Tulsi Prajna 2005 01

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524622/1

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tulasI prajJA TULSI PRAJNA varSa 33 0 aMka 127 0 janavarI-mArca, 2005 teskearch Quarterly anusaMdhAna traimAsikI (@leolelele celelelele ceoctor Ras COTHER jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) e praten JAIN VISHVA BHARATI INSTITUTE, LADNUN (DEEMED UNIVERSITY) in Education International

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qorft ust. TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-127 JANAURY-MARCH, 2005 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 et

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Research Quarterly of Jain Vishva Bharati Institute VOL.-127 JANAURY-MARCH, 2005 Publisher Editorial Office Tulsi Prajna, Jain Vishva Bharati Institute (Deemed University) LADNUN-341 306, Rajasthan Editor in Hindi Dr Mumukshu Shanta Jain Printed at Editor in English Dr Jagat Ram Bhattacharyya Type Setting: Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan : Jaipur Printers Pvt. Ltd., Jaipur-302 015, Rajasthan : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan The views expressed and facts stated in this journal are those of the writers, the Editors may not agree with them.

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anukramaNikA / CONTENTS viSaya bhagavAna mahAvIra kA janma sthala : eka punarvicAra jaina dharma meM samyagjJAna : svarUpa aura mahatva jaina paramparA meM vinaya kI avadhAraNA triguNa kA AdhAra : vikAsa kI yAtrA mAnavIya cintana meM paramasattA zAstravArtAsamuccaya meM IzvarakartRtvavAda Subject hindI khaNDa The Jain Teachers of Akbar Life Style of Non-violence Acaranga-Bhasyam Jainism Under the Muslim Rule aMgrejI khaNDa lekhaka DaoN. sAgaramala jaina DaoN. phUlacanda premI DaoN. azoka kumAra jaina samaNI maMgalaprajJA Author Acarya Mahaprajna Kamta Prasad Jain Vincent A. Smith Muni Dulahraj pRSTha 1 13 sUrajamala rAva 43 DaoN. atulakumAra prasAda siMha 54 23 31 Page 60 83 90 100

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tarka kA hanana tArkika dRSTikoNa se na to maryAdAoM kA pAlana kiyA jA sakatA hai aura na karAyA jA sakatA hai| unakA pAlana karane vAlA zraddhAvAna aura unakA pAlana karAne vAlA hRdayavAna ho tabhI usakA nirvAha ho sakatA hai| bahuta loga, jo apane Apako kUTanItika mAnate haiM, ahiMsA meM vizvAsa nahIM krte| hRdaya kA matalaba hI hai- ahiNsaa| jahAM hiMsA hai, bala prayoga hai, rAjasI vRttiyAM haiM vahAM hRdaya nahIM hotA, chala hotA hai| chala aura zraddhA ke mArga do haiN| zraddhA kI upaja nizchala bhAva meM hai| jahAM netA ke tarka ke prati anugAmI kA tarka hotA hai, vahAM bar3e-choTe kA bhAva nahIM hotaa| vahAM hotA hai tarka kI coTa se tarka kA hanana / -- - anuzAstA AcArya mahAprajJa

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bhagavAna mahAvIra kA janma sthala : eka punarvicAra jaina dharma meM caubIsaveM tIrthaMkara bhagavAna mahAvIra ko eka aitihAsika vyakti ke rUpa meM nirvivAda rUpa se mAnyatA prApta ho cukI hai| phira bhI durbhAgya kA viSaya yaha hai ki na kevala janma evaM nirvANa kAla ke saMbaMdha meM apitu unake janmasthala, kaivalyajJAna sthala aura nirvANasthala ko lekara bhinna-bhinna prakAra kI mAnyatAeM pracalita haiM / mAtra yahI nahIM, ina mAnyatAoM ke poSaNa ke nimitta bhI paramparAoM ke ghere meM Abaddha hokara yena-kena-prakAreNa apane pakSoM ko siddha karane ke liye prayatna aura puruSArtha bhI kiyA jA rahA hai| vigata paccAsa varSoM meM ina saba samasyAoM ko lekara vibhinna pustikAe~ aura lekha Adi bhI likhe gaye haiN| yaha kaisA durbhAgya hai ki bhagavAna ke samakAlIna bhagavAna buddha ke janma sthala, nirvANa sthala, jJAnaprApti sthala aura dharmacakrapravartana sthala ko lekara sampUrNa bauddha samAja ekamata hai aura una aitihAsika sthaloM ke vikAsa ke lie prANapaNa se juTA huA hai, jabaki jaina samAja Aja apane kSudra svArthI athavA ahaMkAroM ke poSaNa ke liye isa saMbaMdha meM mataikya nahIM banA skaa| bhagavAna mahAvIra ke janma sthala ko lekara vartamAna meM tIna mAnyatAeM pracalita haiM (1) adhikAMza vidvadjana evaM itihAsavettA evaM kendrazAsana vaizAlI ke nikaTa kuNDagrAma ko unakA janma sthAna mAnate haiN| (2) digambara paramparA rAjagRha aura nAlandA ke nikaTavartI bar3agAMva yA tathAkathita kuNDalapura ko mahAvIra kA janmasthala mAnate haiM / (3) zvetAmbara paramparA bihAra meM jamuhI ke nikaTa lachavAr3a ko mahAvIra kA janma sthala mAna rahI haiM / tulasI prajJA janavarI-mArca, DaoN. sAgaramala jaina 2005 1

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isa prakAra mahAvIra ke janmasthala ko lekara zvetAmbara aura digambara paramparAoM meM ekamata bhI nahIM haiN| durbhAgya yaha hai ki isa saMbaMdha meM aitihAsika aura sampradAya nirapekSa dRSTi se vicAra karane ke lie koI prayatna hI nahIM kiyA gyaa| yadyapi isa saMbaMdha meM vidvad varga evaM itihAsavidoM ne kucha lekha Adi likhe bhI haiM, kintu pAramparika AgrahoM ke calate unakI AvAja sunI nahIM gii| zvetAmbara aura digambara pakSoM kI ora se bhI mahAvIra ke janma sthala ko lekara kucha lekha evaM pustikAoM kA prakAzana bhI huA hai aura unameM apane-apane pakSoM ke samarthana meM kucha pramANa bhI prastuta karane kA prayAsa kiyA gayA hai, kintu sAmAnyatayA jo pramANa prastuta kiye gaye haiM ve sabhI paravartIkAlIna hI haiN| prAcInatama sAhityika evaM purAtAtvika pramANoM ko jAnane kA hI prayatna nahIM kiyA gayA yA apane pakSa ke virodha meM lagane ke kAraNa unakI upekSA kara dI gii| bhagavAna mahAvIra ke saMbaMdha meM jo prAcInatama pramANa upalabdha haiM, unameM AcArAMga prathama zrutaskandha lagabhaga (I.pU. 5vIM zatAbdI), AcArAMga dvitIya zrutaskandha lagabhaga (I.pU. prathama-dvitIya zatAbdI), sUtrakRtAMga (I.pU. dUsarI-tIsarI zatAbdI), kalpasUtra (I.pU. lagabhaga dUsarI zatAbdI) haiN| kalpasUtra meM mahAvIra ke vizeSaNoM kI carcA upalabdha haiN| usameM unheM jJAtR, jJAtRputra, jJAtRkulacaMda, videha, videhadinne arthAt videhadinA ke putra, videhajAtya, videhasukumAra Adi vizeSaNoM se saMbodhita kiyA gayA hai| jJAtavya hai ki ye hI saba vizeSaNa AcArAMga dvitIya zrutaskandha ke pandrahaveM adhyAya meM bhI upalabdha hai (AcArAMgasUtra dvitIya zrutaskandha-muni AtmArAmajIludhiyAnA pR. 1373) / ina vizeSaNoM meM bhI videhajAtya vizeSaNa atyanta mahattvapUrNa hai| yadi eka bAra vaidehI yA vaidehI ke putra mAnakara yaha mAna liyA jAye ki ye vizeSaNa unheM unake mAtRpakSa ke kAraNa diye gaye, kintu jo videhajAtya vizeSaNa haiM vaha to spaSTa rUpa se isa tathya ko sthApita karatA hai ki mahAvIra kA janma videha kSetra meM hI huA thA, jabaki vartamAna meM mAnya nAlaMdA ke samIpa vAlA kuNDalapura tathA lachavAr3a donoM hI magadha kSetra meM Ate haiN| ve kisI bhI sthiti meM videha ke antargata nahIM mAne jA skte| ataH mahAvIra kA janma sthAna yadi kisI kSetra meM khojA jA sakatA hai to vaha videha kA hI bhAga hogA, magadha kA nahIM ho sktaa| isI prasaMga meM kalpasUtra meM yaha bhI kahA gayA hai ki 'tIsa vAsAi videhaMsi kaTu' arthAt 30 varSa videha kSetra meM vyatIta karane ke pazcAt mAtA-pitA ke svargagamana ke bAda guru evaM variSThajanoM kI anujJA prApta karake unhoMne pravrajyA grahaNa kii| ___mahAvIra kA videhajAtya honA aura phira gRhasthAvasthA ke 30 varSa videha kSetra meM 2 - - tulasI prajJA aMka 127

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vyatIta karanA, ye do aise sabala pramANa haiM jisase unake kuNDalapura (nAlandA) aura lachavAr3a meM janma lene evaM dIkSita hone kI avadhAraNA nirasta ho jAtI haiN| zrI sItArAma rAya ne mahAvIra ke janma sthAna ko lachavAr3a siddha karane ke liye aura vahIM se dIkSita hokara kucha grAmoM meM apanI vihAra yAtrA karane kA saMketa dete hue una grAmoM ke nAmoM kI samarUpatA ko cUrNi ke AdhAra para siddha karane kA prayatna bhI kiyaa| kintu unake isa prayatna kI apekSA jina vidvAnoM ne unakA janma sthAna vaizAlI ke nikaTa kuNDagrAma batAyA hai aura AvazyakacUrNi ke mAdhyama se unake dIkSita hone ke pazcAt hI vihAra yAtrA ke grAmoM kA samIkaraNa kollAgasanniveza (vartamAna kolhuA) Adi se kiyA hai, vaha adhika yuktisaMgata pratIta hotA hai| kollAga ko sanniveza kahane kA tAtparya yahI hai ki vaha kisI bar3e nagara kA upanagara (kaoNlonI) thA aura yaha bAta vartamAna meM vaizAlI ke nikaTa usakI avasthiti se bahuta spaSTa ho jAtI hai| kalpUsatra meM unake dIkSA sthala kA ullekha karate hue spaSTa rUpa se yaha kahA gayA hai ki unhoMne jJAtRkhaNDa vana meM azoka vRkSa ke nIce dIkSA svIkAra kii| isase yaha bhI siddha hotA hai ki jJAtRkhaNDavana jJAtRvaMzIya kSatriyoM ke adhikAra kA vana kSetra thA aura jJAtRvaMzIya kSatriya jinakA kula lichavI thA, vaizAlI ke samIpa hI nivAsa karate the| Aja bhI usa kSetra meM jatheriyA kSatriyoM kA nivAsa dekhA jAtA hai| jatheriyA zabda mUlataH jJAtR kA hI apabhraMza rUpa hai, ata: yaha siddha hotA hai ki mahAvIra kA janma sthAna vaizAlI ke nikaTa kuNDapura hI ho sakatA hai| vaizAlI se jo eka muhara prApta huI hai, usameM spaSTa rUpa se vaizAlIkuNDa aisA ullekha haiN| isase bhI yaha siddha hotA haiM ki kSatriya kuNDa, kollaga Adi vaizAlI ke rUpa upanagara the| vaizAlI gaNataMtra thA aura ina upanagaroM ke nagara pramukha bhI rAjA hI kahe jAte hoNge| ata: bhagavAna mahAvIra ke pitA siddhArtha ko rAjA mAnane meM koI Apatti nahIM aatii| punaH kalpasUtra meM unheM rAjA na kahakara mAtra kSatriya kahA gayA hai| bhagavAna mahAvIra kA janma sthAna vaizAlI kA nikaTavartI kuNDagrAma hI ho sakatA hai, isakA eka pramANa yaha bhI hai ki bhagavAna mahAvIra ko sUtrakRtAMga jaise prAcIna Agama meM (1/2/3/22) jJAtRputra ke sAtha-sAtha vaizAlika bhI kahA gayA hai| unake vaizAlika kahe jAne kI sArthakatA tabhI ho sakatI hai jabaki unakA janma sthala vaizAlI ke nikaTa huaa| kucha logoM kA yaha tarka bhI hai ki unake mAmA athavA nAnA ceTaka vaizAlI ke adhipati the athavA vaizAlika the| isaliye unheM vaizAlika kahA gyaa| kintu yaha tarka samucita nahIM hai, kyoMki mAmA yA nAnA ke gAMva ke nivAsa sthAna ke AdhAra para kisI vyakti ko pad nAma se pukAre jAne kI paramparA nahIM haiN| dUsare, hama yadi yaha bhI mAna le tulasI prajJA janavarI-mArca, 2005 - - 3

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ki mahAvIra kA nanihAla vaizAlI thA aura isaliye ve vaizAlika kahe jAte haiM to eka saMbhAvanA yaha bhI mAnI jA sakatI hai ki apane nanihAla meM janma hone ke kAraNa unheM vaizAlika kahA gayA ho| mAtA ke pitRgRha athavA saMtAna ke nanihAla meM janma lene kI paramparA to vartamAna meM bhI dekhI jA sakatI hai| kintu jaisA pUrva meM kahA hai ki unhoMne tIsa varSa taka 'videha' meM nivAsa karane ke pazcAt dIkSA grahaNa kI (kalpasUtra 110 prA.bhA.saM.pR. 160) isa AdhAra para yaha bAta pUrNataH nirasta ho jAtI hai ki unheM apane nanihAla ke kAraNa vaizAlika kahA jAtA thaa| eka mahattvapUrNa prazna yaha uThAyA jAtA hai ki mahAvIra ke pitA rAjA the| kintu prazna yaha hai ki ve kisa prakAra ke rAjA the- svataMtra rAjA the yA gaNataMtra ke rAjA the| unheM svataMtra rAjA nahIM mAnA jA sakatA, kyoMki kalpasUtra meM aneka sthaloM para to 'siddhatthe khattiye' arthAt siddhArtha kSatriya hI kahA gayA hai| rAjagRha kA magadha rAjavaMzI sAmrAjyavAdI thA, jabaki vaizAlI kI paramparA gaNataMtrAtmaka thii| gaNataMtra meM to samIpavartI kSetroM meM choTechoTe gAMvoM meM svAyatta zAsana vyavasthA saMbhava thI, parantu sAmrAjyavAdI rAjataMtroM meM yaha saMbhAvanA nahIM ho sktii| ataH hama nAlaMdA ke samIpavartI kuNDapura ko athavA lachavAr3a ko mahAvIra kA janmasthAna evaM pitRgRha svIkAra nahIM kara sakate, kyoMki magadha kA sAmrAjya itanA bar3A thA ki unake nikaTavartI nAlaMdA yA lachavAr3a meM svataMtra rAjavaMza saMbhava nahIM ho sktaa| vaizAlI gaNataMtra meM usakI mahAsabhA meM 7707 gaNarAjA the| yaha ullekha bhI tripiTaka sAhitya meM milatA hai, ata: mahAvIra ke pitA siddhArtha ko gaNarAjya mAnane meM koI Apatti nahIM aatii| kSatriyakuNDa ke vaizAlI ke samIpa hone se yA usakA aMgIbhUta hone se mahAvIra ko vaizAlika kahA jAnA to saMbhava hotA hai| yadi mahAvIra kA janma nAlaMdA ke samIpa tathAkathita kuNDalapura meM huA hotA to unheM yA to nAlaMdIya yA rAjagRhika aisA vizeSaNa milatA thA, vaizAlika nhiiN| jahAM taka sAhityika pramANoM kA prazna hai gaNanIjJAnamati mAtAjI evaM prajJAzramaNI caMdanamatijI ne nAlaMdA ke samIpavartI tathAkathita kuNDalapura ko mahAvIra kI janmabhUmi siddha karane ke liye purANoM aura digambara mAnya Agama granthoM se kucha sandarbha diye haiN| rAjamalajI jaina se isake pratipakSa meM mahAvIra kI janmabhUmi kuNDapura nAma pustikA likhI aura una pramANoM kI samIkSA bhI kI haiN| hama usa vivAda meM ulajhanA to nahIM cAhate haiM, kintu eka bAta bahuta spaSTa rUpa se samajha lenA Avazyaka hai ki digambara paramparA ke Agama tulya grantha kaSAyapAhur3a, SaTakhaNDAgama Adi ke jo pramANa ina vidvAnoM ne diye haiM, unheM yaha jJAta honA cAhiye ki ina donoM granthoM ke mUla meM kahIM bhI mahAvIra ke janmasthAna Adi ke sandarbha meM koI 4 - - tulasI prajJA aMka 127

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ullekha nahIM haiN| jo samasta ullekha prastuta kiye jA rahe haiM ve unakI jayadhavalA aura dhavalA TIkAoM se hai, jo lagabhaga 9vIM-10vIM zatAbdI kI racanAeM haiN| isI prakAra jina purANoM se sandarbha prastuta kiye jA rahe haiM ve bhI lagabhaga 9vIM zatAbdI se lekara 16vIM zatAbdI ke madhya racita haiN| ataH ye sabhI pramANa cUrNi sAhitya se bhI paravartI hI siddha hote haiN| ata: unheM Thosa pramANoM ke rUpa meM svIkAra nahIM kiyA jA sktaa| kevala sahAyaka pramANa hI kahe jA skte| isa saMdarbha meM zrI rAjamalajI jaina ne isa bAta ko bhI bahuta spaSTa rUpa se siddha kiyA hai ki ina pramANoM meM bhI eka do apavAdoM ko chor3akara sAmAnyatayA kuNDapura kA hI ullekha hai| kuNDalapura ke ullekha to virala hI haiM aura jo haiM ve bhI mukhyatayA paravartI granthoM ke hI haiN| yahAM hameM yaha dhyAna rakhane kI AvazyakatA hai ki jaba kramazaH mahAvIra ke jIvana ke sAtha cAmatkArika ghaTanAeM jur3atI gaIM, to ahobhAva ke kAraNa kSatriyakuNDa aura brAhmaNakuNDa ko bhI nagara yA pura kahA jAne lgaa| yadi hama kalpasUtra (pRSTha 44) ko bhI AdhAra mAneM to spaSTa rUpa se kSatriyakuNDagrAma aura brAhmaNakuNDagrAma kA hI ullekha haiN| yahAM inheM jo 'khattIyakuNDagAmenayare' kahA gayA hai usameM grAma nagara zabda se yahI bhAva abhivyakta hotA hai ki ye donoM mUlataH to grAma hI the kintu vaizAlI nagara ke nikaTavartI hone ke kAraNa inheM grAma-nagara saMjJA prApta ho gaI thii| vartamAna meM bhI kisI bar3e nagara ke vistAra hone para usameM samAhita gAMva nagara nAma ko prApta ho jAte haiN| vastutaH kSatriyakuNDa hI mahAvIra kI janmabhUmi pratIta hotI hai aura spaSTatayA yaha vaizAlI kA hI eka upanagara siddha hotA hai| jJAtavya hai ki vaizAlI kA mUla nAma vizAlA thaa| vizAla nagara hone ke kAraNa hI isakA nAma vaizAlI par3A thaa| purAtAtvika sAkSyoM kI saSTi se vaizAlI, nAlaMdA aura lachavAr3a (jo jamuI ke nikaTa haiM) kI prAcInatA meM koI saMdeha nahIM kiyA jA sktaa| kintu prAcIna sAhitya meM nAlaMdA ke samIpa kisI kuNDapura yA kuNDalapura kA koI ullekha prApta nahIM haiN| vartamAna lachavAr3a, jo jamuI ke nikaTa hai aura jamuI ke saMbaMdha meM sAhityika aura purAtAtvika donoM hI pramANa upalabdha haiN| kalpasUtra meM bhagavAna mahAvIra svAmI ke kevalajJAna sthAna kA jo ullekha milatA hai usameM yaha kahA gayA hai ki "jaMbhIyagAmassa" arthAt jambhRika grAma ke RjuvAlikA nadI ke kinAre vaiyyAvRtta caitya ke na adhika dUra, na adhika samIpa zAmaka gAthApati ke kASTakaraNa meM zAlavRkSa ke nIce gaudohika Asana meM ukar3a baiThe hue AtApanA lete hue SaSTabhakta upavAsa se yukta hastottarA nakSatra kA yoga hone para vaizAkha zuklA dazamI ko aparAhna meM bhagavAna mahAvIra ko kevalajJAna prApta huA hai|"6 isase vartamAna lachavAr3a kI vizeSa rUpa se jRmbhikA grAma kI prAcInatA to siddha tulasI prajJA janavarI-mArca, 2005 - - 5

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ho jAtI hai kintu yaha mahAvIra kA janmasthala hai, yaha bAta siddha nahIM hotI hai| prAcIna jo bhI ullekha haiM, ve mUlataH kSatriyakuNDa se saMbaMdhita hI haiN| vaizAlI ke samIpa vAsokuNDa ko mahAvIra kA janmasthala mAnane ke saMbaMdha meM kendriya zAsana aura itihAsajJa varga ne jo nirNaya liyA hai, vaha samucita pratIta hotA hai| isakA eka pramANa yaha bhI hai ki vaizAlI se prApta eka mudrA para vaizAlInAmakuNDe aisA spaSTa likhA huA hai| isase bhI yaha siddha hotA hai ki vaizAlI ke nikaTa koI kuNDagrAma rahA hogA aura yahI kuNDagrAma kSatriyakuNDa aura brAhmaNakuNDa aise do vibhAgoM meM vibhAjita rahA hogA, ataH bhagavAna mahAvIra ke janma sthAna ko vaizAlI ke nikaTavartI vAsokuNDa ko hI kSatriyakuNDa mAnanA caahiye| isa saMbaMdha meM eka paramparAgata anuzruti yaha bhI hai ki vAsokuNDa ke usa sthala ko jise mahAvIra kA janma sthAna mAnA gayA hai, usa para Aja taka kahIM hala nahIM calAyA gayA hai aura vahAM ke nivAsI zAsakIya evaM vidvAnoM ke nirNaya ke pUrva bhI usa sthAna ko mahAvIra kI janmabhUmi ke rUpa meM ullekhita karate rahe haiN| jahAM taka nAlaMdA ke samIpavartI kuNDalapura kA prazna hai, use to mahAvIra kA janmasthala nahIM mAnA jA sakatA, kyoMki mahAvIra jaba-jaba bhI rAjagRhI Ate the taba-taba varSAvAsa ke liye nAlaMdA ko hI pramukhatA dete the, ataH yaha to svAbhAvika hai ki nAlaMdA ke sAtha mahAvIra kI smRtiyAM jur3I rahI haiN| kintu use unakI janmabhUmi svIkAra nahIM kiyA jA sakatA, kyoMki na to vahA~ jJAtRvaMzIya kSatriyoM kA AvAsa hI thA aura na magadha jaise sAmrAjya kI rAjadhAnI ke eka upanagara meM kisI anya rAjA kA rAjya hone kI saMbhAvanA thii| jamuI ke nikaTavartI lachavAr3a nAma kaba milA, yaha gaveSaNA kA viSaya hai| jamuI kI prAcInatA to nirvivAda hai aura usakA saMbaMdha bhI mahAvIra ke kevala jJAna sthala kA nikaTavartI hone se mahAvIra ke sAtha jur3A huA hai| kintu use mahAvIra kA janmasthAna na mAnakara Agamika pramANoM ke AdhAra para kevalajJAna sthala hI mAnA jA sakatA hai| isa saMbaMdha meM vistRta carcA mahAvIra kI kaivalyabhUmi ke prasaMga meM kreNge| zvetAmbara aura digambara donoM hI paramparAoM ke granthoM meM kSatriyakuNDa yA kuNDapura kI avasthiti videhakSetra meM batAI gaI hai| isa tathya kI puSTi digambara paramparA ke kucha granthoM ke sandarbha meM zrI rAjamalajI jaina ne prastuta kiye haiN| pUjyapAda devanaMdI kI nirvANabhakti meM spaSTa rUpa se yaha ullekha kiyA hai ki siddhArtha rAjA ke putra ne bhArata deza ke videha kuNDapura meM devI priyakAriNI ko sukhada svapna dikhAe aura caitra zuklA trayodazI ko usane unheM janma diyaa| isI prakAra AcArya jinasena ne (navIM zatI) harivaMza purANa meM bhArata deza ke videha kSetra ke kuNDapura meM mahAvIra ke janma kA ullekha kiyA hai| isI 6 - - tulasI prajJA aMka 127

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krama meM uttarapurANa ke racayitA guNabhadra ne (vikrama kI dasavIM zatAbdI) mahAvIra ke janma sthAna kuNDapura ko bhArata ke videha kSetra meM avasthita batAyA haiN| isI purANa ke 75veM sarga meM bhI 'videhaviSayekuNDasaMjJAtA' purI ke rUpa meM ullekhita kiyA gayA hai| AcArya puSpadaMta ne vIrajinadaMcariu (vikrama kI gyArahavIM zatAbdI) meM vaizAlI kuNDapure aisA ullekha kiyA hai| isase bhI aisA lagatA hai ki mahAvIra kI janma sthalI kuNDapurI vaizAlI ke nikaTa hI rhii| isI prakAra dAmanaMdI (10vIM- 11vIM zatAbdI) mahAvIra ke janma sthAna kuNDapura ko videha meM sthita batAyA hai| isI tathya ko asaga (gyArahavIM zatAbdI) ne vardhamAna caritra meM puSTa kiyA hai| ve bhI mahAvIra kI janmasthalI kuNDapura kI avasthiti videha kSetra meM batAte haiM / zrIdhara racita vaDDamAnacariu (lagabhaga bArahavI zatI) meM bhI kuNDapura ko videha kSetra meM mAnA gayA hai| sakalakIrti ne vardhamAna caritra ke kuNDapura ko videha kSetra meM avasthita mAnA hai / punaH muni dharmacaMda ne gautamacaritra (17vIM zatAbdI) meM kuNDapura ko bharata kSetra meM videha pradeza ke antargata svIkAra kiyA hai| isa prakAra hama dekhate haiM ki lagabhaga IsA kI 5vIM zatAbdI se lekara 17vIM zatAbdI taka digambara AcArya evaM bhaTTAraka kuNDapura ko videha kSetra meM avasthita hI mAna rahe haiN| jJAtavya hai ki yahAM hamane kevala unhIM sandarbhoM koM ullekhita kiyA hai, jisameM kuNDapura ko spaSTa rUpa se videhakSetra meM avasthita batAyA gayA hai| mahAvIra ke janmasthala kuNDapura hone ke to anya bhI kaI sandarbha haiM, jisakI carcA zrI rAjamala jaina ne kI hai| vastutaH mahAvIra kA janmasthala videhakSetra meM sthita vaizAlI kA nikaTavartI kuNDapura nAmaka upanagara hI rahA hai| yaha satya hai ki paravartI sAhitya meM kahIM-kahIM kuNDapura ke kucha ullekha milate haiM jinakI spaSTa samIkSA zrI rAjamala jaina ne kI hai| hama yahAM kuNDapura aura kuNDalapura ke vivAda meM nahIM par3anA caahte| zvetAmbara sandarbha to mUlataH kuNDagrAma ke hI haiM aura usameM bhI spaSTa rUpa se kSatriyakuNDa ke haiM / zvetAmbara paramparA meM 14vIM zatAbdI meM AcArya jinaprabhasUri ne vividhatIrthakalpa kI racanA kI thI / unhoMne bhI mahAvIra kA janmasthala kuNDagrAma hI ullekhita kiyA hai| zrI rAjamalajI jaina ne apanI pustaka 'mahAvIra kI janma bhUmi kuNDapura' meM yaha ullekha kiyA hai ki kuNDapura hI 13vIM zatAbdI taka kuNDagrAma ho gayA hogA, yaha unakI bhrAnti hai| jaisA ki hamane pUrva meM ullekha kiyA hai, kalpasUtra Adi meM spaSTa rUpa se 'kuNDagrAma' kA hI ullekha hai, kuNDapura kA nhiiN| hA~, itanA avazya hai ki AgamoM ke 'kuNDapuragrAmanagara' aisA ullekha bhI milatA haiM / merI dRSTi meM grAma, nagara aisA samAsapada grahaNa karane para isakA artha hogA nagara kA samIpavartI gAMva yA vaha gAMva kAlAntara meM kisI nagara kA bhAga yA upanagara bana gayA ho| tulasI prajJA janavarI-mArca, 2005 7

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yahA~ eka mahattvapUrNa bAta yaha hai ki gaNanI jJAnamati mAtAjI ne bhI kuNDalapura kA pakSa lete hue bhI use videha meM sthita to mAnA hI hai| aba yaha prazna uThatA hai ki kyA digambara paramparA ke dvArA mAnya nAlaMdA ke samIpa sthita kuNDalapura athavA zvetAmbara paramparA ke dvArA mAnya jamuI ke nikaTavartI lachavAr3a ko videha kSetra meM sthita mAnA jA sakatA hai? prAcIna bhArata ke bhUgola kA adhyayana karane para yaha bAta bahuta spaSTa ho jAtI hai ki vartamAna kuNDalapura aura lachavAr3a donoM hI magadha kSetra ke antargata Ate haiN| ve kisI bhI sthiti meM videha kSetra meM sthita nahIM mAne jA sakate, kyoMki prAcIna bhAratIya bhUgola ke anusAra videhakSetra kI sImA spaSTa rUpa se nirdhArita thii| isakI pazcimI sImA gaNDakI nadI (vartamAna dhAdharA) aura pUrvI sImA kozikI nadI thii| dakSiNa meM videha kSetra kI sImA kA nirdhAraNa gaMgA nadI aura uttara meM himAlaya parvata nirdhArita karatA thaa| yadi mahAvIra ke janma sthAna kI khoja kahIM karanI hogI to isa videha kSetra kI sImA meM hI karanI hogI aura yaha eka sunizcita satya hai ki nAlaMdA samIpastha kuNDalapura aura jamuI ke samIpa sthita lachavAr3a, donoM hI videha kSetra kI sImA ke bAhara hai aura magadha kSetra kI sImA ke antargata Ate haiM, ataH sAhityika pramANa spaSTa rUpa se vaizAlI ke nikaTa vartamAna vAsukuNDa ke pakSa meM hI jAte haiN| purAtAtvika dRSTi se jaisA ki hamane pUrva meM ullekha kiyA ki nAlaMdA, jamuI aura vaizAlI tInoM hI apanA astitva I.pU. 6vIM zatAbdI meM rakhate haiN| yaha bhI satya hai ki bhagavAna mahAvIra jaba bhI rAjagRhI Aye haiM aura yahAM varSAvAsa kA nizcaya kiyA hai to unhoMne apanA cAturmAsa sthala nAlaMdA ko hI cunaa| purAtAtvika sAkSyoM se yaha bhI siddha hai ki mahAvIra ke kAla meM nAlaMdA rAjagRhI kA eka upanagara yA saniveza mAnA jAtA thaa| vartamAna meM jo bar3agAMva kuNDalapura meM digambara aura zvetAmbara maMdira hai unameM sthita pratimAeM solahavIM zatAbdI ke pUrva kI nahIM haiN| nAlaMdA kI prAcInatA ke saMbaMdha meM jo purAtAtvika pramANa upalabdha hote haiM ve adhikAMza bauddha paramparA se hI saMbaddha haiN| jaina paramparA se saMbaMdha abhI taka koI bhI aisA purAtAtvika pramANa upalabdha nahIM huA hai jo mahAvIra ke janmasthala para sthita kisI prAcIna maMdira Adi kI avasthiti ko siddha kre| isI prakAra jamuI ke nikaTa sthita lachavAr3a meM prAcIna avazeSa upalabdha hote haiN| lekhaka svayaM jisa samaya lachavAr3a gayA thA, usa samaya vahAM naye maMdira ke nirmANa ke liye prAcIna maMdira ko girA diyA gayA thaa| yadyapi jisa maMdira ko girAyA gayA thA, vaha to atiprAcIna nahIM thA, kintu usake nIce jo cabUtarA thA usa cabUtare meM tathA usa cabUtare ko khodane para nikalI sAmagrI meM lekhaka ko kucha prAcIna IMToM ke khaNDa upalabdha hue the jo kama se kama maurya kAla ke pazcAt ke aura gupta kAla ke pUrva ke the| maMdira meM jo mUlanAyaka mahAvIra svAmI kI pratimA thI, vaha spaSTa rUpa se 8 - - tulasI prajJA aMka 127

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pAlakAlIna arthAt 9-10vIM zatAbdI kI thI / isase yaha to nizcita hotA hai ki lachavAr3a meM mahAvIra kI smRti meM hI prAcIna kAla meM koI maMdira avazya banA thA, kintu yaha mahAvIra kA janmasthala thA, yaha svIkAra karane meM aneka bAdhAeM haiN| isa saMbaMdha meM DaoN. sItArAma rAya kA eka lekha zramaNa, agasta 1989 meM prakAzita huA thA / unhoMne lachavAr3a ko mahAvIra kA janma sthAna svIkAra kiye jAne ke sandarbha meM eka tarka yaha diyA hai ki kalpasUtra kA kuNDagrAma pahAr3I kSetra meM avasthita thA jabaki vaizAlI ke pAsa vasukuNDa meM pahAr3oM kA nAmo-nizAna nahIM hai / kintu lekhaka ne yaha nirNaya kaise le liyA ki kalpasUtra meM kuNDagrAma ko pahAr3I kSetra meM avasthita batAyA gayA hai| kalpasUtra meM evaM AcArAMga sUtra dvitIya zrutaskandha meM mahAvIra ke janma kA pahAr3I kSetra meM avasthita honA kahIM bhI ullekhita nahIM hai| isI prakAra prastuta lekhaka ne yaha bhI likhA hai ki mahAvIra gRhastha jIvana ke parityAga ke avasara para kuNDagrAma kA parityAga kara usase uttara-pazcima kI ora pahAr3a kI ora jJAtRkhaNDavana pahu~cane kA varNana milatA haiM, kintu yahA~ bhI pahAr3a kI kalpanA lekhaka kI svaira kalpanA hai / AcArAMga, kalpasUtra yahA~ taka kI AvazyakacUrNi meM bhI jahAM jJAtR vanakhaNDa kA ullekha hai, vahAM bhI kahIM pahAr3a Adi hone kA ullekha nahIM haiN| sItArAma rAya ne jumaI anumaNDala ke lachavAr3a ko, jo mahAvIra kA janma sthala mAnane kA prayatna kiyA hai aura usakI puSTi meM AvazyakacUrNi meM ullekhita unakI vihAra yAtrA ke kucha gAMva yathA - kumAra, kollAgaM, moraka, asthiya grAma kA samIkaraNa vartamAna kumAra, konnAga, morA aura asthAvA se karane kA jo prayatna kiyA hai, vaha nAma sAmya ko dekhakara to thor3A sA vizvasanIya pratIta hotA hai kintu jaba hama inakI dUriyoM kA vicAra karate haiM to vaizAlI ke nikaTavartI kumAra, kolhuvA, atthiya gAMva Adi se hI adhika saMgati milatI hai / vartamAna meM bhI bhinna-bhinna pradezoM aura maNDaloM ke samAna nAma vAle gAMvoM ke nAma upalabdha ho jAte haiM / vastuta: DaoN. sItArAma rAya ne jo samIkaraNa banAne kA prayAsa kiyA hai vaha dUriyoM ke hisAba se samucita nahIM hai| unhoMne jamuI se vartamAna pAvA kI AgamoM meM ullekhita 12 yojana kI dUrI ko Adhunika pAvApurI se samIkRta karane kA jo prayatna kiyA hai vaha to kisI bhI rUpa meM mAnya nahIM ho sakatA / lekhaka ne svayaM bhI jamuI se pAMvApurI taka kI yAtrA kI hai| bAraha yojana kI dUrI kA tAtparya lagabhaga 160 ki.mI. hotA hai, jabaki jamuI se pAMvApurI kI dUrI mAtra 60 ki.mI. ke lagabhaga hai| ata: cAhe jamuI ko mahAvIra kA kevalajJAna kA sthAna mAna bhI liyA jAya to usase vartamAna pAMvA kI dUrI Agamika AdhAroM se siddha nahIM hotI / vardhamAna mahAvIra ke vaizAlika hone kA eka pramANa hameM theragAthA kI aTThakathA tulasI prajJA janavarI-mArca, 2005 9

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(vyAkhyA) meM milatA hai| theragAthA meM vardhamAna thera kA ullekha hai| unameM kahA gayA hai ki dAna ke puNya ke pariNAma svarUpa vardhamAna devaloka se cyuta hokara gautamabuddha ke janma lene para vaizAlI ke lichavI rAjakula meM utpanna hokara pravrajyA grahaNa kii| (imasmi buddhappAde vesAliyaM licchavi rAjakule nivbatti vaDaDhamAnoM tissa nAmaM ahosi-| theragAthA aTThakathA nAlandA saMskaraNa pR. 153) isa prakAra yahAM unheM vaizAlI ke lichavI rAjakula meM janma lene vAlA batAyA gyaa| yadyapi paramparAgata vidvAnoM kA yaha vicAra ho sakatA hai ki ye vardhamAna bauddha paramparA meM dIkSita koI anya vyakti hoMge, kintu hamArA yaha spaSTa anubhava hai ki jisa prakAra RSibhASita sabhI arhataRSi nirgrantha paramparA ke nahIM haiM, usI prakAra theragAthA meM varNita sabhI sthavira bauddha nahIM haiN| vaizAlI ke lichavI rAjakula meM utpanna buddha ke samakAlika vardhamAna mahAvIra se bhinna nahIM mAne jA skte| theragAthA kI aTThakathA ke anusAra unhoMne AMtarika aura bAhya saMyogoM ko chor3akara rUparAga, arUparAga tathA bhavarAga ko samApta karane kA upadeza diyA tathA yaha kahA ki anukUla aura pratikUla paristhitiyoM ko sAkSIbhAva se dekhate hue bhavarAga aura saMyojanoM kA prahANa saMbhava haiM, kyoMki unake ye vicAra AcArAMga evaM uttarAdhyayana meM bhI milate haiM / isa upadeza se yaha spaSTa ho jAtA hai ki theragAthA meM varNita vardhamAna thera anya koI nahIM, apitu vardhamAna mahAvIra hI haiN| isa AdhAra para bhI yaha siddha hotA hai ki mahAvIra kA janma vaizAlI ke lichavI kula meM huA thaa| mahAvIra ke pravarjita hone kA ullekha karate samaya yahA~ spaSTa rUpa se yaha kahA gayA hai ki saMvega (vairAgya) utpanna hone para unhoMne agnikarma kA tyAga karake, saMgha se kSamAyAcanA' karake, karma paramparA ko dekha karake pravrajyA grahaNa kii| yaha samagra kathana bhI jaina (nirgrantha) paramparA ke anukUla hI hai, ataH isase bhI yahI siddha hotA hai ki theragAthA ke vaizAlI ke lichavI kula utpanna vardhamAna thera vardhamAna mahAvIra hI hai| isa prakAra bauddha tripiTaka sAhitya bhI mahAvIra ke janma sthala ke rUpa meM videha ke antargata vaizAlI ko hI mAnate haiN| pAzcAtya vidvAnoM meM haramana jaikobI, hArnale, viseNTasmitha, munizrI kalyANavijayajI, DaoN. jagadIzacandra jaina, jyotiprasAda jaina, paM. sukhalAlajI Adi jaina-ajaina sabhI vidvAn vaizAlI ke nikaTastha kuNDagrAma ko hI mahAvIra kA janma sthala mAnate haiN| bauddhagrantha mahAvagga (IsvIparva 5vIM zatI) meM vaizAlI ke tIna kSetra mAne gaye haiN| 1. vaizAlI, 2. kuNDapura evaM 3. vaannijygraam| mahAvIra kA lichavI rAjakula meM janma mAnane para bhI yaha spaSTa hai ki mahAvagga ke anusAra vaizAlI meM 7707 rAjA the| ataH mahAvIra ke pitA ko rAjA mAnane meM bauddha sAhitya se bhI koI Apatti nahIM hai, kyoMki vahA~ rAjA zabda kA artha vaizAlI mahAsaMgha kI saMghIya sabhA kA sadasya honA hI hai| * 10 - tulasI prajJA aMka 127

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kuNDagrAma kI vasukuNDa se samAnatA ke sambandha meM DaoN. zyAmAnaMda prasAda ne yaha Apatti ki vasukuNDa meM kevala kuNDa zabda kI hI samAnatA hai, 'vasu' zabda na to brAhmaNa kA paryAyavAcI ho sakatA hai, na kSatriya kA, ata: unakA kahanA hai ki vartamAna vasukuNDa ko mahAvIra kA janma sthala nahIM mAnA jA sktaa| kintu DaoN. prasAda ne mUla Agama sAhitya ko zAyada dekhane kA prayAsa nahIM kiyaa| AcArAMgasUtra meM vasu aura vIra' zabda kA prayoga zramaNa ke artha meM huA hai| mAtra yahI nahIM, vasu zabda kA eka artha jinadeva yA vItarAga bhI upalabdha hotA hai, vastuta: yaha saMbhava hai ki bhagavAna mahAvIra ke saMyama-grahaNa karane ke bAda isa kSetra ko kSatriyakuNDa ke sthAna para vasukuNDa kahA jAne lgaa| vartamAna lachavAr3a ke samIpa jo brAhmaNakuNDa aura kSatriyakuNDa kI kalpanA kI gaI hai vahAM isa taraha kI koI vebasAiTa nahIM hai| mahanA ko brAhmaNakuNDa bhI nahIM mAnA jA sktaa| brAhmaNakuNDa aura kSatriyakuNDa nAma to unheM mahAvIra ke janmasthala mAna lene para diye gaye haiN| isa prakAra merI yaha sunizcita dhAraNA hai ki lachavAr3a ke samIpa jamuI maNDala ke isa kSetra kA saMbaMdha mahAvIra ke sAdhanA evaM kevalajJAna sthala se avazya rahA hai| yaha bhI satya hai ki jise vartamAna meM lachavAr3a hai, usakA saMbaMdha licchaviyA se ho sakatA hai, kintu isa nAma kI bhI prAcInatA kitanI hai, yaha zodha kA viSaya haiN| DaoN. prasAda kA yaha mAnanA samucita nahIM hai ki vaizAlI ko mahAvIra ke janma sthAna ke rUpa meM mAnyatA 1948 meM milii| isake pUrva bhI vidvAnoM ne vaizAlI ke nikaTa aura videha kSetra meM mahAvIra kA janma sthAna hone kI bAta kahI hai| yaha nizcita hai ki lagabhaga 15-16vIM zatI se zvetAmbara paramparA meM lachavAr3a ke samIpavartI kSetra ko mahAvIra ke janma sthAna mAnane kI paramparA vikasita huI hai| bhagavAna mahAvIra ne ardhamAgadhI bhASA meM apanA pravacana diyA thA, isaliye ve magadha kSetra ke nivAsI honA cAhie, aisI jo mAnyatA lachavAr3a ke pakSa meM dI jAtI hai, vaha bhI samucita nahIM haiN| yaha smaraNa rakhanA cAhiye ki mahAvIra kI bhASA mAgadhI na hokara ardhamAgadhI hai| yadi mahAvIra kA janma aura vicaraNa kevala magadha kSetra meM hI huA hotA to ve mAgadhI kA hI upayoga karate, ardhamAgadhI kA nhiiN| ardhamAgadhI svayaM hI isa bAta kA pramANa hai ki unakI bhASA meM mAgadhI ke atirikta anya samIpavartI kSetroM kI bhASAoM evaM boliyoM ke zabda bhI mile hue the| maiM jamuI anumaNDala ko mahAvIra kA sAdhanA sthala evaM kevalajJAna sthala mAnane meM to sahamata hU~, kintu janma sthala mAnane meM sahamata nahIM hU~, ataH mahAvIra kA janma sthala vaizAlI ke samIpa vartamAna vAsukuNDa hI adhika prAmANika lagatA hai| jaina samAja ko usa sthAna ke samyak vikAsa hetu prayatna karanA caahie| tulasI prajJA janavarI-mArca, 2005 - - 11

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sandarbha : 1. samaNe bhagavaM mahAvIre nAe, nAyaputte, nAyakakulacaMde, videhe, videhadinne, videhajacce videha sUmAle tIsaM vAsAiM videhaMsi kaTu kalpasUtra 110 (prAkRta bhAratI saMskaraNa pR. 160) 2. vahIM pR. 160 3. NAyasaMDavaNe ujjAge jeNeva asokavarapAyave - kalpasUtra 113 (prAkRta bhAratI saMskaraNa pR. 170) evaM se udAhu aNuttaraNANI aNuttaradasI annuttrnnaanndNsnnghre| arahA- NAyaputte bhagavaM vesAlie viyaahie|| - sUtrakRtAMka 1/2/3/22 . 4. dekheM- kalpasUtra 58, 67, 69 (prA. bhA. saM. pR. 96, 114 Adi) 5. dekheM - buddhakAlIna bhAratIya bhUgola - bharatasiMha pR. 313 6. kalpasUtra 119 (prAkRta bhAratI saMskaraNa pR. 184) 7. jJAtavya hai AcArAMga sUtra meM bhI dIkSA grahaNa karate samaya mahAvIra yaha nirNaya lete hai ki maiM sabake prati kSamAbhAva rakhUgA-- (sammaM sahissAmi ivmissaami)| 8. AcArAMga 1/174, 5/55, 6/30 9. vahI, 1/37, 68 DaoN. sAgaramala jaina 35 osavAlaserI zAjApura (ma.pra.) 465 001 12 - - tulasI prajJA aMka 127

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jaina dharma meM samyagjJAna : svarUpa aura mahatva - DaoN. phUlacanda premI dharma meM samyagjJAnadarzanacAritrANi mokSamArgaH' arthAt samyakadarzana,samyagjJAna aura samyakcAritra, ina tInoM ko ekatra rUpa meM mokSa mArga kA sAdhana mAnA gayA hai, ata: ina tInoM kI samAnatA mokSa prApti meM sAdhaka hai / mokSamArga meM ina sabhI kA samAna mahatva hai| ina tInoM meM se prastuta nibandha kA pratipAdya-viSaya samyagjJAna hai| caitanya ke pradhAna tIna rUpa haiM-jAnanA, dekhanA aura anubhava krnaa| jJAna kA ina sabhI se sambandha hai / samyagdarzana kI taraha samyagjJAna bhI AtmA kA vizeSa guNa hai, jo 'sva' evaM 'para' donoM ko jAnane meM samartha hai / AcArya kundakunda svAmI ne kahA hai jo jAdi so NANaM' arthAt jo jAnatA hai vahI jJAna hai| AcArya vIrasena svAmI ne SaTakhaNDAgama kI dhavalA TIkA meM bhUtArthaprakAzanaM jJAnam' arthAt satyArtha kA prakAza karane vAlI zakti vizeSa ko jJAna kahA hai| AcArya pUjyavAda ne 'jAnAti jJAyate anena jJAtimAtraM vA jJAnaM' arthAt jo jAnatA hai vaha jJAna hai| (kartRsAdhana) jisake dvArA jAnA jAye, vaha jJAna hai (karaNasAdhana)athavA jAnanA mAtra jJAna hai (bhAva saadhn)| AcArya kundakunda ne likhA hai- NANassa sAramAyAro arthAt jJAna manuSya ke liye sArabhUta hai, kyoMki jJAna hI heyopAdeya ko jAnatA hai| samyagdarzanapUrvaka saMyama sahita uttama dhyAna kI sAdhanA jaba mokSa mArga ke nimitta kI jAtI hai taba lakSya kI prApti meM samyagjJAna ke mahatva kA parijJAna hotA hai| jaise dhanuSavidyA ke abhyAsa se rahita puruSa vANa ke sahI nizAne ko prApta nahIM kara sakatA, usI prakAra ajJAnI puruSa jJAna kI ArAdhanA ke binA mokSamArga ke svarUpa ko nahIM pA sakatA, kyoMki saMyama rahita jJAna aura jJAna rahita saMyama akRtArtha hai arthAt ye mokSa ko siddha nahIM kara skte| tulasI prajJA janavarI-mArca, 2005 - 13

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vaise AtmA meM ananta guNa haiM kintu ina ananta guNoM meM eka jJAna guNa hI aisA hai jo 'sva- para' prakAzaka hai jaise dIpaka apane ko bhI prakAzita karatA hai aura anya padArthoM ko bhI prakAzita karatA hai / usI prakAra jJAna apane ko bhI jAnatA hai aura anya padArthoM ko bhI jAnatA hai / isI se jJAna guNa kA savikalpa (sAkAra) tathA zeSa saba guNoM ko nirvikalpa (nirAkAra ) kahA hai| sAmAnyataH nirvikalpa kA kathana karanA zakya nahIM hai kintu jJAna hI eka aisA guNa hai jisake dvArA nirvikalpa kA kathana bhI kiyA jA sakatA hai / isa taraha yadi jJAna guNa na ho to vastu ko jAnane kA dUsarA koI upAya nahIM hai, isaliye jJAna kI upamA prakAza se dI jAtI hai| prakAza ke abhAva rUpa andhakAra kI jo sthiti hai vahI sthiti ajJAna kI hai| samyak aura mithyA : jJAna ke do rUpa AtmA kA guNa to jJAna hai kintu vaha samyak bhI hotA hai aura mithyA bhI hotA hai / saMzaya, viparyaya aura anadhyavasAya ko mithyAjJAna kahate haiM / yahA~ yaha bhI vizeSa dhyAtavya hai ki jainadharma meM jaisI vastu hai use usI rUpa meM jAnane vAle ko bhI mithyA kahA hai, kyoMki mithyAdRSTi yadi vastu kA svarUpa jaisA kA taisA samajha aura jAna rahA hai kintu vastu svarUpa kI yathArtha pratIti nahIM hone se aise mithyAdRSTi kA jJAna bhI yathArtha nahIM mAnA jAyegA | jainadarzana pustaka (pR. 188 ) meM paM. mahendra kumAra jI nyAyAcArya ke zabdoM meM 'mithyAdarzana vAle kA vyavahAra satya - pramANa jJAna bhI mithyA hai aura samyagdarzana vAle ke vyavahAra meM asatya apramANa jJAna bhI samyak hai / tAtparya yaha hai ki samyagdRSTi kA pratyeka jJAna mokSa mArgopayogI hone ke kAraNa samyak hai aura mithyA dRSTi kA pratyeka jJAna saMsAra meM bhaTakane vAlA hone se mithyA hai| isa taraha jo jJAna heya (tyAjya) ko heya rUpa meM aura upAdeya (grahaNa yogya) ko upAdeya rUpa meM jAnatA hai, vahI saccA jJAna hai kintu jo heya ko upAdeya aura upAdeya ko heya rUpa meM jAnatA hai vaha jJAna kabhI saccA jJAna nahIM ho sakatA / aise jJAna ko mithyA kahA hai / 44 jJAna ke hote hue bhI jo apane AtmA kA hita-ahita kA vicAra karake hita meM nahIM lagA aura ahita se nahIM bacA, usakA jJAna samyak jJAna kaise kahA jA sakatA hai? vastutaH moha ke eka bheda mithyAtva kA eka sahabhAvI jJAna bhI mithyA kahalAtA hai| jaba taka mithyA bhAva dUra nahIM ho jAtA, taba taka jJAna AtmA ko usake hita meM nahIM lagA sakatA / ataH mithyAdRSTi kA yathArtha jJAna bhI ayathArtha hI kahA jAtA hai| samyagdarzana ke prakaTa hone ke sAtha hI pUrva kA mithyAjJAna samyaka ho jAtA hai aura samyagdarzana ke abhAva 14 prajJA aMka 127

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meM vahI mithyA kahalAtA hai, isaliye samyagjJAna ko 'kArya' tathA samyagdarzana ko 'kAraNa' kahA hai, kyoMki jaba taka dRSTi samyak na ho, jJAna samyak nahIM ho sktaa| isalie samyagdarzana ke hone para hI jJAna 'samyak' hotA hai| jJAna ke sambandha meM jaina dharma kI yaha mAnyatA bhI vizeSa mahatva rakhatI hai ki yahA~ jJAna ke abhAva ko ajJAna hI kahA hai| mithyAjJAna ko bhI ajJAna mAnA hai| yahA~ ina donoM meM yaha antara vizeSa draSTavya hai ki jIva eka bAra samyagdarzana rahita to ho sakatA hai kintu jJAna rahita nahIM / kisI na kisI prakAra kA jJAna jIva meM avazya rahatA hai| vahI jJAna samyaktva kA AvirbhAva hote hI samyagjJAna kahalAtA hai| puSpadanta bhUtabalikRta SaTkhaDAgama kI AcArya vIrasena kRta dhavalA TIkA (pustaka 1 va 5) meM isa viSaya meM praznotara ke mAdhyama se acchA spaSTIkaraNa kiyA gayA hai jise pa. kailAza canda jI zAstrI ne apanI jaina siddhAMta nAmaka pustaka (pR. 163) meM prastuta karate hae likhA hai ki mithyAdaSTiyoM kA jJAna bhI bhatArtha (satyArtha) kA prakAzaka hone para bhI ve isaliye ajJAnI haiM, kyoMki unake mithyAtva kA udaya hai| ataH pratibhASita vastu meM bhI unheM saMzaya, viparyaya aura anadhyavasAya hotA hai / isaliye unheM 'ajJAnI' kahA jAtA hai kyoMki vastu svabhAva kA nizcaya karAne ko 'jJAna' kahate hai aura zuddhanaya vivakSA meM satyArtha ke nirNAyaka ko jJAna kahate haiM, ataH mithyAdRSTi 'jJAnI' nahIM hai| sAtha hI jAne hue padArtha kA zraddhAna karanA 'jJAna' kA kArya hai, vaha mithyAdRSTi meM nahIM hai, isaliye unakA jJAna 'ajJAna' hai| vastutaH jAne hue padArtha meM viparIta zraddhA utpanna karAne vAle 'mithyAtva' ke udaya ke bala se jahA~ jIva meM apane jAne hue padArtha meM zraddhAna utpanna nahIM hotA , vahAM jo jJAna hotA hai vaha ajJAna kahalAtA hai, kyoMki usameM jJAna kA phala nahIM pAyA jAtA hai| - AcArya vaTTakera kRta zaurasenI prAkRta bhASA ke zramaNAcAra viSayaka pramukha prAcIna grantha mUlAcAra meM jJAna kA svarUpa tathA isake uddezyoM ke viSaya meM sAra rUpa meM bar3e prabhAvazAlI rUpa meM kahA hai ki jeNa taccaM vibujjheja, jeNa cittaM nnirujjhdi| jeNa attA visujjheja taM NANaM jinnsaasnne||5/70 arthAt jisase vastu kA yathArtha svarUpa jAnA jAye, jisase mana kI caMcalatA ruka jAye, jisase AtmA bhI vizuddha ho, jisase rAga ke prati virakti ho, kalyANa mArga meM anurAga ho aura saba prANiyoM meM maitrI bhAva ho, use hI jinazAsana meM 'jJAna' kahA hai / isalie mithyAtva ke sahacArI jJAna ko mithyA yA ajJAna kahA jAtA hai / tulasI prajJA janavarI-mArca, 2005 - 15

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jJAna ke bheda siddhAMta granthoM meM jJAna ko mati, zruta, avadhi, manaH paryaya aura kevala- ina pAMca bhedoM kA jo vivecana milatA hai vaha jJAnAvaraNa ke kSayopazama yA kSaya se prakaTa hone vAlI jJAna kI avasthAoM kA vivecana hai| jJAnAvaraNa karma kA kArya AtmA ke isa rUpa jJAna guNa ko rokanA hai aura isI jJAnAvaraNa karma ke kSayopazama ke tAratamya se pUrvokta pAMca meM se Arambhika cAra jJAna prakaTa hote haiN| jJAnAvaraNa karma kA sampUrNatayA kSaya hone para nirAvaraNa kevalajJAna prakaTa hotA hai| inhIM pAMca jJAnoM kA pratyakSa aura parokSa ina do pramANoM ke rUpa meM vibhAjana kiyA gayA hai| vastutaH jina tattvoM kA zraddhAna aura jJAna karake mokSa mArga meM jur3A jA sakatA hai una tattvoM kA adhigama jJAna se hI to sambhava hai| yahI jJAna pramANa aura naya ke rUpa meM adhigama ke upAyoM ko do rUpa meM vibhAjita kara detA hai / isalie tattvArthasUtra ne 'pramANanayairadhigamaH' sUtra kahA hai| tattvArthasUtra meM AcArya umAsvAmI ne pramANa ke antargata jJAna kI carcA karate hue tIna sUtra prastuta kie -tatpramANe Adye parokSaM pratyakSamanyat - arthAt pUrvokta pAMca prakAra kA jJAna do pramANa rUpa haiN| prathama do jJAna matijJAna aura zrutajJAna parokSapramANa haiM, zeSa tIna jJAna pratyakSa pramANa haiN| jo jJAna indriya aura mana kI sahAyatA ke binA kevala AtmA kI yogyatA se utpanna hotA hai, vaha pratyakSa kahalAtA hai aura jo jJAna indriya aura mana kI sahAyatA se utpanna hotA hai vaha parokSa hai| jJAna ke ina pAMca bhedoM meM se matijJAna aura zrutajJAna parokSa haiM, kyoMki yaha indriya aura mana ke dvArA hote haiN| zeSa tIna jJAna arthAt avadhi, manaH, paryaya aura kevalajJAna- ye tIna jJAna pratyakSa haiN| kintu inameM bhI avadhijJAna tathA manaH paryayajJAna- ye do dezapratyakSa haiM tathA eka mAtra kevalajJAna sakala pratyakSa hai| vastutaH jainadarzanAnusAra jJAna jIva se bhinna nahIM hai| jIva caitanya svarUpa hai, cetanA jJAna darzana svarUpa hai / usa caitanya svarUpa AtmA meM saba padArthoM ko pratyakSa arthAt indriyAdi kI sahAyatA ke binA hI jAnane -dekhane kI zakti sadA kAla hai| kintu anAdikAla se jJAnAvaraNa ,darzanAvaraNa karmoM ke nimitta se vaha zakti vyakta nahIM ho paatii| inake kSayopazama se matijJAna aura zrutajJAna sabhI jIvoM ke apanI apanI yogyatAnusAra hote hai| vizeSa yogyatA se avadhijJAna aura manaH paryaya jJAna bhI sambhava hai| vastutaH yaha saba jJAna bhI kevala jJAna ke hI aMza haiM, kyoMki jJAna guNa to eka hI hai, vahI AvaraNa ke kAraNa aneka rUpa hotA hai, pUrNa AvaraNa haTane para eka kevalajJAna ke rUpa meM prakAzamaya hotA hai| AcArya vIrasena svAmI ne bhI kaSAya pAhur3a kI jayadhavalA TIkA ke prArambha meM matijJAna Adi ko kevalajJAna kA aMza mAnA hai| 16 - - tulasI prajJA aMka 127

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jIvoM meM eka sAtha pAMca jJAna sambhava nahIM hai| apitu eka sAtha eka AtmA meM eka se lekara cAra jJAna taka hI ho sakate haiN| eka jJAna hogA to mAtra kevalajJAna rahatA hai, kyoMki vaha nirAvaraNa aura kSAyika hai| isake sAtha anya cAra sAvaraNa aura kSAyopazika jJAna nahIM rahate haiN| do ho to matijJAna aura zrutajJAna, tIna ho to matijJAna, zrutajJAna aura avadhijJAna yA manaH paryayajJAna tathA cAra ho to mati, zruta, avadhi aura manaH paryaya jJAna sambhava haiN| isaliye pAcoM jJAna eka sAtha nahIM ho skte| AcArya umAsvAmI ne bhI tattvArthasUtra meM kahA hai- ekAdIni bhAjyAni yugapadekasminnAcaturthyaH arthAt eka jIva meM eka sAtha eka ko Adi lekara cAra jJAna taka ho sakate haiN| pA~ca jJAna eka sAtha kisI bhI jIva meM sambhava hI nahIM hai| jJAna ke pUrvokta pA~ca bhedoM meM kramazaH pratyeka kA svarUpa isa prakAra hai :1. matijJAna jJAna ke pA~ca bhedoM meM prathama matijJAna hai jo 'tadindriyAnidriya nimittam arthAt indriya aura mana kI sahAyatA se padArthoM ko jAnanA hai, vaha matijJAna hai| darzanapUrvaka avagraha, IhA, avAya aura dhAraNA ke krama se matijJAna hotA hai| isa abhinibodhika jJAna bhI kahA jAtA hai| vastutaH matijJAnAvaraNa karma ke kSayopazama se hone vAlI mati, smRti, saMjJA , cintA aura abhinibodha Adi matijJAna kI avasthAoM kA aneka rUpa se vivecana milatA hai| jo matijJAna ke vividha AkAra aura prakAroM kA nirdezamAtra hai| vaha nirdeza bhI tattvAdhigama ke upayogoM ke rUpa meM haiM, isIlie tattvArthasUtrakAra ne kahA - 'matiH smRtiH saMjJAcintA'bhinibodha ityanarthAntaram (1/13) . sarvArthasiddhikAra AcArya pUjyapAda ne kahA hai ki mati, smRti, saMjJA,cintA aura abhinibodha - ye matijJAna ke hI nAmAntara isaliye haiM, kyoMki ye matijJAnAvaraNa karma ke kSayopazama rUpa antaraMga nimitta se utpanna hue upayoga ko viSaya karate haiM tathA mananaM matiH, smaraNaM smRtiH, saMjJAnaM saMjJA, cintanaM cintA, abhinibodhanaM abhinibodhaH- isa prakAra kI vyutpatti kI hai| tadanusAra atIta artha ke smaraNa karane yA pahale anubhava kI huI vastu kA smaraNa 'smRti' hai| pahale kI huI aura vartamAna meM anubhava kI jAne vAlI vastu kI ekatA saMjJA' hai arthAt 'yaha vahI hai', yaha usake sadRza hai, isa prakAra kA pUrva aura uttara avasthA meM rahane vAlI padArtha kI ekatA sadRzatA Adi jJAna ko saMjJA kahate haiN| ise hI darzana kSetra meM pratyabhijJAna isa nAma se jAnA jAtA hai, kyoMki yaha atIta aura vartamAna ubhaya viSayaka hai| bhAvI vastu kI vicAraNA yA cintana ko 'cintA' kahate hai| tulasI prajJA janavarI-mArca, 2005 - - 17

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vyApti ke jJAna ko bhI cintA kahA jAtA hai| abhinibodha bhI matijJAnabodhaka eka sAmAnya zabda hai / dArzanika kSetra meM ise anumAna zabda se bhI abhihita kiyA jAtA hai, kyoMki sAdhana se sAdhya ke jJAna ko abhinibodha yA anumAna kahA hai 1 matijJAna ke bheda matijJAna ke cAra bheda haiM- avagraha, IhA, avAya aura dhAraNA / 1. avagraha viSaya (jJeya vastu) aura viSayI (jAnane vAle) kA yoga sAmIpya (sannipAta athavA saMbaMdha) hone para sarvaprathama darzana hotA hai / yaha darzana vastu kI sAmAnya sattA kA pratibhAsa mAtra karatA hai| isa darzana ke pazcAt jo artha kA grahaNa hotA hai, vaha avagraha kahalAtA hai isa taraha nAma, jAti Adi ko vizeSa kalpanA se rahita sAmAnya mAtra kA jJAna 'avagraha' kahalAyA / jaise gAr3ha andhakAra meM koI vastu chU jAne para yaha jJAna honA ki 'yaha kucha hai ' avagraha meM yaha spaSTa mAlUma nahIM hotA hai ki kisa cIja kA sparza huA hai, isaliye avyakta jJAna avagraha hai / 2. IhA avagraha ke dvArA grahaNa kiye sAmAnya viSaya ko vizeSa rUpa se nizcita karane ke lie jo vicAraNA hotI hai, vaha 'IhA ' hai / 3 avAya hA ke dvArA jAne hue padArtha kA vizeSa nirNaya karane ko 'avAya' kahate hai / isameM vizeSa cihna dekhane se vastu kA nirNaya ho jAtA hai ki 'yaha amuka vastu hai ' / 4 dhAraNA avAya hI jaba dRr3hatama avasthA meM pariNata ho jAtA hai taba use dhAraNA kahate haiM, kyoMki isameM vyakti avAya se nizcaya kie hue padArtha ko kAlAntara meM bhUlatA nahIM hai| dhAraNA ko saMskAra bhI kahate haiM / isa prakAra avagraha meM prAthamika jJAna, IhA meM vicAraNA, avAya meM nizcaya tathA dhAraNA meM indriya jJAna kI sthitizIlatA (smRti) hotI hai / ye cAroM dravya kI paryAya ko grahaNa karate haiM, sampUrNa dravya ko nahIM, kyoMki indriya aura mana kA mukhya viSaya paryAya hI hai| ina cAroM kI yaha bhI vizeSatA hai ki ye cAroM kSaNabhara meM bhI ho sakate haiM aura aneka kAla ke bAda bhI ho sakate haiM / 18 tulasI prajJA aMka 127

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5 zrutajJAna matijJAna se jAne hue padArtha ko mana ke dvArA uttarottara vizeSatAoM sahita jAnane vAlA zrutajJAna hai / matijJAna pUrvaka hI zrutajJAna hotA hai| ina donoM kA kArya-kAraNa bhAva sambandha hai / matijJAna kAraNa hai aura zrutajJAna kArya hai / ataH mati aura zruta- yaha donoM sahabhAgI jJAna haiN| eka dUsare kA sAtha nahIM chor3ate / ye donoM pratyeka saMsArika jIva ke hote haiM / matijJAna zrutajJAna kA bahiraMga kAraNa hai / antaraMga kAraNa to zrutajJAnAvaraNa kA kSayopazama hai, kyoMki kisI viSaya kA matijJAna ho jAne para bhI yadi kSayopazama na ho to usa viSaya kA zrutajJAna nahIM ho sktaa| phira bhI donoM meM indriya aura mana kI apekSA samAna hone para bhI mati kI apekSA zruta kA viSaya adhikaM hai aura spaSTatA bhI adhika hai / zrutajJAna kA kArya zabda ke dvArA usake vAcya artha ko jAnanA aura zabda ke dvArA jJAta artha ko punaH zabda ke dvArA pratipAdita karanA / isalie isake akSarAtmaka, anakSarAtmaka rUpa evaM aMga bAhya tathA aMga praviSTa do bheda haiN| AcArAMga sUtrakRtAMga Adi aMga Agama ke rUpa meM isa zrutajJAna ke bAraha bheda haiM - utpAdapUrva, agrAyaNI, vIryAnuvAda, asti nAsti pravAda, jJAnapravAda, satyapravAda, AtmapravAda, karmapravAda, pratyAkhyAna, vidyAnuvAda, kalyANAnuvAda, prANavAyapravAda, kriyAvizAla tathA lokabindusAra pUrva - ina caudaha pUrvoM ke rUpa meM jJAna ke caudaha bheda bhI haiM / isalie tattvArthasUtra meM kahA hai zrutaM matipUrvaM dvayanekadvAdazabhedam - 1/20 arthAt yaha zrutajJAna matijJAna pUrvaka hotA hai tathA isake do, dvAdaza evaM aneka bheda hote haiN| mana vAle jIva akSara sunakara vAcaka ke dvArA vAcya kA jJAna honA akSarAtmaka zrutajJAna hai tathA binA akSaroM ke dvArA anya padArtha kA bodha honA anakSarAtmaka zrutajJAna hai / yaha ekendriya Adi sabhI jIvoM ke hotA hai| zruta kA manana yA cintanAtmaka jitanA bhI jJAna hotA hai vaha saba zrutajJAna ke antargata hai / yaha rUpI, arUpI donoM prakAra ke padArthoM ko jAna sakatA hai| 3. avadhijJAna bhUta, bhaviSyata kAla kI sImita bAtoM ko tathA dUra kSetra kI parimita rUpI vastuoM ko jAnane vAlA avadhijJAna hotA hai / ataH dezAntarita, kAlAntarita aura sUkSma padArthoM ke tulasI prajJA janavarI-mArca, 2005 19

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dravya, kSetra, kAla evaM bhAva ko maryAdA se jAnane vAle jJAna ko avadhijJAna kahate haiN| yaha avadhi jJAnAvaraNa aura vIryAntarAya karma ke kSayopazama se hotA hai| 4 manaH paryaya dravya, kSetra, kAla aura bhAva kI maryAdA lie hue indriya aura mana kI sahAyatA ke binA hI dUsare ke mana kI avasthAoM (paryAyoM)kA jJAna manaH paryaya jJAna hai / sAmAnya rUpa meM yaha dUsare ke mana kI bAta ko jAnane vAlA jJAna hotA hai| vastutaH cintaka jaisA socatA hai usake anurUpa pudgala dravyoM kI AkRtiyA~ paryAya bana jAtI haiM aura inake jAnane kA kArya manaH paryaya karatA hai| isake lie vaha sarvaprathama matijJAna dvArA dUsare ke mAnasa ko grahaNa karatA hai , isake bAda manaH paryaya jJAna kI apane viSaya meM pravRtti hotI hai / avadhi aura manaH paryaya :- ye donoM jJAna AtmA se hote haiN| inake lie indriya aura mana kI sahAyatA Avazyaka nahIM hai| yaha donoM rUpI dravya ke jJAna taka hI sImita haiM, ataH inheM apUrNa pratyakSa kahA jAtA hai| avadhijJAna ke dvArA rUpI dravya kA jitanA sUkSma aMza jAnA jAtA hai usase ananta guNA sUkSma aMza manaH paryaya ke dvArA jAnA jAtA hai avadhijJAna cAroM gatiyoM ke jIvoM ko ho sakatA hai kintu manaH paryaya jJAna manuSyagati meM, vaha bhI saMyata jIvoM ko hI hotA hai| isa paMcama kAla meM avadhijJAna kA honA to yahA~ sambhava bhI hai, kintu mana: paryaya jJAna kA honA durlabha hai| avadhi aura manaH paryaya kI mokSa mArga meM anivAryatA nahIM hai, jabaki mati aura zrutajJAna anivArya hai| 5. kevalajJAna - samasta padArthoM kI trikAlavartI paryAyoM ko yugapata jAnane vAlA kevalajJAna hai| isameM loka-Aloka samasta rUpa meM pratibimbata hote haiN| vastutaH AtmA-jJAna svabhAva hai, ataH AtmA samasta AvaraNoM ke samApta ho jAne para apane svabhAva rUpa ho jAtA hai aura samasta padArthoM kI trikAlavartI paryAyoM ko eka sAtha jAnane lagatA hai| 'kevala' zabda asahAyavAcI hai| isalie jo indriya aura Aloka Adi kisI kI apekSA nahIM rakhatA hai, vaha kevalajJAna hai| isake hone para AtmA paramAtmA rUpa banakara sarvajJa ho jAtA hai| yaha to vaha divya jJAna hai jisameM naSTa aura anutpanna paryAya bhI pratibimbita hotI hai, kyoMki yaha kevala jJAna aise hI utpanna nahIM hotA apitu tattvArthasUtra (90/9) ke anusAra "mohakSayAjjJAnadarzanAvaraNAntarAyakSayAcca kevalam" arthAt mohanIya karma kA kSaya hone se tathA jJAnAvaraNa, darzanAvaraNa, antarAya karma kA kSaya hone para kevala jJAna prakaTa hotA hai| vastutaH ina cAra pratibandhaka karmoM meM se pahale mokSa kA kSaya hotA hai aura phira 20 - - tulasI prajJA aMka 127

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antarmuhUrta meM jJAnavaraNa, darzanAvaraNa aura antarAya- ina tIna karmoM kA kSaya ho jAtA hai / kyoMki moha sabase balavAna hai, ata: usake kSaya ke bAda hI anya karmoM kA kSaya sambhava hai / ina sabake kSaya hote hI kevalajJAna prakaTa ho jAtA hai aura vaha jIva kevalI arthAt sarvajJa bana jAtA hai| AcArya kundakunda ne pravacanasAra meM kahA hai atthaM akkhaNivadidaM IhApuvvehiM je vijANaMti / siM parokkhamUdaM NAdumasakkaM ti paNNattaM // 40 // arthAt indriya jJAna bahuta sImita hotA hai, kyoMki jo indriya gocara padArtha ko avagraha, IhA Adi ke dvArA jAnate haiM unake lie parokSabhUta arthAt jisakA astitva bIta gayA athavA jisakA astitvakAla abhI upasthita nahIM huA hai, aise atIta, anAgata padArtha ko jAnanA sambhava nahIM ho sakatA aura jaba anutpanna tathA naSTa paryAya jisa jJAna meM pratyakSa na ho to usa jJAna ko divya bhI nahIM kahA jA sktaa| isake viparIta kevala jJAna meM yaha divyatA hai ki vaha ananta dravyoM kI ( atIta aura anAgata) samasta paryAyoM ko sampUrNatayA eka hI samaya pratyakSa jAnatA hai| pa. dolatarAma jI ne 'chahaDhAlA' kI nimnalikhita do paktiyoM meM isI bAta ko isa rUpa meM kahA hai - sakala dravya ke guNa ananta paryAya anantA / ekai kAla prakaTa kevali bhagavaMtA // pravacanasAra meM AcArya kundakunda kahate haiMNa pariNamadi Na gehadi uppajjadi Neva tesu aTThesu / jANaNNavi te AdA abaMdhago teNa paNNatto // 52 // hadi va Na muMcadi Na paraM pariNamadi kevalI bhagavaM / pecchadi samaMtado so jANadi savvaM NiravasesaM // 32 // arthAt kevala jJAnI AtmA sarvajJa padArthoM ko jAnatA huA bhI usa rUpa meM pariNamita nahIM hotA, unheM grahaNa nahIM karatA aura na una padArthoM ke rUpa meM utpanna hotA, isalie usa AtmA ke jJapti kriyA kA sadbhAva hone para bhI vAstava meM kriyA phalabhUta baMdha siddha na hone para unheM abandhaka kahA gayA hai, kyoMki kevalI bhagavAna jJeya padArthoM ko na grahaNa karate haiM, na tyAga karate haiM aura una padArthoM ke rUpa meM pariNita nahIM hote, phira bhI niravazeSa rUpa meM sabako arthAt sampUrNa AtmA evaM sabhI jJeyoM ko sabhI Atma pradezoM se dekhate aura jAnate haiM / tulasI prajJA janavarI-mArca, 2005 21

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vastutaH padArtha na jJAna ke pAsa Ate haiM, na jJAna padArtha ke pAsa jAtA hai| jaise daparNa ke sAmane jo bhI padArtha ho ve eka dUsare ke pAsa gae binA bhI usameM pratibimbata hote haiM, usI taraha vizva meM jitane bhI padArtha haiM ve saba jJAna meM pratibimba hote haiN| ___isa taraha jaina-dharma-darzana meM jJAna kI svarUpa vivecanA ati sUkSma aura gahana rUpa meM prastuta kI gaI hai| isalie ratnatraya meM samyagjJAna ko ati mahatvapUrNa mAnA gayA hai, kyoMki jJAna rUpI prakAza hI aisA utkRSTa prakAza hai, jisakA havA Adi koI padArtha pratighAta (vinAza) nahIM kara sktaa| sUrya kA prakAza to tIvra hote hue bhI alpa kSetra ko hI prakAzita karatA hai, kintu yaha jJAna pradIpa samasta jagat ko prakAzita karatA hai arthAt samasta vastuoM meM vyApta jJAna ke samAna anya koI prakAza nahIM hai| isalie ise dravya svabhAva kA prakAzaka kahA gayA hai| samyagjJAna se tattvajJAna, citta kA nirodha tathA Atmavizuddhi prApta hotI hai| aise hI jJAna se jIva rAga se vimukha tathA zreya meM anurakta hokara maitrIbhAva se prabhAvita hotA hai| bhagavatI ArAdhanA (gAthA 771) meM kahA gayA hai ki jJAna rUpI prakAza ke binA mokSa kA upAya bhUta cAritra, tapa, saMyama Adi kI prApti kI icchA karanA vyartha hai| isa taraha samyagjJAna saMsArI jIvoM ko amRta rUpa jala se tRpta karane vAlA hotA hai| isalie kisI bhI sAdhaka ke lie samyagdarzana kI taraha samyagjJAna kI prApti bhI Avazyaka hai, tabhI usakA cAritra samyak cAritra kI koTi meM mAnA hai aura aisA hI ratnatraya mokSamArga ko prazasta karatA hai| jaina darzana vibhAgAdhyakSa sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI nivAsa - anekAnta vidyA bhavana bI 23/45 pI.bI., zAradAnagara kaoNlonI khojavA~, vArANasI - 221 010 22 ----- - tulasI prajJA aMka 127

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jaina paramparA meM vinaya kI avadhAraNA jaina paramparA meM mokSamArga meM vinaya kA pradhAna sthAna hai / upadezAmAlA' meM kahA gayA hai - vinaya jinazAsana kA mUla hai| jo vinaya rahita haiM use dharma aura tapa kahA~ se prApta hogA / AcArya vaTTakera ke anusAra vinayahIna vyakti kI sArI zikSA vyartha hai / zikSA kA mUla vinaya hai| yaha nahIM ho sakatA hai ki koI vyakti zikSita hai aura vinIta nahIM hai| unakI bhASA meM zikSA kA phala vinaya aura vinaya kA phala zeSa samagra kalyANa hai / uttarAdhyayana sUtra' meM kahA gayA hai ki jisa prakAra pRthvI prANiyoM ke lie AdhAra hotI hai usI prakAra vinIta ziSya dharmAcaraNa karane vAloM ke lie AdhAra hotA hai| dazavaikAlika+ ke anusAra jo AcAra ke lie vinaya kA prayoga karatA hai, AcArya ko sunane kI icchA rakhatA huA unake vAkya ko grahaNa kara upadeza ke anukUla AcaraNa karatA hai tathA guru kI AzAtanA nahIM karatA, vaha pUjya hai / vinaya mAnasika dAsatA nahIM hai kintu vaha Atmika aura vyAvahArika vizeSatAoM kI abhivyaJjanA hai| usakI pRSThabhUmi meM itane guNa samAhita rahate haiM - nirdvandva - kalaha Adi dvandvoM kI pravRtti kA abhAva, RjutAsaralatA, mRdutA - nizchalatA aura nirabhimAnatA, lAghava- anAsakti / isa prakAra AdhyAtmika vikAsa meM vinaya kI vizeSa mahattA hai| vinaya kA svarUpa - 'vinaya' zabda 'vi' upasargapUrvaka 'nI nayane' dhAtu se niSpanna hai / vinayatIti vinayaH / vinayati ke do artha hote haiM- dUra karanA aura vizeSa rUpa se prApta kraanaa| jo aprazasta karmoM ko dUra karatA hai aura vizeSa rUpa se svarga aura mokSa ko prApta karatA hai vaha vinaya hai / yaha vinaya jinavacana ke jJAna ko prApta karane kA phala hai aura samasta prakAra ke kalyANa isa niyama se hI prApta hote haiM, ataH ise avazya karanA cAhie / " jaina AgamoM meM 'vinaya' kA prayoga AcAra tathA usakI vividha dhArAoM ke artha tulasI prajJA janavarI - mArca, - DaoN. azoka kumAra jaina 2005 23

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meM huA hai| vinaya kA artha kevala namratA hI nahIM hai| namra bhAva AcAra kI eka dhArA hai, para vinaya ko namratA meM hI bAMdha diyA jAye to usakI sArI vyApakatA naSTa ho jAtI hai| mUlAcAra meM likhA hai - jJAna, darzana cAritra aura tapa ke aticAra rUpa azubha kriyAoM se nivRtti kA nAma vinaya hai| AcArya pUjyapAda ke anusAra 'pUjyeSvAdaro vinayaH' arthAt pUjya puruSoM kA Adara karanA vinaya tapa hai| dhavalA' meM likhA hai 'ratnatrayavatsu nIcaivRtti vinayaH' arthAt ratnatraya ko dhAraNa karane vAle puruSoM ke prati namra vRtti dhAraNa karanA vinaya hai| AcArya kundakunda ne likhA hai - jo uttama puruSa hai, ve uttama pAtra ko dekhakara abhyutthAna ityAdi uttama pAtra kI kriyAoM kara pravarte, kyoMki uttama guNa hone se Adara, vinayAdi vizeSa karanA yogya hai| isa loka meM nizcayakara apane se adhika guNoM sahita mahApuruSoM ke lie sAmane Ate hue dekhakara, uThakara khar3A hokara sAmane jAnA, bahuta Adara se Aiye, Aiye aise uttama vacanoM se aMgIkAra kara sevA krnaa| anna pAnAdi se poSanA, guNoM kI prazaMsA kara uttama vacana kahanA, vinaya se hAtha jor3anA aura namaskAra karanA yogya hai| bhagavatI ArAdhanA meM varNana hai - azubha kriyAyeM jJAna, darzana, cAritra, tapa ke aticAra haiN| inakA haTAnA vinaya tapa hai| cAritrasAra ke anusAra - kaSAyoM aura indriyoM ko namra karanA vinaya hai|2 sAgAra dharmAmRta meM likhA hai ki mumukSujana samyagdarzana, samyagjJAna, samyagcAritra tathA samyagtapa ke doSa dUra karane ke lie jo kucha prayatna karate haiM, usako vinaya kahate haiM aura isa prayatna meM zakti ko na chipAkara zaktyanusAra unheM karate rakhanA vinayAcAra hai|13| vinaya ke bheda - jainadharma vainayika (namaskAra, namratA ko) sarvopari mAnakara calane vAlA nahIM hai| vaha AcAra pradhAna hai| sudarzana ne thAvaccAputta aNagAra se pUchAbhagavan ! Apake dharma kA mUla kyA hai? thAvaccAputta ne kahA - sudarzana ! hamAre dharma kA mUla vinaya hai| vaha vinaya do prakAra kA hai- 1. AgAra vinaya, 2. aNagAra viny| pAMca aNuvrata, sAta zikSAvrata aura gyAraha upAsaka pratimAyeM - yaha AgAra-vinaya hai| pAMca mahAvrata, aThAraha pApa-virati, rAtri-bhoja virati, dazavidha pratyAkhyAna aura bAraha bhikSu pratimAyeM- yaha aNagAra vinaya hai| 4 tattvArthasUtra meM vinaya ko antaraMga tapa meM parigaNita kiyA hai aura usake jJAna vinaya, darzana vinaya, cAritra vinaya aura upacAra vinaya, ye cAra bheda nirUpita kiye gaye haiN| mUlAcAra meM vinaya ke pAMca bheda pratipAdita kiye gaye haiM- ve haiM lokAnuvRtti vinaya, arthanimittaka vinaya, kAmatantra vinaya, bhayavinaya aura mokSa viny| 24 - - tulasI prajJA aMka 127

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lokAnuvRtti vinaya - Asana se uThanA, hAtha jor3anA, Asana denA, pAhuNagati karanA, devatA kI pUjA apanI-apanI sAmarthya ke anusAra karanA, ye saba lokAnuvRtti vinaya hai| kisI puruSa ke anukUla bolanA tathA deza va kAla yogya apanA dravya denA yaha bhI lokAnuvRtti vinaya hai / artha nimittaka vinaya - apane prayojana ke lie svArthavaza hAtha jor3anA Adi artha- nimittaka vinaya hai / kAmatantra vinaya - kAmapuruSArtha ke nimitta vinaya karanA kAmatantra vinaya hai / bhaya-1 ya-vinaya bhaya ke kAraNa vinaya karanA bhaya vinaya hai / mokSa vinaya- mUlAcAra meM vinaya ko mokSa kA dvAra kahA gayA hai| 17 aupapAtika sUtra meM vinaya ke sAta prakAra batalAe haiN| unameM sAtavAM prakAra upacAra vinaya hai / ukta zloka meM usI kI vyAkhyA hai| jJAna, darzana, cAritra, mana, vANI aura kAya kA vinaya, ye chaha prakAra zeSa rahate haiM / ina sabake sAtha vinaya kI saMgati uddhata bhava ke tyAga ke artha meM hotI hai| uddhata bhAva aura anuzAsana kA svIkAra, ye donoM eka sAtha nahIM ho skte| AcArya aura sAdhanA ke prati jo namra hotA hai vahI AcAravAna bana sakatA hai| isa artha meM namratA AcAra kA pUrNa rUpa hai / vinaya ke artha kI vyApakatA kI pRSThabhUmi meM yaha dRSTikoNa avazya rahA hai| vasunandi zrAvakAcAra meM paMca prakAra kI vinaya ke sambandha meM vistAra se carcA prApta hotI hai jo isa prakAra hai daMsaNa - NANa caritte tava uvayArammi paMcahA vinno| paMcamagaigamaNattha kAyavvo desaviraeNa // 320 (2) darzana vinaya, jJAnavinaya, cAritra vinaya, tapa vinaya aura upacAra vinaya, ye pAMca prakAra kI vinaya paMcama gati gamana arthAt mokSa prApti ke lie zrAvaka ko karanA caahie| NissaMkiya-saMvegAi je guNa vaNNie mae puvvaM / tesimaNupAlaNaM jaM viyANa so daMsaNo viNao // 321 ( 1 ) ni:zaGkita, saMvega Adi guNoM ke paripAlana ko darzana vinaya jAnanA cAhie / Na NANuvayara ya NANavaMtammi taha ya bhattIe / jaM paDiyaraNaM kIrai NiccaM taM NANaviNao hu // 322 (2) tulasI prajJA janavarI-mArca, 2005 25

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jJAna meM, jJAna ke upakaraNa zAstra Adi meM tathA jJAnavaMta puruSa meM bhakti ke sAtha nitya jo anukUla AcaraNa kiyA jAtA hai vaha jJAna vinaya hai| paMcavihaM cArittaM ahiyArA je ya vaNiyA tss| jaM tesiM bahumANaM viyANa cArittaviNao so // 323 // paramAgama meM pAMca prakAra kA cAritra aura usake jo adhikArI yA dhAraNa karane vAle varNana kiye gaye haiM, unake Adara-satkAra ko cAritra vinaya kahate haiN| bAlo yaM buDDho yaM saMkappaM vajjiUNa tvsiinnN| jaM paNivAyaM kIrai tavaviNayaM ta viyANIhi // 324 (3) yaha bAlaka hai, yaha vRddha hai, isa prakAra kA saMkalpa chor3akara tapasvI janoM kA jo pratipAta arthAt AdarapUrvaka vaMdana kiyA jAtA hai, use tapa vinaya kahate haiN| uvayArio vi viNao maNa-vaci-kAeNa hoi tiviyppo| so puNa duviho bhaNio paccakkha parokkhabheeNa // 325 (4) aupacArika vinaya bhI mana, vacana, kAya ke bheda se tIna prakAra kA hotA hai aura vaha tInoM prakAra kA vinaya pratyakSa aura parokSa ke bheda se do prakAra kA kahA gayA hai| pratyakSa vinaya kA varNana nimna hai mAnasika vinaya - jo mana khoTe pariNAmoM ko haTAkara zubhayoga meM sthApana karatA hai use mAnasika vinaya kahA hai| vAcika vinaya - hita, mita, pUjya, zAstrAnukUla tathA hRdaya para coTa nahIM karane vAle komala vacana kahanA aura saMyamI janoM meM namra bhASaNa karanA vAcika vinaya hai| kAyika vinaya - sAdhu aura zrAvakoM kA kRtikarma arthAt vandanA Adi karanA, unheM dekhakara khar3e honA, namaskAra karanA, aJjali jor3anA, Asana aura upakaraNa denA, apanI ora Ate dekhakara unake sanmukha jAnA aura jAne para unake pIche calanA, unake zarIra ke anukUla mardana karanA, samaya ke anusAra anukaraNa kA AcaraNa karanA, saMstara Adi karanA, unake upakaraNoM kA pratilekhana karanA ityAdika kAyika vinaya hai| yaha kAyika vinaya jina vacana kA anukaraNa karane vAle dezavirati zrAvaka ko yathAyogya karanA caahie| 26 - - tulasI prajJA aMka 127

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guru ke binA arthAt gurujanoM ke nahIM hone para bhI unakI AjJA ke anusAra mana, vacana aura kAya se jo anuvartana kiyA jAtA hai vaha parokSa vinaya hai| AcArAMga sUtra meM jJAnAdi vinaya ke prasaMga meM kahA hai- jaise vihagapota apane mAtA-pitA kI icchA kA pAlana karatA hai vaise hI ziSya jJAnI gurujanoM kI AjJA kA pAlana kreN| jo ziSya pravrajyA grahaNa kara tIrthaGkaroM kI AjJA ke anusAra calate haiM, ve arati kA apanayana karate haiM athavA ve hI muni arati kA apanayana kara sakate haiM jo AjJA meM cala sakate haiN| jaise- baccA - dvijapota mAtA-pitA ke dvArA pAlita-poSita hotA hai aura dhIre-dhIre ur3ane meM samartha ho jAtA hai ThIka usI prakAra ziSya pahale guru ke nirdezana meM sAdhanA karatA hai phira svatantra ekala vihAra Adi pratimA ko dhAraNa karane meM samartha ho jAtA hai| isa krama meM dina-rAta kramAnusAra zikSita ziSya yogya ho jAte haiN| vinIta ziSya una parAkramI aura prajJAvAna gurujanoM ke dvArA dina rAta zikSita kiye jAte haiN| vinIta ziSya jJAna, darzana aura cAritra meM niSNAta ho jAte haiN| mUlAcAra meM jJAna sambandhI vinaya ke ATha prakAra batAye gaye haiN| ve haiM- kAla, upadhAna, bahumAna, anihnava, vyaJjana, artha aura tdubhy| dvAdazAGga aura caturdaza pUrvo ko kAlazuddhi se par3hanA, vyAkhyAna karanA athavA parivartana - punarAvRtti kAla vinaya hai| unhIM granthoM kA hAtha-paira dhokara paryaGkAsana se baiThakara adhyayana karanA vinaya zuddhi nAma kA jJAna vinaya hai| niyama vizeSa lekara par3hanA upadhAna hai| jo grantha par3hate haiM aura jinake mukha se sunate haiM usa pustaka aura una guru ina donoM kI pUjA karanA aura unake guNoM kA stavana karanA bahumAna hai| unakA nAma kIrtita karanA arthAt usa grantha yA guru ke nAma ko nahIM chipAnA anihnava hai| zabdoM ko zuddha par3hanA vyaJjana zuddha vinaya hai| artha zuddha karanA arthazuddha vinaya hai aura ina donoM ko zuddha rakhanA vyaJjanArtha ubhaya zuddha vinaya hai|23 vinaya dhAraNa kA prayojana - vinaya kA vyAvahArika phala hai kIrti aura maitrii| vinaya karane vAlA apane abhimAna kA nirasana, tIrthaGkara kI AjJA kA pAlana aura guNoM kA anumodana karatA hai| jisa prakAra bhUmi meM bIja bone ke pahale use hala calAkara komala banAte hai usI prakAra manobhUmi kA kSamA ke dvArA karSaNa kara samasta prakAra ke mAna ko dUra kara komala banAte haiN| kaSAya ke do mUla sthAna hai- mamakAra aura ahNkaar| ahaMkAra ke visarjana ke binA dRSTi meM samIcInatA nahIM A sakatI, kyoMki jo mada se garvita citta hotA huA ratnatraya dharma meM sthita anya jIvoM ko tiraskRta karatA hai vaha apane dharma ko tiraskRta karatA hai, kyoMki dharmAtmAoM ke binA dharma nahIM hotA hai / dazavaikAlika tulasI prajJA janavarI-mArca, 2005 - 27

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meM likhA hai ki avinIta ke vipatti aura vinIta ke sampatti hotI hai, ye donoM jise jJAta hai, vahI zikSA ko prApta hotA hai| vyAvahArika jIvana meM vinayavAna vyakti hI pUjyatA ko prApta karate haiM tathA paramArtha meM bhI vinayavAna vyakti hI siddhi ko prApta karate haiN| vasunandi zrAvakAcAra meM likhA haiviNaeNa sasaMkujalaja soha dhavaliyadiyaMtao puriso| savvattha havai suhao taheva AdijjavayaNo ya // 332 vinaya se puruSa zazAGka (candramA) ke samAna ujjavala yaza:samUha se diganta ko dhavalita karatA hai| vinaya se vaha sarvatra subhaga arthAt saba jagaha sabakA priya hotA hai aura tathaiva Adeyavacana hotA hai arthAt usake vacana saba jagaha AdarapUrvaka grahaNa kiye jAte haiN| __ saMsAra meM devendra, cakravartI aura mANDalika rAjA Adi ke jo sukha prApta haiM vaha saba vinaya kA hI phala hai aura isI prakAra mokSa kA sukha pAnA bhI vinaya kA hI phala hai| jaba sAdhAraNa vidyA bhI vinaya-rahita puruSa ke siddhi ko prApta nahIM hotI hai, to phira kyA mukti ko prApta karAne vAlI vidyA vinaya vihIna ke siddha ho sakatI hai arthAt kabhI nahIM siddha ho sakatI 27 vinamratA mukti kA sopAna hai| solaha kAraNa bhAvanAoM meM bhI vinaya ko mahattvapUrNa sthAna prApta hai| usakI pUjana kI jayamAla meM likhA hai vinaya mahAdhArai jo prANI, ziva-vanitA kI sakhI bkhaanii| jisa prakAra jala rahita nadI suzobhita nahIM hotI usI prakAra vinaya aura prazama ke binA vyaktiyoM ke kula, rUpa, vacana, yauvana, dhana, mitra, aizvarya, rUpa, sampadAyeM bhI suzobhita nahIM hotii| zruta aura zIla jisakI mUla kasauTI hai, aisA vinaya yukta manuSya jisa prakAra suzobhita hotA hai, vaisA bahumUlya vastra aura AbharaNa se alaMkRta vyakti bhI suzobhita nahIM hotA 28 ata: aihika aura pAralaukika abhyutthAna meM vinaya kA atizaya mahattva hai| 28 - tulasI prajJA aMka 127

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sandarbha : 1. viNao sAsaNe mUlaM, viNIo saMjao bhve| viNayAo vippamukkassa, kao dhammo kao to|| upadezamAlA 341 viNaeNa vippahINassa, havadi sikkhA savvA nnirtthiyaa| ____ viNao sikkhAe phalaM, viNaya phalaM savva kallANaM / / mUlAcAra 5/213 3. "havai kiccANaM saraNa bhUyANaM jagaI jhaa'| uttarAdhyayana 1/45 AyAramaTThA viNayaM pauMje, sussUsamANo parigijjha vakkaM / jahovaiTTha abhikaravamANo guru tu nAsAyayaI sa pujjo / dazavaikAlika 9/3-2 AyAra jIdakappaguNadIvaNA, attasodhi nnijjjaa| ajjavamaddavalAhava bhattI palhAdakaraNaM ca // mUlAcAra 387 yadvinayatyapanayati ca karmAsattaM nirAhuriha vinym| zikSAyAH phalamakhilakSemaphalazcetyayaM kRtyH|| anagAra dharmAmRta 7/61 mUlAcAra gAthA 364 8. sarvArthasiddhi 9/20 dhavalA 13/5/426 10. diTThA pagadaM vatthu abbhuTTANappadhANa kiriyA hiN| vaTTadu tado guNAdo visesidavvo tti uvdeso|| abbhuTThANaM gahaNaM uvAsaNaM posaNaM ca sakkAraM / ajalikaraNaM paNamaM bhaNidaM iha guNAdhigANaM ca // pravacanasAra 3/61,62 11. jJAnadarzana cAritratapasAmatIcArA ashubhkriyaaH| tAsAmapohanaM vinyH|| bhagavatI ArAdhanA 6-32/23 12. kaSAyendriya vinayanaM vinayaH - cAritrasAra 147/5 13. sudRDanivRttatapasAM mumukssonirmliikRtau| yatno vinaya AcAro vIryAcchuddheSu teSutu // 7/65 14. jJAtRdharmakathAGga 5 15. jJAna darzanacAritropacArAH - tattvArthasUtra 9/23 16. lokANuvittiviNao atthaNimitte ya kAmataMte ya / bhayaviNao u'cauttho paMcamao mokkhaviNao y|| mUlAcAra 580 17. viNao mokkhaddAra - gAthA 386 tulasI prajJA janavarI-mArca, 2005 - 29

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18. 19. vasunandi zrAvakAcAra 326-331 20. AcArAMga sUtra 6/74 21. AcArAMga sUtra 6/75 22. vahI 6/76 23. kAle vie uvahANe, bahumANe taheva NiNhavaNe / vaMjaNa atthatadubhayaM viNao NANamhi aThaviho // mUlAcAra 267 kittI mittI mANassa bhaMjaNa gurujaNe ya bahumANaM / 24. dasave AliyaM - navama adhyayana- Amukha titthayarANaM ANA guNANumodo ya viNaya guNA / vahI 288 25. smayena yo'nyAnatyeti dharmasthAna garvitA zayaH / 30 so'tyeti dharmamAtmIyaM na dharmo dhArmikarvinA // ratnakaraNDa zrAvakAcAra 26 26. adhyayana 9/21 27. vasunandi zrAvakAcAra 334, 335 28. prazamarati prakaraNa zloka 67, 68 vibhAgAdhyakSa jaina vidyA evaM tulanAtmaka dharma tathA darzana vibhAga jaina vizvabhAratI saMsthAna, lADanUM (rAjasthAna ) tulasI prajJA aMka 127

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triguNa kA AdhAra : vikAsa kI yAtrA - samaNI maMgalaprajJA bhAratIya darzana ko do bhAgoM meM vibhakta kiyA jA sakatA hai- vaidika aura avaidik| sAMkhya-yoga, nyAya-vaizeSika, vedAnta-mImAMsaka, ye chaha vaidika darzana haiM tathA jaina, bauddha evaM cArvAka ----ye tIna avaidika darzana haiN| sAMkhya vaidika dhArA kA mukhya darzana hai| sAMkhya zabda kI vyutpatti __ sAMkhya darzana kA nAmakaraNa saMkhyA athavA jJAna ke AdhAra para huA hai, aisA vidvAnoM kA abhimata hai| sAMkhya zabda gaNanA evaM jJAna - donoM kA vAcaka hai| sAMkhya ke vidvAn tattvoM kI gaNanA karate haiM, ataH ise sAMkhya kahate haiM"saMkhyAyante tattvAni yena tat sAMkhyam" samyak prakAra se jJAna arthAt prakRtipuruSa kA vivekAtmaka jo viziSTa jJAna hai vaha sAMkhya hai- "samyak khyAnaM jJAnaM saMkhyaiva sAMkhyaM prakRti-puruSa vivekAtmakaM viziSTaM jnyaanm"| devatIrtha svAmI ke anusAra kramapUrvaka vicAraNA sAMkhya hai tathA usake AdhAra para likhe gae zAstra ko sAMkhya kahate haiM- "samyak kramapUrvakaM khyAnaM kathanaM yasyAH sA sAMkhyA kramapUrvakavicAraNA, tAmadhikRtya kRtaM zAstraM saaNkhym"| sAMkhya svIkRta tattva sAMkhya darzana meM mUla do tattva mAne gae haiM -- prakRti evaM puruss| ye donoM tattva anAdi haiN| "prakRtiM puruSaM caiva viddhyAnAdI ubhAvapi" (gItA-13/ 19) / ina do tattvoM kA vistAra karane para tattva kI saMkhyA paccIsa ho jAtI hai| puruSa kA koI vistAra nahIM hotaa| vistAra prakRti kA hotA hai| prakRti kA hI vistAra mahat, ahaMkAra, mana, paMca jJAnendriyA~, paMca karmendriyA~, paMca tanmAtrA aura paMcabhUta --- ye 23 tattva haiM tathA inameM prakRti evaM puruSa ko milA dene se tattvoM kI saMkhyA paccIsa ho jAtI hai| sAMkhyakArikA meM ina paccIsa tattvoM ko cAra bhAgoM meM tulasI prajJA janavarI-mArca, 2005 - 31

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vibhakta kiyA gayA hai -- 1. kevala prakRti, 2. kevala vikRti, 3. prakRti aura vikRti - ubhayarUpa, 4. na prakRti, na vikRti-anubhaya rUpa (puruss)|' prakRti-jo kevala kAraNa hotI hai| vikRti-jo kevala kArya hotI hai| ubhaya-jo kAraNa evaM kArya donoM hote hai| anubhaya-jo na kisI se utpanna hotA hai, na hI kisI ko utpanna karatA hai| prakRti kevala kAraNa hai| yaha kisI se paidA nahIM hotI kintu dUsaroM ko paidA karatI hai| "prakarotIti prakRtiH" isa vyutpatti ke anusAra prakRti mahadAdi tattvoM kA mUla kAraNa hai, ataH ise mUla prakRti bhI kahA jAtA hai| mUlaprakRti eka hI hai evaM vaha anAdi hai| mahat (buddhi) ahaMkAra evaM pAMca tanmAtrA-ye sAta tattva prakRti aura vikRti ubhaya rUpa haiN| ye svayaM dUsaroM se paidA hote haiM, ataH vikRti hai tathA indriya, mana Adi ko paidA karate haiM, ataH prakRti bhI haiN| pA~ca jJAnendriyA~, pA~ca karmendriyA~, mana evaM pAMca bhUtaye saulaha tattva vikRti (kArya) haiN| ye utpanna to hote haiM kintu kisI dUsare tattva ko utpanna nahIM krte| puruSa na to kisI kI prakRti hai aura na hI vikRti / isalie vaha donoM se bhinna hai| ina paccIsa tattvoM ko tIna vibhAgoM meM bhI vibhakta kiyA jAtA hai-- avyaya, vyakta evaM jJa prakRti ko avyakta, mahat se lekara pRthvI paryanta teIsa tattvoM ko vyakta evaM puruSa ko jJa kahA jAtA hai| sAMkhya sammata uparyukta tattvoM ko nimna tAlikA se samajhA jA sakatA haivibhAga svarUpa tattva kA nAma saMkhyA saMjJA avyakta 1. 2. mahat vyakta 23 kevala prakRti prakRti prakRti aura vikRti (ubhayarUpa) ahaMkAra pAMca tanmAtrA kevala vikRti pAMca jJAnendriyA~ pAMca karmendriyA~ mana pAMca bhUta prakRti evaM vikRti se bhinna (anubhayarUpa) puruSa kula yoga 4. ____ 25 25 32 - - tulasI prajJA aMka 127

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sRSTi kA AdhArabhUta tattva sAMkhya darzana ke anusAra puruSa cetana, triguNAtIta evaM apariNAmI hai| prakRti jar3a, triguNAtmikA evaM pariNAmI hai| sRSTi kA sArA vistAra prakRti ke kAraNa hI hai| prakRti se hI sampUrNa sRSTi kI utpatti hotI hai / sattvaguNa, rajoguNa evaM tamoguNa kI sAmyAvasthA kA nAma prakRti hai / sRSTi kI Adi aura vilaya ke anta meM kevala eka prakRti hI zeSa rahatI hai / sAMkhya ke siddhAntAnusAra sRSTi ke kArya meM puruSa kA kiMcit mAtra bhI hastakSepa nahIM hotA hai / puruSa ke sAnnidhya se jar3a prakRti hI sRSTi kA nirmANa karatI hai| puruSa ke sAnnidhya se prakRti ke guNoM meM kSobha utpanna hotA hai aura sRSTi utpanna ho jAtI hai / guNakSobha sRSTi kA kAraNa hai| sAMkhya sammata tattvoM kA vikAsa krama cetana puruSa ke saMyoga se jar3AtmikA prakRti meM jo prathama vikAra utpanna hotA hai, use mahat tattva kahate haiM / mahat kA hI dUsarA nAma buddhi hai / mahattattva se ahaMkAra utpanna hotA hai| guNoM ke vaiziSTya se ahaMkAra bhI tIna prakAra kA ho jAtA hai - sAtvika, rAjasa evaM tAmasa / sAtvika ahaMkAra se mana, pAMca jJAnendriyA~ evaM pAMca karmendriyA~ - ye gyAraha tattva paidA hote haiM evaM tAmasa ahaMkAra se pA~ca tanmAtrAe~ utpanna hotI haiM / pA~ca tanmAtrAoM se pA~ca bhUta utpanna hote haiM tatha paMca bhUtoM se sArA saMsAra utpanna hotA hai / yahA~ eka prazna uThanA svAbhAvika hai ki jaba sAtvika evaM tAmasa ahaMkAra se hI sabhI kArya utpanna ho jAte haiM taba rAjasa ahaMkAra ko svIkAra karane kI kyA AvazyakatA hai ? isa jijJAsA ko samAhita karate hue kahA gayA ki yadyapi rAjasa ahaMkAra kA koI svatantra kArya nahIM hai, phira bhI use mAnanA Avazyaka hai, kyoMki satvaguNa evaM tamoguNa samartha hone para bhI kriyAzIla nahIM hai, ataH svayaM apane kAryoM meM pravRtta nahIM ho sakate haiM / rajoguNa unako apane-apane kAryoM meM pravRtta karatA hai, ataH sattvaguNa aura tamoguNa meM kriyA utpanna karane ke kAraNa rAjasa ahaMkAra kA mahatva svataH siddha hai / isalie hI rAjasa ahaMkAra se gyAraha indriyA~ evaM pAMca tanmAtrA- -donoM kI utpatti mAnI jAtI hai / " sAMkhya ke sRSTi-krama ko nimnalikhita tAlikA se samajhA jA sakatA hai 1. puruSa (udAsIna) 2. prakRti ( triguNa kI sAmyAvasthA) 3. mahat (buddhi) (triguNAtmaka) 4. ahaMkAra (triguNAtmaka) tulasI prajJA janavarI-mArca, 2005 33

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paMca bhUta sAtvika ahaMkAra rAjasa ahaMkAra tAmasa ahaMkAra pAMca tanmAtrAe~ mana evaM pAMca jJAnendriyA~, pAMca karmendriyA~ samasta saMsAra sRSTi evaM laya sAMkhya ke anusAra sRSTi evaM laya donoM prakRti ke hI hote haiN| laya kA krama sRSTikrama se ThIka viparIta hai| sRSTi ke samaya jo tattva jisa kAraNa se utpanna hote haiM, laya ke samaya ve tattva usI apane kAraNa meM vilIna ho jAte haiN| jaise paMca mahAbhUta apanIapanI tanmAtrA meM vilIna hoNge| tanmAtrAoM kA laya tAmasa ahaMkAra meM evaM mana, paMca jJAnendriyoM evaM pA~ca karmendriyoM kA vilaya sAttvika ahaMkAra meM, ahaMkAra kA mahat tattva meM evaM mahat tattva kA vilaya prakRti meM hogaa| triguNa kI sAmyAvasthA meM laya tathA vikSobhAvasthA meM sRSTi hotI hai| prakRti kA vikAsa isakI apanI tIna ghaTaka zaktiyoM arthAt tIna guNoM se hotA hai| prakRti eka triguNAtmaka (tIna lar3oM vAlI) rassI hai| guNa pratyakSa ke viSaya nahIM haiM kintu inake kAryoM dvArA inake astitva kA anumAna kiyA jAtA hai| buddhi meM sukha, duHkha meM sammoha - ye guNa pAe jAte haiN| buddhi prakRti se utpanna hotI hai, prakRti buddhi kA kAraNa hai| baddhi prakRti kA kArya hai| ataH jo guNa buddhi meM pAe jAte haiM ve guNa isakI kAraNa rUpa prakRti meM avazya hI hone caahie| saMsAra ke samasta padArthoM kA sRjana isa triguNAtmikA prakRti se hotA hai| saMsAra ke samasta padArthoM meM pradhAna evaM gauNa rUpa se ye tInoM hI guNa vidyamAna rahate haiN| tIna guNoM kA svarUpa guNa tIna haiM - sattva, rajasa evaM tms| sattva guNa sukhAtmaka evaM prakAzaka hai| rajoguNa duHkhAtmaka evaM pravartaka hai tathA tamoguNa mohAtmaka evaM niyAmaka (avarodhaka) hai| jaisA ki "prItyaprItiviSAdAtmakAH prakAzapravRttiniyamArthaH" 34 - - tulasI prajJA aMka 127 :

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1 sattvaguNa se jJAnAdi kA prakAza, rajoguNa se vibhinna kAryoM meM pravRtti tathA tamoguNa se kArya karane meM Alasya hotA hai, utsAha nahIM hotaa| inameM pratyeka guNa dUsare do guNoM ko dabAkara apanA kArya karate haiM, isalie paraspara abhibhavavRtti vAle haiM / pratyeka guNa apane kArya ke lie dUsaroM kA sahArA lekara pravRtta hote haiM, ata: unameM anyonyAzrayavRtti hai / ye tInoM guNa saMsAra ke sabhI kAryoM ke janaka haiN| ye guNa strI-puruSa ke samAna Apasa meM milakara kArya karane vAle haiM, isIlie inheM anyonyamithuna vRtti kahA gayA hai 'anyonyAbhibhavAzrayajananamithunavRttayazca guNA: '8 saMsAra kI pratyeka vastu triguNAtmaka hai| sattva, raja evaM tama / ye tInoM guNa pRthakpRthak nahIM rahate, hamezA eka sAtha rahate haiM - sattvaM na kevalaM kvApi na rajo tamastathA / militAzca tadA sarve tenAnyonyAzrayA smRtAH // ina guNoM kI yaha vizeSatA hai ki jaba eka guNa balavAna hotA hai taba anya do guNa durbala ho jAte haiM kintu rahate sAtha meM hI haiM, ataH saMsAra kI pratyeka vastu triguNAtmaka hai evaM pratikSaNa inameM pariNamana bhI hotA hai, isIlie eka hI strI sattvaguNa ke kAraNa pati ko sukha dene vAlI, apanI sautana ko duHkha dene vAlI tathA anya kAmI puruSoM meM moha ko utpanna karane vAlI bana jAtI hai / sattvaguNa laghu evaM prakAzaka hai, kyoMki sattvaguNa ke Adhikya se zarIra meM halkApana evaM indriyoM ko apane-apane viSaya kA zIghra jJAna ho jAtA hai laghuprakAzakaM sattvaM nirmalaM vizadaM tathA / yadAGgAni laghUnyeva netrAdInIndriyANi // nirmalaM ca tathA ceto gRhNAti viSayAn svakAn / isakA dharma sukha hai| sAMkhyAcAryoM ne laghutva evaM prakAzatva ko sattvaguNa kA lakSaNa batAyA hai| sattvaM laghuprakAzakam / rajoguNa se kArya karane meM pravRtti hotI hai, ataH upaSTambhaka (pravartaka) evaM caMcalatA ko rajoguNa kA lakSaNa mAnA gayA hai| upaSTambhakaM calaM ca rajaH / deg tamoguNa se zarIra evaM indriyoM meM bhArIpana aura jJAna meM rukAvaTa A jAtI hai, ata: sAMkhyadarzana meM tamoguNa ko guru evaM Avaraka ( pratibandhaka) mAnA gayA hai. guruvaraNakameva tamaH / " yadyapi ye tInoM guNa eka-dUsare ke virodhI haiM, phira bhI jisa tulasI prajJA janavarI-mArca, 2005 35

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prakAra taila, vartikA evaM agni paraspara viruddha hone para bhI andhakAra kA nAza karane ke lie eka sAtha milakara prakAza rUpa kArya ko utpanna karate haiM, vaise hI tInoM guNa milakara ke kArya karate haiN| jaisA ki spaSTa ho cukA hai ki sAMkhya darzana ke anusAra puruSa akartA hai| vaha mAtra sAkSI rUpa hai| sArA kartRtva prakRti kA hai| saMsAra ke sampUrNa padArtha triguNAtmaka haiN| buddhi, mana, zarIra, indriya evaM sampUrNa bAhya padArtha prakRti se hI niSpanna haiN| ataH ina sabameM pradhAna evaM gauNa rUpa se tInoM hI guNa vidyamAna rahate haiN| jisa padArtha meM jisa guNa kI pradhAnatA hotI hai, use usa guNa kA kArya mAnA jAtA hai| vastutaH jisa samaya sattva guNa pradhAna hotA hai, usa samaya gauNa rUpa se anya do guNa raja evaM tama bhI vahA~ hI rahate haiM, yahI sthiti sabhI guNoM kI hai| eka kI pradhAnatA meM anya do gauNa ho jAte haiN| Atma-baMdhakAraka avidyA se AkrAMta puruSa prakRti ke guNoM se baMdhA rahatA hai| gItA meM bhagavAna zrIkRSNa arjuna ko saMbodhita karate hue kahate haiM he arjuna ! sattva, raja aura tama prakRti se utpanna ye tInoM guNa avinAzI AtmA ko zarIra meM bAMdhate haiN|12 jIva ko sattva guNa sukha kI Asakti tathA jJAna ke baMdhana se bAMdhatA hai, tRSNA se utpanna rAgAtmaka rajoguNa karma kI Asakti se tathA ajJAna evaM moha se prAdurbhUta tamoguNa pramAda, Alasya evaM nidrA se jIva ko bA~dhatA hai|13 guNa : pradhAnatA-gauNatA kisa samaya kauna-sA guNa pradhAna hai, isakA anumAna usa guNa ke kAryoM ke dvArA lagAyA jA sakatA hai / yathA- jaba zarIra meM saba dvAroM se arthAt indriya aura mana Adi se prakAza evaM jJAna utpanna ho rahA hai to samajhanA cAhie abhI sattva guNa kI pradhAnatA hai| rajoguNa ke bar3hane para lobha, kriyA, kAryoM kA prArambha, azAnti, viSaya-bhogoM kI lAlasA Adi utpanna hote haiN| tamoguNa kI vRddhi hone para ajJAna, Alasya, pramAda aura moha utpanna hote haiN|14 guNoM ke kArya sattvaguNa se jJAna, rajoguNa se lobha tathA tamoguNa se pramAda, moha aura ajJAna utpanna 36 - - tulasI prajJA aMka 127

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hote haiM / sattva guNa saMtoSa, rajoguNa nirAzA, duHkha tathA tamoguNa bhrama kA janaka hai| sattva guNa meM sthita mRtyu ko prApta prANI ucca loka meM jAtA hai| rAjasa puruSa madhya tathA tAmasa puruSa adhama guNoM meM sthita hokara adhogati meM jAte haiN| UrdhvaM gacchanti sattvasthA madhye tiSThanti raajsaaH| jaghanyaguNavRttisthA adho gacchanti taamsaaH||5 jainadarzana evaM sAMkhya darzana sAMkhya darzana meM prANI kI mAnasika, bauddhika avasthAoM kA varNana tathA mRtyu ke pazcAt kahA~ utpanna hoMge ityAdi bAtoM kA vicAra sattva Adi guNoM ke AdhAra para kiyA hai| jaina darzana meM prANI kI ina avasthAoM para vimarza karma ke udaya, kSayopazama, Arta, raudra Adi dhyAna tathA lezyA Adi ke dvArA kiyA hai kintu yahA~ vizeSa vimarzanIya tathya yaha hai ki guNa prakRti ke ghaTaka haiN| prakRti jar3a hai, cetana puruSa kA usase koI sambandha nahIM hai jabaki jaina paramparA meM karma, dhyAna, lezyA Adi kA jIva ke sAtha sambandha hai| jIva apane kriyAkalApoM se hI inakA sarjaka banatA hai| sAMkhya ke yahA~ puruSa mAtra draSTA hai kintu jaina ke anusAra puruSa hI kartA hai| kevala jar3a padArtha ina avasthAoM kA karttA nahIM bana sktaa| ataH sAMkhya evaM jaina vicAraNA kI AdhArabhUmi atyanta pRthak hai| gItA meM triguNa gItA meM zraddhA, tapa, dAna, yajJa, karma Adi ko sAttvika, rAjasa evaM tAmasa ke bheda se tIna-tIna prakAra kA kahA hai| unakI pRthak-pRthak pahacAna bhI vahA~ para nirdiSTa hai| udAharaNataH phalAzaMsA se mukta yogI puruSa dvArA parama zraddhA se Acarita, zArIrika, vAcika evaM mAnasika tapa ko sAttvika kahA gayA hai| satkAra, mAna, pUjA Adi ke pAkhaNDa se kiyA jAne vAlA rAjasa tapa hai| zArIrika kaSTa jhelakara mUrkhatApUrvaka haTa se athavA dUsaroM kA aniSTa karane ke lie kiyA jAne vAlA tapa tAmasika tapa kahalAtA hai| __ Asakti rahita, ahaMkAra yukta zabda na bolane vAlA, dhairya aura utsAha se yuktasiddhi aura asiddhi meM jo nirvikAra rahatA hai, vaha sAttvika kartA kahA jAtA hai| Asaktiyukta, karmaphala kI icchA karane vAlA, lobhI, hiMsaka, apavitra, harSa evaM zoka se jo yukta hotA hai, vaha rAjasakartA hai tathA ayogya, nIca prakRti vAlA, ghamaNDI, dhUrta, mAyAvI, AlasI, viSAdI, pratyeka kArya ko dera se karane vAlA tAmasI kartA kahA jAtA hai|" tulasI prajJA janavarI-mArca, 2005 - - 37

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triguNa : heya yA upAdeya puruSa guNAtIta hai| ataH guNAtIta avasthA hI puruSa kA svabhAva hai| kintu prakRti kI saMyoga avasthA meM sattvaguNAtmaka avasthA zreSTha, rajoguNAtmaka avasthA madhyama evaM tamoguNAtmaka avasthA nikRSTa kahalAtI hai| kramazaH ye tInoM hI heya-chor3ane yogya haiN| sarvaprathama tamoguNa phira rajoguNa evaM anta meM sattvaguNa kA tyAga kara svarUpa meM avasthAna honA hI sAMkhya ke anusAra mokSa hai| Antarika evaM bAhya jagata prasannatA, karuNA, prema, maitrI, sukha Adi jitane bhI vidheyAtmaka bhAva haiM ve sAre sattvaguNa se niSpanna hai| duHkha, krodha, kAma, lobha Adi niSedhAtmaka bhAva rajoguNa se niSpanna haiN| pramAda, Alasya, ajJAna, nidrA Adi tamoguNa ke kAraNa AvirbhUta hote haiN| buddhi, ahaMkAra, mana, pAMca jJAnendriyA~ haiN| pA~ca karmendriyoM taka kA vikAsa Antarika jagata kA vikAsa kahA jA sakatA hai| pA~ca tanmAtrAoM se utpanna paMcabhUtoM se bAhya jagat kI utpatti hotI hai| zabda, sparza Adi tanmAtrAoM ko sAMkhyakArikA evaM avizeSa kahA gayA hai, kyoMki sUkSma hone ke kAraNa upabhoga yogya zAntatva, ghoratva evaM mUDhatva vizeSatAe~ inameM nahIM haiN| paMcabhUtoM ko vizeSa kahA gayA, kyoMki inameM zAnta, ghora evaM mUr3ha nAmaka vizeSatAe~ spaSTa parilakSita haiN| zAnta sukhaprada hote haiM, ghora duHkhaprada hote haiM tathA mUr3ha mohadAyaka hote haiN| zAnta sattvaguNa pradhAna, ghora rajoguNa pradhAna evaM mUr3ha tamoguNa pradhAna hai| AkAza Adi sthUla bhUtoM meM kucha sattvaguNa pradhAna hone se zAnta, prakAzaka evaM laghu haiM, rajoguNa kI pradhAnatA se ghora evaM caMcala haiM tathA tamoguNa kI pradhAnatA se mohakAraka hai| jaise bhIr3a bhare ghara se nikale hue puruSa ke lie khulA AkAza sukha hetu hone se zAnta hai, vahIM AkAza sardI, garmI, varSA Adi se pIr3ita vyakti ke lie duHkha kA hetu hone se ghora hai tathA mArga para calate hue vana meM mArga se bhaTake hue vyakti ke lie jo mArga ko nahIM jAnatA hai usake lie dizA moha kA janaka hone se mUr3ha hai| isI prakAra vyakti bheda, paristhiti bheda se sabhI bhUta, zAnta, ghora evaM mUr3ha kahalAte haiN|" mahat aura citta sAMkhya darzana jise 'mahat' kahatA hai, yoga use hI citta kahatA hai| prakRti se sarvaprathama isakI utpatti huii| yaha citta tInoM guNoM ke adhIna hai aura tad-tad guNa ke 38 / - tulasI prajJA aMka 127

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prAdhAnya ke kAraNa nAnAvidha parivartanoM meM se gujaratA hai| tAttvika rUpa se citta acetana hai, yadyapi nikaTa sthiti AtmA ke pratibimba se sacetana (vat) ho jAtA hai| citta ko vyAkhyAyita karate hue yogabhASya meM kahA gayA hai - 'cittaM hi prakhyApravRttisthitizIlatvAt triguNam'' citta jJAna, kriyA evaM sthiti rUpa hone se triguNa hai| sattvaguNa ke kAraNa citta jJAnavAn, rajoguNa ke kAraNa kriyAvAna evaM tamoguNa ke kAraNa sthitivAna hai| prakhyA kA artha hai tattvajJAna / isake dvArA upalakSaNa se sAre sAttvika guNoM kA kathana ho gayA hai| pravRtti kA artha hai karma, isake dvArA sAre rAjasa guNa gRhIta ho gaye haiM tathA sthiti arthAt gatizUnyatA isake dvArA sAre tAmasa guNoM kA grahaNa ho gayA hai| "prakhyAgrahaNamupalakSaNArthe : tenAnye'pi sAttvikA:prasAdalAghavaprItyAdayaH sUcyante, pravRttyA ca paritApazokAdayo rAjasAH pravRttivirodhI tamovRttidharmaH sthitiH, sthitigrahaNAd gauravAvaraNadainyAdaya upalakSyante" vividhatA kA hetu saMsAra meM parivyApta sampUrNa caitasika evaM bhautika padArthoM kA kAraNa prakRti ke sattva, raja evaM tamoguNa hI haiN| ina tInoM guNoM kI pArasparika mizraNa kI vividhatA hI jagata ke vaicitrya kA kAraNa hai| puruSa nirguNa hotA hai| guNoM kI sAmyAvasthA pralaya kI avasthA hai evaM unakI vikSobhAvasthA sRSTi kA AdhAra hai| puruSa ke atirikta saMsAra kI samasta vastuoM meM ye tInoM guNa nyUnAdhika rUpa meM upalabdha hote haiN| guNoM kI abhivyakti prakRti ke ina tInoM guNoM kA prakaTana Antarika evaM bAhya donoM jagat meM hotA hai| rajoguNa bAhya jagat meM kriyA evaM zakti ke rUpa meM abhivyakta hotA hai| mahattvAkAMkSA, prayatna, kriyAzIlatA Adi ke mAdhyama se vyakti meM abhivyakta hotA hai| vyakti meM prApta hone vAlI ciMtA, saMvega, burAI aura saba prakAra ke duHkhoM kA kAraNa yaha rajoguNa hI hai|22 sattvaguNa bhautika jagat meM halkApana, camakIle raMga, havA, prakAza evaM halke bhojana ke rUpa meM abhivyakta hotA hai tathA buddhimattA, guNa, prasannatA Adi ke rUpa meM vyakti meM abhivyakta hotA hai| bAhya jagat meM tamoguNa, andhakAra, bhArIpana evaM kaThoratA ke rUpa meM abhivyakta hotA hai tathA vyakti ke stara para bhaya, mUrkhatA, aviveka, Alasya Adi ke rUpa meM prastuta hotA hai|24 tulasI prajJA janavarI-mArca, 2005 - 39

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trayIvidyA evaM triguNa isa dRzyamAna jagata meM tIna vastue~ hameM paralikSita hotI haiM - jJAna, kriyA aura arth| isake atirikta aura koI vizva nahIM hai| jJAna, kriyA aura artha kramazaH sattva, raja evaM tamoguNa ke pratIka haiN| saMsAra aneka trikoM se yukta hai| ina trikoM ke ye tIna guNa hI AdhAra haiN| veda vijJAna meM avyaya puruSa kI pA~ca kalAe~ mAnI gayI haiM - Ananda, vijJAna, mana, prANa evaM vaak| ina pA~ca kalAoM meM mana, prANa evaM vAk kA vizeSa mahattva hai, kyoMki ye tInoM sRSTi ke kAraNa haiN| jJAna se mana, kriyA se prANa evaM artha se vAk kI utpatti hotI hai| prastuta prasaMga meM vAk kA artha sthUla padArtha hai| sAMkhya darzana kI bhASA meM mana sattva hai, prANa rajoguNa hai aura vAk tamoguNa hai| mana meM kAmanA paidA hotI hai, mana kI kAmanA prANa ko gati detI hai tathA prANa kI gati vAka arthAt padArtha kA nirmANa karatI hai| veda vijJAna meM prApta trikoM kI tulanA triguNa se kI jA sakatI hai| kucha udAharaNa prastuta kiye jA rahe haiMtamoguNa rajoguNa sattvaguNa ghana virala avasthA varNa vaizya brAhmaNa piNDa artha piNDa vyaSTi samaSTi zarIra AtmA puruSa tarala kSatriya kriyA gati taijasa (vAyu) hiraNyagarbha sUkSma prANa vaizvAnara (agni) virATa sthUla vAkU kSara jJAna teja prAjJa (Aditya) sarvajJa kAraNa mana akSara avyaya sthUlatA evaM sUkSmatA prakRti ke guNoM ke vibhAjana kA mukhya AdhAra hai- sthUlatA evaM sUkSmatA / tamoguNa yukta saba avasthAe~ sthUla hotI haiM tathA sattvaguNa yukta sUkSma / sthUla evaM sUkSma ke madhya kI avasthAe~ rajoguNa yukta haiM arthAt rajoguNa madhya meM hai vaha sthUla evaM sUkSma kA mizrita 40 ---- - tulasI prajJA aMka 127

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rUpa hai| azubha se zubha kI ora prasthAna kA artha hai sthUla kI ora pryaann| sthUla dRSTi vAlA vyakti pApakArI pravRttiyoM meM saMlagna rahatA hai| pApa kA kAraNa sthUla dRSTi hai| isa dRSTi se yukta prANI apAdbhadra pariNAmadarzI hote haiN| yaha tamoguNa kI paricAyaka hai| puNya kI ora prasthAna sUkSmadRSTi se hotA hai| tamoguNa sthUlatA kA saMvAhaka hai| sattva guNa sUkSmatA kA AdhArabhUta tattva hai| puruSa aura prakRti kI anyatA kA bodha viveka khyAti se hotA hai| (vivekakhyAtiH sattvaguNAtmikA) antatogatvA isakA bhI nirodha kara diyA jAtA hai| pAtaMjala yoga darzana ke anusAra vaha avasthA kI nirbIja samAdhi kI hai| usake pazcAt puruSa kA apane svarUpa meM avasthAna ho jAtA hai / triguNAvasthA saMsAra hai| guNAtIta nirguNAvasthA svarUpAvasthAna hai| vaha AtmA kA zuddha svarUpa hai| sandarbha-sUcI : 1. sAMkhyakArikA, 3 mUlaprakRtiravikRtirmahadAdyAH prakRtivikRtayaH spt| SoDazakastu vikAro na prakRtirna vikRtiH purussH|| vahI, 2 ..................... vyaktAvyaktajJavijJAnAt / vahI, 11 triguNamaviveki viSayaH sAmAnyamacetanaM prsvdhrmi| vyaktaM tathA pradhAnaM tadviparItastathA ca pumaan|| 4. SaDdarzanam zloka 37 "eteSAM yA samAvasthA sA prakRtiH kilocyte|" John Bowker, Concise dictionary of world religion, P. 452 Prakrti is conposed of three balanced gunas or constituent modes which in disequilibrium, combine to generate all other material principles. sAMkhyakArikA 25, sAttvika ekAdazakaH pravartate vaikRtaadhNkaaraat| bhUtAdestanmAtraH sa tAmasastaijasAdubhayam / / vahI, 12 vahI, 12 vahI, 13 10. vahI, 13 11. vahI, 13 12. gItA, 14/5 sattvaM rajastama iti guNAH prakRtisambhavAH / nibandhanti mhaabaaho| dehe dehinamabhavyayam / / tulasI prajJA janavarI-mArca, 2005 - 41

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13. vahI, 14/6-9 14. vahI, 14/11-9 15. vahI, 14/18 16. vahI, 17/2-22 17. sAMkhyakArikA 38 18. DaoN. rAdhAkRSNan, bhAratIya darzana, pR. 296 19. pAtaMjala yoga darzanam 1/2 kA bhASya 20. sAMkhya yogadarzana (vArtikam), pR. 12, prakhyA-tattvajJAnam 21. vahI, tattvavaizAradI TIkA, pR. 12 22. John Bowker, Concise dictionary of World religion, P. 472 23. vahI, pR. 517 24. vahI, pR. 574 25. veda vijJAna vIthikA, pR. 84 samparka sUtra - jaina vizvabhAratI saMsthAna lADanUM (rAjasthAna) 42 - tulasI prajJA aMka 127

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mAnavIya cintana meM paramasattA - sUrajamala rAva yaha carAcara jagat vicitratAoM kA samaSTi svarUpa hai| sampUrNa jagat eka anasulajhA sA rahasya pratIta hotA hai| Adi se arvAcIna kAla taka mAnava mastiSka isa rahasya se pardA uThAne kA prayAsa kara rahA hai| jaise-jaise prayAsa kI gati teja hotI jAtI hai, rahasyamaya jagat kA rahasya bhI bar3hatA hI jAtA hai| isa Adhunika prANIzAstra ke gahana anusaMdhAna se isa rahasyamaya mAnava kI kuNDalI khulane lagI hai| isa saMsAra meM ananta kAla se mAnava evaM mUka prakRti ke samasta kriyA-kalApa eka rahasyamaya DhaMga se nirantara gatizIla hai| sampUrNa sauramaNDala eka vistRta rahasya hai| jisake pratyeka bhAga va parata-dara-parata rahasyoM kA eka makar3IjAla-sA dikhAI detA hai| ikkIsavIM sadI kA ativikasita mAnava evaM mAnava nirmita takanIka bhI isa rahasya se pardA uThAne meM asakSama sI pratIta ho rahI hai| ina sabake sAtha-sAtha sadiyoM se mAnava mana ko uddhelita karane vAlI eka vicAradhArA mAnava samudAya meM nirantara pravAhamAna hai vo hai mAnava mana kI alaukika AsthA yA paramatattva yA paramasattA meM vishvaas| pASANa kAla se isa pleTeniyama yuga taka mAnava isa paralaukika avadhAraNA ke dvandva meM phaMsA huA hai| saikar3oM anusaMdhAna evaM tarka-vitarka ke bAda Aja bhI yaha vicAradhArA apane Adima svarUpa meM hI mAnava samudAya meM vidyamAna hai| samprati paramasattA kA prazna eka yakSaprazna banakara mAnavIya cintana ko prabhAvita kara rahA hai| mAnava isa sajIva sRSTi kA eka prANI mAtra hai| prANIjagata ke samasta prANiyoM ke sAtha mAnava kA udbhava huA jisake samasta kriyA-kalApa pazuoM kI bhAMti sampAdita hote the phira bhI isa avasthA meM tulasI prajJA janavarI-mArca, 2005 - 43

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mAnava mana mastiSka meM paramasattA kA yA divya jagat kI parikalpanA kA udbhava kaise huA? mAnava isa loka meM rahate hue paraloka kI kAmanA kyoM karane lagA ? vizva ke prAcIna itihAsa kA adhyayana kiyA jAye to yaha vicAradhArA utanI hI prAcIna dRSTigocara hotI hai jitanI kI mAnava jAti / vizva kI prAcIna sabhyatAoM para vihaMgama dRSTi DAleM to paramasattA kA eka vistRta svarUpa ubharakara samAne AtA hai| madhya eziyA se lekara sudUra aphrIkA aura kolambiyA se lekara cIna taka yaha cintana sArvabhaumika svarUpa meM vidyamAna lagatA hai| vizva kI prAcInatama sumeriyana sabhyatA meM deva samUha kI parikalpanA kI gaI hai| yahAM ke nivAsI apanI Adima avasthA se hI divya zaktiyoM meM vizvAsa karate Aye haiM unakA mAnanA thA ki "isa jagat meM aisA koI aMza nahIM hai jahAM kisI devatA kA vAsa nahIM ho / " 44 sumeriyana sabhyatA meM pracalita anekoM AkhyAnoM se paramasattA kA vizvAsa puSTa hotA hai / 'enalIna evaM ninalinala nAmaka AkhyAna meM enalIla ke putra prApti para use candramA se ( putra ke) prakAza prApta hotA hai / isa sumeriyana sabhyatA meM bahudevavAda kI avadhAraNA vyApta thI jahAM zubha-azubha ke rUpa meM devatAoM kA abhI vibhAjana nahIM huA thaa| sumeriyana sabhyatA meM panapane vAle isa vicAra ke mUla meM Adi mAnava kA pAralaukika cintana hI kAryarata thA / isa prakAra eka Thosa tathya ubharakara sAmane AtA hai ki jaba se manuSya ko prANI jagat meM apane alaga astitva kA bodha huA taba se mAnava mana eka paramasattA kA cintana karane lagA / (1) manuSya ke bauddhika vikAsa ke sAtha-sAtha isa paramasattA ke svarUpa meM bhI badalAva Ane lagA parantu badalatI huI mAnasikatA yaha bhI mAnava ko Adima cintana se mukta nahIM karA pAI eziyA mAInara ke pAsa vikasita hone vAlI anAloliyA kI sabhyatA ke mAnavIya cintana meM bhI isa paramatattva kI vicAradhArA ko spaSTa dekhA jA sakatA hai| isa hittI sabhyatA meM mAnava prArambhika avasthA meM pazuoM ke sAtha prAkRtika zaktiyoM per3a-paudhe, nadI - parvatoM kI ArAdhanA divyazaktiyoM ke rUpa meM karane lagA jahAM 'Rtudeva lokapriya deva thA vahIM arinnAnagara kI sUrya devI" kI ArAdhanA kI pRSThabhUmi meM paramatattva kI paramparAgata cintanadhArA apane mUla rUpa meM maujUda thI isI prakAra madhya eziyA kI asIriyana sabhyatA meM deva aura paraloka kI vyAkhyA huI hai, isa sabhyatA meM mAnava apane astitva ko banAye rakhane ke lie bar3A hI sajaga laga rahA hai| jahAM 44 44 tulasI prajJA aMka 127

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"pratyeka bAlaka se lekara vRddhoM taka saba tAbija dhAraNa karate the jina para bhAMti-bhAMti kI AkRtiyAM evaM maMtra khude hue hote the mAnava kI yaha dhAraNA paramasattA yA divya puruSa kI sattA ko svIkAra karatI hai| isa prakAra kA cintana vizva kI prAcInatama yahUdI saMskRti meM bhI vyApta thaa| yahAM bhI Adima avasthA se hI bahudevavAda evaM sarvacetanAvAda (enimiSTasa) kA pracalana thA vRSabha bher3a aura nAgapUjA, AdimAnava kI purAtana vicAradhArA kI hI dyotaka mAnI jA sakatI hai| mizra kI sabhyatA meM paramasattA kI dhAraNA Adimayuga se hI vidyamAna thii| isa Adima saMskRti kI carama pariNati pirAmiDa sabhyatA ke rUpa meM huii| yahAM bauddhika cetanA ke sAtha paramasattA ke svarUpa kA bhI vikAsa huaa| paramasattA ke rUpa meM sUrya deva kI vicAradhArA pirAmiDa yuga kI mahAn dena hai jisake mUla meM AdimAnava kA pAralaukika cintana hI thA, jo ihaloka se pare paraloka kI kalpanA karatA thA, isa sabhyatA meM paralokavAda kA vikAsa huaa| Age cala kara yaha mizrI cintana paralokavAda kA mUla AdhAra bana gyaa| bhUmadhyasAgara ke uttarI bhAga meM Ijiyana sabhyatA vikasita huii| yahAM paramasattA kA cintana bhAratIya paramparA ke samAna hI vikasita haa| yahAM para mizriyoM hittiyoM evaM paravartI yunAniyoM kI bhAMti prArambhika avasthA meM prAkRtika zaktiyoM evaM bahudevavAda ke rUpa meM paramasattA kI pUjA arcanA hotI AI thI "mAtR devI va pratIka vRSabha'' kI upAsanA hone lagI, parama sattA ke cintana kA vikAsa huA aura bar3e devAlayoM meM paramasattA kI ArAdhanA hone lgii| yahAM bhI isa sampUrNa cintana kI pRSThabhUmi meM AdimAnava kA paralaukika cintana sarvavyApI thaa| isI prakAra irAnI sabhyatA kA svarUpa kAphI kucha Rgvaidika paramparAnusAra hI thA para yahAM mAnava prArambhika avasthA deva ke sAtha-sAtha asuroM kI upAsanA bhI karatA thaa| yaha prakriyA paramparAgata paramasattA ke cintana kA hI aMza thii| sudUra pUrva meM vikasita hone vAlI cIna kI sabhyatA meM bhI sarvacetanAvAdI bahudevavAdI rUpa meM paramasattA kA cintana maujUda thaa| vahAM prAkRtika zaktiyoM ke sAthasAtha bhautika padArthoM meM devatva kA AropaNa kara isa paramasattA kI avadhAraNA ko svIkArA gayA thaa| nagarIya saMskRti ke rUpa meM vikasita sindhUghATI sabhyatA meM prAkRtika zaktiyoM ko paramasattA ke rUpa meM svIkArA gayA thaa| bahadevavAdI vicAradhArA meM "mAta devI Adyaziva evaM liMgopAsanA'' sindhu sabhyatA kI pazupati kI upAsanA para mArzala ne kahA "zAktoM ne AsurI zakti ke nivAraNa hetu usakI zaraNa lI thI arthAt yaha satya hai ki isase zaktiyoM ke tAMtrika kavaca kA janma huaa|'' jo kucha bhI ho, para isase yaha tathya ubharakara sAmane AtA hai ki yahAM bhI AdimAnava kI mUla avadhAraNA bhI anya sabhyatAoM se bhinna nahIM thii| tulasI prajJA janavarI-mArca, 2005 - - 45

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sabhyatAoM ke isa bRhad adhyayana se yaha tathya ubharakara sAmane AtA hai ki vizva ke vibhinna bhAgoM meM vikasita hone vAlI ina mahAn sabhyatAoM meM paramasattA yA divyazaktiyoM ke svarUpa evaM ArAdhanA paddhatiyoM meM deza-kAla parasthitiyoM ke anusAra kucha bhinnatA jarUra ho sakatI hai parantu inake samasta anuyAyiyoM ke hRdaya ke mUla prayojana meM koI bhinnatA dRSTigocara nahIM hotI hai| ___ ye samasta sabhyatAeM isa bhUmaNDala para mAnava vikAsa kI Adima avasthA thI, yahAM mAnava kA vikAsa dhIre-dhIre ho rahA thaa| abhI AdimAnava evaM sabhyatA ke prathama caraNa ke mAnava meM kAphI samAnatA thii| isa samaya taka mAnava meM bauddhika vikAsa kA pUrNataH abhAva hI thA para paramasattA kI mUladhAraNA sabhyatA ke prathama caraNa se hI mAnava mastiSka meM upasthita thI, jisakI jar3eM sudUra atIta meM avasthita thii| mAnava prajJA ke isa zaizavakAla meM paramasattA kI avadhAraNA kA mUlyAMkana karate hue Adhunikatama yuga bauddhika mAnava meM mAnA hai ki paramasattA meM isa dhAraNA kI pRSThabhUmi meM AdimAnava kI bhautika AvazyakatA hI thii| paramasattA kI dhAraNAoM ko lekara bauddhika mAnava kA mAnanA haiM ki sRSTi ke sRjanakAla meM mAnava nitAnta asahAya thA, bhayAkrAnta thA aura abhI sakSamatA kA abhAva thaa| isa avasthA meM usane apane bhaitika sukha samRddhi hetu paramasattA kI parikalpanA kI, parantu bhaya ko isa paramasattA kI utpatti kA ekamAtra kAraNa mAnanA nyAyasaMgata pratIta nahIM hotaa| bhaya ke atirikta manuSya kI kucha anya bhAvanA bhI isa paramasattA ke utthAna meM sahAyaka ho sakatI hai| yaha eka manovaijJAnika tathya hai ki manuSya bhayabhIta tabhI hotA hai, jaba manuSya ko apanI priya yA mUlyavAna vastu ke naSTa hone kI AzaMkA hotI hai| AdikAla se hI mAnava mUlyavAna padArthoM kI rakSA evaM vRddhi kI kAmanA karatA AyA hai| yaha prastuta AkAMkSA bhI mAnava ko paramasattA ke bAre meM cintana karane ko bAdhya kara sakatI hai| koI bhI kAraNa rahA ho para yahAM mukhya bAta yaha hai ki vizva ke vibhinna bhAgoM meM vikasita hone vAlI prajAtiyAM jinakI zArIrika saMracanA bhinna-bhinna thI, isa samaya bhautika AvazyakatA evaM bauddhika cintana kI avasthA bhI bhinna-bhinna thI, parantu phira bhI sabhI manuSyoM ke mana mastiSka meM paramasattA kI eka sArvabhaumika avadhAraNA kA pAyA jAnA hI isa sArvabhautika paramasattA kI satyatA kA sabase bar3A pramANa hai, jo mAnavIya cintana ko satat rUpa se prabhAvita karatA rahA hai| 46 - - tulasI prajJA aMka 127

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mAnava evaM paramasattA kA yaha zAzvata sambandha AdikAla se nirantara gatizIla rahA hai| AdikAlIna mAnava apanI bhautika AvazyakatAoM kI pUrti hetu prAkRtika zaktiyoM ko devatva meM Aropita kiyA aura ina prAkRtika zaktiyoM meM aneka AtmAoM kI parikalpanA aura ina AtmAoM ke nivAsa hetu eka loka kI kalpanA kI jo paraloka kahalAyA / yaha vicAradhArA saMsAra kI samasta janajAtiyoM, saMskRtiyoM meM samAna rUpa se vidyamAna thI isase yaha tathya spaSTa ho jAtA hai ki mAnava ke cintana meM paramasattA kI dhAraNA kA mUla strota AdikAlIna mAnavIya cintana hI hai / AdikAla kA mAnava paramasattA ko prArambhika daura meM sthUlakAya mAnatA thA / sthUla mAnane ke sAtha-sAtha use adRzya bhI mAnatA thA / yaha paramasattA eka sUkSya zarIra meM nivAsa karatI thii| yaha sUkSma zarIradhArI parama tattva eka adRzya jagata meM nivAsa karate the / yaha mAnava ke bauddhika cintana kI eka mahAn upalabdhi thI / isase yaha bhI spaSTa hotA hai ki mAnava samudAya meM atIndriya jagat kI parikalpanA Adima yugIna mAnava mastiSka kI upaja hai / yaha adhyAtma jagata kI prathama nIMva thI, jisa para Aja sampUrNa vizva kA darzana jagat khar3A hai| mAnava kA vizeSa guNa " prajJAzIlatA " use pazu jagat se alaga sthApita karatA hai / jisakA vikAsa mAnava kI utpatti se Aja taka satat rUpa se ho rahA hai, viveka para hI kevala mAnava pratyeka viSaya para cintana kara satya ko sthApita karane kA prayatna karatA hai / isa jAgRta prajJA ke AdhAra para mAnava ne ihaloka ke pare paraloka kI parikalpanA kara mAnava mana kI jijJAsA ko paramasattA kI prApti ke lie tIvra kara diyaa| Aja sampUrNa vizva kA AdhyAtmika aura dArzanika cintana isa paramasattA ke pratyakSIkaraNa ke prayAsa meM lagA huA, paramasattA ke Asa-pAsa ghumatA sA najara AtA hai / vizva ke sabase prAcIna sAhitya evaM bhAratIya jagat ke AdhAra stambha Rgveda meM prakRti evaM mAnava kA sambandha ihaloka evaM paraloka ke sundara samanvaya ko prastuta karatA hai| prArambhika Rgvaidika avasthA meM vaidika saMskRti kI dhArmika paddhati ke tahata bahudevavAda kA pracalana huaa| isameM anekAneka divyazaktiyoM ko devatAoM ke rUpa meM svIkAra kiyA gayA hai / yaha mAnava ke Adima avasthA ke cintana kI dhAraNA hI thI parantu vaidika paramparA kA uttarottara vikAsa huA aura isameM bahudevavAda ke bAda ekAdhidevavAda aura ekezvaravAda, advaitavAda ke rUpa meM paramasattA kA svarUpa vikasita huA / Rgdeva meM jagat kI Arambhika avasthA ke varNana meM kahA gayA ki " usa samaya tulasI prajJA janavarI-mArca, 2005 47

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' sabhI ajJAta aura sabhI jalamaya thA / tuccha ajJAna ke dvArA vaha sarvavyApI Acchanna thA / tapasyA ke prabhAva se vaha eka tattva utpanna huA" isake bAda "paramasattA meM sRSTi kI icchA utpanna huii|'" kahA bhI gayA hai, "kAmastadagre samavartata / 0 upaniSad meM bhI paramAtmA kI sisRkSA kI ora saMketa karate hue kahA gayA hai, - " so'kAmayata bahu syAM prajAyeya iti / ' ' 1 (1) kAmastadagre sabhavartatAdhi manaso retaH prathamaM yadAsIMt / nAsadIya sUkta ke saptama mantra meM paramasattA kI taraha saMketa karate hue kahA hai ki yaha nAnA sRSTiyAM kahAM se utpanna huI, kisane sRSTiyAM utpanna kI, kisane nahIM kI - yaha saba vahI jAne jo inake svAmI paramadhAma meM nivAsa karate haiM, anya koI nahIM hai| isa vaidika evaM upaniSad paramparA meM varNita paramasattA kA mUlasvarUpa AdikAlIna mAnava kI paramasattA ke anurUpa hI thA / upaniSad paramparA meM mAnava kA bauddhika vikAsa apane pUre yauvana para thA, jahAM Rgveda meM varNita paramasattA ke samasta svarUpa para vRhat evaM gahana dRSTi se cintana evaM manana huA / kenopaniSad meM paramasattA ko mana buddhi vANI kA prakAzaka kahA gayA hai / taittarIya upaniSad evaM chAndogya upaniSad Adi meM paramasattA ko vizva mUla kAraka mAnA gayA hai| I yatovAimAni bhUtAni jAyante yena jAtAni jIvanti / " yat prayatyamabhI saMvizati tat brahmamauti // 2 isa paramasattA ko hI sRSTi kA utpannakarttA, pAlanakarttA tathA saMhArakarttA mAnA gayA hai, usase hI samasta carAcara jagat kI utpatti huI aura antatogatvA usI meM sabakA laya hotA hai| gItA ko bhAratIya darzana hI nahIM, vizva ke dArzanika jagat kI pratikRti mAnA jAtA hai| yahAM bhI paramasattA kA ullekha jagata ke karttA ke rUpa meM huA, jo svayaM svayaMbhU hai / paramasattA ke lie kahA bhI gayA hai "upadraSTA'numantA ca bhartA bhoktA mahezvaraH paramasattA ko sAkSI bharaNa poSaNa karttA evaM bhoktA mAnA gayA hai| 13 gItA meM sarvezvaravAda evaM IzvaravAda meM koI virodha nahIM hai| sarvezvaravAda ko mAnate hue bhI isa jagat se pare kI sattA ko svIkArA gayA jo usameM antarvyApta bhI hai| "mamaivAMzo jIvaloke jIvabhUtaH sanAtana 14 bhAratIya darzana kA vikAsa AlocanAtmaka paddhati se huA cArvaka eka aisA darzana hai jo pUrNata: bhautikavAdI hai tulasI prajJA aMka 127 48

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"upamA para AdhArita caitanya kI vyAkhyA amAnya pratIta hotI hai| cArvAka kA vizva evaM paramasattA sambandhI vicAra ekAMgI hai| paramparAgata bhAratIya cintana meM paramasattA kI mahattA ke sAtha-sAtha anya devoM kI mahattA ko bhI mAnA gayA hai| yaha bahudevavAdI vicAradhArA kA hI pravAha hai jisameM devoM ko mahattvapUrNa mAnA gayA thaa| anizvaravAdI bhAratIya darzanoM- jaina, bauddha, sAMkhya mImAMsA meM bhI paramasattA kI mahattA kA pUrNataH khaNDana nahIM huaa| jahAM jaina darzana meM dasa indrAdi devo ko mAnA gayA hai, vahI inakA paralokavAdI siddhAnta paramparAgata cintana kA hI poSaka hai| yaha mAnA jA sakatA hai ki prabala pramANoM se puSTa jaina darzana meM anekAnta kA ajara-amara siddhAnta samanvayavAdI saMskRti kA poSaNa haiM, jo vyartha vitaMDAvAda ko khatma kara satya ko najadIka se dekhane kI koziza karatA hai parantu deva sattA kI mahattA, mokSa evaM paraloka kI avadhAraNA se lagatA hai ki AdikAlIna mAnavIya cintana aba bhI bauddhika mAnava ke cintana ko prabhAvita kara rahA hai| jJAnazAstra evaM tarkazAstra se paripUrNa nyAyadarzana meM paramasattA ko svIkArA gayA hai| maharSi gautama ne apane grantha "nyAyasUtra" meM isakA ullekha kiyA hai| nyAya aura vaizeSika darzana meM paramasattA ko nitya, sarvajJa, sarvazaktimAna, dharma vyavasthApaka, karmaphaladAtA tathA sRSTi kA racayitA mAnA hai, vahI vizvakarmA hai|''16 nyAyadarzana ke mokSa vicAra meM cetanAhIna mukta AtmA mAnakara kucha bhrama utpanna kara diyA parantu paramasattA kI avahelanA nahIM kara sakA, isI prakAra vaizeSika ke sAmAnya kI avadhAraNA paramasattA kI svIkRti sI pratIta hotI hai, kyoMki jo zAzvata hai, nitya hai, vinAzI hai vo paramasattA ke alAvA aura kyA ho sakatA hai| ___ sAMkhyadarzana meM kapilamuni pravartita sAMkhya ko (nirIzvara) sAMkhya aura maharSi pAMtajali pravartita sAMkhya ko saIzvara sAMkhya mAnA gayA hai| inake anusAra "yaH sarvajJaH saH sarvavit sahi sarvavit sarvasya kartA" yahAM paramasattA kI bajAya mukta puruSa kI prazaMsA hai aisA pratIta hotA hai ki yaha puruSa mAnava ke AdikAlIna cintana kA hI aMza hai jise thor3e bahuta phera badala ke bAda svIkArA gayA hai| maharSi pAMtajali ne yogadarzana meM paramasattA ko "klezakarmavipAkAzaiH yaH aparAmRSTaH puruSa vizeSa Izvara" yahAM AdikAlIna paramasattA ke svarUpa meM vizeSa jyortimaya prakAza dRSTigocara hone lgaa| isI prakAra mImAMsA darzana meM bhI paramasattA ko svIkAra kiyA gayA parantu vAstava meM DaoN. rAdhAkRSNan ke vicArAnusAra "jagat ke dArzanika vivaraNa ke rUpa meM yaha mUlataH apUrNa hai|' 18 tulasI prajJA janavarI-mArca, 2005 - - 49

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isa darzana meM paramasattA kI mahattA ko svIkArA gayA hai| mImAMsakoM kA mAnanA hai ki tarka evaM anumAna ke AdhAra para Izvara yA paramasattA ko prabhAvita nahIM kara sakate, kyoMki isakA kAlAntara meM khaNDana kiyA jA sakatA hai| veda siddha paramasattA kA khaNDana karanA mImAMsA kA koI uddezya nahIM thA / zaMkara ne apane darzana meM paramasattA kI vyAkhyA niSedhAtmaka rUpa se kI hai| upaniSadoM meM varNita zaktiyoM kA ullekha kara paramasattA ke nirguNa svarUpa kI vyAkhyA karate haiM / " idaM tu pAramArthika kUTasthaM nityaM vyomavat sarvavyApI sarvakriyArahitaM nityaM tRptaM niravayavaM svayaM jyoti svabhAvam " zaMkara kA brahma svayaM prakAza, niSkriya nirguNa niravayava tathA anaMta hai| AdikAlIna mAnavIya paramasattA kI avadhAraNA zaMkara ke darzana meM bhI nirbAdha gati se jArI hai| yaha sattA rAmAnuja ke viziSTAdvaitavAda bhI dRSTigocara hotI hai / cit jIvAtmA aura acita jar3a prakRti rAmAnuja ke darzana meM cidacidviSTi kahalAI aura saguNa Izvara se apRthak rUpa se saMyukta mAnI gaI hai| vahI samakAlIna bhAratIya cintaka rAmakRSNan parahaMsa, vivekAnanda, gAMdhI, araviMda, Tegora, ke.sI. bhaTTAcArya evaM rAdhAkRSNa saguNa evaM nirguNa kA bheda bhUlAkara paramasattA kI mahattA ko svIkAra kiyA hai| bhAratIya darzana kI bhAMti yUnAna meM bhI darzana kI eka sabala paramparA kA utthAna huaa| donoM darzana ke mUla meM mAnava kA AdimakAlIna paramasattA kA cintana hI gatizIla thaa| jahAM bhAratIya darzana meM vizvavyApI bhautika kaSToM ko dekhakara parama tattva kA cintana kiyA gayA, vahIM pAzcAtya darzana ke utthAna meM jijJAsA kI mahattvapUrNa bhUmikA rahI, jisake naipathya meM Adi avasthA kA "parama tatva" mAnava mana ko udvelita kara rahA thA / bhAratIya darzana meM usa Adima sattA kA svarUpa vikasita huA / Rgveda se lekara samakAlIna bhAratIya dArzanikoM kI dRSTi usa para hI kendrita rahI / isI prakAra pAzcAtya darzana meM bhI grIka ke darzana aura samasta yUropiyana darzana meM usa (Ultionate reality) parama tatva kI khoja meM lagA rhaa|" donoM darzanoM meM uddezya aura paddhatiyoM meM mahattvapUrNa antara dekhA jA sakatA hai / sampUrNa bhAratIya meM mokSa kI avadhAraNA aura paramatatva ke sAkSAtkAra kI ucca AkAMkSA dRSTigata hotI hai, vahI pAzcAtya jagata darzana kevala jJAna pIpAsA ko tRpta karane vAlA sAhitya kahalAyA / pAzcAtya mAnava ke isa mAnasika vyAyAma ko Akhira darzana kI saMjJA dI gaI aura darzana use kahate haiM jo anavarata tathA prayatnazIla cintana ke AdhAra para vizva kI samasta anubhUtiyoM kI bauddhika vyAkhyA tathA unake mUlyAMkana kA prayAsa karatA ho| isa pAzcAtya darzana kA mUla uddezya bhI bhAratIya cintanAnusAra vAsvavika satya kI khoja hI rahA hai aura hogA bhI kyoM nahIM, donoM ke mUla tulasI prajJA aMka 127 50

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meM Aja bhI AdimAnava kI vo hI vicAradhArA kAryarata thI ki isa sRSTi ke pare bhI koI sattA hai jo isa saMsAra kA saMcAlana kara rahI hai| ___mAileziyana mata grIka kA pracInatama darzana hai| thailIja, enekijameNDara, enekijamanIja isa paramparA ke dArzanika the| thelIja ne sRSTi kA mUla jala ko mAnA, vahIM enekijameNDara ne apanI racanA "prakRti para nibandha" meM thelIja kA khaNDana bhautika dravya meM parama tatva ko nahIM mAnakara kiyA aura paramasattA ko asIma (Apeiron or the Boundless) kaha kara kiyA ki yahA~ nitya, svayaMbhU, avinAzI aura apariNAmI hai|" isake pazcAt astitva meM Ane vAle pAithAgoriyana mata meM mAileziyana mata kI paramasattA ko svarUpa pradAna kiyA gayA yahAM para punarjanma aura AtmA kI amaratA ke sAtha-sAtha karmavAda ko bhI svIkArA gyaa| atIndriya jagat ko pAzcAtya darzana meM sthApita karane vAlA pAithAgoriyana hI thaa| vahIM buddha ke samakAlIna utpanna hone vAle hereklAiTasa ne agni ko paramasattA maanaa| vahIM jainopanIja ne zaMkara ke brahma kI bhAMti paramatatva ko nirAkAra, nitya aura apariNAmI mAnA thaa| pAzcAtya jagat ke mahAn cintana pArmonAiDIja ne kUTastha satya ke sAtha svarga kI parikalpanA kara mAnava ke prArimbhaka cintana ko jIvita rkhaa| melisasa nAmaka pAzcAtya viddhAna ne to sattAzUnya AkAza kA khaNDana kara sat ko anantarUpa meM pratiSThita kiyA aura yaha tabhI hogA jaba sat, vijJAna rUpa meM hogA na ki bhautik| samaya ke sAtha buddhi evaM darzana donoM kA vikAsa huaa| isa kAraNa paramasattA ke svarUpa kA bhI vikAsa huaa| jahAM grIkadarzana kI prArambhika vicAra dhArA meM brAhya prakRti kA cintana dRSTigocara hotA hai, kyoMki aba bhI AdimAnava kA maulika cintana samAja meM vyApta thaa| sAikreTIja, arastu evaM pleToM pAzcAtya darzana ke AdhAra stambha mAne gaye haiM parantu sAikreTIja sabase bar3A rahasyavAdI thA jisane apane cintana meM alaukika paramasattA kA ullekha kiyaa| isI prakAra mahAn cintana pleTo bhI pratyayoM kI sattA dvitya jagat kI sthApanA apane darzana ke mAdhyama se karatA hai| mahAn dArzanika arastU ne bhI ina vijJAnoM kI sattA ko svIkAra kiyaa| "Adhunika pAzcAtya darzana paramparA" kA uttarottara vikAsa hotA gyaa| navIna cintanadhArA kA pravAha isa paramparA meM huA, jisameM buddhivAdI svIkAra kara, anubhavavAdI aura nItizAstraparaka darzana sAmane aaye| yahAM darzana kI dizAeM badalane lagI thI, parantu paramasattA kA yaha prazna Aja bhI ina navIna vicAradhArA meM apane mUlasvarUpa meM upasthita haiN| tulasI prajJA janavarI-mArca, 2005 - - 51

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Adhunika pAzcAtya dArzanika dekArta, spanojA evaM lAibatji buddhivAdI paramparA ke poSaka haiM parantu jahAM mAnava kI buddhi gauNa ho jAtI hai vahAM paramasattA kA sahArA lekara cintana ko virAma dete hai laoNka barkale aura hyUma anubhavavAdI dArzanika mAne jAte haiM parantu jahAM sAre anubhava gauNa ho jAte haiM vahAM anubhavAtIta paramasattA mAnakara apane cintana ko virAma dete haiM / paramatatva ke saMdhAna se saMbaMdhita anubhavavAda evaM buddhivAdI cintadhArAoM kA saMgharSa pAzcAtya darzana meM vikhyAta hai / imyunalakANTa inameM samanvaya sthApita karane kA prayAsa karate haiM aura zubha saMkalpa kA vicAra darzana jagat ko pradAna karate haiN| inakA mAnanA hai ki zubhasaMkalpAnusAra kArya karane vAle vyakti ko AnaMda kI prApti honI cAhie / ataH koI aisI sattA honA Avazyaka hai, jo Ananda pradAna karatI ho aura vaha paramasattA hI ho sakatI hai| isa sRSTi meM paramasattA ko svIkAra karanA ati Avazyaka ho jAtA hai / samprati mAnava apane carama bauddhika vikAsa ke kAla meM bhI parama tattva yA parama sattA ke paramparAgata cintana se mukta nahIM ho pAyA hai| bhAratIya darzana evaM Adhunika bhAratIya darzana yUnAnI darzana Adhunika pAzcAtya darzana meM parama sattA kI avadhAraNoM ko lekara eka sAmAnya dRSTipAta kareM to aisA pratIta hotA hai ki jisa prakAra sRSTisRjana kI prArambhika avasthA meM janajAtiyoM, saMskRtiyoM meM paramasattA kA vicAra sArvabhaumika thA, usI bhAMti sabhI darzanoM ke mUla meM eka hI maulika cintana sAmane AtA hai| Adima yugIna mAnava bauddhika vikAsa kI dRSTi se bahuta hI nimnastara para thaa| janajAtiyoM meM devatva kI bhAvanA kA janma huaa| prAkRtika zaktiyoM meM AtmA kI bhI parikalpanA kI gaI parantu isake guNasvarUpa para usakA ciMtana nahIM huA / zubha aura azubha AtmA se Age usakA cintana nahIM bddh'aa| isa kAraNa Adhunika Atmatva evaM paramasattA kI tatvamImAMsIya avadhAraNA hai, jo AdimAnava nahIM kara sakA parantu isa paramasattA kI mUla avadhAraNA se Aja kA atimAnasika cintana bhI apane Apako bacA nahIM pAyA / paramasattA kI avadhAraNA mAnava meM utanI hI prAcIna hai jitanI ki yaha mAnava jAti aura utanI hI navIna hai jitanA ki eka navajAta zizu / mAnava evaM paramasattA kA sambandha Aja bhI sArvabhaumika evaM zAzvata hai / sandarbha - 1. 2. 3. 52 vizva kI prAcIna sabhyatA ( lekhaka - zrIrAma goyala) vizvavidyAlaya prakAzana, vArANasI, pR. saM. 53 vahI - pR. saM. 55 vahI - pR. saM. 150 tulasI prajJA aMka 127

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4. vahI - pR. saM. 177 5. vahI - pR. saM. 306 6. prAcIna bhArata eka rUparekhA (DI. ena. jhA) - pR. saM. 16 7. prAcIna bhArata (DaoN. harivaMza zarmA) malika eNDa - pR. saM. 20 kampanI jayapura -1995 8. Rgveda- 10/129/31 9. Rgveda- 10/129/31 10. vahI 11. taitirIyopaniSad brahmavallI SaSTha anuvAka 12. taitarIya upaniSad 3/1 13. gItA 13/2 14. bhagavata gItA 15/7 15. bhAratIya darzana kI rUparekhA (pro. harendra prasAda sinhA)- pR. saM. 97 motIlAla banArasIdAsa 16. brahmasUtra : zAkarabhASya 1-1-5 17. yogasUtra 18. Indian Philosophy -Radhakrishan vol. II. p. 428 19. zAMkara bhASya -1-1-11 2. enalila aura ninalila nAmaka AMkhyAna se enalila ke putra candramA ke janma para prakAza milatA hai| 11. so'kAmayata || bahu syAM prajAyeyeti // // iti brahma vallyadhyAye ssssttho'nuvaakH|| 12. yato vA imAni bhUtAni jaaynte|| yena jAtAni jIvanti" yatprayantyamisavizanti / tadvijijJAsasva tadvadyeti // upadraSTAnumantA ca bhartA bhoktA mahezvaraH 11. so'kAmayata // bahuM syAM prajAyeyeti // -iti brahmavallyadhyAye ssssttho'nuvaakH|| kaniSTha zodha adhyetA prAkRta evaM jainAgama vibhAga jaina vizvabhAratI saMsthAna, lADanUM- (rAja.) tulasI prajJA janavarI-mArca, 2005 - 21 53

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54 zAstravArtAsamuccaya meM IzvarakartRtvavAda - DaoN. atulakumAra prasAda siMha zAstravArtAsamuccaya jaina darzana ke samanvayavAdI AcArya haribhadra kI vilakSaNa dArzanika kRti hai / isake mAdhyama se AcArya haribhadra ne apanA paricaya udAravAdI samAlocaka ke rUpa meM diyA hai| haribhadra ne isase pahale bhI aneka graMthoM kI racanA kI, jisakI saMkhyA 1440 mAnI jAtI hai| lekina vartamAna meM inameM se kucha ko chor3a zeSa viluptaprAya hI haiN| bhAratIya darzana kA paricaya mAtra 87 zlokoM meM de diyA hai| isameM pratipAdya dArzanika mata haiM- bauddha, nyAya, sAMkhya, jaina, vaizeSika aura mImAMsA / bAda meM ina dArzanika zAkhAoM kI vistRta vivecanA aura unake eka dUsare ke sAtha ApasI saMbaMdhoM ko pratipAdita karane ke uddezya se haribhadra ne zAstravArtAsamuccaya kI racanA kii| isameM kula 700 chanda haiN| yaha 11 stabakoM meM vibhakta hai| isa graMtha meM jina dArzanika mAnyatAoM kI samIkSA kI gaI hai, unameM pramukha haiM- bhautikavAda, kAlavAda, svabhAvavAda, niyativAda, karmavAda, IzvaravAda, prakRti - puruSavAda, kSaNikavAda, vijJAnavAda, zUnyavAda, bahmAdvaitavAda, sarvajJatApratiSedhavAda aura zabdArthasaMbaMdhapratiSedhavAda / samIkSA ke krama meM haribhadra ne apane dRSTikoNoM se isa bAta kI mImAMsA kI hai ki ye kisa taraha se satya hai aura isakA aucitya kyA hai ? isa prastuta zodha lekha meM hama zAstravArtAsamuccaya meM pratipAdita nyAya darzana ke IzvaravAda aura jaina darzana va haribhadra kI dRSTi se usakI samanvayavAditA para vicAra kreNge| isase pUrva jAnakArI denA anucita nahIM hogA ki prastuta graMtha meM AcArya ne jisa niSpakSa, udAra, samanyavavAdI aura krAntikArI zailI kA paricaya diyA hai, usase unhoMne apanI isa yukti ko hI sArthaka banAyA hai ki - tulasI prajJA aMka 127

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pakSapAto na me vIre, na dveSaH kapilAdiSuH / yuktimad vacanaM yasya, tasya kAryaM parigraha // yahA~ haribhadra kI uparokta sthApanA ke samarthana meM maiM pro. sAgaramala jaina ko uddhRta karanA prAsaMgika samajhatA huuN| jaina paraMparA meM anya paramparAoM ke vicArakoM ke darzana evaM dharmopadeza ke prastutikaraNa kA prathama prayAsa RSibhASita meM parilakSita hotA haiN| nizcaya hI vaicArika udAratA evaM anya matoM ke prati aisA samAdara bhAva vaidika aura bauddha paraMparA ke prAcIna sAhitya meM bhI hameM nahIM miltaa| svayaM jaina paraMparA meM bhI yaha udAradRSTi adhika kAla taka jIvita nahIM raha skii| sUtrakRtAMga jaise graMtha meM hameM anya dArzanika aura dhArmika mAnyatAoM ke vivaraNa to milate haiM kintu mithyA anArya yA asaMgata kaha kara usakI AlocanA kI gaI hai| bhagavatI meM vizeSarUpa se maMkhaliputra gozAlaka ke prasaMga meM to jaina paraMparA sAmAnya ziSTatA kA bhI ullaMghana kara detI hai| RSibhASita ne jisa maMkhaliputra gozAlaka ko arhata RSi ke rUpa meM saMbodhita kiyA thA, bhagavatI usI kA azobhanIya citra prastuta karatA hai| bAda meM lagabhaga AThavIM zatAbdI meM haribhadra ne usI prAcIna paraMparA ko punaH apanI kRtiyoM ke mAdhyama se sthApita kiyA hai| pro. jaina ke anusAra isa mAmale meM kevala jaina darzana hI nahIM apitu bhAratIya darzana meM bhI haribhadra kA vaiziSTya hai| unhoMne dhArmika udAratA aura samanvaya kI jisa UMcAI ko sparza kiyA hai, utanA 2500 varSoM meM na kevala jaina dharma ke itihAsa meM apitu samasta bhAratIya darzana ke itihAsa meM kisI ne nahIM kiyA / anya dArzanikoM ke kucha vacanAMza bhale hI udAratA kA paricaya dete hoM lekina aisA koI vyakti nahIM jo haribhadra ke samAna udAradRSTi rakhatA ho| paMDita sukhalAla saMghavI ke anusAra jaba koI vidvAn apane khaMDanIya paraMparAoM ke AcAryoM kA sammAnapUrvaka ullekha kare to isase usakI Antarika bhUmikA kitanI satyaniSTha aura taTastha hai, jJAta ho jAtI hai| isI bhUmikA kA nAma samatA yA niSpakSatA hai| jaba mAnasika praur3hatA aura sahamati hotI hai to pratipakSa kA nirAkaraNa karane ke bAda bhI usake mata meM rahe hue satyAMza kI khoja karane kA prayatna hotA hai| sAtha hI usase jo kucha bhI grAhya pratIta hotA hai use vaha apane DhaMga se upasthita karatA hai / isa prakAra kI praur3hatA haribhadra ke graMthoM meM upalabdha hotI hai| ___ zAstravArtAsamuccaya meM dArzanika vivecana darzanoM ke anusAra na kara mAnyatAoM ke anusAra kiyA gayA hai| graMtha ke kula 11 stabakoM meM se tIsare stabaka meM nyAya darzana ke IzvaravAda kI samIkSA kI gaI hai| isa dArzanika mata ke samarthaka graMthoM ke prAcInatama sthAna nyAya vaizeSika kA hai tathA isake prativAda meM aneka paraMparAeM haiN| lekina haribhrada aura anya paraMparAoM meM antara yaha hai ki haribhadra jahA~ samanvayavAdI, niSpakSa samIkSA tathA tulasI prajJA janavarI-mArca, 2005 - 55

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IzvaravAda kI avadhAraNA ke prati manovaijJAnika kAraNoM kI bhI jA~ca -parakha karate haiM, vahIM anya paraMparAeM IzvaravAda aura vizeSa rUpa se IzvarakartRtvavAda kA khaMDana karane kA dRSTikoNa apanAtI hai| manovaijJAnika taura para haribhadra kI spaSTa avadhAraNA hai ki manuSya meM apanI apekSA zakti evaM sadguNa meM vizeSa samunnata kisI mahApuruSa ke prati bhakti hone kA, usakI zaraNa meM jAne kA bhAva svAbhAvika rUpa se hotA hai| isI bhAva se prerita hokara vaha kisI Adarza vyakti kI kalpanA karatA hai| usakI yaha manovaijJAnika AkAMkSA svataMtra sarvaguNa sampanna jagata ke kartA, dhartA Izvara kI kalpanA karatA hai| manuSya use hI apanA Adarza aura niyantA mAnakara jIvana vyatIta karatA hai| haribhadra kahate haiM ki mAnasa kI yaha bhakti yA zaraNAgati kI tIvra utkaMThA sacamuca koI burI vastu to nahIM haiN| unhoMne isa taraha se IzvarakartRtvavAda kA tAtparya spaSTa kiyA hai tAki aisI utkaMThA ko koI Thesa bhI na lage aura usakA tarka evaM buddhivAda ke sAtha koI virodha bhI na ho| unhoMne kahA hai ki jo puruSa apane AdhyAtmika vikAsa kI uccatama bhUmikA para pahuMcA ho, vahI Izvara hai| jIvana jIne meM Adarza rUpa hone se vahI nirmAtA, bhakti kA pAtra evaM upAsya bhI hotA hai| haribhadra kA vicAra hai ki loga jina zAstroM evaM vidhi niSedhoM ke prati Adara bhAva rakhate haiM ve zAstra aura ve vidhi, niSedha Adi Izvara prApti praNIta hoM to ve santuSTa ho sakate haiM aura vaisI vRtti bhI mithyA nahIM hai| ata: apane prayatna se Atmavizuddhi ke zikhara para pahuMce hue vyakti ko Adarza mAnakara usake upadezoM ke prati zraddhA kI bhAvanA rakhanI caahie| __ zAstravArtAsamuccaya meM IzvaravAda kI prastuti aura haribhadra ke mata se unakI samIkSA se pUrva yaha dekhanA Avazyaka hai ki Izvara ke saMbaMdha meM upalabdha dArzanika paraMparAoM meM kyA mata vyakta kie gaye haiN| __ 1. vedAnta darzana meM Izvara se hI sRSTi aura usI meM hI saSTi kA vilaya hone se use jagata kA upAdAna kAraNa kahA gayA hai| rAmAnuja ke anusAra eka hI Izvara jar3a aura cetana donoM rUpoM meM abhivyakta hotA hai / 2. nyAya dRSTi meM Izvara ko sRSTi kA upAdAna kAraNa nahIM, apitu nimitta kAraNa mAnA gayA hai| Izvara sRSTi kI utpatti kuMbhakAra kI bhAMti nitya paramANuoM se karatA hai| ataH Izvara sraSTA hai| ___3. sAMkhya darzana puruSa ke sAnnidhya se prakRtti dvArA sRSTi kA vikAsa mAnatA hai| isI kAraNa puruSa ko kucha sAMkhya ne Izvara kahA hai| vastuta: sAMkhya kA puruSa jagata kA draSTA evaM bhoktA hai, kartA nhiiN| 56 - - tulasI prajJA aMka 127

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4. yoga darzana kA Izvara mAtra eka puruSa hai, jo kleza, karma, vipAka aura Azaya se rahita puruSa vizeSa hai| klezakarmavipAkAzayeraparaMparAmRSTaH puruSavizeSaIzvara: " 5. jaina darzana meM jo paramAtmA kI avadhAraNA hai, vaha yoga kI avadhAraNA ke samAna hI hai / antara sirpha itanA hI hai ki yoga darzana meM puruSa vizeSa ko Izvara mAnA gayA hai to jaina darzana ne aisI zuddha- buddha-nirvikAra pratyeka AtmA ko hI paramAtmA mAnA hai yAni paramAtmA eka nahIM, aneka haiN| AtmAeM zuddha-buddha - nirvikAra dazA ko prApta kara paramAtmA bana sakatI hai / haribhadra kI Izvara saMbaMdhI avadhANA isI rUpa meM hai / nyAya aura vaizeSika jagata ke sRSTi, pAlana aura saMhAra se itara Izvara kI avadhAraNA ko spaSTa karate hue haribhadra kahate haiM ki yadi Izvara ko ina kArya vyApAra meM lagA huA mAnA gayA to usameM rAga - dveSa Adi kI upasthiti mAnanI hogI / kintu rAga-dveSa ke kAraNa Izvara kI mahAnatA kalaMkita ho jAegI aura vaha eka-eka sAMsArika vyakti se adhika kucha nahIM hogaa| isalie AcArya ne use vItarAga vItatRSNA kahA hai| unake anusAra jaina sAMkhya aura yoga darzana meM bhI Izvara ko vItarAga mAnA gayA hai| ataH vaha jagatakartA nahIM ho sakatA, kyoMki karttavya sAkSAta ho yA dUsare kI preraNA se, prayojana kI icchA hone para hI saMbhava hotA hai arthAt jise kisI phala kI icchA hotI hai vahI sAkSAta yA para kI preraNA ke dvArA karttA hotA hai| vItarAga Izvara meM phalecchA rUpa vyApaka dharma nahIM hai, isalie usakA vyApya hone se sAkSAt yA para preraNAmUlaka kartRtva bhI usameM nahIM ho sakatA / anye tvabhidadhatyatra vItarAgasya bhAvataH / atthaM prayojanA'bhAvAt kartRtvaM yujyate katham ? // IzvarakartRtva kA khaMDana karate hue punaH likhate haiM ki Izvara kucha jIvoM ko brahmahatyA Adi aise kAryoM meM pravRtta karatA hai jisase karttA ko naraka kI prApti hotI hai aura jIvoM ko yama-niyamAdi karmoM meM pravRtta karatA hai, jisase karttA ko svarga kI prApti hotI hai| prazna hai ki Izvara jIvoM ko vibhinna karmoM meM kyoM pravRtta karatA hai? narakAdiphale kAMzcitkAMzcitsvargAdisAdhane / karmaNi prerayatyAzu sa jantUn kena hetunA // buddhikartRtva meM bhI IzvarakartRtva nirrathaka batAte hue haribhadra Age kahate haiM ki Izvara kisI prakAra ke sukha pAne kI icchA se jIvoM ko yaha saMsAra rUpI khela khelane ke lie prerita karatA hai to vaha avazya sukha ke prati rAgavAna hogA aura manovinoda ke lie tulasI prajJA janavarI-mArca, 2005 57

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khelatA hai to use kaSTa ke prati dveSa bhAva hogaa| isa prakAra usakI vItarAgatA naSTa ho jaayegii| vastuta: jIvoM ko vibhinna karmoM meM pravRtta karane meM vItarAga Izvara preraka nahIM ho sktaa| jIva svayaM hI apane -apane karma saMskAroM ke anusAra svecchA se sat yA asat karmoM meM prerita hotA hai| svayameva pravartante sttvaashceshcitrkrmnni| nirarthakamihezasya kartRtvaM gIyate kthm|| graMthakAra ke anusAra satva -rajas - tamasa se yukta puruSa kI triguNAtmikA buddhi svabhAva se hI pravRttizIla hotI hai, ataH usake pravartana ke lie prayojana jJAna kA koI upayoga nahIM hai aura yadi hai to vaha buddhi ko svayaM hI sampanna ho sakatA hai, ataH usake lie Izvara ko siddha karane kA prayAsa ThIka usI prakAra se nirrathaka hai jaise ghara meM hI dhana kI prApti saMbhava rahane para dhana kamAne ke lie videza kI yAtrA karanA nirrathaka hai / haribhadra yoga darzana karma ko IzvarAdhIna mAnane kI vyavasthA ko nakArate hue kahate haiM ki Izvara kI preraNA se sabhI karma phalaprada hote haiM, kyoMki acetana karmoM meM apanA karma phala dene kA sAmarthya nahIM hotaa| cetana ke saMyoga se hI acetana meM kArya kSamatA utpanna hotI hai| isa prakAra karmoM ko phalaprada hone ke lie Izvara kI preraNA Avazyaka hai| jaina dArzanika mAnate haiM ki karma acetana hote hue bhI zubhAzubha phala pradAna karane kI zakti rakhate haiM / jisa prakAra acetana auSadhi athavA viSa khAne ke bAda apanA phala pradAna karate haiM, usI prakAra jar3a karma bhI apanA phala dene kA sAmarthya rakhate haiN| yadi karma svayaM vibhinna phaloM ko pradAna karane meM sakSama na ho to Izvara kA astitva mAnane para bhI una karmoM se svarga -naraka Adi phaloM kI prApti nahIM ho skegii| jIvoM ko apane karmoM ke anusAra hI phala milatA hai aura karma svayaM hI zubhAzubha phala pradAna karane kI kSamatA rakhate haiM, ataH haribhadra kI dRSTi meM IzvarakartRtva mAnane kA koI aucitya nahIM hai, karmoM ke phala pradAna karane meM sahayogI rUpa meM Izva kI kalpanA to kevala bhakti kI bhAvanA kA pradarzana mAtra hai| yadi yaha mAnA jAe ki Izvara para Azrita na rahate hue karma meM svayaM hI phala pradAna karane kI zakti hai to Izvara ke astitva ke saMbaMdha meM kaI bAdhAeM hotI haiM, kyoMki Izvara ko kartA mAnane para usakI vItarAgatA khaMDita hotI hai| Izvara prathama sRSTi kA kartA bhI nahIM ho sakatA , kyoMki vaha vItarAga kRtakArya hai| usake lie koI kArya karanA zeSa nahIM hai| ataH na to koI sRSTi prathama hai aura na hI sraSTA balki sRSTi kA pravAha anAdi hai 58 - - tulasI prajJA aMka 127

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phalaM dadAti cetsarvaM tatteneha pracoditam / aphale pUrvadoSaH syAt saphale bhktimaatrtaa|| Adisarge'pi no hetuH kRtakRtyasya vidyte| pratijJAtavirodhitvAt svbhaavo'pyprmaannkH|| anta meM AcArya haribhadra ne IzvarakartRtva ke saMbaMdha me apanA dRSTikoNa spaSTa karate hue ananta jJAna aura ananta darzana se saMpanna vItarAgatA puruSa rUpI paramAtmA ko hI Izvara mAnA hai| unakA mata hai ki aise paramAtmA dvArA dikhAye gae samyak mArga kA anusaraNa hI mokSa prApti kA sAdhana hai| paramAtmA ko mokSa pradAna kA pradAtA yA preraka bhI kahA jA sakatA hai| yaha jIvAtmA hI apane zuddha buddha rUpa meM paramAtmA hai aura svarUpa ko vaha svayaM hI apane karmoM kA kSaya kara prApta karatA hai, usakA kartA bhI vaha svayaM hI hai| IzvaraH paramAtmaiva taduktavratasevanAt yato muktistatastasyAH kartA syAda gunnbhaavtH||1 isa prakAra haribhadra ne Izvara sambandhI ciMtana meM mukhya rUpa se nirvikAratva, vItarAgatA aura sarvajJatva ko hI mahatva diyA hai| tAtvika dRSTi se zaddha hone ke kAraNa jIva hI paramAtmA kA aMza hai aura apane acche-bure karmoM kA kartA bhI hai| isa dRSTi se dekhA jAye to jIva Izvara hai aura vahI kartA bhI hai| IzvarakartRtvavAda ko eka alaga artha meM svIkAra kara haribhadra ne jaina darzana ke sAtha isakA tAdAtmya hI sthApita kiyA hai| saMdarbha 1. lokatatvanirNaya, zloka 38 7. zAstravArtAsamuccaya, 2. haribhadra kA avadAna, divya TrasTa muMbaI , ahamadAbAda, sAgaramala jaina pR. 2-3 hindI vyAkhyAkAra 3. vahI, pRSTha 4 paM. badarInAtha zukla stabaka 3, zloka 4 4. samadarzI AcArya haribhadra, 8. vahI zloka 5 sukhalAla saMghavI pRSTha 53 9. vahI zloka 6 5. AcArya haribhadra kI dArzanika dRSTi, 10. vahI zloka 7-8 zodha prabaMdha, saMgItA jhA pRSTha 134 11. vahI zloka 11 6. pAtaMjala yogasUtra, adhyAya 1, samAdhipAda sUtra, 24 dvArA vRjapAla cauhAna e-19, samasapura pANDavanagara dillI - 110 091 tulasI prajJA janavarI-mArca, 2005 - - 59

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Acaranga-Bhasyam - Acarya Mahaprajna CHAPTER - II PONDERING OVER THE NATURE OF THE WORLD SECTION - 6 2.148 se tam sambujjhamane, ayaniyam samutthae. The monk who has rightly understood (the above mode of treatment), carefully practises the commendable self-restraint. Bhagyam Sutra 1 4 8 The person comprehending the aforesaid mode of treatment should resolve that this should not be followed by a person of self-discipline. He should observe self-restraint, being vigilant and self-aware. Commendable' refers to the self-restraint consisting of knowledge, faith and conduct. 'Careful practice' stands for vigilance for the devout practice of knowledge, etc. 2.149 tamha pavam kammam, neva kujja na karave. Consequently, he should not commit any evil deeds himself, nor get it done by others. Bhasyam Sutra 149 He has cultivated vigilance for observing commendable self-restraint. For that reason, he should not commit any evil act, not get it done by others. The Curni' explains the evil act as violence together with other misdeeds, 60 C 3 diem g II - 127

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eighteen in all, upto the thorn of wrong faith. But here the issue under consideration is treatment involving violence. In the Sutra, there is no mention of the approval of an evil act, but the Curni? includes that too. 2.150 siya se egayaram vipparamusai, chasu annayaramsi kappati. It is possible that he (the heretic) chooses a particular species of living being as permissible for the violence. But in fact he indulges in violence to all the six classes of living beings. Bhajyam Sutra 1 5 0 May be, sometimes, a person causes injury to a particular class of living beings due to non-vigilance. At that time, he virtually is engaging himself in injury to all classes of living beings just as a potter while making a jar primarily causes injury to the earth-bodied beings, but incidentally he happens to do injury to water, fire, air, vegetation, and even to mobile beings. There is an alternative way of exposition. A person who causes injury to one living being virtually causes injury to all living beings, because he has not taken the vow of abstinence from injury to all living beings. A person who does not take the vow of abstinence from injury to any living being is liable to indulging in injury to all kinds of living beings. 2.151 suhatthi lalappamane saena dukkhena mudhe vippariyasamuveti. In search of happiness he desires for it again and again. Deluded by the suffering produced by himself, he gets bewildered on attaining suffering in place of happiness." Bhasyam Sutra 151 To the query: 'for what purpose does a person indulge in acis of injury'? The Sutra answers: there are two classes of people: those engaged in the search of self, and those engaged in the search of worldly pleasures. The person who is engaged in the search of worldly pleasures indulges in injury to life. He hankers after pleasure again and again. While craving for pleasure, he earns sufferings. On account of its being the cause of suffering, any kind of worldly act is in fact nothing but suffering. Being deluded on account of the suffering earned by himself, he meets adverse situations. Hankering after pleasure, he gets pain. Delusion consists in non-discrimination between the wholesome and the unwholesome, the good act and the bad act, the worthy and the unworthy of goet 431 877227 ---IEP, 2005 C 61

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being avoided. On account of his delusion, he is incapable of knowing whether what was done for pleasure will turn out a source of suffering. This is why he engages himself in injuring earth-bodied beings and the like for his own happiness or the happiness of others. And as a consequence, he experiences interminable suffering.' 2.152 saena pana vippamaena, pudho vayam pakkuvvati. On account of his overpowering non-vigilance, he creates his own cycle of transmigration. Bhajyam Sutra 1 5 2 The hankering after pleasure generates non-vigilance. On account of his own overpowering non-vigilance, he creates for himself the cycles of transmigration." 2.153 jamsime pana pavvahiya, padilehae no nikaranae. The monk should not indulge in what involves torture of living beings and understanding this, he should avoid devising any action?' for violence and possessiveness. Bhasyam Sutra 153 The creatures undergo suffering in the cycle of transmigration created by their own non-vigilance. They subject themselves to pain on account of their physical and mental miseries. Observing and rightly comprehending this, he should not set about committing violence and acquiring possession, that are the source thereof 2.154 esa parinna pavuccai. 'This'l is comprehension' said the Lord. Bhasyam Sutra 154 Not setting about committing violence or acquiring of possession is called comprehension." 2.155 kammovasamti. Such comprehension is calming down of karma. Bhasyam Sutra 155 There is tranquillization of karma due to the non-accumulation of possessions. This is the reason why not setting about doing any evil deed is also called tranquillization of karma." 62 D - TA EI 316 127

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Tranquillization of karma means not acquiring new karma and getting rid of the old ones. 2.156 je mamaiya-matim jahati, se jahati mamaiyam. The monk who gets rid of the mind of possessiveness abandons possessiveness. Bhasyam Sutra 156 The disposition of 'mine'-ness' is possessiveness. The instinct of 'mine'ness is the inclination to 'mine' -ness. The possessiveness is in respect of animate and also inanimate objects. For instance, my mother; my father; my house; my land. The person who frees his mind of possessiveness succeeds in truly getting rid of possessive instinct in respect of animate and inanimate things. On this topic, the Curni(p.92)14 has given the example of Bharata Cakravarti who got rid of his instinct of 'mine'-ness when he entered the palace fitted with mirrors all round (dressing room). 'I do indeed dwell in the palace', observed an ascetic but in your case the palace dwells in your mind." The implication is that unless and until the instinct of 'mine'-ness settled in the mind is not given up, the sense of possessiveness in respect of external things cannot be got rid of. It is, therefore, necessary to clean the mind at the 15 start. 2.15 7 se hu ditthapahe muni, jassa natthi mamaiyam. Only the monk who has no passion of 'mine'-ness has seen the path. Bhasyam Sutra 157 Due to 'mine'-ness, the path becomes perverse and the knowledge too. The person who is free of possessiveness has seen the path. Such monk is truly wise. On the dissolution of the knot of 'mine'-ness only, one can achieve the right intuition and knowledge. This is the implication of the Sutra. 2.158 tam parinnaya mehavi. The prudent monk should know and abandon possessiveness. Bhasyam Sutra 158 The intelligent monk should understand the nature of possessions through comprehension qua knowledge and give them up through comprehension qua abandonment. tulasI prajJA janavarI-mArca, 2 2005 63

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2.159 viditta logam, vamta logasnnam, se matimam parakkamejjasi tti bemi. Knowing the nature of the world, giving up the instinct of 'mine'ness, the intelligent monk should exert himself - thus do I say. Bhasyam Sutra 159 The intelligent monk should know the 'world' and give up the 'worldinstinct and strive. Thus do I say.16 Here 'world' means greed for possession. The 'world-instinct' means the inclination to greed or the inclination to possessiveness. The implication of these two words is that one should know, first of all, the nature of possessions and thereafter should purge himself of the instinct, inclination or tendency thereof. This gives the complete course of achieving non-possessiveness."? 2.160 naratim sahate vire, no sahate ratim. jamha avimane vire, tamha vire na rajjati. The heroic monk does not succumb to ennui, nor to relish. Being free from all ideation, he is equanimous and not attached to anything. Bhasyam Sutra 160 Sometimes even to a person striving for eliminating the world instinct', there arises aversion toward penance, self-control and self-restraint. Sometimes there arises in him attachment to non-restraint with regard to sensual objects, passions, etc. The courageous monk does not succumb to aversion or attachment." He immediately gets rid of them. The Sutra defines the way to such riddance. Both these tendencies can be restrained through emptied mind. Aversion and attachment are the two special states of the mind. When the waves of these states arise, the person loses control of his mind. If the waves are inhibited as soon as they arise by the power of meditation, that is, they are not entertained even for single moment, and instantaneously the mind is emptied of objects or concepts, the aspirant attains the state of mindlessness. The courageous monk takes resort to analytical meditation, which is of the nature of contemplation, through spiritual exertion resulting in loss of interest in sensual objects, desirable and undesirable, such as sound, colour, etc. 64 C - Tent uzil 31a 127

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The perception, expulsion or inhibition of the waves of aversion and attachment as soon as they arise, and not submission to them for a single moment is effected by self-awareness which is possible only by the practice of mindfulness. This is the secret of the cultivation of mindfulness. The monk should avoid both ennui to spirituality and relish to sensuous objects which are harmful to his spiritual discipline as they impede his power of concentration on the spiritual path. The only way to get rid of these two impediments practicing analytical meditation and strengthening the faith in the discipline. The ennui and relish are due to non-vigilance and unmindfulness. 19 2.161 sadde ya phase ahiyasamana. The monk endures sound and touch without any reaction. Bhasyam Sutra 161 The monk practising the discipline hears many abuses from the people. Some people may say that he has undertaken monkhood being unable to bear the burden of the family; others may say that he was a eunach and so has become a monk. While practising the special austerity in a cemetery, the monk hears dreadful hoarse laugh made by forest gods. Similarly physical torture he has to endure, which is generally made by humans, while in the case of practice in the cemetery it is made by forest gods. Amonk engaged in the spiritual discipline should perceive and endure the sounds and touches (without any reaction). The implication is: The monk should not develop attachment or aversion towards the desirable and undesirable sounds and touches. The absence of any conceptual activity of the mind is the only means to inhibiting. attachment and aversion. This is an example of the contemplative meditation on the pitfall' and 'means to liberation'. 2.762 nivvimda namdim iha jiviyassa. Withdraw your attention from the allurements of worldly life. Bhasyam Sutra 162 You should develop disgust for the lust,20 i.e., mental satisfaction, in respect of life or life-force or bio-electricity arising from sounds and touches. The DATE 4511 Hra-HER, 2005 D - 65

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implication is that you should cultivate detachment in such circumstances. In this way the attachment and aversion will find an easy endurance. 2.163 muni monam samadaya, dhune kamma-sariragam. Having undertaken the monastic discipline, the monk should shake up his karma-body. Bhagyam Sutra 1 6 3 Amonk21 following his monkhood, should shake off his karma-body. 'Monk' means a wise person. Monkhood' means knowledge or self-restraint. The Sutra 4.32 reads the monk should shake off his body.' The Curnias explained 'body' primarily as karma-body?? and secondarily as the gross body. 23 In the Sutrakrtanga, 24 there is explicit mention of the gross body in this connection. The Curni has clearly shown the relationship between the gross and the karma-body.25 In the concept of physical penance, the shaking off of the impurities of the gross body is the primary purpose while the shaking off of karma-body is only incidental. In the context of meditation, however the direct reference is to the karma-body, the gross body being only the secondary position.26 In the present description, both the ways of shaking off of the karma-body are mentioned. In the three Sutras 160-162, meditation as the means is quite evident. In the Sutra 164, the restriction of food as the means is clearly mentioned. What is to be understood in this connection is that unless the gross body is Shaken off, the karmna body cannot be. Therefore, here, the shaking off of both the gross body as well as the mind in the gross body is evidently implied.?? 2.164 pamtam luham sevamti vira samattadamsino. The heroes with the vision of equality consume insipid and dry food. Bhasyam Sutra 164 Restraining consumption of food is a means to shaking off the karma-body. Everybody is not capable of such restraint. Only the heroic one, on account of their sufficient psychic power of stamina can do so. A person without the 66 - TAU 31 3ich 127

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attitude of equality to the agreeable and disagreeable is also unable to do so. The equally disposed people alone can succeed in such restraint and enjoy the stale sapless 28 food. In the Curni,29 the attitude of equality has been substituted by 'right vision'. The persons with wrong vision not capable of restraining their food habit. 2.165 esa oghamtare muni, tinne mutte virate, viyahite tti bemi. The monk who has crossed the stream of birth and death is designated 'the crosser', 'the liberated', 'the detached'- thus do I say. Bhasyam Sutra 165 The monk described in these Sutras (160-164) is said to have crossed the stream of life, gone to the other shore, liberated, and free from attachment. The crosser of the stream is so called because he has crossed the stream of the habits and instincts produced by karma or the cycle of worldly life. 2.166 duvvasu muni ananae. The monk who does not obey the commandment is poor in spirituality. Bhasyam Sutra 166 The monk who does not abide by the commandment of the Jina is a poorly disciplined person. The commandment of the Jina consists in not to succumbing to ennui and relish, endurance of pleasing and unpleasing sound and touch, inhibition of interest in material things, shaking off of the karm-body, consumption of insipid and dry food. The commandment of the Jina is truly the treasure. The monk who transgresses the commandment is unlucky. He is poor in the practice of the discipline. The internal reason for not following the commandment is the rise of the past karma. The external cause is environment. 2.167 tucchae gilai vattae. The monk who is not loyal to the discipline fights shy of expounding the truth. Bhasyam Sutra 167 not A person without wealth and fortune is materially empty. The j person following the commandment is spiritually empty. This is why he fights shy tulasI prajJA janavarI-mArca, 2005 67

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of telling the truth. It is a universal truth that a person devoid of good conduct cannot speak the truth. He does not propound the pure discipline because he hankers after personal admiration, glorification and the likes. If he is empty of the basic virtues, he would decline to explain them. If he is empty of secondary virtues, he would propound them in a perverse way. This empty state or lack of good conduct is the main cause of wrong exposition of the discipline, which results in a mass of excuses advanced in support of the wrong way of living. 2.168 esa vire pasamsie. The courageous observer of the discipline is praiseworthy. Bhasyam Sutra 168 A person of such courageous attitude is well confirmed in the commandment. He is endowed with the wealth of discipline. He has spiritual plenitude, as he is the practiser of good conduct. Such a person is not tired of preaching the pure path of non-possession whether asked or not. That a person of good conduct can never speak what is untrue is a truism. Owing to his power of the genuine exposition of the discipline, as a courageous person of strong will he finds an honourable place in the heart of the people. 2.16 9 accei loyasamjoyam. He transcends the worldly involvement. Bhasyam Sutra 169 It is only the person of such strong will that can transcend his association with the world. Here 'world' stands for things like gold, silver and the like or the relations like mother, father, etc., or the possessive instinct. Various types of relationship are determined by these objects. Only the courageous ones can do this. 2.170 esa naeso pavuccai. He is called the guide. Bhasyam Sutra 170 The person who transcends association with the world is worthy of being called the religious guide. The person who is entangled in wealth or family 68 D Tout 311 31$ 127

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is not entitled to guide. The chief merit of the spiritual guide is the power of renunciation. 2.171 jam dukkham paveditam iha manavanam, tassa dukkhassa kusala parinnamud gaharamti. The adept monks explain the process of comprehending and getting rid of suffering, as experienced by the humans. Bhagyam Sutra 171 People know what is suffering. They experience suffering. The expert seers explain the comprehension and abandonment of suffering. Here the word 'adept' refers to the immediate disciples of the Lord. They were knowledgeable persons endowed with the supernormal power of delivering religious discourses. They practised what they preached. They had conquered sleep, the senses and the hardships. They had the knowledge of right action at right place and right time. Comprehension' means discrimination or the way that leads from suffering. It consists of four parts: there is bondage, there is cause of bondage, there is liberation and there is way of liberation.' 2.172 iti kamma parinnaya savvaso. The monk should comprehend the nature of karma in all respects. Bhasyam Sutra 172 Karma is the cause of suffering. Therefore, one should thoroughly comprehend karma and judge it thus: How is the karma bound, who binds it, when does it fructify and when it does not, what is their duration, which of them would continue for a long time and which for a short period? In this way by knowing everything about the karmna in all respects, it is possible to abandon it. 2.1 7 3 je anannadamsi, se anannarame, je ananarame, se anannadamsi. The monk who perceives the pure nature of soul practises the pure discipline. The monk who practises the pure discipline perceives the pure nature of soul. Bhasyam Sutra 173 In the present Sutra, the means to the comprehension of the karma is explained. The person who concentrates upon the self as free from passions To Y511 9707 - HTE, 2005 69

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and activities and does not divert his attention to anything else is a person of undistracted vision. One who concentrates on karma, that is, remains entangled in karma is bound by karma. One who perceives his pure self as essentially free from all dirt of karma is liberated from karma. The person who rivets his attention on pure consciousness does necessarily revel in it and not in anything else that causes karmic bondage, nor in sensual objects and passions. In this way, one who has undistracted vision enjoys undistracted bliss. Conversely it can be said that he alone who practises nothing but pure discipline perceives nothing other than his self.32 The meaning of the expression perceiver of the pure soul' is clarified by the expression 'perceiver of the soul freed from karma' in the following sutras: By cutting down attachment and aversion by means of self-restraint and penance, the monk perceives his pure self free of karma (3.35). Extirpating all outward tendencies of the senses, experience your soul as freed from karma in this mortal world (4.50). 2.174 jaha punnassa katthai, taha tucchassa katthai, jaha tucchassa katthai, taha punnassa katthai. Whatever is preached to the fortunate is preached to the unfortunate; whatever is preached to the unfortunate is preached to the fortunate. Bhagyam Sutra 174 In the absence of self-realization, equality cannot materialise in practical life,. The person who has realized the self does not strive for anything else. He exerts only for the realization of the self. And therefore, he explains the principle of non-possession in the same manner to the person of a low status as to that of a high status. Conversely he explains it in the same manner to the high as he does to the low. Religion should be preached only for the purpose of shaking off the karma. 53 'The person who contemplates on the self preaches the religion for the same purpose. And, therefore, for him, the discrimination between the high who possesses fortune and the low who suffers from poverty becomes senseless. 94 The principle of non-possession is equally beneficial to the rich and the poor. Although there is fortune with one, and absence of fortune with the other, clinging is active in both. And, therefore, the instruction of the principle of non-possession is to be imparted with the same seriousness to 70 C - THE UFIT 31127

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the poor as to the rich, in order to get them released from clinging. No special attention should be given to the rich. The doctrine should be preached to the rich with same care as to the poor, and there should be no feeling of hatred towards the rich. 2.1 75 avi ya hane anadiyamane. Feeling offended, the heretic may strike the preacher. Bhasyam Sutra 175 If the preacher of the essence of religion expresses any sort of disrespect towards any person, the person held in disrespect may hurt the preacher. The hurting here implies physical assault, or anger or rejection of the religion propounded by him. Unpleasant remarks like these rich people are thieves' do not help the teacher to convince the rich of the merit of the religion. Similarly the comment such as these poor people are bom in low families due to their demeritorious deeds, they have uncomfortable beds, live in poor houses, eat rotten food, and so ona are not beneficial to the propagation of the doctrine. On the contrary, such remarks and comments would dissuade the people from repeating their visits to the preacher and instigate them to abuse the preacher instead. 2.176 etthampijana, seyamti natthi. You should know that imprudent preaching is not beneficial. Bhasyam Sutra 176 Obsession with a fixed idea or attachment to a particular thought is a kind of possessiveness. A person engaged in the cultivation of non-possessiveness should explain his own thoughts in a manner that the non-possessive attitude of himself as well as the listener may develop in a proper way. One should appreciate in this connection that one should exercise his power of discrimination in propounding the essence of religion. Nothing good will result in the absence of discrimination. The discrimination of one's own power and ability is the first step. A preacher possessed of the extraordinary ability for religious sermons should take resort to didactic narrative of all the four types namely: 1. aksepani: tale producing attraction towards knowledge and conduct 2. viksepani: tale propounding the right path 3. samvejani: tale producing fear for worldly life 4. nirvedani:tale producing disgust for worldly life.35 THE 4511 -ATE, 2005 71

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A beginner should restrict himself only to the first two types of narratives. He should not touch any topic concerned with philosophy. If a person of immature knowledge embarks upon philosophical discussion, he may fail to solve the intricate problems that may arise, and consequently would land himself upon untoward situation. The second step is the discrimination about the locality. The preacher should know the nature of the philosophy that prevails in the locality, before embarking upon religious discourses through deductive narratives. Otherwise there may arise unnecessary disputes ending in undesirable consequences. The third step is the discrimination about the time. The religious sermon should be delivered with due regard to the occasion. The fourth step is the discrimination about the inclination and attitude of the audience. This is directly stated in the Sutra that follows2.177 ke yam purise? kam ca nae? The preacher should know the person whom he preaches and also the doctrine the latter believes in. Bhasyam Sutra 177 In connection with religious discourses, a due estimate should be made about the nature of the listener as to whether he is fortunate or unfortunate. whether he is of mild or harsh nature, whether he is a man of faith or inclined to rational argumentation, whether he is inquisitive or prone to disputes. Moreover, the inclination of the person regarding the philosophy or the philosopher he is devoted to or convinced of should be ascertained. 2.178 esa vire pasamsie, je baddhe padimoyae. Praiseworthy indeed is the hero who redeems those who are bound by karma. Bhasyam Sutra 178 The monk who delivers religious discourses in the above manner and redeems people from karmic bondage is indeed worthy of being extolled as the best36 among the religious preachers. People indeed are bound by their predispositions, past karmas, and impressions created thereby, and possessiveness. The aforesaid religious preacher devoid of the power of 72 C - IME 5 31 127

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discrimination cannot redeem them from those predispositions etc. Only the preacher who is free from obsessive notions, and is possessed of nonabsolutistic attitude, reconciling spirit and feeling of equality can redeem them. Such person is held in high respect everywhere on account of his personal goodness. 2.1 79 uddham aham tiriyam disau, se savvato savvaparinnacari. Such monk is guided by his all-pervasive power of comprehensions in all direction: above, below, and horizontal. Bhaoyam Sutra 179 Such person, being free from possessiveness, behaves with full power of comprehension, exerting his whole personality in all directions - above, below and horizontal -at all times. He experiences absolute distinction between the soul and body and performs the necessary duties not being swayed by attachment and hatred. This is, indeed, the result of his conduct with all embracing power of comprehension. 2.180 na lippai chanapaena vire. He is not tainted by the acts of violence. Bhagyam Sutra 18 0 Such hero does not get stained by the acts of violence. Who, and in what manner, can remain untainted in this world full of sentient beings and nonsentient objects of temptation? Every moment there arise occasions for temptation of violence and possessiveness. But inspite of all this a person of good conduct with all embracing power of comprehension perceives the absolute distinction between soul and body and does not lend himself to possessiveness. Violence is born of possessiveness. The person free from possessiveness lives in vigilance and self-awareness, and so he does not get tainted by violence even when engaged in worldly activities. The present Sutra discloses the heart of the principle of nonviolence and defines the distinction between physical and spiritual violence. The docntrine of the untained state of the soul is very ancient. This is found in the Uttarad-yayana, 25/39 which says: "Tainting takes place in the case of the person who is addicted to sensual objects but it does not affect him who is free from such addiction.' In the Bhagavad Gita also it is propounded that tainting does not occur in a person endowed with equanimity: TAHUI HA-ATE, 2005 C - 73

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"Even when engaged in any activity, a person is not tainted by it, if he is equanimous, pure, self-conquerer of self, subduer of the senses, and identified with the self of all other beings."38 2.181 se mehavi anugghayanassa kheyanne, je ya bamdhappamokkhamannesi. The monk who is in search of liberation from bondage is intelligent and the realizer of the secret of non-injury. Bhaoyam Sutra 1 8 1 The wise man who is in search of the release from karmic bondage acquires knowledge of non-injury. "Injury means violence. 'Non-injury is nonviolence. There is karmic bondage due to violence. And therefore, for the release from bondage, the knowledge of non-violence and also nonpossessiveness which is the condition of the non-violence is indispensable. In the Curni, the explanation of the word 'anugghayana'is given differently: anam" means karma; its udghatanam means production (utpadanam). The wise man knows the cause of production of karma. 2.182 kusale puna no baddhe, no mukke. The adept is neither bound nor unbound. Bhasyam Sutra 182 In investigating the problem of liberation from bondage, the curiosity naturally arises: ''Is the release from bondage possible in this world fraught with possessiveness and violence? In reply the Sutra says: The adept is the person who is guided by all pervasive power of comprehension.'' He is also called the liberated in embodied existence.41 Even while living in this world, he is not bound by any sort of attachment to worldly things, that leads to karmic bondage. He is however not released from the bare necessities of life. 42 While engaged in activities with full self-awareness, he does not produce any kind of bondage, even though he is not disengaged from all activities. In the Curniand the Vstti, other explanations are also available: 1. The wise man is not bound by unwholesome tendencies such as nonabstinence. He is not devoid of wholesome tendencies such as good conduct and penance. 74 0 - TAU 251 31 127

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2. The wise man is not affected by the experience of suffering liberated in embodied existence as he is. But as he lives in the world that is full of suffering, he is not liberated from the latter. The adept one is he in whom attachment is absolutely extinct. He does not incur long term bondage caused by passions, which is the seed of worldly life. He is however not absolutely liberated, because there are some karmic veils and the like that still linger on until he attains disembodied liberation. Or, the adept one is the omniscient Jina. He is not bound by the knowledgecovering veils and the like. Still he is not free from the nondestructive karmas that are responsible for embodied existence in the world. 2.183 se jam ca arabhe, jam ca narabhe, anaraddham ca narabhe. The adept engages himself in some acts and disengages from others. Other monks should not engage in acts not practised by the adept. Bhasyam Sutra 183 For the release from bondage, scriptural injunctions and prohibitions should also be properly comprehended. Whatever is done by the adept, whatever he practises is affirmative injunction. Whatever he does not practise is prohibition. These two are the conditions of the release from bondage. The performance of what is prohibited by the adept is the condition of bondage. Therefore, an aspirant to the release from bondage should not indulge in what is prohibited by the adept. One may practise according to his capacity what is practised by the adept, but one should not do what is not approved by the adept. The injunction 'one should not do what has not been practised by the adept' has been introduced in order to bring home the aforesaid truth. 2.184 chanam chanam parinnaya, logasannam ca savvaso. The monk should comprehend and abandon every occasion of violence. Similarly he should comprehend and abandon the dispositions that promote worldly life. Bhagyam Sutra 1 8 4 The worldly disposition stands for possessiveness or attachment to worldly things. Thoroughly comprehending, that is, discriminating that the worldly disposition generates violence, he should-give that up. Along with that he should renounce the violence generated by the worldly disposition. In the THE WE Fiat -- FER, 2005 - 75

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present Sutra, the causal relation between the possessiveness and violence has been established. The worldly disposition is the 'cause' and violence is the effect'.43 2.185 uddeso pasagassa natthi. The seer is not amenable to description. Bhasyam Sutra 185 The person who can see the pitfall of possessiveness and the merits of nonpossessiveness does not need any description. By what an object is described is the 'description'. For example, this person is in worldly bondage', 'this person is liberated', 'this person is happy', 'this person is unhappy', and so on. For a person who has perfected the virtue of non-possessiveness and achieved the state of a pure indifferent seer, there is no need of description that indicates bondage or release. A seer is simply a seer. By dint of his pure seership, he is not subject to the states of bondage or release. A person who succumbs to temptation of possessions or worldly things is not worthy of being a seer. One who experiences pure consciousness only is a worthy seer. Here the word 'description' stands for any qualification of the subject. In the concluding part (aphorism 87) of the third chapter, it has been asserted that'a seer has no qualification.' The word description should be construed with the word qualification for the purpose of interpretation. The person who experiences the states of happiness and misery caused by karma, acquires qualification,44 and to such person alone is the description applicable. The person who experiences pure consciousness has nothing to do with such description.45 2.186 bale puna nihe kamasamanunne asamiyadukkhe dukkhi dukkhanameva avattam anupariyattai. - tti bemi. An ignorant person is full of affection and he desires pleasurable things. His suffering is not mitigated. Being miserable he revolves in the whirl of suffering. * Thus do I say. Bhasyam Sutra 186 The person who is not a seer is called an ignoramus though he may be aged or young, because he is ignorant and dominated by greed and ignorance. He indulges in enjoyments indiscriminately and is surfeited with-lust. He 76 C - JMU Y511 31cf 127

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relishes sensuous objects, and as a result, fails to get rid of his sufferings, leads a miserable life and is caught up in the whirlpool of miseries. The enjoyment of sensual objects, even though it produces temporary satisfaction, is sure to cause misery in the long run. Such enjoyment, therefore, is nothing but unalloyed misery. The implication is that the person who approves of desirable objects cannot cross the whirlpool of misery.46 Refrences: 1. Acaranga Curni, p. 89: pavam-himsadi java micchadamsanassallam. 2. Ibid, p. 89: satam na kujja no annehim karave karemtam pannam nanumodae, anumodana akara-nakaranena gahita, navae navabhedena. 3. Apte, paramarsah-violence. 4. One who causes violence to any one (system of living beings) can cause violence to anyone of the six systems of living beings (i.e. he causes violence to all the six systems). - In the background of this Sutra, there underlies the ideology of non-violence and friendiness. For a sadhaka, violence to all living beings is prohibited. This total prohibition creates the right temperament towards non-violence. If the killing of a particular system of beings is allowed and that of another system or systems of beings is prohibited, the right attitude towards non-violence cannot be friendly towards other systems of beings. In the epoch of Bhagavan Mahavira some friars used to justify themselves by saying that they killed no other living beings except beings of water-body. Some ascetics, belonging to the Sramana tradition, used to profess, 'We perpetrate violence only for food and for no other purpose.' When Bhagavan Mahavira's disciples used to pass through the paths of the jungle, there was a dearth of 'inanimate water' (Cf. 1.54-55). In many cases monks died of thirst. It is probable that a question might have been raised as to what harm might accrue from drinking animate water under those dire circumstances. Bhagavan Mahavira, after weighing the pros and cons of the issue, observed that an aspirant whose mind was filled with a dormant feeling of violence even towards a single system of beings could not stride the path of absolute nonviolence. Therefore, the sprit of friendliness should be very dense in the mind of a sadhaka. There should not remain the least trace of indulging in violence to any system of living beings. The present Sutra is in the context of acquisitiveness. Therefore, another interpretation of this Sutra is possible in the context of acquisitiveness. Violence, untruth, stealing, non-celebacy, acquisitiveness and post-sunset dinner -- these are six avratasli.e. infringement of the six vows). Is it possible that anybody practising anyone of these six infringements can save himself TH Y511 Hari-H18, 2005 C 77

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5. See, Ayaro 2.60,69. 6. Acaranga Curni, p. 90: accattham-puno lappamano lalappamano, ja bhanitam suham patthemano. 7. Acaranga Curni, p. 91: so mudhatta nabhiyanati jaha appassa suhassa karana pudhavikkayatisa-marambhena anamtakalam samsare anubhavati dukkham, jaha attattha taha paratthavi, matapitimadinam karana pudhavimadi samarabhati tato vipariyasam eti. 8. from the non-observance of the other vows? Can any one who is acquisitive save himself from causing violence? Can any one practising violence save himself from acquisitiveness? In reply to all these questions Bhagvan Mahavira laid down the following principle There are two fundamental evils attachment and aversion. Violence, acquisitiveness etc. are nothing but their modifications. Motivated by attachment and aversion, if anyone practises acquisitiveness, he also commits violence etc. Complete forswearing of all the six avratas can be done jointly only and not separately. It is not possible that a muni may practise non-violence but not non-acquisitiveness or may practise non-acquisitiveness without practising non-violence. 'These great vows (i.e. mahavratas) are practised simultaneously or violated simultaneously. They are acquired when pratyakhyanavarana-kasaya (which is one type of passion) has subsided, while they are violated when it comes into force. The mahavratas cannot be observed or violated in any number less that six. Therefore the above principle can be enunciated in the context of acquisitiveness as follows: One who violates the vow of non-acquisitiveness also violates other Mahavratas, namely, non-violence etc. 9. 78 Etareyabrahmana, adhyaya 12, khanda 8: 'vayah suvarna upasedurindramityuttamaya paridadhati.' sayanacaryana svabhasye veterdhatortyarthasya vaya iti rupam sammatam. Ibid, p.91: vicchinno vayo asubhadihauyam anegaviham va vayam patteyam patteyam chasu jivanikaesu auyam, puno puno va vayam pudhovayam - bhisam kuvvati. 10. Cf. Ayaro, 1.61 11. Acaranga Curni, p. 89: ja esa vutta panaivayainam akarana. 12. See Ayaro, 1.9. 13. (a) Acaranga Curni, p. 91: parinna kammovasamti tti va egattha. (b) Man performs actions (karma). Actions in themselves have no motives. They are performed for fulfilling certain aims. There are certain necessities of life, the fulfilling of which requires actions. It is one thing to act in order to fulfil certain necessities and it is quite another thing to search for a necessity in order to act. When the mind is full of attachment, we create artificial necessities. By this, our problems multiply. The actions of one who is free from attachment get reduced to bare necessities. Simultaneously, the bondages of karma particles which are caused by actions also subside. tulasI prajJA aMka 127

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14. Bharahasamina adamsaghare pavitthenam mamikaramati jadha. 15. Acaranga Curni, p. 92 : evam annesuvi vayesu ayojjam, asyadharena evam racitam syat-je panaivayamatim jahati, se jahati panaivayam. Je musavayamatim jahati, se jahati musavayam. Je adinnadaNGamatim jahati, sejahati adinnadanam. Je abambhaceramatim jahati, e jahati abambhaceram. 16. Acaranga Curni, p. 93 : evam titthagara anke bemi, no svecchaya, ahigarasamattie evam bemi, na ajjhayanasamattie. 17. Cf. Ayaro, 3.25 18. Acaranga Curni, p. 93: na iti padisedhe sadhanam marisanam. jatinama kadayi tassa parakkamato tava niyamasamjamesu arati bhavejja tato tam khanamittamavi na sahati, khippameva jjhanena manato nicchubhatinivvisayam kareti, vira iti - vidarayati tatkarma, tapasa ca virajate. tapoviryena yuktasca, viro virena darsitah.. jaheva samjame aratim na sahati taheva visayakasayadilakkhane asamjame jati kahamci tassa rati uppajati tampi khanamittamavina sahati -- na khamati, dhammajjhansahagato uppannamittam nikkasati, jamha avimane'jamha so etthanitthesu pattesu visaesu dhitibalaassito avimano bhavati, ahava jamha so samjame aratim na sahati asamjame a ratim tena majhattho niccmeva avimano dhiro 'tamhadeva virajjate' visaesu. 19. One should not tolerate apathy to subdual - this is the secret of the development of one's will-power. Deliberate meditation, i.e.-canalization of thought-processes, on subjects in which men are not normally interested is helpful in the development of will-power. Sense-organs are a slave to sensuality, rather than indifferent to it. Therefore, sometimes a sadhaka gets attracted to what 'the flesh is heir to! Hence he becomes apathetic to the practice of selfdiscipline. His determination begins to slacken. A sadhakawho cannot tolerate laxity, canalizes his thought process in the direction of self-control. Thus, developing his will-power, he gains mastery over self-discipline. The path prescribed by Bhagavan Mahavira, for the achievement of selfrealization comprises the practice of constant vigilance and perseverance. In case a sadhaka is infatuated even momentarily by sensual delights, meditation once does away with his stupor. (consequently, he escapes from the indelible impress of the pent up sensual impulses. If wantonness is not purged away, the mind begins to contract passion. One cannot, then, get rid of carnality. Therefore, the author has exhorted the aspirant to be very careful in this regard. 20. Acaranga Curni, p. 93: nam di pamode ramane samiddhie ya issariyavibhavakaya manaso tutthi. 21. Acaranga Curni, p. 93: samanetti va mahanetti va munitti va egattha. geet yll -AFE, 2005 C - 79

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22. Ibid, p. 146: dhune sariram davvenam vannati, bhave kammavakarisanam, siryata iti sariram, kataram? Karmasariram. 23. Ibid. 146: ahava oraliyasariradhunana 24. Amgasuttani I, Suyagado I, 10.11: dhune uralam. 25. Sutrakrtanga Curni, p. 188: uralam nama audarikasariram, tat tapasa dhunihi, dhunanam krsikaranamityarthah. Tismimsca dhuyamane karmapidhuyate. 26. Yogarasayana, 254: nadarambhebhavet sarvagatranam tatah. sirasah kampanam pascat saradehasya kampanam. 27. esa paddhatih vaijnanikaparibhasayam bayophidabaikapaddhatih iti vaktam sakyam. 28. Mahabharata, Santiparva, Moksadharmaparva, adhyaya 300, slokas 42-46: Yudhisthira uvaca - aharan kidrsan krtva, kani jitva sa bharat! yogi balamavapnoti, tad bhavan vaktumarhati. Bhisma uvaca - kannam bhaksane yuktah pinyakasya ca bharata! snehanam varjane yukto yogi balamavapnuyat. bhunjano yavakamruksam, dirdhakalamarimdama! ekaharo visuddhatma, yogi balamavapnuyat. paksan bhasanstum scaitan, samvatsaranahastatha. apah pitva payomisra, yogi balamavapnuyat. akandamapi va masam satatam manujesvara! uposya samyak suddhatma, yogi balamavapnuyat.. 29. (a) Acaranga Curni, p. 94 : samattam passamti sammaddamsino. (b) The author of the Vrtti has interpreted sammattadamsino as samatvarsi in the first instance and as an alternative as samyaktvadarsi. Probably the text before him was samattadamsino. The interpretation samatvadarsi seems to be more consistent, because a samatvadarsi i.e. one who practises equanimity alone can eat unsavory food with equanimity. The Dasaveyaliyam (5.1.97) corroborates this contention. tittagam va kaduyam va kasayam, ambilam va mahuram lavanam va. Eya laddha mannattha-pauttam, mahu-ghayam va bhumjjeja samjae. The self disciplined muni should eat food prepared for a householder and offered to him of whatever taste it may be as if he were eating honey and butter. 30. (a) Acaranga Curni, p. 95: esa iti jo bhanito appanam param ca mokkham, nati naya, jam bhaaitam abhayatrato. (b) Apte-nayah-A leader, guide. (c) Vrttikarena asya dvavarthau krtau stah 1. esa nyayah -- esa sanmargah mumuksunamayamacarah 2. param atmanam ca moksam nayatiti chandasatvat kartari gannayah (Acaranga Vrtti, patra 131). - THE 310 127

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31. Acaranga Curni, p. 95: parinna duviha .. uvadisamti, tamjaha bamdho bamdhahetu mukko mokkho mokkhahetusca (b) In common language, the experience which one does not like is referred to as sufferings. In the language of religion, the cause of sufferings is also called suffering. The bondage of karmas is the cause of sufferings. Bhagavan Mahavira admonished the people thus - There is bondage and there is cause of bondage. There is liberation and there is cause of liberation. (c) This is comparable to the four noble truths of the Buddhist Philosophy. 32. Curnau Vrttau ca etat sutram vyavaharika-samyagdarsanadpstaya vyakhyatmasti: (a) Acaranga Curni, p. 96: anna iti parivajjane tinni tisattha pavatiyasaya annaditthi, anannadarisi vataim tattvabuddhie pekkati, imam ekkam jainam tattabuddhie pasati, jo anannaditthi so niyama anannaramo na annattharamatiti anannaramo, gatipaccagatilakkhanenam bhannati-je anannaramo se niyama annaditthi, jam bhaaitam sammaditthi, na ya annaditthie ramati, taha visayakasayadilakk-hane acaritte atave na ya ramati. (b) Acaranga Vstti, patra 13 1. (c) The fundamental mainstay of Bhagavan Mahavira's asceticism is apramada(i.e. complete lack of inertia, or constant vigilance). The first principle of this is close introspection. The Bhagavan said, aperceive the Self through the Self.' Not being an extrovert implies being an introvert. Hence, the aphorism. Thus the processes of introspection and revelry in the Self continue to follow each other. Passions (e.g. the id-impulses, indignation, conceit deceit and avidity) are not the properties of the soul; and, therefore, a true introvert does not delight in them. Knowing the Self is the right Knowledge. Perceiving the Self is the Right Perception. Revelling in the Self is the Right Conduct. This alone is the path to salvation. The second principle of apramada is to live in the present, i.e. to identify oneself with the current activity. One who is absorbed in the present activity does not pay heed to any other activities. One who remains lost in the reminiscences of the past and imaginations of the future cannot live in the present. A person who is engaged in one activity while his mind is occupied with another cannot remain alive to the exigencies of the present concentration. TAET YE HARU-ARE, 2005 - 81

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33. Amgasuttani I, Suyagado, 2.2.53: se bhikkhu dhammam kittemane - no annassa heum dhammamaikkhejja. no panassa heum dhammamaikkhejja. no vatthassa heum dhammamaikhejja. no lenassa heum dhammamaikkhejja. no sayanassa heum dhammamaikk hejja, no annesim viruvaruvanam kamabhoganam heum dhammamaikkhejja, agilae dhammamaikkhejja. nannattha kammanijjaratthayae dhammamaikkhejja. 34. Cf. - Ayaro, 2.49, no hine no airitte. 35. Amgasuttanil, Thanam 4.246. 36. Apte, Virah-- Excellent, eminent. 37. uvalevo hoi bhogisu, abhogi novalippai 38. Gita 5.7 Samkarabhasya, p. 217. Yogayukto visuddhatma vijitama jitendriyah. Sarvabhutamabhutatma kurvannapi na lipyate.. Sa traiva vartamanopi lokasamgrahaya kama kurvannapi na lipyate - na karmabhirbadhyata ithar-thah. Na casau parmarthatah karotiyetat. 39. In Prakrit, the form of rna becoms anam. 40. By wise one (kusala)is meant a person endowed with knowledge. A muniwho is proficient in religious discourse, erudite in various schools of philosophy, practising what he professes, conqueror of sleep, sense-organs and hardships of sadhana and conversant with the limitations of time and space, is called akusalaai.e. a wise one. 41. Cf. Patanjalayogadarsana, Bhasya, 4.30 klesakarmanivrttau jivanneva vidvaan vimukto bhavati. 42. Patanjalayogadarsana, Bhasya, 2.27 etam saptavidham prantabhumi prajnamanupasyanpurusah kusala ityakhyayate, pratiprasavepi cittasya muktah kusalam ityeva bhavati gunatitatvaditi. 43. (a) Acaranga Curni, p. 100: chanam chanam parinnae -chanim himse jenappagarena chananam bhavati jaha satthaparinnae ekkekkassa kayassa satthappagara bhanita tam chanam duvihae parinnie. (b) Acaranga Vetti, Patra 134: ksanu himsayam ksananam ksano - himsanam, karane karyopacarat yena yena prakarena himsa utpadyate, tat tajnaparijnaya parijnaya pratyakhyanaparijnaya pariharet. 44. (a) Ayaro, 3.18 akammassa vavhana vijji. (b) Ibid, 3.19 : kammuna uvahi jajai. 45. See, Ayaro, 2.73. 46. See, Ayaro, 2.74. 82 D - THE WF 31127

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Jainism Under the Muslim Rule Kamta Prasad Jain The invasions of the Mohamedans on India began since the eighth century A.D.' and as ambitious foreigners, they had little chance at the outset to get settled in the country. Rather they came with the desire of plunder and murder. They did so and returned full with camel-loads of wealth. Their inhuman atrocities filled the hearts of Hindus with fearful hostility. But with the times, the mutual feelings changed. Muslim invaders settled in India and decided to rule as Indian kings. We find Babar instructing his son Humayun in the following remarkable words: 2 "O Son, the kingdom of India is full of different religions ....... It is incumbent on thee to wipe all religious prejudices off the tablet of thy heart; administer justice according to the ways of every religion." The wise teaching of Babar prevailed and this paved the way for forming friendship with Hindu rulers, which was cemented by marriage contracts later on. Hindus heaved a sigh of relief and along with them Jainas also found an opportunity to observe and give full play to their predominating religious feelings, though after great suffering and sacrifice. In this respect the remarks of Prof. Helmuth von Glassenapp are justified and it is true that mutual relations between the Jainas and Mohamedans were friendly also. Mohamedans first attacked Sind and they found it full of people called Samans. The ruler of Sind at the time was also a follower of Samanis, who observed the vow of Ahimsa minutely and had great confidence in their astrological predictions. No doubt the term saman or sramana equally stands for Jaina and Buddhist ascetics. But independent evidence proves the existence of the Jainas in Sind up to 15th century A.D. Jainas are also more famous for their vow of Ahimsa and knowledge of astronomy. The remarks of the Mohamedan writers about the people of Sind that the infidels do not slaughter animals, nor do they eat flesh, fish or eggs."8 are rightly TEHT U HART - HTEP, 2005 - 83

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applicable to the Jainas. Hence it is most probable that the people whom earlier Mohamedan invaders first encountered were Jainas and they treated each other with a compromising spirit. It was the nudity of the Jaina saints, whom Suleman found in a good number in Indialo which specially attracted the attention of these Mohamedan invaders. It is said about Sultan Mohammad Ghori that he at least entertained one of them, since his wife desired to see the chief of Digambaras." During the latter period of Khilji, Tughalaq and Lodi kings, Jainas seem to have been so much predominant as to be successful in attracting the attention of a king like Allauddin Muhammadshah Khilji. He was by nature cruel and implacable and his only care was the welfare of his kingdom. He had no consideration even for Islam and disregarded the provisions of the Muslim Law.12 Yet he was a just king and ruled with a good heart but a severe hand. Consequently, his subjects were more loyal than ever. During his reign grain, clothes and other necessities of life were cheap, the dealings of bazar people were honest and the roads were safe in all directions. Even without the patronage of the Sultan many learned and great men flourished.13 It is said that the two Brahmanas by name Ragho and Chetan had great influence on Allauddin and instigated him in religious matters. They beguiled him against the naked Jaina saints also. The Sultan summoned one of them. There was no learned Digambaracarya at the time in northern India. So the Jainas ran to South India and succeeded in inducing Acarya Mahasena to come over to Delhi to defend the Jaina Faith. Mahasena appeared before Allauddin and held religious discussions with his adversaries. The Sultan bent his head before his profound learning and asceticism.15 A Digambara Jaina by name Puranacandra of Delhi was a friend of the Sultan16 and it is perhaps through him that Allauddin came in to touch with a Digambaracarya. Svetambara Jainacarya Ramacandrasuri was also honoured by the Sultan. 17 In 1297-1298 A.D. Allauddin conquered the whole of Gujarat and it seems probable that he was the Mohamedan king who met Srutavira Swami, the Digambara saint of Alakesvarapura and Bharavaccha. During the Tughalaq reign, the Jainas enjoyed much freedom, since more than one king of that line are reported to have entertained the Jaina Gurus. Sura and Vira, the two Jaina chiefs of the Pragvata clan, were the ministers of Ghyasuddin Tughalaq.19 Besides, it is evident from the Padmavati Basti stone inscription of Humsa in Mysore State that Sultan 84 D - Toet l 3166 127

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Mahmud or Mohammada entertained the Karnataka Jaina Guru named Simhakirti.Prof. B.A. Saletore has identified this king with Mohammada Tughalaq. He writes that The only ruler who satisfied all these conditions was Muhammad Tughalaq, who ascended the throne in A.D. 1325 and reigned till A.D. 1351. Dr. Ishwari Prasad, correcting the erroneous nature of the statements made by modern writers on Indian history concerning that ruler, has amply shown that Sultan Muhammad Tughalaq was the most learned and accomplished of Muslim kings who sat on the throne of Delhi since the Muslim conquests; that he was well versed both in Islamic and Aristotelian philosophy; that he loved to argue with philosophers; that theologians and rhetoricians were afraid to dispute with him because of his extraordinary gifts of intellect; that he showed great regard for the religious susceptibilities of the Hindus and that till A.D. 1337, when Fakhruddin usurped the governorship of Lakhnauti and made himself an independent prince, Bengal continued to be under the protection of Sultan Muhammad Tughlaq. There is nothing strange Simhakirti having won renown in the court of Sultan Muhammad Tuglaq. He may have been only one of the many philosophers invited by the accomplished Sultan to Delhi.21 The next Tughalaq king who followed in the footsteps of his predecessor was Sultan Firozshah Tughalaq. He, too was famous for his learning and philanthrophy. He assigned 36 lacs of tankas for learned and religious men and about a 100 lacs in pensions and gifts to the poor and needy. This liberal-minded Sultan also invited Digambara Jaina saints and entertained them at his court and palace. It was for the sake of the queen of Firozshah that the Jainacarya put on a piece of cloth to hide his nakedness and appeared before her clothed. Although he took prayascitta for this, his undue liberty, the example set by him was soon adopted by his followers and the sect of Bhattarakas, with their clothed Yatis came into existence.23 The Jaina poet Ratnasekhara was honoured also by Sultan Firozshah.24 Further, it is reported about his Sultan that he invited many Brahmanas and Seoras to read the inscription on the pillar of Asoka, which he got removed to Delhi from the village Khizrabad.25 The Jainas in the Punjab side are called Seoras even to this day. So the Seoras invited by the Sultan were no other than the Jainas. These facts are enough to point the great influence which Jainas wielded during the Tughlaq regime. During the period between A.D. 1526-1761, the kings of the famous Sura and Mughal dynasties ruled over India and the Jainas were fortunate to enjoy the patronage of some of them. TAHT YE HART - HTE, 2005 [ 85

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Among the Sura kings, Sikandara Sultan, who was on the throne of Delhi in A.D. 1554, honoured the Jaina Guru Visalakirti of Karnataka.26 It is probably due to this patronising spirit of the Mohamedan rulers which they showed towards the Jaina Gurus that the naked Jaina saints freely moved all over India during the period, as is evident from their mention by Marco Polo,27 Tavernier28 Bernier29, and Mallik Jayasi.30 Now, turning to the Mughal period of Muslim Rule, we find Jainas enjoying much more liberty than they had ever enjoyed before. The naked sect of the Jaina ascetics was also influential to such an extent that it attracted the attention of Abul Fazal, who mentioned it in his Ayeen-i-Akbari.31 The modern town of Bairat in Jaipur State was the centre of the Digambara Jainas at the time. Sahu Todar, a Digambara Jaina of Bhataniya Kola was the Mint Officer under the imperial Service of Akbar.32 This Sahu Todar, patronised the Jaina poet Rajamalla of Bairat who had spoken highly in favour of the great emperor and informs us that Akbar abolished the 'Jazia! tax and prohibited the sale of intoxicants. 33 And if we believe the Jesuit missionary Pinheiro, 34 we must say that Akbar followed the sect of the Jains. No doubt he showed great kindness and patronage towards the Jainas and their Gurus. Sri Hiravijayasuri, Vijayasena and Jinacandra of the Svetambara sect enjoyed power and had much influence over him.35 The Jaina principle of Ahimsa greatly influenced the character and religious policy of Akbar, He issued Firmans to the Jainas for stopping cruelty and killing of animals at many a sacred Jaina place. The above mentioned Jainacaryas were honoured also by Emperior Jehangir, who conferred the title of 'Yuga Pradhana' on Jinasimha, the disciple of Jinacandra.36 The Digambara Jaina poet Benarsidas, it is reported, was favoured by Shah Jehan,*7 whose son Muradbux, while governor of Gujarat, showed great kindness to Johari Santidasa of Ahmednagar. 3 8 Aurangazeb appointed this foremost Jain jeweller of Gujarat as one of his Darbaris.39 Although Aurangzeb was famous for his bigotedness, yet it seems that the profound learning, unpolluted piousness, natural simplicity and the vigorous feeling to do good to mankind at large of the Jaina saints so much affected the heart of the despotic emperor that he was inclined to entertain and honour their cheif. 4deg It is obviously the reason which made the contemporary Jaina poets to shower praises on this sovereign." In South India too, the relations between the Muslim rulers and the Jainas were not altogether hostile. Even Hyder Ali, the bigoted Muslim king, granted villages to the Jaina temples, though owing to the oppressive 86 C - Takit 4517 317 127

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nature of the government the great festivals at Sravanabelagola and other places were stopped.42 It is reported about the king of Bijapur that he was a friend and ally of the Jaina queen Bhairavadevi of Gerossapa.43 It is a fact that the greatest number of Jaina temples were demolished and innumerable images were destroyed during the Mohamedan invasions, but it is equally true that the greatest number of the Jaina temples and images were constructed and sanctified during this period. It is strange to note that in Vikrama Samvat 1533 and 1548 one devout Jaina by name Jivaraj Papariwat got thousands of Jina images consecrated and sent them to every temple in India. 44 These images are found almost in all the Digambara Jaina temples even to-day. Thus the outline of the situation and condition of the Jainas during the Mohamedan Rule proves to be a promising field of research for the scholars. Refrences: 1. Oxford Students History of India, p. 97. 2. Journal of the Mythic Society, Vol. XVIII, p 116. 3. Der Jainismus, p. 65 4. Elliot, History of India, Voll, pp. 147-158 Elliot, ibid., pp. 158-161 6. That "the Jainas used the term (401) prior to the Buddhists is also conclusively proved by the fact that the latter (Buddhist) styled themselves 'SakyputtiyaSramanas' as distinguished from the already existing Niggantha Sramanas." Buddhist Indiap 143. Hence the term Sramana is rightly applicable to the Jainas. A1-Badaoni has mentioned also the Jain ascetics by the term Sramana when he wrote that they along with Brahmanas had great access to Akbar the great (Lowe, Al-Badaoni II, p. 264.) 7. Jinavijaya, Vijnapati - Triveni (Bhavnagar), Introduction 8. Elliot, loc, cit, p. 97. 9. Taking of meat and fish had never been prohibited among the Brahmans and Buddhists. See my Hindi book na heroit 316 1 (Delhi) 10. Elliot, loc, Cit, p. 6. 11. Indian Antiquery, Vol. XXI, p. 361 - "The wife of Muhammad Ghori disired to see the chief of the Digambaras." 12. Elliot, loc, cit., pt. III, p. 205 (Tarikh-i-Firozshahi). TAHTUTI HARI - AFE, 2005 - 87

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13. Ibid. p 206 14. Jaina Siddhanta Bhaskara, Vol. 1, pt. IV, p. 109. 15. Jaina Hitaisi (Bombay), Vol. XV, p. 132. 17. Der Jainismus (Berlin) P. 66. 18. 'alakezvarapurAdbharavacchanagare rAjAdhirAjaparamezvara yavana-rAya-ziromaNi mahammadapAtazAha suratrANasamasyA pUrNAdakhiladRSTinipAtenASTAdazavarSaprAyaprAptadevaloka zrI shrutviirsvaaminaam|' jaina siddhAnta bhAskara, bhA. 1, kiraNa 2-3, pR. 35' Allauddin was known also as Muhammad Shah. 19. Somacaritragani, Guruganaratnakara, quoted by Dr. B.A. Saletore in the Karnataka Historical Review, Vol. IV, p. 86.f.n. 20. Srimad Dilli-pure... muda Suritranasya mardkrteh nirjityasu sabhavanam Jinagurur Bauddhadi-vadi-vrajam Sri - Bhattaraka Simha Kirti-muni ra.....dyaiak-vida-guruh)" 21. Saletore, loc. cit. p. 85. 22. Elliot, loc.cit., pt. III, p. 317. 23. Bhattaraka Mimamsa (Surat) p. 2. 24. Der Jainismus, p. 66. 25. Elliot, loc. cit. p. 352. 26. Saletore, Kar. Hist. Review, Vol. IV, PP. 78-81. 27. 'Some Yogis went stark naked, because as they said they had come naked into the world and desired nothing that was of this world.' Yule's Marco Polo, II p. 366. 28. 'These fakirs ordinarily travel in troops each of which has its chief or superior they go perfectly nude...." Travels in India Vol. II. Book-III, p. 196-97 29. 'I have often met, generally in the terriotry of some Raja, bands of these naked fakirs-- Bernier, Travels in the Mogul Empire, p. 317. 30. Mallik Muhammada Jayasi was in service of Shershah and he wrote the famous Hindi classical poem 'Padmavata', in which he refers to naked saints. (2.60) koI brahmacAraja pantha laage| koI sudigambara AchA lAge // 31. Ayeen-i-Akbari (Lucknow), Vol. III p. 32. nAnATakasAradakSaka:- zrIsAghuToDaraH sudhIH / '- jambUsvAmIcarita (bambaI) pU. 7-9 33. 'mumoca zulkaM tvatha jejiyAbhidhaM sa yAvadaMbhodharabhUdharAdharam / dharAzca nadyaH saritAMpate, payaH yazaH zazI zrImadukavvarasya ca // 27 // vadhainametadvacane tadAsyato na nirgataM kvApi nisargatezvitiH / anena tadyUtamudastamenasaH sudharmarAjaH kila vartate'dhunA // 28 // pramAdamAdAya janaH pravartate kudharmavargeSu yataH pramattadhIH / tato'pi madyaM tadavadyakAraNaM nivArayAmAsa vidAMvaraH sa hi // 29 // ' - jambUkumAracarita, pR. 4-5 tulasI prajJA aMka 127 88 87.

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34. 'He (Akbar) follows the sect of the Jainas'. - Pinheiro, quoted by Smith : 'Akbar' p. 262. 35. ".... The Jain holy men undoubtedly gave Akbar prolonged instruction for years which largely influenced his actions; and they secured his assent to their doctrines so far that he was reputed to have been converted to Jainism." Smith, Jain Teachers of Akbar. 36. Vidyavijaya, "Surisvara Aura Samrata', pp. 75-360. 37. Benarsi-Vilasa (Bombay ed.), Introduction. 38. Der Jainismus, p. 67. 39. Der Jainismus, p. 67. 40. '(The Jaina) Acharyas .... by their character, attainments and scholarship ... commanded the respect of even Muhammadan sovereigns like Allauddin and Auranga Padusha (Aurangzeb).' Studies in South Indian Jainism, II, p. 132. 41. "3sya amici 1757, yr fast 24 HG cakravartisama jagameM bhayo, pherata Ani udadhi loM gyo|| jAke rAja parama sukha pAya, karI kathA hama jina guna gaay||" - kavi vinodAlAla 42. Studies in South Indian Jainism, pt. I. p 117. 43. Buchanan, Travels in the districts of Kanara and Malabar. 44. Chhottelal Jain, 'Jain Pratima-Yantra-Lekha-Sangraha', Intro. (Calcutta) THAT Y511 HTTP - HEER, 2005 C | 89

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The Jain Teachers of Akbar By Vincent A. Smith The concluding section Ain 30 of Book of II of the Ain-i-Akbari is entitled 'The Learned Men of the Time', who are enumerated as being 140 in number divided into five classes. The first class, 'such as understand the mysteries of both worlds', headed by the name of Abu-l-Fazl's fathers, Shaikh Mubarak, ends with No. 21, Adit (Aditya), probably a Brahmanical Hindu. The first twelve names are Muslim. Nos. 13-21 are all Hindu in form. Blochmann evidently knew nothing about the persons indicated by those nine names, as he gives no note on any one of them. No. 16, Hariji Sur, was, as will be explained, an eminent Jain. We need not trouble ourselves now with Abu-I Fazi's second, third and fourth classes. His fifth class, such as understand sciences resting on testimony (nakl) comprises Nos 100-140, all of whom, except the last two, are Musamans. The names of those two, Nos. 139 and 140, are given respectively as Bijai Sen Sur and Bhau Chand, again without comment by Blochmann. They also were distinguished Jains. The important fact that Akbar welcomed Jain teachers and listened to their instruction for at least twenty years has been ignored in the extremely unsatisfactory account of his life and actions given in modern history books. Indeed, this fact has been made known only by an anonymous article in an obscure publication in 1910, which will be described presently. The erroneous notion that Buddhists took part in the debates on religion, held first in the Ibadat-khana or House of Worship, and subsequently in the private apartments of the palace at Fathpur-Sikri rests on the mistranslation of a passage in the Akbarnama committed by Chalmers in his manuscript version and copied first by Elliot and Dowson and then by Von Noer. 90 D ] Test 4511 310 127

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Abu-1-Fazal relates that at the end of September, or early in October, 1578 the discussions in the Ibadat-khana were carried on by the representatives of many creeds. 'Sufi philosopher, orator, jurist, Sunni, Shia, Brahman, Jati Siura, Charbak, Nazarene, Jew, Satri (Satran), Zoroastrian, and others enjoyed exquisite pleasure' (Vol. III, Chap. xlv, p. 365 of Beveridge's version). The words Jati and Siura, which of corse refer to Svetambara Jains, were mistranslated by Chalmers, as Jains, Buddhists'. That error, having been adopted by Elliot and Dowson (Vol. VI, p. 59), misled von Noer, who drew the erroneous inference that 'it may be concluded with not too slight probability that there were Buddhists at Fathpur' (transl. Beveridge, I. 327, note). In reality, there is not a particle of evidence that any Buddhist ever attended the debates, or that Akbar acquired even the slightest knowledge of Buddhism. Abu-l-Fazl himself knew little about the subject, because he could not find anybody in India competent to teach him. He says expressly: - 'For a long time past scarcely any trace of them (Buddhist monks) has existed in Hindustan, but they are found in Pegu, Tenasserim, and Tibet. The third time that the writer accompanied His Majesty to the delightful valley of Kashmir (scil. A.D. 1597), he met with a few old men of this persuasion, but saw none among the learned.' It thus appears that Akbar never had an opportunity of meeting any learned Buddhists, and that no Buddhists took part or could have taken part in the discussions at Fathpur-Sikri. But the Jain holy men undoubtedly gave Akbar prolonged instruction for years, which largely influenced his actions; and they secured his assent to their doctrines so far that he was reputed to have been converted to Jainism. The correct name of the Jain who understood the mysteries of both worlds' was Hiravijaya Suri, and the names of the two teachers mentioned by AbuI Fazl as 'understanding sciences resting on testimony (nakl)', such as religious law, traditions, and history, were Vijayasen Suri, and Bhanucandra Upadhyaya. We will now briefly discuss the relations of these three teachers with Akbar. Hiravijaya Hiravijaya, the most distinguished of Akbar's Jain instructors, who was credited with the conversion of the emperor, was born in Samvat 1583 - A.D. 1526-7, at Palanpur (Prahladan Patan), an ancient town in Gujarat. At the age of 13 (A.D. 1539), he took up the religious life under the guidance JAH Y511 HHQ-ATE, 2005 C - 91

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of Vijaya Dana Suri, who sent him to the Deccan to study logic, in which he became proficient. In A.D. 1557 he was given the title of Vacaka at Nadulai or Naradpur, and two years later was made a Suri at Sirohi in south-western Rajputana. He thus became the leader of the Tapagana or Tapagaccha section of Jain ascetics. In the Pattavali of the Tapagaccha his biography is entered in the following terms: *58 Hiravijaya, who converted the emperor Akbar (of KharataraPattavali, sub 61), born Sam, 1583 Marga sudi 9, at Prahladanapura, diksha, 1596, Kartika vadi 2, at Patana; vachakapada, 1608, Magha sudi 5, at Naradapuri; suripada, 1610, at Sirohi, died 1652, Bhadrao sudi 11 (A.D. 1595) at Umnanagara.' The reference to No. 61 of the Kharatara-gaccha (ibid p. 250) is of interest because it credits the saint Jinacandra of the Kharatara section with having converted the Emperor Akbar to the Jain religion.' His name is not entered in any of Abu-l Fazl's lists, and I have not found any other mention of his presence at Akbar's court. The fame of Hiravijaya having reached Akba's ears, the emperor sent swift messengers to summon him to court. Shihab Khan (Shihabu-d-din Ahmad Khan), the Governor of Gujarat, on receiving the imperial commands, arranged for the departure of the Suri, who made over the charge of his community to Vijayasena. The Suri, in'strict compliance with the rules of his order, declined all the gifts and conveyances offered by the governor. He walked the whole way, much to the amazement of the emperor, who provided for his reception with great pomp. Akbar, being busy at the time, made his guest over to Abu-l Fazl, who entered on the discussion of religious subjects with him. When Akbar was a at leisure, he received instruction concerning Dharma from the Suri, who explained the nature of the five vows observed by Jain ascetics - namely, non-killing, truthfulness, refusal to accept anything not freely offered, celibacy, and abstinence from possession of wealth in the form of money, etc. The emperor pressed certain books on his guest, who accepted them reluctantly and then gave them to the Agra library, meaning presumably that of the Jain community at that place. The Suri retired to Agra for the rainy season of 1582, returning to Fathpur-Sikri at the beginning of the cold season. He persuaded the emperor 92 D - TAS 4511 310 127

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to issue various commands in accordance with Jain doctrine, and to extend them in the following year, 1583. Fishing in the great lake called Dabar, evidently that at Fathpur-Sikri, was prohibited. The title of Jagadguru ol World Teacher, was conferred on the Suri, who quitted the capital in 1584, leaving santicandra Upadhyaya behind him at court. Hiravijaya spent the rainy season of 1585 at Allahabad, designated as Abhiramabad, and that of 1586 at Agra. During the rains of 1587 he was the guest of 'Sultan Deorah or Deodah', the chief or zemindar of Siohi, who was much attracted by the doctrine of the Suri who had attained his rank as such at Sirohi in A.D. 1538 (Sam. 1610). Later in the year 1587, Hiravijaya returned to Patan (Pattan) in Gujarat. He starved himself to death in the approved Jain fashion in A.D. 1595 at the age of sixty-nine A stupa was erected to commemorate him. The basis of this paper is the essay by 'C' entitled 'Hiravijaya Suri, or the Jainas at the court of Akbar'. published in a number of the Jain a little known periodical printed at the Angrize Kothi, Benares City, in Vira Sam. 2437 - A.D. 1910, pp. 113-128. The autor of that essay was the first to make public the identification of the three Jain names in Abu-1 Fazl's lists. He makes extensive quotations from several metrical Sanskrit works, of which two are not mentioned by Guerinot in his Essai de Bibliographie Jaina, Leroux, Paris, 1906; or in the supplement to that work, entitled Notes de Bibliographic Jaina 'printed in the Journal Asiatique, Juliet ae Aout, 1909, pp 47-148. The poems cited by 'C'are:(1) Jagadguru - Kavyam: (2) Hira-saubhagyam : by Devavimala Gani, Ed. by K.P. Parab (Kavyamala, No. 67), Bombay 1900, with the author's commentry;? (3) Krparasa-kosa:a panegyricon Akbar, composed by Santi (Santi) candra. Further information about them would be welcome. Klatt noted the following particulars concerning works connected with Hiravijaya Suri - (4) Pattavaliof the Tapa-gachchha. The Gurvavali of Dharmasagara-gani (Samvat 1629) is printed in Weber, Verz. II, pp. 997-1015. This is the orignal edition of Dh. All the TAH 251 Ftari - 478, 2005 - 93

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Poona Mss contain the revised edition, made Samvat 1648 (-A.D. 1591) by the order of Hiravijaya Suri.... Later works are - the Pattavali contained in Sarga IV of Devavimala's Hiravijay'a-caritra, see Journ. Germn. Or. Soc., vol. 47. p. 315. (Klatt and Leumann, Ind. Ant., vol. XXIII (1894), p 179). Vijayasena Suri and Bhanucandra Upadhyaya We have mentioned that Hiravijaya, when starting on his long journey to court, put Vijayasena in charge of his sector congregation, and that when Hiravijaya quitted Fathpur-Sikri in 1584, Santi (Santi) candra remained at court. He composed an eulogy of the emperor, entitled Krparasa-kosa, 'Treasury of the Quality of Mercy' describing and praising all Akbar's merciful acts. This elaborate piece of flattery used to be read to Akbar, who was pleased with it. Late in 1587 when Santicandra desired to return to Gujarat, the emperor gave hims farmans abolshing the jizya tax on nonMuslims, and prohibiting slaughter of animals to a large extent. The forbidden days were extended so as to comprise half the year. Bhanucandra continued to reside at court. His pupil Mahamahopadhyaya Siddhicandra composed a commentary on the latter half of the Kadambari of Bana. He had the reputation of being able to do 108 things at a time, and so secured from Akbar the formal title of Khushfaham, or 'Intelligent'. From the colophon to the commentary on the Kadambari by Siddhicandra we learn, through C's quotations, that his teacher, Bhanucandra, a Mahopadhyaya, had taught Akbar 1000 names of the Sun, and had obtained from the emperor in 1593 farmans abolishing the tax on pilgrims to the holy hill of Satrunjaya at Palitana, and directing that all the sacred places should be made over to Hiravijaya Suri. Vijayasena Suri was then invited to the court, which continued to reside ordinarily at Lahore until 1598. He vanquished 363 learned Brahmans in formal debates to Akbar's satisfaction and so earned the title of Sawai. He made Bhanucandra an Upadhyaya or instructor, the expenses of the ceremony, amounting to 600 rupees, being defrayed by Abu-l Fazl.8 Probably Bhanucandra continued to reside at the court until the end of the reign in 1605. However that may be, the details given above prove conclusively that Akbar's close intercourse with Jain teachers lasted for at least twenty years, from 1578 to 1597 inclusive. A person called Shah Sauvarnika Tejapala induced Hiravijaya in 1590 to consecrate the temple of Adisvara or Adinatha on the Satrunjaya tulasI prajJA aMka 127 94

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hill, the 'Shatrunja' of the Imperial Gazetter, adjoining the town of Palitana in Kathiawar. In the porch of the eastern or front entrance of that temple there is an exceptionally long Sanskrit inscription, comprising 8 7 verses in various metres, the composition of Hemavijaya, and dated 1650 - A.D. 1593.9 The long record has high historical value as a trustworthy contemporary account of Akbaras dealings with his Jain teachers. It will be well first to qote Buhlers summary of the contents. He notes that the inscription enumerates sundry Jain leaders of whom the third is Hiravijaya, and proceeds - (3) HIRAVIJAY (Klatt No. 58), verses 14-24, who was called by Shai Akabbara (Shah Akbar) to Mevata, and persuaded the emperor in Samvat 1639 (-A.D. 1582) to issue an edict forbidding the slaughter of animals for six months, to abolish the confiscation of the property of deceased persons, the Sujijia tax, and a Sulkalo to set free many captives, snared birds and animals, to present Satrunjaya to the Jainas; to establish a Jain library (Paustakam bhandagaram), and to become a saint like king Srenika;11 who converted the head of the Lumpakas, Meghaji,12 made many people adhrents of the Tapagachchha; caused many temples to be built in Gujarat and other countries; and made many natives of that country, of Malava, and so forth, undertake pilgrimages to Satrunjaya, No. CXVIII commemorates one of these pilgrimages, which was undertaken by Vimalaharsha and 200 others. The same inscription states that Hiravijaya belonged to the Sapha race. He died, according to XIII by starvation, at Unnatadurga, in Samvat 1652, Bhadrapada Sukla 10, and his padukas were erected in the same year, on Marga. vadi 9, Monday, by Udayakarna of Stambhatirtha (Cambay)13 and consecrated by Vijayasena. (4) Vijayasena (Klatt No. 59), (verses 25-34), who was called by Akabbara (Akbar) to Labhapura (Lahor), received from him great honours, and a phuramana (framan), forbidding the slaughter of cows, bulls, and buffalo-cows, to confiscate the property of deceased persons and to make captives in war; who, honoured by the king, the son of Choli-begam4 (Choli Vegama), adorned Gujarat. Latest date Samvat 1650. The nature of the orders issued by Akbar in conformity with the advice of his Jain monitors is sufficiently indicated by Buhler's summary of the great inscription as quoted above. The testimony of that record is fully confirmed by Badaoni, who adds that infringements of the rules concerning the killing of animals were treated as capital offences. Akbar, in adopting THE YEART ---HTE, 2005 C = 95

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such rigorous measures, followed precedents set by Harsa and various other ancient Indian kings, who preferred the life of a best to that of a man.15 The order forbidding the confiscation of the property of deceased persons is expressed in the text of the inscription (v. 32) by the words Hatha Karaa42194"the whole estate of the dead was to be released.' The command professed to repeal the rule of practice under which the Mogul emperors were accustomed to seize the property of any deceased subject who left an estate worth confiscating. The order of repeal, like many other benevolent enactments issued from time to time by Akbar and his successors, was not acted on. When Akbar's mother died in 1604, leaving a will directing her estate to be shared among her male descendants, the emperor disregarded her injunctions and seized the whole for himself, as Du Jarric relates. 16 According to Badaoni (Lowe, p 404), the legislation of A.H. 1002 (=A.D. 1593-4) provided that - 'An inspector and registrar of the effects of those who died or disappeared was to be appointed. So that if any one who died had an heir (P. 391), after it had been proved that he did not own anything to the imperial exchequer, was not a karori (tax-gatherer), or a banker receiving deposits, the heir might take possession of it; otherwise it passed into the imperial treasury; and until they got a receipt from the treasurer, they were not to bury the deceased'. Those rules, it should be observed, were issued long after the decree obtained by the Jains which professedly abolished the confiscation of the estates of deceased persons in general terms. The modified rule of 1593 was not observed, and the protection given to the subject was illusory. There is abundant evidence that Akbar and his successors ordinarily seized all estates worth taking. There was much 'make see to use the Chinese phrase, about the orders repeatedly issued to abolish burdensome imposts and practices. The Jizya was supposed to have been abolished universally in the ninth year of the reign (1564); and when Gujarat was annexed in 1573, the abolition should have taken effect in the province. But the inscription shows that it did not, and that a fresh order of abolition was required in 1593. Probably the local governor disregarded the concession made to the Jains at that date, just as he had disregarded the general orders of 1564. The Viceroys, as a matter of fact, could ordinarily do what they pleased in all questions of administration, and in many cases were personages far too 96 - - TET 1 317 127

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powerful to be seriously checked by imperial authority, even in the days of Akbar, who was stronger than any of his successors. Unfortunately, we know little about the actual administration of Akbar's empire, but enough is on record to permit of no doubt that the noble sentiments and benevolent enactment's which figures so largely in the panegyrical books were translated into practice in a manner extremely imperfect. To sum up. Akbar never came under Buddhist in fluence in any degree whatsoever. No Buddhists took part in the debates on religion held at Fathpur-Sikri, and Abu-1 Fazl never met any learned Buddhist. Consequently his knowledge of Buddhism was extremely slight. Certain persons who took part in the debates and have been supposed erroneously to have been Buddhist were really Jains from Gujarat. Many Jains visited the imperial court or resided there at various times during at least twenty years, from 1578 to 1594, and enjoyed ample facilites for access to the emperor. The most eminent Jain teacher who gave instruction to Akbar was Hiravijaya Suri. The two other most important instructors were Vijayasena Suri and Bhanucandra Upadhyaya. The doings of those three persons are recorded in Sanskrit poems entitled (1) Jagadguru-kavyam; (2) Hira-saubhagyam; (3) Krparasa-kosaand (4) Hiravijaya caritra; as well as in the Pattavali of the Tapa gaccha section of the Jain community, and in the inscriptions at Satrunjaya, especially the long record No. XII comprising 87 verses, composed by Hemavijaya and set up in A.D. 1593 at the Adinath temple. The documents prove that Akbar's partial acceptance of the doctrine of ahimsa, or abstention from killing, and sundry edicts intended to give effect to that doctrine, resulted directly from the efforts of Hiravijay and his colleagues. The two creeds which had the most influence upon Akbar's mind from 1578 to his death in 1605 were Jainism and Zoroastrianism. The emperor granted various favour to the Jain community. Abu-1 Fazl made use of his opportunities to compile an excellent and generally accurate account of the Svetambara sect, derived from personal communication with learned men of that community, especially Hiravijaya Suri. He failed to meet any learned member of the Digambara sect, and consequently observes that his account of the Digambara peculiarities has been written as it were in the dark.17 Tot all halt-HTET, 2005 C 97

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Refrences: The spelling 'Jain', not 'Jaina'is used intentionally. People do not ordinarily speak Sanskrit. So much erroneous nonsense has been written about the Ibadatkhana that it is well to state briefly in this place the facts, which will be explained more fully in an essay to appear in an early number of the Journal of the Royal Asiatic Society. The Ibadat-khana, or House of Worship, was built by order of Akbar early in 15 75 as a debating hall for the accomodation of the doctors of rival schools of Muslim theology only. For about three years the discussions were confined to the Islamitic domain. In 1578 Akbar ceased regular attendance at the mosque, and during that year admitted Jains and representatives of sundry other sects and religions to the disputations in the Ibadat-khana. In Sept. 1579 he compelled the ulama to issue the Infallibility Decree, which made him supreme arbiter in all disputed questions relating to Islam. Discussion on the subject in the Debating Hall thus became superfluous. In 1580, 1581, and 1582, the debates in which the Jesuits joined seem always to have been held in the private apartments of the palace. The House of Worship was a large, commodious, handsomely decorated building, probably capable of accommodating several hundred people, erected in the gardens of the palace not far from the dwelling of Shaikh Salim Chishti. No trace of it has been found, and its exact site is totally forgotten. The reason for such oblivion probably is that in 1579, or soon after, the hall was demolished as being useless. Akbar had ceased to be a Musalman from about 1580; and from the beginning of 1582, when he promulgated the Din Ilahi, his apostasy was open and avowed. He never resumed his old faith, and died as he had lived for twenty-three years, a believer in One God, represented on earth by His Imperial Majesty. All the statements in this note can be fully proved, and will be dealt with in my work on Akbar, which will be published as soon as war conditions at the Clarendon Press permit. Ain, vol. III, tr. Jarrett, p. 212 Klatt, Ind. Ant., vol. XI (1882), p. 256 This name for Allahabad is quoted by 'C' from one or other of the Jain Sanskrit poems. It means 'abode of delight', and probably never was current. I have not met it elsewhere. 'Sultan Deorah' is a corruption of the name Surthan, a Deora Rajput, who was the Rao of Sirohi in the reigns of Akbar and Jahangir, and refused to recognize the imperial supremacy. The Deoras are a branch of the Chauhans. Akbar had sufficient control over Sirohi to be able to pass the town when he wished to do so as he did in 1573. See Imperial Gazetteer(1908) s. v. Sirohi. Guerinot, No. 433, p. 207 The ordinary ascetic is called a Sadhu. 'The next step to which he can rise is that of Upadhyaya or instructor. An exceptionally clever monk may be chosen 4. Ki. 98 C - TM 4511 310 127

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9. from amongst the others as teacher, when he is expected to study the scriptures and teach them to his fellow monks. Amongst the Tapagaccha no monk can be chosen as an Upadhyaya till he has been an ascetic for at least a year, (Stevenson, The Heart of Jainism, p 239) See Ain, vol. III, p. 206 References are L - (1) short notice in Kielhorn's 'List of the Inscriptions of Northern India, appendix to Epigraphia Indica, vol., No. 308; (2) Buler, abstract of contents of Inser. No. XII of aJaina Insctriptions from Satrunjaya' in Ep. Ind., II, p. 38, and transcript of text, ibid., pp. 50-59; (3) parts of text and transl. in 'C's essay above cited. The translation is quoted as from J.B.R.S. August, 1844, but really from the Journal of the Bombay Branch of the R.As. Soc., for 1841. pp. 59-63 10. Possibly a tax on Jaina pilgrims visiting their their holy places may be meant - see also Elphinston's History of India. p. 339 (6th edition. The Sujijia taxis, of course, the Jizya or capitation tax on infidels) (G.B.) 11. Or Bimbisara, the fifth Saisunaga king of Magadha, who is believed by the Jains to have been a zealous adherent of their religion, as well as his son Ajatasatru (See E.H.I., 3rd Ed. p. 35 n., and S.V. Venkatesvara Aiyar in Ind. Ant., 1916, p. 12). 12. Regarding the Lumpakas see Bhandarkar, Report on Sanskrit Mss. for 18834 p. 153 (G.B.) 'C' (p. 114) states that Meghaji Rsi, being convinced of his errors, became a pupil of Hiravijaya. Guerinot, abstracting Weber, writes - 7. Secte Padimari (Lumpaka). Fondee par Lumpaka in samvat 1508 (AD 1451) Elle a pour caractere fondamental detre opposee au culte des images (Bibl. Jaina, No. 336, p. 176). 13. Stambhatirtha, a Sanskritized form of Khambayat or Khambat. 14. Choli or Chuli Begam was an epithet applied to Akbars mother Hamida Bano Begam, on account of her painful wanderings in the desert (Chul), prior to her son's birth. Humayun conferred the title Chuli on the attendants who followed him through the deserts (Akbarnama), tr. (Beveridge, vol. I, p. 412). 15. The interpretation 'capital punishment' is that of Blochmann, Ain, Vol. I, p. 200). Lowe renders simply 'punishment', adding that many a family was ruined, and his property confiscated' (page 331 and Errata). Blochmann seems to have been right. For the practice of Hindu kings, see Early Hist. of India, 3rd ed. pp. 181,344. 16. Thesaurus, III, p. 118 17. Ain tr. Jarrett, vol. III, p. 2 10. Mrs. Stevension's books entitled 'The Heart of Jainism', Oxford University Press, 1915, and Outlines of Jainism by Jagmanderlal Jaini, M.A. Cambridge University Press, 1916 may be recommended to students of the subjects. Abu-1 Fazl does not acknowledge the extent of the Jain influence on Akbar's views and practice. He confines himself to a compliment on his master's toleration, which embraced all sects, even the Jain, which the Brahmans abhorred. tulasI prajJA janavarI - mArca, 2005 99

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Life Style of Non-violence Muni Dulahraj Once Gautama asked Mahavira, 'Bhante! What is God?' The Lord replied, 'Truth is God.' 'Sachham Bhyvvam.'Where there is truth, there is non-violence. Where there is truth, there is peace. Truth, Non-violence and Peace are intertwined. They cannot be separated. Truth manifests in life when one practices self-restraint. The way of practicing self-restraint is of two-fold the practice of self restraint by a householder and the practice of self-restraint by a recluse. The Dharma in both is the same. Because this two-fold division is based on the ability of practice of an individual. The essence of Dharma does not differ. Practice of restraint by a house-holder means a practice with some exemptions because he has manifold duties to perform in his life-social, individualistic, national and other duties. As such he cannot abstain completely from violence or possessions The second category of Dharma is practised by a person who has completely renounced the wordly affairs and has become a recluse. Even though he lives amidst a society, he is not entangled in the worldly affairs. His main aim is to be free from all the bondages and to attain emancipation. He practices non-violence more fully. There is no exemption. Now, first of all let us try to understand the definition of non-violence. Violence and non-violence go hand in hand. The existence of both depend upon one another. Hence, we can say that from time immemorial, nonviolence was practiced in opposition to violence. The main point is to know the foot hold of Ahimsa. There are two main factors on which the definition of Ahimsa is based. Some thinkers say that to save a living being is Ahimsa. To me, non-violence is the purity of heart, the equanimity. Non-violence is to be free from all the emotions and tensions, it is to limit the limitless cravings. Non-violence is to discard the 100 - TATT 3106 127

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habit of luxurious life and cultivate the habit of enduring all the hardships resulting from wants. This will lead to peaceful living. It is really astonishing to know that the sun begets darkness but more surprising is that in the social or individual life himsa has extended its spheres. The main base of social life is mutual understanding. Each and every unit of a society should help each other. No one should become a hindrance. Jain Acharyas said "All should help each other" Social life means a life of mutual understanding. When the relation of social units are peaceful, society progresses by leaps and bounds. When there are tensions, society become weakened. Violence has manifold causes. According to some social thinkers, himsa is caused by the followings: (1) Mental tension (2) Negative attitude. (3) Mental fickleness (4) Nervous imbalance (5) Bio-chemical imbalance. Others believe: (1) The seed of violence lies in the genes. (2) The seed of violence is in circumstances. (3) The seed of violence lies in fundamental instincts. Besides these factors, the philosophical belief is that the seed of himsa lies in Karmas. It is the main source of all the evils. Himsa springs from it. A man cannot live alone. He has to live in a society. Society means an assemblage of many people of different tastes. All the people have their own instincts, tastes and thinking. As such to lead a peaceful life, one has to adjust with all. He has to give up some of his own likings and try to reconcile with others. This can only be accomplished when one has imbibed the essence of Ahimsa. Non-violence is friendliness. This paves the way for peaceful living. Ifone engenders enmity, every unit of the society becomes against him and thus he becomes an enemy. He is left alone. Thus cut off from the society, he becomes full of tensions and his life becomes miserable. But on the other hand if he cultivates friendship with all, without any distinction of caste, creed, colour or race, he becomes one with all and thus he can be an instrumental cause for social upliftment. Ahinsa is the purity of heart. A man who has pure heart is an open THAT Y511372-HE, 2005 C 101

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hearted person. Such persons can earn the confidence of his fellowmen. All the people who come in his contact feel as if they are one with each other. Faith begets faith, suspicion begets suspicion. Purity of heart makes one an open book. He hides nothing. Ahimsa is equanimity with all. Without this virtue one's Ahinsa becomes incomplete. One who practises Ahimsa with partiality, his Ahimsa is not complete. Acharya Sudharma said that equanimity is the essence of Dharma. Lord Mahavira's definition of non-violence lies in equanimity of life. This is always observed in its fullness. Equanimity means to consider all the sentient beings, whether mobile or immobile equal, as far as the main feature of the soul is concerned. Some living beings are developed and some are not. Some are one-sensed and some are five-sensed. But a nonviolent person will consider all as equal and will never be detrimental to them. 'Treat others as your own self' will be his dictum. All the conscious beings have the same intensity of feeling when they are hurt or troubled. Lord Mahavira said that when a mute person is pierced with a sharp weapon and hurt extensively he experiences terrible pain, but he is not able to express it in words. Likewise, the conscious beings which are not gifted with vocal cord, they cannot express their pain but do experience the pain terribly when they are hurt or killed. The similarity of experience or inner feeling is the basis of equanimity. This is in short the definition of Ahimsa. Now, let us consider that in the light of these norms whether the life-style of non-violence is possible or not? Ahimsa is an ideal, which is attainable by any one who treads the path of self-restraint. Slowly a practitioner can reach the pinnacle of Ahimsa. Ideal which is not in the reach of a practitioner is never an ideal but a hypocrisy. Ahimsa is the way of happy living and can be practised in day to day life. For the life-style of non-violence there are some important norms which are to be adhered to:(1) Compassion: Compassion means the stoppage of cruelty. 'All are one' this norm of identification of self with all beings leads one to engender compassion. This experience of oneness vehement the virtue of compassion. This is the core of non-violence. When anybody inflicted pain to Mahavira he used to think, it is really a pity, that a man inflicting pain to me is doing his own 102 D | ddHI 4 127

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harm by making one an instrument. How far am I instrumental for their emancipation? But some make me the means of hell. What a pity ? This thinking used to fill his heart with compassion. Thus he was free from all kinds of feeling, friendly or hostile. (2) Self-restraint: Mahavira was an apostle of non-violence. The stream of non-violence flows in between these two banks i.e. self-restraint and compassion. Sometimes compassion bereft of non-violence leads astray and one becomes violent. Hence, it is but essential that compassion must be followed by self-restraint and vice-versa. It is an essential co-ordination. The compassion which aims at the eradication of inflections of one, is not full and it is not apprehensible. The sources of troubles are innumerable. If one tries to eradicate all the sources of trouble he will be entangled in the acts of violence. Just go get rid of this enigma Lord defined Ahimsa in the negative way non-violence is Ahimsa. In social life one should control his emotions and practise self restraint, so that nobody becomes a victim of his violent activity. One who practices self-restraint his cruelty is washed off, humility emerges. Self-restraint means controlling of all the senses, limiting one's own desires and ambitions, limiting the use of commodities, limiting the field of activity. (3) Peaceful co-existence The norm of non-violence in positive form is only connected with the soul, hence it has individualistic value. But when thousands of people live peacefully and harmoniously in the society without harming each other, the social value of Ahimsa is experienced automatically. This gives stability to the society. Co-existence of the people of different norms and thinking is the result of non-violence. This should be enhanced by all. (4) Tolerance of others: This world is full of contradictory thoughts. All differ from one another. This is one of the causes of difference. People are so accustomed to their own views that they are not able to with-stand the opposite views and thus the cold war begins. The theory of non-absolutism which is the product of non-violence, has not been well understood, hence this troublesome situation has emerged. The theory of non-absolutism teaches that all the people should tolerate the thoughts or others, whether those thoughts are apprehended by one or not, whether they are in accordance with his own thought or not. Anekant says that you should reach oneness in TAH Yllat-, 2005 C 103

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manyness. Nothing in this world is fully contradictory or non-contradictory. Contradiction and non-contradiction co-exist. As such we must cultivate the habit of forbearing even opposite thoughts and try to search similarities in them. This norm of non-absolutism should be imbibed by the members of the society so that the life-style of non-violence becomes easy. President Gorbachev has been one of the very few statesmen in the world who has understood that the world is interrelated, interdependent and integral. This is the very essence of non-absolutism. 5. Endurance This virtue is the foundation stone of happy co-existence. In a family or in the society so many men and women live together. They have their own way of working, thinking, eating and behaving. These things vary from one individual to another. If one does not tolerate other family members, there will arise unharmonious situation and the unity of a family will come to an end. The older member of the family should be more and more tolerant. He should never try to make all the members follow him. If he stresses that no member of the society should think independently, but follow his own thinking, this begets hatred. The theory of non-violence is the pivot of Sramana tradition. Sraman is made of the word 'Sama' It has three derivatives : Equanimity (Sama) Passionless State (Shama) Self-restraint, freedom and self exertion (Shrama) Lord Mahavira's tradition in based on 'Sama' with its threefold expressions. In the course of time, this theory of 'Sama' was thrown to the background and non-violence came in the forefront. The question arises, can non-violence survive in the absence of this trinity? The reply will be in the negative. This trinity is very essential in day to day life. Violence is not an activity in itself, but a consequence. Without eradicating the main activity, the consequence can never be wiped off. When the tree is flowering and blossoming, we can never stop it giving fruits. It will undoubtedly bear fruits. Let us reach the root of himsa and hit hard at it, so that it is annihilated. 104 D - The Wit 312 127

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Postal Department : NUR 08 R.N.I. No. 28340/75 burAI karane vAlA avazya hI burA hotA hai para bahuta acchA to vaha bhI nahIM jo burAI ke bhAra se daba jaae| burAI ko pairoM se rauMdakara calane vAlA hI apane mana ko majabUtI se pakar3a sakatA hai| With Best Compliments From : 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, lADanU~ ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita .