12 // kaThe pAMNI thoDo neM ana ghaNo e, kaThe ana thoDo pANI atynt| pAMNI neM ana sarva meM e, yAM sagalAM ro eka virtNt|| 13 // dUdha rI jAvaNI rA dhovaNa majhe e, yAMmeM upajeM beiMdrI aay| to dUdha meM piNa upajeM e, pAMNI mile * tiNa mAMya // 14 // vale dahI meM chAcha rA dhovaNa majhe e, yAMmeM upajeM beiNdrii| to upajeM dahI chAcha meM e, pAMNI mile che yAre I mAMya 15 / / jiNa jiNa daraba rA dhovaNa majhe e, jo upajeM beiMdrI aay| to daraba meM I upajeM e, pAMNI mile che daraba re mAMya 6 // itarA kAla pache jIva upajeM e, te sUtara meM na kahyo bhgvNt| upajatA jIva jAMNa neM e, bahareM nahIM mativaMta // 17 // 81. (b) terApaMtha dharma-saMgha meM AcAryoM dvArA sacitta-acitta ke viSaya meM jo nirNaya kie jAte haiM, unheM maryAdAvalI meM maryAdA ke rUpa meM mAnya kiyA jAtA hai| udAharaNArtha dekheMzrImajjayAcArya kRta maryAdA-vRhad maryAdA (bar3I maryAdA) saM. 1908 kA mAgha sudI 15 ke dina jayAcArya pATa birAjyA pache tyAM vizeSa baMdyobastI kIdhI te likhyate(AcAryoM dvArA samaya-samaya para vyavahAra ke AdhAra para kRta maryAdAeM-) tulasI prajJA julAI-disambara, 2004 ___ 65

Page #71
(4) sekyA mothyA tathA tyAre saMghaTai piNa bahiraNo nhiiN| anai giNavA dANA vIkharayA sekyA diisai| tiNare saMghaTe bahirayAM aTakAva nhiiN| .. (5) mogarI bhuMgArI leNI nhiiN| ima phalI sAMgarI kaira phoga dhUMgAr2yA laiNA nhiiN| mAM hai miracyAM rA bIja rI tathA kAcarayAM rA bIja rI phaU rI saMkA te maattai| (6) kelA phutarA sahita tathA tyArai saMghaTe bahiraNo nhiiN| phutarA binA laive to aTakAva nhiiN| (7) miracA rAtI kUTI ghAMsa arthe tela ghAlyoDI te bIja sahita laiNI nhiiN| (8) siMghoDA sUkA bhAgA bIja sahita leNA nhiiN| (9) AMbAro chaMdo phoMtarA dezI AMba kIsAgAM sAgAM khAMDa kA pharasa vinA leNI nhiiN| paradezI AMba kI bAta nyaarii| (17) kAcA pANI maiM tela rA hAtha ghAlyAM cIgara rA tarAvArA dIse te leNo nhiiN| (18) lUNa miraca jIro haladI ghAlyoDo masAlo leNo nhiiN| (24) kharabUjA ro khAMDa ghAlyoDau puNo bIja sahita leNo nahIM, bIja vinA aTakAva nhiiN| (25) bAlaNa kAkaDI ro puNo leNo nhiiN| (26) matIrA ko pANI leNo nhiiN| (27) Unho pAnI tathA gobarAdika ko dhovaNa ro pAlo jamyo te leNo nhiiN| (28) dariyA nIlA dADimarA kuliyA lUMNa miraca lagAyoDA leNA nhiiN| e 36 bolAMrI baMdhobastI vizeSa kiidhii| khoparA bIja sahita varjaNA to Age I huuNtii| piNa mUNarA khoparA bIja galiyA jANa ne letA te choddyaa|.. AcArya rI bAMdhI maryAdA AcArya re hAthe ch| (49) dIvArai cAnaNai pAnA vAMcaNA nhiiN| (57) pANI sacita rI pArakhA arthe hAtha ghAlaNo nhiiN| vavahAra meM acita jANe to bahira lennoN| 81. (c) maryAdAvalI, vyavasthA sUtra 16 (aprakAzita): "sela, beTarI vAlI ghar3I kI taraha karNayaMtra bhI sela-saMcAlita hai| usameM tejaskAya kI ajayaNA kI saMbhAvanA nahIM lagatI, ataH kAma meM liyA jA sakatA hai|" 82. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 106-108 83. dekheM, TippaNa saMkhyA 73 84. muni yazovijayajI, pUrva uddhRta grantha, pRSTha 109 66 / - tulasI prajJA aMka 125-126

Page #72
Acaranga-Bhasyam CHAPTER-II PONDERING OVER THE NATURE OF THE WORLD SECTION - 5 - Acarya Mahaprajna 2.104 jaminam viruvaruvehim satthehim logassa kammasamarambha kajjamti tam jaha-appano se puttanam dhuyanam sunhanam natinam dhatinam rainam dasanam dasinam kammakaranam kammakarinam aesae, pudho pahenae, samasae, payarasae. The various acts of violence to fire-bodied beings that one commits -are: looking for the sake of oneself, sons, daughters, daughters-in-law, kinsmen, wet-nurses, kings, male and female slaves, servants and maid servants and for hospitality, festival gifts, supper and breakfast. Bhasyam Sutra 104 A man indulges in sinful activities related to the world of firebodied beings' by means of various kinds of weapons. For instance, such acts are for oneself, for sons, daughters, daughtersin-law, relations, wetnurses, kings, male and female slaves, male and female labourers, for hospitality,2 for festival sweets, 3 for evening meals, for morning meals. 2.105 sannihi-sannicao kajjai ihamegesim manavanam bhoyanae. Stocking and hoarding are done for entertaining others. tulasI prajJA julAI - disambara, 2004 67

Page #73
Bhasyam Sutra 105 For the sake of relatives and for entertaining other people, stocking and hoarding of goods are made." The instinct to accumulate is a basic instinct. The family is the field of application of such instinct. Human beings amass huge possessions for the prosperity of the family. 2.106 samutthie anagare arie ariyapanne ariyadamsi ayam samdhitti adakkhu. The self-disciplined ascetic who is noble, endowed with noble wisdom and noble vision discovered and identified the pitfall (samdhi). Bhasyam Sutra 106 For the practice of non-violence and conquering taste, the self-disciplined monk who is noble endowed with noble wisdom and noble vision found out that stocking and hoarding were pitfalls. Here samdhi means aperture or hole. The accumulation of a huge quantity of food by a monk from a particular house, though he ought to get alms from different houses is a dangerous pit that augments the lust for food. In those days some monks were used to collect food from a particular house. In order to counter the addiction to food, Lord Mahavira prescribed getting alms from different houses. 2.107 senaie, najavae, na samanujanai. A monk should not accept, nor make others accept, nor approve of others accepting the food that stimulates attachment. Bhasyam Sutra 107 One should not accept himself or make others accept or approve of such acceptance in respect of stocked or hoarded food. 2.108 savvamagamdham parinnaya, niramagamdho parivvae. One should comprehend and give up addiction to all kinds of food, and live an unaddicted life of an Ascetic. Bhasyam Sutra 108 The acceptance of special food prepared and stocked for close relatives, such as sons and daughters is despicable. Therefore, the monk should discern and avoid the despicable food, * comprehend it as addiction to food, and source of possession. Thus being unaddicted to food, he should live a life of non-possession." 68 cm TMH 317 125-126

Page #74
2.109 adissamane kaya-vikkaesu. Sena kine, na kinavae, kinamtam na samanujanai. Not indulging in buying and selling, one should neither buy nor make others buy nor approve of the act of buying. Bhasyam Sutra 109 The monk, free of the sense of mine'-ness, should keep away from buying and selling, that is, he should not engage himself in such acts. He does not buy anything for food, nor make others do so, nor approve of such act of buying by others. Buying and selling are related to possession. Therefore, such activity is undesirable for a monk who is free of all kinds of possession. This follows easily from the Sutra. 2.110 se bhikkhu kalanne balanne mayanne kheyanne khanayanne vinayanne samayanne bhavanne, pariggaham amamayamane, kalenutthai, apadinne. The monk should comprehend the proper time for the almsround, the condition of his health, the quantity of food, the proper place of begging, proper behaviour while begging, discipline of begging, the doctrine and the attitude of the giver. He should not have any attachment to alms. He should practice the discipline in proper time and should be free of selfish motive and prejudice. Bhasyam Sutra 110 On his alms-round, the monk, guarding his vow of non-possession, should be conversant with the various details of the alms-tour. These details are articulated in this Sutra. For instance - [I] He knows the time-schedule - he should know the proper time for alms-round of the particular locality. The exertion of one who begs in time becomes fruitful. Untimely begging becomes futile. Says the Dasvaikalika,"You are on begging tour untimely, you do not abide by the proper time, and thereby you are torturing yourself and blaming the area." [2] He knows his own physical strength. When excessively tired, he does not feel like eating. Therefore, he goes out for alms, judging his own physical strength. [3] He knows the quality of food he needs. At ordinary times, the measure is distributed as: out of four parts, two parts for solid ICH EIN TIMIS -- Faus, 2004 - 69

Page #75
food; one for liquid, one for air. The measure of food is not the same in all the seasons. It differs from season to season. The measure is also determined by the nature of food-material, it changes according to the nature of food stuff. For instance, in a balanced diet, there is discrimination of measures. [4] He knows the place fit for begging. He knows the proper place where the food is to be obtained from. [5] He knows the proper moment for begging. He knows what to speak and what not to speak, when the proper moment for begging arrives. [6] He is familiar with the code of conduct. He does not tresspass; he duely controls his senses and does not intently look at the private parts and ornaments of the donors. [7] He knows the doctrine. He knows the doctrines of his own and those of the heretics. A monk, not properly conversant with the doctrines cannot clarify the question asked by the donors. [8] He knows the donor's intention. He knows the favourable and unfavourable dispositions of the donor. [9] He does not have any sense of 'mine'-ness' for the alms. [10] The monk exerts himself for the discipline enthusiastically at the proper time. Under item one, the proper time for begging was identified. Here the proper time for exertion is intended. [11] The monk is free of all selfish motives and prejudices. He does not accept alms only for himself, but for the order as a whole. In the Curni (pp.79,80), the phrase 'free of selfish motives and prejudies is explained thus: 'I shall not use the alms alone but share it with tile fellow monks'. He does not beg only for himself This is freedom from prejudices. 'Free of prejudices' also means freedom from any pre-meditation about the selection of houses for the alms tour. In this connection, the case of the monk wandering alone is also mentioned in the Curni. Such monk is also free of any selfish motives and prejudices, but begs for a life of self-restraint devoted to increasing his knowledge, fortifying his faith and so on. The sutras that follow illustrate the application of the above principle by the monks in his begging tour. 70 tulasI prajJA aMka 125-126

Page #76
2.111 duhao chetta niyai. Desisting from both lust and hatred, the monk rightly leads a self-disciplined life. Bhasyam Sutra 111 The ascetic controls both attachment and aversion and lives a disciplined life. The love and hate for the agreeable and the disagreeable is the cause of accepting the unacceptable. Therefore, abstinence from both attachment and aversion is prescribed here. 2.112 vattham padiggaham, kambalam payapumchanam, uggaham ca kadasa-nam-etesu ceva jaejja. He should only beg for clothes, pots, blankets, dusters, shelter, strawmats. Bhasyam Sutra 112 9 The ascetic should beg only for such articles that are necessary for sustenance of life, viz., clothing, pot, blanket, duster, shelter and strawmat.10 He should control his inclination to beg for anything else. 2.113 laddhe ahare anagare mayam janjejja, se jaheyam bhagavaya paveiyam. He should know the proper quantity of food obtained, as prescribed by the Lord. Bhasyam Sutra 113 The monk should know the quantity of food needed by him. As regards the quantity, the monk should obey the prescription of the Lord, says the Sutra. The following quantity is prescribed in the Bhagavati (7.24): 'The consumer of eight morsels of food each morsel no bigger than a henegg, is the eater of the least. The consumer of twelve morsels is the eater of less than what fills his half stomach; The consumer of sixteen morsels is the eater of what fills half stomach. The consumer of twenty-four morsels eats what fills less than the full stomach; The consumer of thirty two morsels eats what fills his full stomach. The monk consuming even one morsel less than thirty-two is not considered greedy of palate'.11 2.114 labho tti na majjejja. He should not be infatuated with the gain of food. 2.115 alabho tti na soyae Nor should he feel depressed for lack of gain. tulasI prajJA julAI-disambara, 2004 71

Page #77
Bhagyam Sutra 114-115 On getting alms, one should not be proud of it. Nor should one feel sorry for lack of gain. One should preserve equanimity, whether one gets or not. The pride finds vent in judgements like: 'I get sufficient food, but others do not'. 'The judgment of depression is 'I am unfortunate, and so I do not get enough food'. The Curni explains the resistance to depression in the verse: 'If it is obtained, well and good. If not, even then it is good. If not obtained there is increase in the penance; if obtained there is sustenance of life.'12 2.116 bahumpi laddhum na nihe. He should not lay up on getting excess. Bhasyam Sutra 116 The houseless wanderer should not lay up food even if it is available in abundance. This rule holds good in respect of clothes, pots etc. 2.117 pariggahao appanamavasakkejja. Keep yourself away from possessions. Bhasyam Sutra 117 The houseless wanderer should not hold them as possession when he gets food, clothes, etc.. The sense of 'mine'-ness' like ''I myself alone shall consume this food and shall not share it with others'' is a kind of possessiveness. "'These articles, food, etc., belong to the preceptor"-thinking thus he should avoid falling a prey to possessiveness. He should not become attached or have a sense of mine'-ness' to such articles.'13 2.118 annaha nam pasae pariharejja. The seer should use the articles in manner different from that of the common people. Bhasyam Sutra 118 The homeless wanderer perceives himself, and also the ultimate truth. This is why he is called a 'seer'. Such wanderer should use things in quite a different manner. He should not receive them as a possession like the householder. Understanding that these things are religious materials belonging to the preceptor, he should receive them without any kind of attachment or sense of mine'-ness to them. 72 TARI 4511 310 125-126

Page #78
The principle of impersonal use of articles is worthy of being followed even by the householder engaged in the practice of spiritual discipline. Unlike the householder who uses the articles out of excessive clinging to them on account of his ignorance about the essence of spirituality, the householder who understands spirituality does not do so. There is bondage of karma on account of excessive clinging, whereas the bondage is loose when the clinging grows thin." 2.119 esa magge ariehim paveie. This is the way declared by Jinas. Bhasyam Sutra 119 This way of non-possessiveness related to the articles like food has been declared by the noble ones. Here the expression 'noble one' refers directly to Lord Mahavira, and indirectly to other ford-makers. 2.120 jahettha kusale novalimpijjasi tti bemi. The way how the prudent should avoid getting bogged down in the mire of possession is declared by me. Bhasyam Sutra 120 The word 'way' in the Sutra 119 refers to the way of non-possession. Mere accumulation of things is not possession. The clinging to those things is also possession. When his clinging grows thin the person is not proud of his gain, nor is he depressed in the absence of gain. He does not stock or hoard when he gets in excess. Such person is the seer. His entire behaviour is unlike that of the person under the sway of clinging. In conclusion, it is shown how a prudent ascetic, following this path, avoids getting bogged down in the mire of possessiveness. 1.121 kama duratikkama. The desires are difficult to control. Bhasyam Sutra 121 The root of possessiveness is desire. The desire is of two kinds: desire as wish, that is hankering after things like gold, etc., desire as lust, that is, the desire for the sensual objects like sound, colour, etc. The instinct of sex originates from long drawn-out motives and inclinations. And, therefore, sexual desires are insurmountable. The surmounting of the desires is like swimming upstream while the senses flow along the stream. Surmounting them therefore is difficult. TETA UR 1415 --F450, 2004 73

Page #79
1.122 jiviyam duppadivahanam. It is difficult to hold life. Bhagyam Sutra 122 Life is short while the desires are very many. In a short life it is not possible to satisfy them. The desires increase in proportion of their enjoyment, but the span of life is difficult to prolong likewise. This is the primary reason for the insurmountability of desires. 2.123 kamakami khalu ayam purise. The pursuer of desires is indeed this man. Bhaoyam Sutra 123 By nature the man is a pursuer of desires. The desire is a basic instinct and so very difficult to get rid of. This is the second reason for the insurmountability of the desires. 2.124 se soyati jurati tippati piddatti paritappati. He grieves, feels depressed, is angry, sheds tears, experiences pain and torment. Bhaoyam Sutra 124 Having shown the nature of desires, the Sutra now shows the process of meditation called contemplation on the harmful karmic consequence. Until his desires are surmounted, the state of the man is delineated thus: He grieves being smitten with sorrow or filled with aspirations and ambitions. He feels depressed1s', that is, he becomes irritated not getting the desired object, and angry on heing deprived of it. He sheds tears. He is oppressed, that is, feels pain on the memory of the objects of desire. He feels, tormented being stricken by sexual desires, that is, he feels agony in thought, word and deed caused by the environment outside and the mind within. The torment produced by anger and the like is temporary but the agony due to desires is long-drawn and persistent. Grief, depression, anger, tear-shedding, pain and torment are the evils26 that originate from the sexual urge. It is necessary therefore to find out the means to get rid of the urges which are the sources of all evils. 2.125 ayatacakkhu loga-vipassi logassa aho bhagam janai, uddham bhagam janai, tiriyam bhagam janai. 74 D The Fl 34ch 125-126

Page #80
The wide awake monk, with controlled eyes, perceives the structure of the world: he knows the lower, the upper and the middle region. Bhasyam Sutra 125 In the Sutra, the process of meditation called contemplation on the harmful karmic consequences??is shown. There is a means to surmount the desires. It is perception or the pure state of the perceiver. The person with 'widely open eyes" means the person with controlled eyes, that is, unwinking eyes. 'World' means the body!' which is the structure of the universe. This interpretation can be supported by the Brahminical works like Sivasamhita, Tantrasangraha, and Carakasamhita (Sarirasthana 9/3). In these works the world is compared to the brahmanda, which is also called 'purusa' i.e. the cosmic person. In the Sutra under comment, the word 'Loka' (world) has other meaning too. It can mean the body of a person which is a sensuous object with three parts: the lower, beneath the navel; the upper above the navel, and the middle, the region of the navel itself. Thus, the perceiver of the body is "logavipassi." Put in another way, these three parts are: the depressed part consists of socket of the eyes, thyroid cartilage, the middle of the face (cheeck bones); the protruding part consists of knees, chest, forehead; and the plain part is the flat surface. Again the mediator should perceive the secretion in the upper, lower and middle parts of the body, which can be identified with the endocrine glands and the cakras (psychic centres) of ancient Indian physiology. The practice of perceiving the body as a whole is an important aspect of the discipline of meditation. This practice has found elaborate treatment in the Visuddhimagga(chapter 6). The Sutra can be explained in yet another way. The experienced meditator perceives the lower, upper and the middle parts of the universe as striken with grief due to indulgence in sensual desires. Yet another way of explaining the sutra is to discern those states of the soul which lead it to the lower realm of hells or the upper realm of heavens or the middle realm of humans and animals. The Sutra under comment can also be explained as describing the practice TCT 951 CS -- Fantare, 2004 C 75

Page #81
of concentrating of the wide open and unblinking eyes on a particular object, which is called trataka. By the successful practice of trataka the meditator can know the nature of the three worlds: lower, upper and middle. Lord Mahavira frequently practised trataka to enter into deep mediatation. (See ayaro 9/4/14). The following three ways of meditation follow from the practice of trataka: [1] Concentration on the sky. [2] Concentration on the wall in front. 3] Concentration on the interior of earth. While looking at the sky above, Lord Mahavira meditated on the objects situated there. While looking at the wall in front, he meditated on the objects of the middle region. Likewise, while looking at the interior (part) of the earth below, he meditated on the objects there. Reflection on the objects of the upper, the lower and the middle regions supports the enthusiasm, the strength and exertion of the meditator. The perception of the structure of the world can be compared with the fourth variety of analytic meditation, namely meditation on the structure of the world. Now to revert to the question of the three parts of the body, for the purpose of vipasyana meditation, the three parts of the body are: the region of the navel - the middle part of the world; the part beneath the navel-the lower part of the world, the part above the navel - the upper part of the world. The person who perceives the body with unwinking eyes, merely perceives all the three parts, but does not produce empathy to them. Such person is able to surmount the desires.20 2.126 gadhie anupariyattamane. Tied to the desires, he revolves round them. Bhasyam Sutra 126 The person tied to the desires revolves round them. The contemplation on this revolving is the second means to release from the desires. The enjoyment of desires is not conducive to pacification of the hankering. A desirous person constantly revolves round them. The desire is calmed down by non-desire, and not by the repeated indulgence in desire. The awakening of such understanding is a powerful support to the release from desires. 76 C - THT 451 31h 125-126

Page #82
2.127 samdhim viditta iha macciehim. One should get rid of addiction to desires by disarming the joining point in the mortals. Bhasyam Sutra 127 In the scripture, the word 'sandhi' (Joining point) is used in various senses. It is found in six places in the present scripture: [1] The noble self-disciplined ascetic (2.106) endowed with noble wisdom and noble vision discovered the sandhi(pitfall). Here it means aperture. [2] The present Sutra - here it means joint of the bones. [3] Having known the 'sandhi' of all beings (3.5 1) - here it means intention; the content of the Sutra is repeated in 3.3 and 3.77. The monk devoted to the doctrine of the Jina, restraints his body and perceives the 'sandhi'(5/20) - here it has two meanings - the aperture in the karmic body which is the cause of the rise of extrasensory perception; a physical organ which is a psychic centre that preserves the continuity of vigilant perception. (5) For the monk who perceives the 'sandhi'is engrossed in the single path of detachment, is free from worldly possessiveness, is completely free from violent activities; there is no specific path for emancipation because he has reached the culmination of spiritual discipline - Thus do I say (see 5.30). The devout practice of the 'sandhi'which I followed is difficult to find elsewhere (5.41) - here 'sandhi'means aperture or devout practice of knowledge, intuition and conduct. In the Visuddhimagga, 21 the perception of 'sandhi' (joints) is approved as a support to detachment. In the present context, the perception of the joints in the human body is the third means to the release from attachment to desires.22 2.128 esa vire pasamsie, je baddhe padimoyae. Praise-worthy indeed is the hero who delivers beings from the bondage of desires. Bhasyam Sutra 127 The release from desires is possible by valiant exertion. Therefore, in this path of discipline, only the person who has the courage of exertion in selfgoet 451 IMS-Fahhof, 2004 C = 77 [6]

Page #83
control is considered praiseworthy for his success in getting release from desires. 2.129 jaha amto taha bahim, jaha bahim taha amto. The external of the body is like the internal and the internal is like the external. Bhasyam Sutra 129 The fourth means of release from the bondage of desires is the absolute disgust for worldly life. It is the cause of detachment from the body. The nature of the body is loathsome as made of primary ingredients like blood, flesh, etc. inside; it is so externally too. The exterior of the body is as much impure as the interior of it.23 2.130 amto amto putidehamtarani pasati pudhovi savamtaim. The spiritual aspirant, while contemplating on the loathsome condition of the body by deeply looking into it, perceives the interior apertures of the disgustful body as well as the various secreting sources. Bhasyam Sutra 130 In the male, there are nine apertures whereas in the female there are twelve. By the perception of the loathsome nature, there is release from the attachment to the body, leading to the attenuation of the attachment to desires. The following two verses are quoted in the Vstti24 in support of the contemplation of the loathsome nature of the body: "There can be no reason for attachment to the impure body covered by a sheath of skin which is loathsome, ugly and foul, on account of its being full of flesh, bone, blood, sinews, liquid of embryo, fat and marrow; and also full of excreta, urine and sweat flowing, oozing and rotting on all sides." 2.131 pamaie padilehae. The learned monk should look at the result of indulging in de sires. Bhasyam Sutra 130 The wise monk, contemplating on the hollowness and impurity of the body and also the results of indulgence in enjoyments, should examine himself, that is, reflect deeply and inscribe the impress or reflection on his mind. 78 D JA 31ch 125-126

Page #84
The desires that have been abandoned by means of self-examination should not be indulged in again. This is a support to the nature of thoughtful contemplation. 2.132 se maimam parinnaya, maya hu lalam paccasi. The intelligent monk should comprehend the nature of de sires and abandon them; he should not lick his own saliva. Bhasyam Sutra 132 The intelligent aspirant has got rid of the desires by the practice of the twofold comprehension. Comprehension means discrimination. It is twofold: comprehension qua knowledge of the resultants of desires, and comprehension qua abandonment of the desires. In this Sutra, the meditative thought is impressed upon the disciple: "You should not lick back your own saliva. The desires vomitted should not be licked back." 2.133 ma tesu tiricchamappanmavatae. One should not surrender oneself to the desires. Bhasyam Sutra 133 There are desires in human beings and there are apertures in the body for sensual desires. So long as there is attachment to his body, a person clings to those apertures. The body may be at any place, but the mind runs to those apertures again and again. In reference to such state of the mind, the Lord has given the instruction: One should not throw25. one self into those apertures. 2.134 karamkase khalu ayam purise, bahumai, kadena mudhe puno tam karei lobham. The person is full of lust for desires, he deceives many in various ways, and deluded by his deeds he repeatedly indulges in greed (for the desires). Bhasyam Sutra 134 The desires are twofold: wishful desires and sexual urge. The lustful person26 takes resort to various deceitful devices to satisfy his desires. He is deceitful in multiple ways. He is greedy of various objects. To the query: why is one so greedy, the Sutra gives the doctrine of the origin of persistent habits. A habit or instinct is produced in the person according to his deeds. That instinct or habit persistently follows him, that is, finds expression in him again and again, the implication is: the person indulges gert 311 TM15 - feytor, 2004 - 79

Page #85
in greed, etc., impelled by his instincts and habits. It is, therefore, said that deluded by his own deeds, he greedily hankers after the objects of his desires. Such person on account of the worries and anxieties loses his power of discerning his duties and responsibilities and is designated a deluded person. He hankers after happiness, but subjects himself to suffering instead. He does not sleep, nor takes care of his body, nor takes his food in time. All his actions are topsy-turvy. He lives in dream and is entangled in imaginary problems, being quite ignorant of the problems that beset him. 2.135 veram vaddheti appano. By his greed a person multiples his enmity. Bhasyam Sutra 135 The Sutra points out the pitfalls of the passion of the greed. A person under the sway of lust and desires strengthens his inimical disposition. Anger accompanied with pride is enmity. Enmity is the cause of suffering or producer of evil karma. 2.136 jaminam parikahijai, imassa ceva padibuhanayae. The view that 'the lust for desires gives satisfaction' is a mis conception. It augments the discontent instead. Bhasyam Sutra 136 The dictum: 'deluded by his past deeds, he repeatedly indulges in greed' means that hankering after the sensual object augments his lust. The implication is: The deluded person indulges in the satisfaction of desires for the purpose of doing away with the suffering, but he does not know that such indulgence leads to the strengthening of the desires. It has therefore been said: 'A person tormented by sufferings indulges in sensu things which cause suffering. If suffering is not dear to you, it is not proper for you to indulge in them (the sensual objects).27 2.137 amarayai mahasaddhi. The believer in desire and greed behaves like an immortal be ing. Bhasyam Sutra 137 A person who has deep interest in the objects of desire and the means of their acquisition, namely, wealth, is a person of great ambition, behaving like an immortal being, 28 apparently free of the fear of death. 80 C A AT Y511 310 125-126

Page #86
2.138 attametam pehae. Look at the agony of such people. Bhagyam Sutra 137 A person excited by the thought of sexual desires and the fortune needed for its satisfaction is a person in anguish, that is, distressed and miserable. Observing this state of the anguished person you should know that sexual desire and wealth are the source of misery and suffering. 2.139 aparinnae kamdati. The person not abstaining from accumulation of wealth be wails in the long run. Bhasyam Sutra 139 Ignorant of the true nature of desires and the wealth and their consequences, he weeps. He bewails out of unfulfilled ambition when the object is not achieved, and sheds tears out of grief when the object is lost. 2.140 se tam janaha jamaham bemi. Think of what I say. Bhasyam Sutra 140 You should understand what I say. The Sutra draws the attention of the disciple towards the remedy of the sexual malady. 2.141 teicchampamaite pavayamane. The learned physician (heretic) proposes the treatment (of sexu ality). Bhasyam Sutra 141 There is a learned heretic who declares the remedy: ''I can cure the sexual desire as well as any physical ailment." In the present context, the cure refers to the treatment of the sexual urge.29 The subjugation of the sexual urges is intended here. Such subjugation requires a definite remedy. The spiritual remedy was indicated in the preceding Sutras. In the Tantric discipline, the herbal treatment is also available. The injury to vegetation is indispensable is such treatment. This is clearly indicated in the sutra. 2.142 se hamta chetta bhetta lumpaitta vilumpaitta uddavaitta. He indulges in injuring, cutting, piercing, breaking, massa cring and killing. TAHT WENI ICS - Fytale, 2004 C - 81

Page #87
| Bhagyam Sutra 142 The expert in the therapy of sexual ailments injures, cuts, pierces, breaks',' massacres, and kills beings.31 2.143 akadam karissamiti mannamane. Thinking that, I will do something extraordinary 'not done' by other, he (the sexologist) indulges in violent actions. Bhasyam Sutra 143 'Not done' means 'the treatment of sexual desire was not attempted by anybody else. 'It shall be done by me'. Thus determined, he indulges in the acts of injuring living beings. 2.144 jassa vi ya nam karei. And also the patient whom he treats indulges in violence. Bhasyam Sutra 144 The patient whom he gives such treatment involving injury to living beings is also a partner in commission of violence. 2.145 alam balassa samgenam What is the purpose of association with the ignorant? Bhanyam Sutra 145 The person engaged in violence does not observe abstinence. Such person is designated as ignorant (immature in wisdom). How can such ignorant person be able to cure the disorders of the sexual urge? Therefore, what is the need of the association with such person? This is the instruction given by the Sutra.132 2.146 je va se karei bale He too who offers such treatment is ignoramous. Bhasyam Sutra 146 The person who gets done such treatment of sexual desires involving injury to living beings is an ignorant person in the true sense of the term. What end does he achieve by such acts! 2.147 na evam anagarassa jayati. - tti bemi. The homeless monk does not lend himself to such treatments. Thus do I say. 82 D TAH Y511 31 125-126

Page #88
Bhajyam Sutra 147 Such thought does not arise in the mind of the homeless wanderer. He treats his sexual malady by means of meditation and penance, not by taking resort to the science of Tantra. In the treatment of the diseases, in ancient times, the acts of injuring, cutting, piercing etc. were prevalent. In Lord Mahavira's view, the physician practising medical treatment by means of torturing living beings was an ignorant person who did not understand the truth. There was no need of such treatment for a homeless wanderer engaged in the practice of the discipline of detachment to the body. Even if a medical treatment becomes necessary for him, it should be done by a method that did not involve any kind of injury to life. References: 1. Atra lokapadam agnisucakamasti. idam padam 1.39 sutre jalasya sucakam tatha 1.66 sutre agnisucakam vidyate, atra pakaprakarane asya agnisucakatvam svabhavikam. Apte, adisa- A sacrifice offered to a particular deity. Curnikarenapi yajnasya ullekhah krtah-appano ceva koi yagam karemti (A. Cu p. 77) kintu adesasya arthah bhinnah krtosti-adisati kesam va kareti, jam bhanitam-pahunao (Acaranga Curni p.77) Vrttau kesa padasya arthah atitheyah krtosti- adisyate parijano yasmimannagate tadatitheyaya .... (Acaranga Vrtti, patra 118). Tatkalinayanapradhanaparamparayam idedpadasya yajnavacaka-tvamapi nasti asamgatam. See, Ayaro, 2.18. Nisithabhasye dosapurnaharagrahanena caritram amam avipakvam bhavati ityuktamastiuggamadosadiya, bhavato assamjamo ya amavihi. anno vi ya aeso, jo vasasatam na pureti.. ahakammadi uggamadosa, adisaddao esanadosa, upayana ya dosa, bhaniyam ca savvamagamdham parinnaya niramagamdho parivvae. Jao tehi uggamadidosehim gheppamanehi carittam avipakkam apajjattam amam bhannati. asam jamo vi amavidhie ceva bhavati, jato caranassovaghayakari. kim ca jo varisasatayupuriso varasasatam atarettaamtare maremto amo bhannati. (Nisitha Bhasya Curni, part 3. Ga 4716, p. 485). 104-108 paryantam sutresu kascit samband ho na parilabhyate, sandhisabdasya nisicato-rtho pi nopalabhyate. Curnau bhiksakalah tatha vaikalpikarupena bhavasandhih iti arthadvayam drsyate (Curni, p. 7778) 107 sutre - nadadyad ityullekho sti, kintu kim nada-dyaditi nasti purvayatam. Curnau anesanijjam nadadyad iti vyakhyatamasti. Kintu kuta Istit tall CS - F&50R, 2004 C - 83

Page #89
ayatamidam ? etesam prasnanam sandarbhe nirdistasutranamarthah cintaniyah pratibhati. Dasavealiyam, 5.2.5: akale carasi bhikkhu, kalam na pasilehasi. Appanam ca kilamesi, sannivesam ca garihasi. Acaranga Curni, p. 79: pariggahonama atirittam samjamovakaranato jam bhamdayam, bhanitam ca- jam jujjati uvagare uvagaranam tamsi hoti uvagaranam, ihatu aharadhikare vattamane jattiyam anesanijjam kimci davam tamsamjamassa uvaghatottikaum jenehim padikuttham bhavatitti, esanijjampi arimattae na ghittavvam, mattajuttampi na etam maya gurumainam na etam. (a) Curnau Vittau ca punaruktiparasnah evam carcito'sti - sati ya utthanakamma-bala-viriya-purisagara-parakkame, aha - jati utthanabalana egattha tam tena balagrahana utthanagrahana ya punaruttam esanijjamti, bhannati - avviriyakaranana punaruttam, tattha nanam iham karanam, kalo balam khittam avvivariyam ayariyavvam tena na punaruttam (Curni, p. 79) kalanutthai yadyasmin kale kartavyam tattasminnevanusthatum silamasyeti kalanusthayi, kalanatipatakartavyodyato, natu casyarthasya se bhikkhu kalanne ityanenaiva gatarthavat kimartha punarabhidhiyate iti? naisa dosah, tatra hi jnaparinaiva kevala bhihita, kartavyakalam janati, iha punarasevanaparijna, karttavyakale, karya vidhatta iti. (Vrtti, patra 120). Acaranga Curni, p. 80: ayam pimdasamdhiti adhavitta java kale nutthae apalinno etesim egahiyariehim suttehim ekkarasa pimdesanao nijjudhao. eto vatthasanapatesanao nijjudhao (A. Cu. P. 80) eto sutta sejjanijjudha (Ibid, p. 80) It is not, possible to lay down the exact quantum of food. It depends upon one's appetite. Neither do all persons have the same appetite nor do they take the same quantum of food. Even then, Bhagavan Mahavira has indicated the average qantum of food as thirty-two morsels and has admonished the monks to take a little less than that, Acaranga Curni, p. 81 labhyate labhyate sadhu, sadhu eva na labhyate. Alabdhe tapaso vrddhirlabdhe dehasya dharana... Even while acquiring food, clothing, etc. the monk should abstain from acquisitiveness. The thrust "I will use this food and clothing for myself only and will not share it with others," is also acquisitiveness. "This, what I have obtained, does not belong to me, but belongs to the Preceptor and to the order" - thinking thus, he should avoid falling a prey to acquisitiveness. Not to take unacceptable food, clothing etc., not to get attached to and not to hoard acceptable food, clothing etc., duly obtained -all these are necessary to cultivate non-acquisitiveness. (b) 11. 12. 13. 84 D THE 511 3125 125-126

Page #90
Even for leading an ascetic life certain minimum utilities are necessary. They have to be obtained. Even then, he should keep in mind that just as a voyager does not get attached to a boat which is essential to him for crossing the sea, so also a monk should not become attached to the utilities which otherwise are necessary merely for sustaining life. Things are either consumed or renounced. In practice, however, renunciation has certain limits. To keep body and soul together, one has to use and consume things. A seer of reality uses and consumes them, so does a common man, but there is a world of difference between their objects, feelings and the ways in which they utilise and consume them: 14. Object Common man Material pleasure Feeling Way of attachment non-disciplined Seer self-disciplined Sustaining the body for spiritual development of nonattachment 15. 17. 18. Prakrte khid-krudhoh jura ityadeso bhavati. Acaranga Curni, p. 83 tassa avaya .... jata ya tesim kamanam ihameva dosa. (a) Acaranga Curni, p. 83: ubhayalogaavayadamsi .... (b) Dhavala, book 13, khanda 5, part 4, sutra 26, gatha 39. P. 72. Apte, ayata - Curbed, Restrained. (a) Sivasamhita, 2.5, 37; brahmandasmjnake dehe yathadesam vyavasthitah. mekasrurige sudharasmimarbahirastakalayutah. 5 brahmandasamjnake dehe sthanani syurbahuni ca. mayoktani pradhanani jnatavyaniha sastrake ... 37 Tamtrasamgraha, part 2, p. 309, sloka 29: brahmandalkasanam sarvam, dehamadhye vyavasthitam. sakarasca vinasyanti, nirakaro na nasyati. Carakasam hita, Sarirasthana 5.3 - purusoyam lokasam jaitah ityuvacabhagavan punarvasuratre-yah, yavanto hi loke (murtimamtah) bhavavisesah tavantah puruse, yavantah puruse tavanto loke iti. The first medium of disinfecting the mind from voluptuousness is the meditation of loka (universe): The term loka(universe) means objects of pleasure. One such object is the body. Therefore, the term loka here stands for 'body'. It has three sections, viz. The lower one - below the navel; The upper one - above the navel; The middle one - the navel itself 20 (1) (a) (b) (c) DEB YETI JANE - faharle, 2004 - 85

Page #91
(a) (b) (C) (1) (2) (3) Put in another way, these are: The lower one - the socket of the eyes, thyroid cartilage, the middle of the face (cheekbones). The upper one-knees, chest, forehead: these are the protruding parts. The middle one - the plain region. A sadhaka should visualise that there are outlets everywhere viz. in the lower, the upper and the middle sections, (see, 4.118). The meditational technique of visualising the body in its totality has been very significant. The present sutra is a pointer to it. The reader is referred to the sixth chapter of the Visuddhimagga, part I, pp. 160-75. Bhagavan Mahavira used to go in trance by meditating upon the upper, lower, and middle worlds (vide, Ayaro, 9.4.14). Three methods of meditation are indicated by this, viz. Concentration of perception on the vault of Heaven. Fixing the eyes on the vertical or slanting wall. Concentration of perception on the interior of the earth. Through the above three methods of meditation, Bhagavan Mahavira contemplated over the corresponding elements present in the three worlds respectively. Thus contemplation of the world has been prescribed as a medium of meditation. Concentration of the mind on the objects present in the upper, lower and the middle world is the medium through which enthusiasm, boldness and perseverance are respectively nourished. (Cf. Namaskara Svadhyaya, p. 249) The second interpretation of the sutra is: a farsighted sadhaka notices that the lower world is afflicted with misery owing to attachments to sexual pleasure. So are the upper and the middle worlds. The third interpretation of this aphorism is as follows: Bhagavan Mahavira used to go in trance by meditating. A sadhaka with vision knows full well the thought processes contributory to the elevation, degradation and medialization. The fourth interpretation can be in terms of trataka. Concentrating on a point with dilated and unblinking eyes is called trataka. By accomplishment of this sadhana (of trataka), one can perceive all the three worlds viz, upper, lower and middle. The third means of banishing sensuality from the mind is the perception of the joints of the body. This means to realize that the body is mortal and just a conglomeration of various joints. The body is believed to have a hundred and eighty joints in all, out of which fourteen are called "great joints" These are three joints in the right hand - shoulders, elbow and wrist, three in the left hand, three on the right side below the trunk - hipjoint knee, ankle, three on the left side below the trunk, one in the neck and sacrolumbar joint. (Cf. Visuddhimagga, part I, 165). (4) (5) (6) 21. 86 - got 4511 31ch 125-126

Page #92
22. (a) Susrutasamhitayam sandhisamkhya ittham nirdistasti - samkhyatastu dasottare dve sate, tesyam sakhasvastasasti. ekonasastih kosthe, grivam pratyurdham tryasitih. (Susrutasamhita, Sarirasathanam, 5.27) (b) Susrutasamhita, 5.28 asthanam tu sandhyo hye te kevalah parikirtitah. pesisnayusatanam tu sandhisamkhya na vidyate. 23. (a) See-Bhasyam of Ayaro, 5.118. (b) Compare - Atharvaveda 2.30 : yadantaram tad bahyam, yad bahayam tadantaram. (c) The alternate translation of this aphorism is as follows: There should be complete harmony between the internal self and the external behaviour of a sadhaka. Some philosophers stressed on the purity of the internal self, while others that of the external behaviour. Bhagavan Mahavira did not accept either of these views. He viewed them together, and said: It is not enough to have the purity of the inner self only. The external conduct should also be pure, because it is the reflection of the inner self. It is not also enough to have purity of the external behaviour only. Without the purity of the inner self, it will be repression. That is why the inner self also should be pure. Confluence of the purity of the inner self as well as the external behaviour leads one to perfection of religious life. Acaranga Vrtti, patra 124: mamsatthi-ruhira-nharuvanaddha-kalalamaya-meya-majjasu. punnammi cammakose, duggamdhe asuibibhacche. samcarima-jamta-galamta-vacca-muttamta-sea-punnammi. dehe hujja kim ragakaranam asuiheummi ? 25. Tiryageva tirascinam. Tiryagsabdasya vakrah sarpakarah madhyah ityadayo neke artha vidyante. (Apte - Samskrta English Dictionary). Atra madhyavaci arthah abhipretosti. Vrttau 'kasamkase (patra 125) iti pathah vyakhyato sti. Sa na samicinah praribhati. asya sthane 'kamam kama' iti pathah sambhavyate. Pracinalipyam sakaramakarayoh sadrsyamiva bhati. Asmin pathe lipidosena sakaramakarayoh viparyayo jata iti kalpana nasti asvabhaviki. Curnau kamam kame iti patha vyakhyatosti, kamam kame Khalu ayam purise imam ajja karemi imam hijjo kahami, ahava imam puvvam imam paccha, bhaniyam caimam tavat karomyadya, svah karisyami va param. cintayan karyakaryani, pretyartham navabuddhayate. (A Cu. P. 85) jaminam parikahijjai - asmin uttaravartisutre pi kamam kamasya varadvayam ullekho drsyate - jaminam garihijjati jaditi anudditthassa gahanam bhannati - katarassa anudditthasa ? kamamkamassa bahumayaino mudhassa... 24. 4911 GESTIS - F450, 2004 - 87

Page #93
27. 28. 29. 30. 31. 32. 888 ahava imassa ceva paribuhanatae, kamamkame bahumayi puno tam kareti. (A Cu. P. 86) Curnisammatapatapathasya vyakhya svabhaviki vidyate. The word kamamkame can be compared with kamakami in Gita: apuryamanamacalapraristham samudramapah pravisanti yadvat. tadvatkama yam pravisanti sarve sa santimapnoti na kamakami.. (Gita, 2.70) Acaranga Curni, p. 86: duhkharttah sevate kaman, sevistaste ca duhkhadah yadi te na priyam duhkham, prasamgastesu na ksamah A dancing girl named Magadhasena lived in the city of Rajagrha. There came the owner of a caravan, called Dhana. He was very rich. Being attracted by his good looks, youth and riches, Magadhasena accosted him. But he was preoccupied with accounts of his income and expenses. He did not even care to cast a glance upon her. She was hurt and became very sad. She at once left his place and went to the palace. There Jarasandha, the King of Magadha, inquired of her, aWhat made you so dejected? Who made you unhappy?a "A self-styled 'immortal' man had done so", quipped back the dancing girl. "What do you mean by 'immortal' person?" "Dhana, the owner of the caravan. I wonder how a person who is always obsessed with riches, and who did not even notice my presence, can ever visualise the presence of Death?" It is true that an avid person cannot feel the presence of Death and the person who feels the presence of Death cannot be avid. Curnikarena mukhyatvena vyadhicikitasaparo vyakhyatosau alapakah. Vaikalpikarupena kamacikitsaparasca. (Curni, p. 87-88) tikakarena mukhyatvena kamavikitsamadhikrtyasaualapako vyakhyatah gaunarupena vyadhicikit-saparo pi. (Vrtti, patra 126) Apte, lup - to break. Ibid, dur to injure. There were two classes of ascetics munis who were members of an order and those who were independent. The former used to take care of their bodies, while the latter did not. The latter did not take medical treatment, even when they suffered from diseases. It seems that this difference in practices came about in the postMahaviran era. In the beginning, Bhagavan Mahavira prescribed that munis should not undergo medical treatment. This was possible because of two reasons non-violence and non-attachment to the body. In medical treatment, many an occasion arises, when causing of violence tulasI prajJA aMka 125-126

Page #94
becomes necessary. A medical practitioner causes violence as a part of treatment and this has been clearly brought out in the Sutra 142. There is no denying that use of certain medicines will cause violence to worms etc. Attachment to the body is also a form of acquisitiveness. A sadhaka practising non-acquisitiveness should be non-attached even to his own body. One who has given up attachment to his body and is completely indifferent to it, and who is in complete unison with his own soul, does not desire medical treatment. He leaves bodily affliction to take its own natural course. He endures it considering it as a result of his karma. He looks at life and death with equanimity and as such does not struggle for life nor try to avoid death. That is why, he never thinks about medical treatment. There was a change in this line of thought during the post-Mahaviran era. At that time, two categories of sadhana came about. In the first one, a medical treatment, in which no violence was caused by the medical practitioner, was permissible. JA UFI UCS -- Fgytok, 2004 C - 89

Page #95
Paryaya in Jain Philosophy - Acarya Mahaprajna The definition of sat(reality) given by Umasvati is based on the trinity of utpad (creation), vyaya (cessation) and dhrauvya (persitnce. The sat is neither absolutely permanent or kutastha nitya (absolutely eternal)nor absolutely transitory or absolutely utpad-vyayatmaka. In the Bhagavati Sutra', we get the explanation of satthrough two terms viz., sthira and asthira. According to this, that part which is asthira (transitory) undergoes change, or is amenable to change, that part which is sthira (permanent) does not undergo change, or is not amenable to change; that is it remains unchanged. This concept of satgives rise to the doctrine of eternal-cumnon-eternal sat, which propounds that the substance is neither absolutely permanent, nor absolutely impermanent, but it is permanent-cum-impermanent. Paryaya(mode) is not entirely different from the substance (drvya); at the same time it is not entirely identical with it. Hence, the sat is defined by a couple of terms - dravya and paryaya. There are two types of change that take place in the dravyainnate (svabhavika) and Vaibhavika (extraneous). The svabhavika change are subtle; they are compared with the waves in ocean - anadinidhane dravye, saparyaya pratiksanam/ utpadyante vipadyante, jalkallolavat jale// Mathematically, such change is explained through 12 expressions 90 C ] Totit 4511 312 125-126

Page #96
1. ananta-bhaga-vrddhi 2. asamkhyata-bhaga-vrddhi 3. samkhyata-bhaga-vrddhi samkhyata-guna-vrddhi asamkhyata-guna-vrddhi 6. ananta-guna-vrddhi 7. ananta-bhaga-hani 8. asamkhyata-bhaga-hani 9. samkhyata-bhaga-hani 10. samkhyata-guna-hani 11. asamkhyata-guna-hani 12. ananta-guna-hani The svabhavika changes are perceptible only through extra-sensory consciousness. Such change takes place continuously in all dravyas. On the other hand, the vaibhavika change takes place only in the embodied jivas and the pudgala (physical substance). When the question was asked - Is the jiva eternal or non-internal?, the answer to it was given through anekanta(non-absolutistic) drsti(view) as follows: The structure of dravya is two fold ae 1. pradesa-rasi(the total number of pradesasi.e., the ultimate units) 2. bhava (state) or paryaya (mode). The dravya-rasior the pradesa-rasiof a dravya is always constantnot a single pradesa or paramanu irom the total number either increases or decreases. Whatever amount was there in the past remains in the present and will remain in the future - not a single unit can be added to it nor a single unit can be subtracted from it. With respect to this pradesa-rasi, the jivais eternal. At the same time, every dravya undergoes transformation or change with respect to this, it is non-eternal. Alike the Jiva, the praramanu is also both eternal and non-eternal. With respect to the substance, the paraminuis eternally its existence is tritemporal its substance hood (dravyatva) never perishes. Its colour, smell, taste and touch go on changing, therefore, with respect to the mode, it is non-eternal. JATHT XE TAIS - f&tytote, 2004 91

Page #97
Both jiva and pudgala (matter or physical) substances are directly associated with the changes that take place in the universe. Both thus can be considered as the fundamental constituents of the universe. Both are amendable to both kinds of changes - svabhavika and vaibhavika. The paryayas that take place in the jiva dravya on account of its association with karma are vaibhavika paryayas. Re-birth is one of such paryayas, because that takes place due to karma (bound by the jiva), Also the vaibhavika paryayas take place in pudgala dravya, they are on account of the effect of time (kala). A paramanu may remain in the state of paramanu as well as it may change in the state of skandha (aggregate of atoms) by uniting with other paramanu or paramanus. Such kind of association in accordance with the universal laws on account of the effect of time on paramanus. One meaning of the term paryaya is kriyai.e. action. When the jiva undertakes an action, there occurs vibhava paryaya during that period, as a result of which it experiences the states such as birth, death and the like. In the Bhagavati Sutra, the various states of kriya of jiva are described by some technical words like ejana (vibration), vyejana (different kinds of vibration), calana (motion), spandana (minute vibration), ghattana (friction), ksobhana (disturbance in the present state) and udirana (premature rise of karma). The jiva undergoes transformation in various forms through all these kriyas. So long as this cycle of kriyas goes on antakriya (attainment of liberation) of jiva is not possible even at the and of life. There must occur a state of akriya (non-action) in between the state of kriya and antakriya. In other words, liberation (moksa) can take place only if there occurs a state of akriya (prior to antakriya). After attaining the state of liberation, the jiva). Svabhavika kriya however takes place in the state of moksa. Some paryayas are explicit (vyakta), while some are only implicit (avyakta). There are again some paryayas which are perceptible through sense-organs, while there are others which are not perceptible through sense- organs. Thus the cycle of transformation ever goes on continuously no existence or dravya can remain free from it. The svabhavika transformation is called artha-paryaya (non-manifest mode), which is very subtle. It is through this transformation that a substance maintains its own existence while passing from one instant to another one. It is not perceptible through senses. 92 tulasI prajJA aMka 125 126

Page #98
Another kind of paryaya, which is called vyanjana paryaya (explicit or manifest mode), is a gross one. Some forms of them are perceptible through sense-organs. Human form (of a jiva) is only a paryaya and not the fundamental substance (dravya). It is an explicit paryaya, which we can know (through sense organ). But the soul itself is a subtle substance, we cannot know it (through sense-organ). We may conclude by saying that all our knowledge (which is sensory) is limited to know only the paryayas, we cannot know directly the dravya itself, we can know it only through the paryayas. Reference: 1. 2. 3. 4. 5. Tattvartha Sutra, 5/29 - utpada-vyaya-dhrau-vyatmakam sat. Bhagavai, 1/440 Ibid, 1/440 Ibid, 14/49-50 Ibid, 3/143-148 tulasI prajJA julAI - disambara, 2004 93

Page #99
Jains at the Court of Akbar - R. Krishnamurthi In the chapter on Jains in ''Din-i-Ilahi", Mr. Roychoudhury has dismissed the relationship of Akbar with that community with scant attention. This is due to the fact that he has been ignorant of the numerous works in Sanskrit that give us a remarkably full idea of the subject. He has also been led into some errors of generalisation as well as of detail. He starts by saying that during the early Muslim period the Muslims did not come into clash with Jainism. This is not so. There is plenty of evidence to show that the Muslim rulers contacted the Jains from the early Muslim rule in India' and the absence of mention of the Jains in the Muslim histories is due to the simple fact that the Muslims put down the Jains also as Hindus. Even during the time of Akbar and the later Mughals, the Muslim historians often mean Jains when they write Hindus. Akbar's contact with the learned among the Jains did not begin in 1582 as Mr. Roychoudhury states but much earlier, i.e., a few years prior to 1568 and the close contact continued certainly till the death of Akbar and there is no ground to say that''we do not hear much of the Jains after the death of Hiravijaya Suri in 1592." The first Jain, so far as we know at present, to influence Akbar and gain his intelligent patronage was Padmasundara.? His work "Akbarshahisringaradharpana, written under the direct patronage of the Emperor, makes it clear that Akbar's interest in learned pundits of other faiths and his discussions on religious matters with them date back to his youth and the early years of his reign. 94 C TAH YEN 317 125-126

Page #100
Padmasundara was the pupil of Padmameru and belonged to Nagpuria Tapagaccha' and was honoured by Akbar with various gifts on his success in literary contests. About the year 1568 A.D. a debate was held in Akbar's court between Buddhisagara of Nagpuriya Tapagaccha and Sadhukirti of Kharataragaccha on the subject of a Jaina religious ceremony called "'Paushada", in which Sadhukirti won and was conferred by Akbar the title of 'Vadindra". Padmasundara was alive then and did not take part in the contest. He died in a short time and although it is likely that the imperial contact with the Jains did not cease with his death, there is no mention of important Jains at the imperial court till the advent of Hiravijaya Suri. Hiravijaya Suri (Harji Sur of Ain) was born at Palanpur and by his learning and piety soon rose to be the leader of the Tapagaccha section of Jain ascetics. According to the wishes of Akbar communicated through Shihabuddin Ahmad Khan, Governor of Gujarat, Hiravijaya Suri went to the court at Fatehpur on 18th June, 1582 A.D.' On arrival a discussion took place between the Suri and Abul Fazl in which the Suri propounded the doctrines of Karma and an impersonal God. The Suri defining true religion said that the foundation of a faith should be compassion.' Akbar made mention of Padmasundara, his dear friend" whose scriptures he had preserved in his palace and these he offered to the Suri as a gift, Pressed by the Emperor to receive something from him, the Suri requested that all the caged birds and prisoners may be set at liberty and the slaughter of animals during the eight Jaina holidays (Paryushana) may be enforced at Agra. The Emperor granted the request for that year. The next year, 1583 he influenced the Emperor to enforce the order in the whole empire for all time. 11 In June 1584 the title of Jagadguru (World Preceptor) was conferred upon Hiravijaya Suri. On this occasion caged birds on the banks of ''Babar" were ordered to be released. The Suri left for Gujaratin 1586 (not in 1584 as mentioned by Mr. Roychaudhury). Arriving in 1582 he spent four monsoons at the capital and neighbourhood. During his stay not only did he impart a knowledge of Jainism to the Emperor but he also got various concessions to their faith in the form of farmans to promote non-killing. Fishing in the lake of "'Dabar" was prohibited. The Emperor is said to have taken a vow to refrain from hunting!? (but hunting was not stopped by Akbar, as stated by Mr. Roychaudhury) and expressed a desire to leave off meat-eating for ever as it had become repulsive. CATAT SET 14019 - fehac, 2004 - - 95

Page #101
When Hiravijaya took his departure Santichandra was left in his place at the court where the latter stayed till 1587.13 Mr. Roychaudhury seems to have been ignorant of Santichandra having immediately followed Hiravijaya at the court as he says that after the Suri's departure, Bhanuchandra remained at court and at another place confuses Santichandra with Siddhichandra who are two quite different persons. To resume our narrative, Santichandara wrote a panegyric on the Emperor ('Krpa Rasa Kosa') and when leaving for Gujarat took with him farmans prohibiting the slaughter of animals and proclaiming the abolition of the Jazya and Pilgrim tax in Gujarat.14 The forbidden days were extended so as to comprise six months of the year.1 15 Santichandra left Bhanuchandra at the court. He and his pupil Siddichandra16 remained to influence Akbar for the rest of his life. Bhanuchandra accompanied the Emperor to Kashmir and persuaded him to issue a farman abolishing the tax which was then levied on Jaina pilgrims to Satrunjaya.17 The hill was granted to Hiravijaya Suri as the head of the Svetambara Jains; he received the farman in 1592 with a request to send his pupil Vaijayasena Suri. The latter accordingly reached Lahore in 1593 and distinguished himself in many debates with Brahmans and successfully refuted the idea of certain Brahmans that the Jains did not believe in God. Some of the fruits of Vijayasena's influence were in the farmans prohibiting the slaughter of cows, bulls and buffaloes, repealing the law of confiscation of the property of the deceased and the capture of prisoners as hostages.18 The Emperor was so struck by the learning and saintliness of Vijayasena19 that he conferred on him the title of "Savai Hiravijaya Suri" (in a way superior even to Hiravijaya Suri) and had the title of Upadyaya conferred upon Bhanuchandra by Hiravijaya Suri. Vijayasena was instrumental for the order prohibiting fishing in the Indus and the waters of Cutch for four months. Abul Fazl studied under Bhanuchandra "Saddarshana Samuccaya".21 It was Bhanuchandra who composed a set of 1000 names of the Sun for Akbar and recited it with him every morning.22 When the Jam of Cutch was defeated by Aziz Koka, Bhanuchandra influenced Akbar to order the release of all prisoners of war. 23 The influence of the Jains reached such proportions as to invite the jealousy of the chief Brahmans of the court. Together with Bhanuchandra his pupil Siddichandra was also much respected by Akbar. An extremely handsome man and endowed with amazing knowledge he was given the title of "Khus faham" by the Emperor,24 allowed to visit the harem, and studied Persian by suggestion of Akbar on the death of Hiravijaya Suri Bhanuchandra secured from Akbar 96 tulasI prajJA aMka 125-126 20 19

Page #102
a grant to the Jaina community of a piece of land for the construction of a stupa in memory of the monk. Both Bhanuchandra and his pupil were associated with the education of the Emperor's sons and grandsons respectively,25 and accompanied the Emperor to the Deccan. Both remained at court till Akbar's death wielding great influence, and were instrumental in securing rights to build temples in various cities and in enforcing farmans granted but not observed at times by local officials. So much for the Jaina Svetambara Tapagaccha. While the predominant Jain influence on Akbar seems to have been from this sect, the Kharataragaccha was not unrepresented at the court. Smith was largely unaware of Akbar's connection with this sect and so has been Mr. Roychoudhury. In 1591 hearing of a great Jaina teacher Jinachandra Suri presumably through Mantri Karamchand, a lay member of the Kharataragaccha, Akbar who was then at Lahore invited the holy man to the capital. Reaching Lahore in 1592,26 he gained the respect of the Emperor. In the same year he requested his patron to protect all Jaina temples, on hearing that the temples near Dwaraka were demolished by Naurang Khan.?? A farman was issued granting Satrunjaya and other Jaina places to Karamchand. 28 His disciple Man Singh with others accompanied the Emperor to Kashmir where fishing was prohibited in all the lakes of Kashmir.-9 Akbar conferred the title of Yugapradhan on Jinachandra and the title of Acharya to Jinasimha Suri. At the instance of the Suri fishing and animal slaughter were prohibited in Cambay for one year and in Lahore animal slaughter for the same period. 3deg Other monks of the Kharataragaccha who are known to have had intercourse with Akbar were Harsasara and Jayasoma who secured a victory at a debate conducted at the court of Akbar. Mr.Roychoudhury has been ignorant of the above relations of the Kharataragaccha Jains with Akbar. Following Smith he says, In 159031 one Siddichandra visited Akbar at Lahore and was honoured with a title. He was placed in charge of the holy places of the Jains in the empire. The tax on pilgrims to the Satrunjaya hills was abolished in the same year. 32 Smith seems to have made a mistake and somehow mixed up Siddhichandra with Jinachandra Suri about whom he knew nothing. While it is true that Siddichandra the pupil of Bhanuchandra had been with Akbar since at least a few years prior to Hiravijaya's death no other Siddichandra visited Akbar and received an honorary title and was granted the control of the holy places of his faith. THAT Y511 - Fattor, 2004 - - 97

Page #103
Now the one Jain of importance to 'visit' Lahore about 1592 was Jinachandra who received the title of 'Yugapradhan'. It was to Mantri Karamchand that the Jaina places were made over and not to Siddichandra.33 Smith errs again in saying that the temple of Adiswara at Satrunjaya was consecrated by Hiravijaya in 1590.34 References: Vide Itihask Jain Kavya Sangraha by Agarchand and Bhanwarlal Nahta. Akbarshahisringaradharpana by Padmasundara, MS of Anup Sanskrit Library, Bikaner, dated V.S. 1626 (1569 A.D.) Mr. Dasrath Sharma has fixed the date of the work as about 1560 A.D. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 98 This corroborates the view of Abul Fazl that Akbar even during the years when he did not take much interest in the affairs of the kingdom, till 1560, he was showing the religious bent of mind which later became one of his most pronounced characteristics. A further corroboration is to be found in the saying of Akbar: "On the completion of my twentieth year (1562) I experienced an internal bitterness, and from the lack of spiritual provision for my last journey my soul was seized with exceeding sorrow. - Ain III p. 386. According to Pattavali Vide "Anekant", Ed. in Hindi, Vol. IV, p. 470 ff. Ibid: Also Bhanuchandracharita Ed. By Mohanlal Dilichand Desai p. 12. Bhanuchandracharita p. 14 Itihasik Jain Kavya Sangraha p. 140 ff. Sureshwar and Samrat p. 105 Ibid p. 110 Bhanuchandracharita p. 9 Hirasaubhagya Kavya, Ch. 14, Verses 91 ff. The farman was made in six copies and sent to six different parts of the Empire - Vide Krpa Rasa Kosa, Introduction, p. 19 also farman, Bhanuchandracharita, Appendix 1, p. 77. Perhaps only on certain days. Bhanuchandracharita, Introduction P. 7 Hirasaubhagya Kavya, Chapter 14, Lines 199 ff quoted in Krpa Rasa Kosa. Mr. Roychaudhury says, "We do not hear much of the Jains after the death of Hiravijaya Suri in 1592. (Din-i-Illahi p. 162). He seems to have been curiously ignorant of the fact that important Jains lived in the court of Akbar till the very end and continued to reside in the time of Jahangir. Bhanuchandra and Siddichandra remained near Akbar till his death and later. Sureshwar and Samrat p. 140. Hirasaubhagya Kavya 14th Ch. Lines 273 ff.: Badaoni (Blochmann) p. 321 (1583 A.D.). Seems only to have been meant for Surat sarkar as inferred from later farman, Bhanuchandracharita. Introduction-Appendix p. 82. tulasI prajJA aMka 125-126

Page #104
16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. Mr. Roychaudhury errs when he says "This Siddichandra is possibly the Santichandra of Rev. Heras" (p. 161) - Vijayaprashastisar by Muni Vidyavijaya p. 47. Vide farman, dated 1601, Bhanuchandracharita, Introduction-Appendix p. 80. After a debate on the Sun and the Ganges with the Brahmans, Suresh and Samrat p. 164 ff. Ibid p. 165. A farman of 1601 (Ibid 379) makes mention of a previous one regarding non-killing on certain days (about six months in the year), and the desirability of abstention from eating meat even on other days and impresses upon all the officials to observe the order scrupulously. Vide also farman 1604 (Krpa Rasa Kosa p. 33) given to Jina Singh and Man Singh prohibiting slaughter on eight days in the Subah of Multan, referring therein to Hiravijaya and Jinachandra Suri and prohibiting slaughter during the twelve days including Paryusana and eight days from Asada Sukla. Vide also Yugapradhan Jinanchandrasuri by Agarchand and Bhanwarlal Nahta p. 91. Vide also inscription dated 1597 A.D. at temple at Patan which enumerates these results of Jinachandra's influence on Akbar: Photograph of inscription with Mr. Bhanwarlal Nahta, Bikaner. A treatise expounding the six systems of Philosophy. Bhanuchandracharita p. 29. Jain respect for the Sun, Vide Suresh and Samrat p. 163 ff. Bhanuchandracharita p. 29. Mr Roychaudhury is puzzled about the statement in the Lekha-Likhanpaddhati where it is mentioned that Jahangir (and not Akbar) is said to have conferred the title of "'Ghus Faham" on Siddhichandra and also the title of Nadir-i-Zaman on him. The fact is that Akbar did confer the title of "Khus Faham" on Siddhichandra and later Jahangir also conferred the same title as well as the titles of Nadir-i-Zaman and Jahangir Pasand (Favourite of Jahangir) on Siddhichandra as indicated by his prose works, - Vide Bhanuchandracharita p. 65. Ibid. P. 42 ff. Karamchandravamsothkirthan (Hindi translation) p. 85 Yugapradhan Jinachandrasuri p. 89 ff. Ibid. 280 ff where a translation of the original farman now in Brahad Jnana Bhandparastha, Big Upasraya, Bikaner, is given Ibid, p. 98. Yugapradhan Jinachandrasuri p. 102 Karmachandravamsothkirthan P. 85 Wrongly quoted as Smith states the year 1593. 30. 31. 32. Smith p. 167 Roychoudhury p. 161 ff. 33. Mr Roychoudhury again misquoting Smith says "In 1590, the temple of tulasI prajJA julAI - disambara, 2004 99

Page #105
34 Adiswara on the hills of Satrunjaya was consecrated to Hiravijaya." Smith writes "consecrated by Hiravijaya" - Smith is wrong in the date. Hirasaubhagya Kavya quoted in Suresh and Samrat (p. 259 ff) says that Tejpal Soni had repaired an old temple of Rishbadev called Nandivardhan, at Satrunjaya, in 1649 S.V.(1592) Hiravijaya was invited to consecrate it. At the same time the Suri also consecrated another new temple which had been prepared by others. It was with reference to this visit that Bhanuchandra had a farman granted exempting the Suri and his followers from taxes. This farman dated V.S. 1649 (1592) (Krpa Rasa Kosa p. 25) was received by the Suri at Radhanpur in March-April 1593 A.D. The incident is narrated in Bhanuchandracharita, Chapter III, lines 48-71. Akbar and Bhanuchandra were then at Kashmir. The Emperor started for Kashmir in Aug. 1592 and came back in the winter of the same year. The date therefore given by Smith for the visit of Suri., viz., 1590 is erroneous and Mr. Roychoudhury has followed him into the error. The date of the composition of Hemavijaya at the Satrunjaya hills, viz., 1593 was the year when the Suri visited the place and consecrated the temple. Smith also errs with reference to the date of the Suri's death (Mr. Roychoudhury follows him here also), which he puts down as 1592. The correct date is 1595 (S.V. 1652) as stated in the inscription quoted by Smith himself in Bhandarkar Commemoration Vol. II, p. 272-3. Still in his Akbar he states that ''In 1592 Hiravijaya Suri starved himself to death." The date given in the inscription No. 4 Vijayasena Suri, ''Latest date S.V. 1650" obviously refers to the return of Vijayasena Suri to Gujarat from the imperial capital with the farman forbidding the slaughter of cows, bulls, buffalowcows, etc. Smith erroneously construed the date to be the date for the whole inscription. This explains the fact that the inscription refers to the death of Hiravijaya as taking place in S.V. 1652, a fact which could not have been recorded if the whole inscription had been done in S.V. 1650. 100 C THE YETI 31. 125-126

Page #106
Jain Religious Orders in the Kushana Period - Baij Nath Puri The importance of Mathura as a great Jain centre is revealed by a number of Brahmi epigraphic records belonging to the Kushana period. A number of Jain religious orders were flourishing side by side without creating any spirit of antagonism. These schools popularly known as ganas were divided on the lines of teachers who were known through their respective 'kulas'. The teachers grouped into a 'kula' were branched off into sakhas or branches. Sakhas were the lines which branched off from each teacher. Besides these there were Sambhogas or division. To put the whole framework of religious orders in a nutshell,' firstly there were ganas or different schools of thought. Among these schools, sets of teachers formed kulas or family and each teacher was then branched off into his sakha. Before going into a detailed study of these Jain religious orders it is better to take note of some of the very important Brahmi Jain records which throw light on the subject Inscription No. 12 from Mathura records the dedication of an image of Vadahamana (Vardhamana) by khuda (kshudra) who belonged to the Kottiva gana, the Bahamadasika kula and the Uchenagari sakha. The inscription is dated in the year 5 of Devaputra Kanishka. Another inscription' incised on the pedestal of a fourfold image (chaturmukhi) consisting of four naked standing, jinas records the dedication at the request of venerable Matridina (Matridatta) by the first wife of one Suchila who belonged to the Tot 4511 - farope, 2004 - - 101

Page #107
Kottiya gana, the Thaniya kula, the Srigriha Sambhoga and the Anyya-Veri (Arya-vajri) sakha. The inscription is dated in the year 19. Another inscription" incised on pedestal and on sides of a small seated Jain statue records the dedication by Kumar-bhati at the request of his mother Kumara-mitra who was the female pupil of the venerable Baladina (Baladatta) out of the Kottiya gana, the sthaniya kula, the Vaira sakha and the Sirika Sambhoka (Sambhoga). There is an inscription" incised on the base of a quadruple image of four standing naked Jains recording the gift at the request of a gani whose name is mutilated, out of the Kottiya gana and Vachchhaliya Kula. The name of the Sakha is mutilated and the inscription is dated in the year 18. There is yet another mutilated inscription mentioning another kula and Sakha in the Kottiya gana. The kula is Pa-vaha-ka which may be identified with Prasnavahanaka of the Kalpa Sutra. The Sakha mentioned in the inscription is Majhama which may be identified with the corresponding Sakha Madhyamika; Prakrit-Majjhimilla of the Kalpa Sutra: There are numerous other records of the Kottiya gana which mention the same kulas, sakhas and Sambhogas. It is not worth-while mentioning all those records. The following table may be drawn of this school. Kottiya Gana 1. Brahmadasika kula Uchenagari Sakha 2. Thaniya kula Aryyaveri (Arya-vajri) Sakha 3. Sthaniya kula 3. Vaira sakha 4. Vachchhaliya 4. Majhama (Madhyamika) Sakha 5. Pa-vaba-ka (Prasnavahanaka) The Kottiya gana, as we know from the Kalpasutra' was founded by Susthita and Supratibuddha surnamed Kautika and Kakandaka. They belonged to the Vyaghrapatya gotra. According to the same sutra it was divided into Uchanagari, Vidyadhari, Vajri and Madhyamika (Pr. Majjhimilla) Sakhas and its kulas were Brahmaliptaka, Vatsaliva (Pr. Vachhalija) Vaniya (Pr. Vanijja) and Prasnavahanaka kulas. Now the Brahmadasika kula of the epigraphic records may be identified with Brahmaliptaka, Vachchaliya with Vatsaliya, Pa-va-naka with Prasnavahanaka and Thaniya or Sthaniya kulas with Vaniya kula of the 102 D - TM 4511 310 125-126

Page #108
Kalpasutra. Both appear to be the same kula though there appears to be a little difference in the Sakhas of these kulas. The thaniya kula of the epigraphic record has Aryyaveri (Arya-vajri) and the Sthaniya kula has Vaira-sakha of the Kalpasutra. The two other Sakhas-Uchchanagari and Madhyamika are also to be found in the inscriptions. The names of the Sakhas associated with Vachchaliya kula is mutilated in that record where it is found. Possibly it was the Vidya-dhari Sakha of the Kalpa Sutra as the three other Sakhas are already associated with the three other kulas of the Kottiya gana in the Kusana inscriptions. The next gana or school in order is Varana which is identified by Buhler with Carana gana of the Kalpa Sutra. Its existence along with a number of kulas and Sakha in the Kusana period is testified to by the Brahmi records of the Jains unearthed at Mathura. Only some important epigraphic records of the gana may be considered for enumerating its different kulas and Sakhas. The following important epigraphic records which enumerate the names of kulas and Sakhas in this gana may be taken into consideration. An inscription' incised on the pedestal of a Jain statue records the gift by the cherished daughter of Grahahathi at the request of Gahaprakiva pupil of the venerable Data a ganin in the Varana gana and the Pusyamitriya (Pushyamitriya) kula, in honour of the Arhat. The inscription is dated in the year 29 of the great king.....shka. There is another inscription1o dated in the year 44 of the great king Huvishka recording a dedication at the request of the venerable Nagasena the pupil of Haginamd, a preacher (Vacaka) in the Varana, in the Aryyacetiya kula (Arya-Chetika) in the Haritamalakadhi (Haritmalagadhi) Sakha It is dated in the year 44. The inscription" on the base of a seated Jain records the dedication from the Varana gana and from the Petivamika kula. An inscription12 discovered by Dr. Fuhrer mentions Kaniyasika kula in the Varana gana. The name of the Sakha is mutilated though the first two letters 'od' are apparent. Another kula Aya-Hattiya (Arya-Haliya) of the Varana gana is mentioned in an inscriptions13 found on the base of a seated Jina statue. The Vajanagari Sakha (Varjanagari) and Arya-Sirikiya Sambhoga are also mentioned. This kula is also mentioned in an inscriptions1 dated in the year 4. tulasI prajJA julAI - disambara, 2004 103

Page #109
There is another inscription 15 mentioning the dedication at the, request of Sadita, female pupil of.. .. .. dhuka, a preacher in the Varana gana and Nadika kula. The name of the Sakha is mutilated. The last kula of this gana is mentioned in another inscription, 16 The name is Ayyabhyista kula, the Sakha is Samkasiya and the Sambhoga is Sirigriha (Srigriha). The inscription is dated in the year 50. Ayya-Jinadasi (Arya-Jinadasi) the female pupil of Samadi... is mentioned as the teacher. Besides these important inscription there are a number of other records repeating the same kulas and sakhas Varana gana. A perusal of the above records would show that the Varana gana was divided into a number of kulas with their corresponding Sakhas or branches and Sambhogas i.e. divisions. On the basis of these records a table may be shown. Varana Gana 1. Pusyamitriya 2. Arya-chetiya kula 2. Haritamalakadhi Sakha 3. Petivamika kula 4. Kaniyasika kula 4. Od... Sakha 5. Aya-Hattiya 5. Vajanagari sakha 6. Nadika kula 7. Ayyabhyista 7. Samkasiya Now according to the Kalpa Sutra,17 the Carana gana which is evidently identical with the Varana gana was divided into four Sakhas and seven kulas. The kulas were Vatsaliya (Pr. Vakkhalija), 2. Pritidharmika, 3. Haridraka (Pr. Halijja), 4. Pushyamitrika, 5. Malayaka (Pr. Malijja) 6. Arya-chedaya and 7. Kanhasaha. The four sakhas mentioned are Samkasika, Vajjanagari, Gavedhuka and Hariyamalagari. If we compare the list of kulas mentioned in the inscription with the list of Sthaviras preserved in the Kalpa Sutra, we would find that the Pusyamitriiya can beidentified with the Pushyamitrika (Pusamitijja), AryaChetaya with Aryya-cedaya, Kaniyasika with Kanhasaha, Petivamika with Pridharmika and Aya-Hattiya with Haridraka as the sakhas of both namely Vajanagari and Vajjanagari are identical. The only two kulas left to be identified are Ayyabhyista kula and the Nadika kula.The Sakha of the Ayyabhista kula is Samkasiya while the name of the sakha associated with Nadika kula is mutilated. Now in the list of the Kalpa Sutra, Samkasika is 104 de lai di 125-126

Page #110
associated with Vachchhalijja kula. It therefore seems certain to identify Ayyabhyista kula with the Vachchhalijja kula of Kalpa Sutra. The last kula Nadiya may probably be identified with Malayaka Malijja kula of the Kalpa Sutra. These are the only two kulas left unidentified in the two lists. Therefore it may be possible to identify the Nadika kula of the epigraphic records with the Mallijja kula of the Kalpa Sutra. A perusal of the estampage of the inscription published in the Epigraphic Indica" along with that inscription reveals that between the words ''kula' and Sakha there is the space for four letters. These four letters must mean the name of the Sakha. Of the four Sakhas in the Charana gana three Sakhas namely Samkasika, Vajjanagari and Hariyamalagari are already mentioned in the inscriptions as being associated with three different kulas namely Ayyabhyista (Vachchhalijja), Ayya-Hattiya (Halijja) and Arya-chetiya (Arya-chedaya) kulas of the Varana gana respectively, the fourth Sakha Gavedhuka is to be associated with some kula. It cannot however, be said with certainty that this Sakha may be associated with Malijja kula but the probability seems to be that Nadika kula may be identical with Malijja kula and the Sakha of both the kulas was Gavedhuka. The next gana mentioned in the Kushana epigraphic records is AryyaUdekiya gana. This gana is mentioned in two records. An inscription2o on the base of a large seated Jina statue discovered by Dr. Burgess on the South East of Kankali Tila mentions Aryyodehikiya (Arya-Uddehikiya) gana, and Aryya-Nagabhutikiya (Arya-Nagabhutikiya) kula. The names of the Sakha and the donor are not given. The inscription is dated in the year 7 of the great king, supreme king of kings (Rajatirajasya), the son of the gods (Devaputrasa), Shahi Kanishka. The names of the tea mentioned in this record are preacher Aryya Sandhika, the pupil of the ganin Aryya-Buddhasiri (Arya-Buddhasiri). The next recordal of this gana or school is dated in the year 98 of king Vasudeva. The inscription records the gift at the request of venerable Devadata (Devadatta) out of the Venerable Dehikiya (gana) which may be short form of Uddehikiya gana, the Pandhasika kula, the Petaputrika (Paitaputrika) Sakha. According to the Kalpa Sutra, 22 the Uddeha gana founded by Arya Rohana of the Kasyapa gotra. It was divided into four Sakhas and six kulas. The Sakhas were Udumbarika (Pr. Udumbarijjiya, 2 Masapurika, 3. Matipatrika and 4. Purna-Patrika (Pr. Punnapattiya) The six kulas were Nagahuta, 2. Somabhuta, 3. Ullagakka (or Ardrakakkha?) 4. Hastilipta (Pr. Hatthilijja). 5. Nandika (Pr. Nandijja) and Parihasaka. TAH YEU Gris-fautor, 2004 - 105

Page #111
The two kulas Nagabhutiya and Paridhasika may be easily identified with the Nagabhuta and Parihasaka of the Kalpa Sutra. According to Prof. Luders?the form Paridhaska shows that the Parihasaka of the Kalpa Sutra must be rendered in Sanskrit by Paridhasika, and not be Parihasaka as done in the 'Sacred book of the East'. The solitary Sakha mentioned in the second record as Petaputrika seems to be equivalent to Sanskrit Paitaputrika. It is the same as Purnapatrika of the Kalpa Sutra. The name of another gana Vesavadiya is not apparently mentioned in the Kushana records, but the name of its kula is mentioned in the two epigraphic records, which may just show that this gana or school also existed in the Kushana period. An inscription4 dated in the year 15 records the dedication at the request of venerable Vasula, female pupil of the venerable Sangamika the female pupil of the venerable Jayabhuti out of the (Me) hika kula. The other inscription25 incised on the pedestal of a small seated Jina statue records some dedication at the request of Venerable Vasula, pupil of the Venerable Sangamika. It is dated in the year 86. The name of the kula is considerably mutilated. Buhler26 has assumed that the teachers mentioned in both the records are the same, therefore the kula of the second record must be Mehika. In this he has perhaps not considered the difference in the date of the two records. The first is dated in the year 15 while the second is dated in the year 86. There is a different of 71 years and it would be too much to assume that the teacher and the pupil continued to live for 71 years. Any way for our purpose it is clear from the first record that there was a Mehika Kula. According to the Kalpa Sutra,27 Kamarddhi of the Kundala gotra founded the Vesvatika gana which was divided into four sakhas and into four kulas. The Sakhas were, 1. Sravastika, 2. Rajyapalika (Pr. Rajjapaliya), 3. Antaranjika, (Pr.Antarijjiya) and Kshemaliptika (Pr. Khemalijjiya). The four kulas were 1. Ganika, 2. Maighika 3. Kamarddhika and Indrapuraka. Only the Maighika kula which is identical with Mehika kula is mentioned in the Kushana records. Thus it would appear that out of all the 8 ganas only the names of four ganas are found in the epigraphic records of the Kushanas. Many more may have been in existence but we dont know about them. These records throw some light on the working of these Jain religious orders in the Kushana period. From these records it is apparent that each gana or religious sangha had both male as well as female members. They were 106 D - TAW 451 316 125-126

Page #112
known as ganin. The membership was confined to those who were not living as householders. They had renunciated the world and were in search of enlightenment through some teachers. The teachers had male as well as female pupils. It was the duty of the pupils to see that the house-holders created endowments. These endowments were in the shape of erecting the statues of Vardhamana or some other statues. Among these records, about ten records the erection of the statues of Arhat Vardhamana, four record the erection of a four-fold image, three mention the dedication of Ayagapata (tablet of homage) and one each mentioning the setting up of the image of Divine Santi (probably Santinath), Parsva (Parasnath), Sarasvati and a Vusuya. It seems strange how a jain could erect the statue of a Brahmanical Goddess. Possibly the goddess of learning like the goddess of wealth (Lakshmi) was worshipped by all the people irrespective of their difference in belief and religion The organisation of the Jain religious orders was in the hands of the heads of the church known as Samghprksta and Samghapramukha.28 The first title means the superiors of the Samgha or those who had a voice in the Samgha while Samghapramukha would mean the chief of the Samgha.29 Possibly Samghapramukhah or the chiefs of the Samgha were heads of different Jain religious ganas or orders. It is not easy to pronounce due to the paucity of evidence how the ganas actually worked, but they seem to have been working very smoothly and soundly. The very fact that we find sufficient records of dedications which was the result of their labour, is a sufficient proof of the sincerity of their mission for which they had renounced the world and joined the orders. The mission of each member of the Jain churches or ganas was not merely a theoretical advancement in his spritual knowledge but the practical side was as much important for him as the life inside the Samgha. It was the duty entrusted on each member of the Samgha to fill up his quota of securing dedications by householders. References: 1. Cf. Kalpa Sutra, S.B.E., Vol. XXII, p. 288n. Ep. Ind., Vol. I, No. 1, p. 381. Ep. Ind., ibid., p. 382, No. III Ep. Ind., Vol. I, No. VII, p. 386 Ep. Ind., Vol. II, No. XIII, p. 202 Ibid., No. XXII, p. 205. 7. S.B.E., Vol. XXII, p. 292 A El quis-faqtok, 2004 C 107

Page #113
8. 9. 10. 11. 12. 13. 14. 15. 16. 17. S.B.E., Vol. XXII, p. 291 18. 19. 20. 21. The Indian Sect of the Jains, p. 59. Ep. Ind., Vol. I, No. VI, p. 385. Ibid., No. IX. P. 387. Ibid., No. XX, p. 391 Ep. Ind., Vol. I, No. XXIII, p. 392. Ibid., No. XXXIV, p. 397 Ibid., Vol. II, No. XI, p. 201. 108 Ibid., Vol. II, No. XXVIII, p. 206 Ibid., No. XXXVI, p. 209 Ep. Ind., Vol. II, No. XXVIII, p. 206. Ibid. Ep. Ind., Vol. I, No. XIX, p. 391.12 Mathura Jain Inscription of Sam. 98, I. A. 1904., p. 108, No. 23 22. 23. 24. 25. 26. 27. S.B.E., Vol. XXII, p. 291 28. Vogel, Catalogue of the Mathura Museum, Nos. 24 and p. 37. Kale, Sanskrit Dictionary, p. 755. 29. SBE, Vol. XXII, p. 290 Epigraphical Notes I. A. 1904, p. 109 Ep. Ind., I, No. II, p. 382. Ep. Ind., Vol. I, No. XII, p. 388 The Indian Sect of Jains, p. 60 Chowk, Lucknow tulasI prajJA aMka 125-126

Page #114
Postal Department : NUR 08 R.N.I. No. 28340/75 MINI 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 : M. G. SARAOGI FOUNDATION (Mahadev Lal - Ganga Devi Saraogi Foundation) 41/1C, Jhowtalla Road KOLKATA-700019 prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI saMsthAna, lADanUM ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita / Beersonal use