Tulsi Prajna 2005 04

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524623/1

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tulasI prajJA TULSI PRAJNA varSa 33 0 aMka 128 0 apraila-jUna, 2005 Research Quarterly anusaMdhAna traimAsikI refore(ce (ceo ololololo (c(0 cooteo (0(01-100 (ceoe elelele A jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) el pri Harapan JAIN VISHVA BHARATI INSTITUTE, LADNUN (DEEMED UNIVERSITY) Main www.jairtelarary.org

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qorft ust. -TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-128 APRIL-JUNE, 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 Tere savArI

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maiM aura vaha maiM cAhatA hU~ ki jo maiM dekhatA hU~, vaha dUsare bhI dekheM aura jo maiM nahIM dekha sakatA, vaha bhI dekheN| maiM apanI acchAiyoM ko acchI taraha dekha letA huuN| apanI durbalatAoM ko bhI painI dRSTi se dekhatA huuN| phira bhI bahuta sambhava hai-mujhameM jo vizeSatAeM vikAsa pA sakatI haiM, unheM maiM na jAnatA houuN| jo kamajoriyAM tarka kI oTa meM chipI par3I haiM, unheM na samajhatA houuN| maiM khulI pustaka kI bhAMti spaSTa rahanA cAhatA huuN| jisa dina apanI acchAiyoM kI abhivyakti kA sAhasa aura burAiyoM ko na chipAne kA manobhAva mujhameM prakaTa hojAegA, usa dina jo maiM dekhUgA, vahI dUsare dekheNge| phira mere aura dUsaroM ke darzana meM koI bheda nahIM hogaa| - anuzAstA AcArya mahAprajJa

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anukramaNikA/CONTENTS hindI khaNDa viSaya lekhaka pRSThasaM. tamaskAya aura bleka hola artha aura artha-chAyA jaina dhvani siddhAnta padArtha vijJAna karma siddhAnta aura Arogya-vijJAna madhyaloka- eka yuktimUlaka niSpAdana caudaha guNa sthAna : eka vimarza sakArAtmaka sukha kI ora jaina-dharma kA manovaijJAnika pakSa DaoN. mahAvIra rAja gelar3A jatanalAla rAmapuriyA DaoN. kusuma paToriyA samaNI malliprajJA DaoN. vIrendra nAhara muni madana kumAra samaNI satyaprajJA DaoN. zAntA jaina aMgrejI khaNDa Subject Author Page No. 67 Acarya Mahaprajna Prabodhchandra Bagchi 83 Acaranga-Bhasyam The Historical Beginnings... Jaina Priests at the Court of Akbar Dignity of man in Jainism Mohanlal Dalchand Desai 96 113 Dr B. R. Dugar

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Research Quarterly of Jain Vishva Bharati Institute VOL.-128 APRIL--JUNE, 2005 Editor in Hindi Dr Mumukshu Shanta Jain Editor in English Dr Jagat Ram Bhattacharyya Editorial Office Tulsi Prajna, Jain Vishva Bharati Institute (Deemed University) LADNUN-341 306, Rajasthan Publisher : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan Type Setting : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan Printed at : Jaipur Printers Pvt. Ltd., Jaipur-302015, Rajasthan The views expressed and facts stated in this journal are those of the writers, the Editors may not agree with them.

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tamaskAya aura bleka hola DaoN. mahAvIra rAja gelar3A AkAza meM rAtri ke samaya AkAza gaMgA ko hamane kaI bAra nihArA hai| AkAza-gaMgA tAroM kA jhuramuTa hai| aneka tAre samUha meM hone se inakI camaka-damaka sAdhAraNa vyakti ko AkarSita karatI haiN| ye tAre gati karate haiM, sthira nahIM hai| inakI gati bahuta dhImI pratIta hotI haiM, kyoMki ye bahuta dUra hai| dUrI ke kAraNa inakA AkAra bhI choTA pratIta hotA hai| yadyapi kaI tAre sUrya ke AkAra se bahuta bar3e haiN| isa AkAza gaMgA ke saghana prakAza ke bIca gahare gar3he ho sakate haiM, aisA anumAna saMbhava nahIM thaa| jarmanI meM myUnikha ke nikaTa maiksa-plAMka insTITyUTa, gAraciMga meM anusaMdhAnoM se jJAta huA ki AkAza gaMgA ke madhya saghana dhUla ke bAdala hai| amerikA ke vaijJAnika jaoNna vhIlara ne 1969 meM ina gar3hoM ko bleka hola kA nAma diyaa| yadyapi bleka hola kA vaijJAnika itihAsa do sau varSa purAnA rahA hai| pichale 30-40 varSoM meM bleka hola ke saMbaMdha meM jo jAnakArI milI hai vaha naI hai lekina adhUrI hai| tamaskAya kyA hai? jaina Agama bhagavatI sUtra meM tamaskAya aura kRSNarAji kA varNana AyA hai| isake anusAra hamArI pRthvI ke samAna hI AkAza meM sudUra chora para kRSNa varNa ke pRthvI ke zilAkhaNDa haiM jinheM kRSNa-rAji kahA hai| inakI gaharI kAlI chAyA cAroM aura vistRta hotI hai| ina zilAkhaNDoM kI kAlI dhUla se pRthvI ke eka vizeSa samudra kA sUkSma jala zikhA ke rUpa meM AkarSita hotA hai| yaha jala zikhA bhayaMkara rUpa se kAlI pratIta hotI hai| isa jala-zikhA ko tamaskAya kahA hai| ThANaM Agama meM nimna prakAra kA ullekha hai __ "aruNavaradvIpa jambUdIpa se aMkhyAtavAM dvIpa hai| usakI bAharI vedikA ke anta meM arUNavara saMmudra meM 42 hajAra yojana jAne para eka pradeza (tulya avagAhana) vAlI zreNI hai aura vaha 1721 yojana U~cI jAne ke pazcAta valaya rUpa meM vistRta tulasI prajJA aprela-jUna, 2005 - 1

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hotI hai| yaha saudharma Adi cAroM devalokoM ko gherakara pAMcaveM devaloka ke riSTa nAmaka prastara taka calI gaI hai| yaha jalIya padArtha hai| usake pudgala aMdhakAramaya hai, isalie ise tamaskAya kahA jAtA hai| loka meM isake samAna koI dUsarA aMdhakAra nahIM hai| devoM kA prakAza bhI isa kSetra meM hata-prabha ho jAtA hai| isameM vAyu praveza nahIM pA sktii|" tamaskAya isa brahmANDa kI asImAMkita paridhi para cAroM ora vakrIya rUpa se avasthita hai, yaha saMbhava hai ki zilAkhaNDoM kI kAlI AbhA, sUkSma jala ke kaNoM se parAvartita hotI huI, bikharatI huI kAlepana ko ghanA kara detI hai| kRSNa-rAji kyA hai? jaina sAhitya meM kAle zilAkhaNDoM (kRSNa-rAji) ke vizeSa AkAra tathA nAma bhI batAe haiN| AkAza meM ye zilAkhaNDa do trikoNI, do SaTkoNI tathA cAra catuSkoNI haiN| isake bIca ATha avakAzAntara hai| pahalavAnoM ke kuztI ke lie jisa prakAra samacatuSkoNa akhAr3oM kA nirmANa kiyA jAtA hai, isI prakAra ye ATha zilAkhaNDa paraspara meM jur3e hue haiM, jisase ATha aisI bhUla-bhUlaiyA vAlI paMktiyoM ko banAte haiM jisameM phaMsa jAne para nikalanA kaThina hotA hai| jainoM ne tAroM ko urdhva loka ke prANioM (devatAoM) kA vAhana mAnA hai jisameM devatA gati karate hai| jaba ye vimAna tamaskAya ke pAsa se gujarate haiM to tamaskAya ke apAra AkarSaNa ke kAraNa tamaskAya meM phaMsa jAte haiN| usameM se bAhara nikalanA atyanta kaThina batAyA hai| isa sthiti kI tulanA kArAvAsa se kI gaI hai ki tamaskAya eka kArAvAsa kA sthAna hai jahA~ usake bhaMvara meM Ane se tAre dhvasta bhI ho jAte haiN| bleka hola kyA hai? aba se kucha varSoM pUrva brahmANDa ko tAroM, unake grahoM evaM upagrahoM kA samUha rUpa mAnA jAtA rhaa| magara vaijJAnikoM ne Azcaryajanaka khoja kara yaha patA lagAyA ki brahmANDa meM atyadhika ghane evaM vizAla gurutvAkarSaNa vAle aise asaMkhya piNDa bhI vidyamAna haiM jinake ArkaSaNa meM prakAza bhI samAhita ho jAtA hai| ina andhakUpoM ko bleka-hola kahA gayA hai| vaijJAnikoM ke anusAra jaba koI vizAla tArA apane jIvana cakra ke aMtima par3Ava para hotA hai, taba usakI bAharI vAyu niSkriya hokara kendra kI tarapha samAhita hotI jAtI hai| vinaSTa hote hue tAre kA Ayatana ghaTatA hai aura isa ghaTate hue Ayatana ke kAraNa ghanatva bar3ha jAtA hai aura usI ke sAtha usakA gurutvAkarSaNa bhI bar3ha jAtA hai / antima caraNa meM yaha gurutvAkarSaNa itanA saghana ho jAtA hai ki tAre kA samasta bAharI padArtha eka bhayAnaka visphoTa aura cakAcauMdha prakAza ke sAtha bleka-hola meM parivartita ho jAtA hai| isa bleka hola ko mRta tAroM kA sthAna kahA jAtA hai jahA~ kA AkAza vakrIya (Curved) ho jAtA hai| 2 - - tulasI prajJA aMka 128

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AcArya mahAprajJa ne tamaskAya aura bleka hola (kRSNa-vivara) para bhagavatI bhASya meM vistRta TippaNI dI hai| vijJAna ke navInatama anusandhAnoM ko bhI apane adhyayana kA viSaya banA kara tathA jaina darzana se tulanA kara unhoMne vijJAna aura darzana donoM ko nikaTa lAne kA stutya prayatna kiyA hai| tamaskAya aura kRSNa-rAji kI samAnatAeM aura viSamatAeM batAte hue inakI bleka hola (kRSNa-vivara) se tulanA kI hai| tamaskAya aura kRSNarAji kI tulanA . tamaskAya aura kRSNarAji meM kucha samAnatA bhI hai aura kucha viSamatA bhI hai| samAnatAe~ 1. donoM meM varNa kAlA, kRSNa avabhAsa vAlA, gambhIra, romAJca utpanna karane vAlA, bhayaMkara, uttrAsaka aura parama kRSNa hai| isakA tAtparya huA ki ye donoM aise pudgala-skandhoM se nirmita haiM, jisameM se prakAza kI eka bhI kiraNa bAhara nahIM jA sktii| isa tathya kI vaijJAnika vyAkhyA yaha hai ki una pudgaloM kA ghanatva itanA adhika hai ki usameM se prakAza-aNu jaise sUkSma pudgala bhI bAhara nahIM A skte| isa mAne meM vijJAna ke 'kRSNa vivara' ke sAtha inakI samAnatA hai| 2. parimANa kI samAnatA-viSkambha kI apekSA se tamaskAya do prakAra kA hotA hai saMkhyAta hajAra yojana vAlA tathA asaMkhyAta hajAra yojana vaalaa| kRSNarAji kevala saMkhyAta hajAra yojana vAlI hotI hai| 3. paridhi kI apekSA se donoM asaMkhyAta hajAra yojana vAle hote haiN| 4. AyAma kI apekSA se kRSNa rAji asaMkhya hajAra yojana vAlI hotI hai| tamaskAya kA AyAma nirdiSTa nahIM hai| 5. vahA~ gRha Adi kA abhAva-tamaskAya aura kRSNarAji donoM rikta sthAna haiM- vahAM na ghara haiM, na dukAneM, na snnivesh| viSamatAeM 1. tamaskAya aura kRSNarAji meM mukhya antara yaha hai ki tamaskAya mukhya rUpa meM apkAyika (jala) hai, jabaki kRSNarAji mukhyataH pRthvIkAyika (pRthvI) hai| 2. tamaskAya meM bAdara pRthvIkAya aura bAhara agnikAya nahIM hai, kRSNarAji meM bAdara apkAya, bAdara agnikAya evaM bAdara vanaspatikAya nahIM haiN| tulasI prajJA aprela - jUna, 2005

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3. tamaskAya aura kRSNarAji donoM meM candramA, sUrya, grahagaNa, nakSatra evaM tArA-rUpa kA pUrNa abhAva hai, kintu jahA~ tamaskAya ke paripArzva meM candramA Adi pAMcoM hote haiM tathA pArzvavartI candra, sUrya kI prabhA tamaskAya meM Akara dhuMdhalI bana jAtI hai, vahA~ kRSNarAji meM candramA, sUrya kI AbhA kA sarvathA abhAva hai| donoM meM bar3e megha saMsvinna hote haiM, samUrcchita hote haiM aura barasate haiM tathA vaha (saMsvedana, samUrchana, varSaNa) deva, nAga aura asura bhI karate haiM, para tamaskAya meM jahA~ sthUla garjana aura vidyut aura nAga tInoM karate haiM, vahAM kRSNarAji meM kevala koI deva karatA hai, asura aura nAga nahIM krte| fasina i go out fach (Black Hole) __ Adhunika vaijJAnika siddhAntoM ke anusAra prakAza ke aNuoM (jinheM phoTona kahA jAtA hai) para bhI gurutvAkarSaNa kA prabhAva hotA hai, ata: prakAza kI gati bhI isase prabhAvita hotI hai| sAmAnya sthiti meM tArAoM se prakAza nikalatA rahatA hai aura cAroM ora phailatA hai kintu kucha tAre aise hote haiM jinameM dravyamAna yA saMhati (Mass) atyanta adhika mAtrA meM tathA saghana rUpa meM hotI hai| unakA prakAza unake gurutvAkarSaNa ke kAraNa unase bAhara nikala kara phaila nahIM sktaa| unakI sataha se jo bhI prakAza bAhara phailane kI koziza karatA hai, to use bhI thor3I dUra pahuMcane para hI tAre ke bhItara kA gurutvAkarSaNa punaH khIMca letA hai| isakI vajaha se vaha tArA 'kRSNa' varNa vAlA dikhAI detA hai| vijJAna ne aise tAre ko 'kRSNa vivara' (bleka hola) kI saMjJA dI hai| jaba prakAza jaise ati sUkSma aNuoM ko bhI kRSNa chidra apane caMgula se nikalane nahIM detA, taba yaha spaSTa hai ki yadi koI bhI anya bhautika padArtha yA AkAzIya piNDa usake nikaTa AegA to vaha apanI ora use khIMca legA aura apane meM AtmasAta kara legaa| kRSNa vivara kI utpatti vaijJAnika mAnyatA ke anusAra jaba kisI bhI tAre ke bhItara IMdhana samApta ho jAtA hai, taba usa tAre kA tApamAna kramazaH ghaTatA jAtA hai aura usake parimANa kA saMkucana ke sAtha-sAtha tAre kA ghanatva bar3hatA jAtA hai| bar3hate-bar3hate vaha itanA adhika ho jAtA hai ki usakI sataha se kisI bhI padArtha kA mukta honA kaThina ho jAtA hai| antatogatvA usakA ghanatva itanA adhika ho jAtA hai ki prakAza ke aNu jaisA sUkSma padArtha bhI phira usase bAhara bhAga nahIM sktaa| jo bhI padArtha usake gurutva-kSetra kI sImA meM A jAtA hai, use bhI vaha apanI ora khIMca letA hai| kRSNa vivara sahI artha meM pUrNarUpeNa kRSNa hone se kisI bhI sAdhana ke dvArA dikhAI nahIM de sktaa| phira bhI gurutvAkarSaNa bala kA anubhava kiyA jA sakatA hai| AkAza meM vidyamAna 4 - - tulasI prajJA aMka 128

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tAre Adi prakAzita piNDoM se ghirA huA yaha piNDa eka prakAra kA gaDDA (vivara) hai, jisameM girane vAlA padArtha vApisa bAhara nahIM nikala sktaa| isa rUpa meM 'kRSNa vivara' kI saMjJA bilkula sArthaka hai| vaijJAnika dhAraNA ke anusAra aise kRSNa vivaroM kI saMkhyA aneka haiM / saMbhavataH inameM se eka kRSNa vivara kA astitva hamArI AkAza-gaMgA (geleksI) ke bhItara hai, jise 'signasaeksa1' kI saMjJA dI gaI hai| kRSNa vivara ke sAtha tulanA uparyukta varNana se yaha spaSTa hotA hai ki loka meM nae kRSNa vivara kI utpatti hotI rahatI hai para tamaskAya, kRSNarAji ke varNana se lagatA hai ki ye eka rUpa meM zAzvata padArtha haiM, inakI naI utpatti nahIM hotii| tAtparya yaha huA ki yadyapi kRSNarAji aura kRSNa vivara meM samAnatAeM haiM, phira bhI donoM eka nahIM haiN| uparyukta varNana ye yaha bhI spaSTa hotA hai ki jahA~ tamaskAya aura kRSNarAji- ye donoM hI romAJca utpanna karane vAlI, bhayaMkara, uttrAsaka aura kSubdha karane vAlI haiM jisase ki deva Adi AkAzagAmI jIva unase dUra rahane kI koziza karate haiM, vahAM kRSNa vivara ke viSaya meM vaijJAnikoM kI bhI yahI dhAraNA hai ki koI bhI AkAzIya piNDa yA prakAza-piNDa usake pAsa se gujara nahIM sktaa| yadi gujaratA hai to usa gaDDhe meM gira jAtA hai, usameM vilIna ho jAtA hai| kRSNarAji kA AkAra trikoNa, catuSkoNa athavA SaTkoNa haiN| vahAM tamaskAya kA AkAra prArambha meM eka pradeza-zreNI-rUpa rekhAtmaka hai aura Upara uTha kara vaha murge ke piMjare kI bhAMti AkAra vAlA arthAt caturastrAtmaka ho jAtA hai| vRtti ke anusAra pradatta sthApanA se yaha anumAna lagAyA jA sakatA hai| vaijJAnika mAnyatA ke anusAra sthira hone ke pazcAt kRSNa vivara kA AkAra pUrNa vRtta hotA hai| isa vivaraNa ke atirikta vijJAna jagata meM mAnA gayA hai ki yaha saMbhAvita hai ki jo padArtha blaika hola meM calA jAtA hai, vaha isa brahmANDa meM kahIM bAhara nikalatA hai| ye blaika hola kitane vyAsa aura lambAI ke haiM, AkAza meM inakA chora kahA~ hai, yaha jJAta nahIM haiM kintu jahA~ bhI padArtha bleka hola se bAhara nikalatA hai vaha vhAiTa hola hogaa| isa prakAra jisa chora se padArtha AkarSita hogA vaha usake lie bleka hola kA kAma kregaa| isa prakAra eka brahmANDa meM padArtha kA AvAgamana saMbhava hai| bhautika zAstrI hAMkiga tathA penaroja ne sATha ke dazaka meM yaha mAnA thA ki bleka hola kisI dUsare aMtarikSa kA dvAra ho sakatA hai| do brahmANDoM ko milAne vAlI guphA ko vArma hola kahA hai| agara bleka hola ghUmane lage to yaha sthAna eka tulasI prajJA aprela-jUna, 2005 - - 5

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aMtarikSa se dUsare aMtarikSa meM jAne ke lie mArgasthala kA kAma karegA lekina isa yAtrA meM lAkhoM varSa lagane kI saMbhAvanA rhegii| bleka hola kI yaha Avazyaka kintu adhUrI jAnakArI hai| ___ vartamAna meM ijarAyalI khagolavidoM kA mAnanA hai ki pratyeka bleka hola meM eka ananta ghanatva vAlA vilakSaNa bindu hotA hai| isa bindu para pahuMcate hI padArtha kA sarvanAza ho jAtA hai| brU vizvavidyAlaya ke bhautika zAstrI pirAna ne siddha kiyA hai ki bleka hola se surakSita nikala pAne kA koI rAstA nahIM hai| jo bhI vastu bleka hola meM gujarane ke lie praveza karegI vaha khuda hI rukAvaTa kA bindu bana jaayegii| ata: bleka hola kisI anya graha meM jAne kA rAstA nahIM ho sktaa| jaina dRSTi pirAna ke mata ke nikaTa hai, kyoMki urdhva loka meM tamaskAya kA eka chora loka kI paridhi ke samIpa hai jahAM se Age aloka kI sImAeM prArambha ho jAtI haiN| vahAM padArtha kA sarvathA abhAva hai| aloka meM padArtha-zUnya AkAza hai| bleka hola aura tamaskAya kA sampUrNa vaijJAnika adhyayana yahA~ apekSita nahIM haiN| kevala kucha binduoM kI mImAMsA kI gaI hai| kAsmolaoNjI meM Adhunikatama hone vAlI khojoM para nirantara dRSTi rakhate hue AcArya mahAprajJa ne uparyukta viSaya para ullekha kiyA hai ki 'baramUdA trikoNa' (triniDADa samudra taTa) ke rahasyamaya kSetra meM yAtrA karane vAloM ne jo jAnakArI dI hai vaha tamaskAya kA AbhAsa dene vAlI ghaTanA hai| ghaTanA 8 agasta 1956 kI hai, jisakA vivaraNa nimna prakAra hai- koSTagArDa kA eka khojI aura tAra bichAne vAlA jahAja 'yAmAkrA' saragAso samudra kSetra kI ora bar3ha rahA thaa| saragAso samudra kSetra, baramUdA trikoNa ke bAhamAsa kSetra ke uttara meM samudrI ghAsa, jAloM se bharA jala kSetra mAnA jAtA hai| yaha bhI kahA jAtA hai ki isa jala kSetra ke nIce 'galpha sTrIma' tathA anya pravAhI dhArAeM sakriya hai| jahAjoM, naukAoM Adi ke lie yaha kSetra varjita aura behada jokhima bharA mAnA jAtA hai| kahA to yahAM taka jAtA hai ki baramUdA trikoNa meM rahasyamaya DhaMga se gAyaba athavA naSTa hone vAle jalayAnoM, naukAoM Adi kI samAdhi isI jala-kSetra meM lagI hai| to yAmAkrA khule samudra meM Age bar3ha rahA thA ki acAnaka rADAra saMcAlaka ne pAyA ki jahAja ke ThIka sAmane aTThAisa tIsa mIla dUra taka eka bahuta bar3A miTTI kA Dhera-sA khar3A hai| usane apane aphasara ko isakI sUcanA dii| aphasara ne usa Dhera aura apane dizAsUcaka yantroM ko dekhA to use bhI lagA ki kucha gar3abar3a hai| jahAja ke kaipTana ko bhI isa sambandha meM sUcita kiyA gayA, para usane jahAja kI dizA nahIM badalI aura jahAja Age bar3hatA gyaa| kucha hI ghaNToM meM jahAja usa miTTI ke Dhera ke bahuta karIba pahuMca gyaa| para aba miTTI kA AbhAsa to hotA thA, lekina Dhera jaisI U~cAI nahIM thii| rocaka aura dilacaspa bAta yaha thI ki jahAja ke zaktizAlI rADAra aura sarvalAiTeM yahAM beasara sAbita ho rahe the| saca to yaha thA ki miTTI yA jamIna bhI nahIM thI lekina yaha pAnI kI aisI vicitra sataha thI jo uttara-pUrva se dakSiNa-pUrva kI ora U~ce uThate hue jamIna ke Tukar3eM yA miTTI ke Dhera jaise mAlUma de rahI 6 - tulasI prajJA aMka 128

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thii| sUnI, ThaNDI mauta kI jItI-jAgatI anubhUti thI vh| lekina 'yAmAkrA' ke kaptAna aura cAlaka dala ne vilakSaNa sAhasa kA paricaya dete hue jahAja ko Age bar3hAnA jArI rkhaa| pravaMcanA bhare isa jala-kSetra meM praveza karate hI jahAja kI tamAma battiyAM gula ho giiN| aisA ghanA, Thosa aMdherA ki behada teja jalane vAlI kArbana Arka battiyAM bhI eka bujhatI cinagArI se jyAdA camakadAra nahIM raha gaI thiiN| cAlaka-dala ke sadasyoM meM khAMsI kA aisA daura calA ki roke nahIM rukaa| jahAja ke iMjana meM 'sTIma-prezara' khatma hone lgaa| hArakara kaipTana ko jahAja mor3ane aura lauTa calane kA Adeza denA pdd'aa| anumAna se saba kAma kiyA gayA lekina kaI ghaNTe jIvana-mRtyu se jUjhate isa jahAja ke logoM ko jaba subaha kI rozanI milI taba unake Azcarya kI sImA nahIM rahI ki dUra darAz2a taka usa pravaMcanA kA koI nAmo-nizAna nahIM thaa| ataH yaha kahA jA sakatA hai ki prakAza aura aMdhere ko samajhane kA prayAsa mAnava itihAsa meM lagAtAra huA hai| eka vaijJAnika ne pUchA-dIpaka meM prakAza kahA~ se AyA? vidyArthI phUMka mAra kara dIpa bujhA diyA aura pUchA prakAza kahA~ gayA? yaha prazna Aja bhI jIvita hai| kavi kI ye paMktiyA~ kitanI saTIka hai :tama dIyA jalAoM, aMdherA bAhara nikala jaayegaa| lekina aMdhere ko bAhara karane se dIyA nahIM jltaa|| jainoM ne prakAza aura aMdhere ke kaNoM ko svataMtra padArtha mAnA hai| aMdherA, prakAza kA abhAva nahIM haiN| yaha svataMtra pudgala padArtha hai| IsAI paramparA meM kahA hai- jagata kI racanA meM Izvara ne pRthvI pahale hI dina banAI magara pAnI kI sataha aura gaharAI meM aMdherA vyApta thaa| Izvara ne phira prakAza ko utpanna kiyA jisase dina aura rAta prArambha hue| aMdhere aura prakAza kI kahAnI anAdi kAla se calI A rahI hai| 5, cha-20, javAhara nagara jayapura (rAjasthAna) tulasI prajJA aprela-jUna, 2005 - 7

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artha aura artha-chAyA jatanalAla rAmapuriyA The only thing you take with you when you are gone is what you leave behind- - John Allston. prakRti aura usakI yaha dRzyamAna sRSTi bar3I vicitra hai| eka vicitratA isakI yaha bhI hai ki isameM jo vicitra hai, vaha eka sAtha sAmane nahIM aataa| eka mandagAmI dhArAvAhika kI taraha saba bahuta dhIre-dhIre spaSTa hotA hai aura jitanA spaSTa hotA hai usase adhika sadA ojhala banA rahatA hai| pratyakSataH prakRti kA raMgamaMca AkAza kI taraha khulA hai| na kahIM paradA hai, na kahIM nepthy| jo ghaTatA hai, vaha sAmane hI ghaTatA hai- bananA bhI, miTanA bhii| kahIM koI AvaraNa nhiiN| phira bhI eka avRtta vRtta kI taraha sArA kucha abUjha aura agamya hai, na ora kA patA calatA hai, na chora kaa| jo anAvRtta hai, khulA hai usakA bhI itanI nirmamatA se apAradarzI honA vicitra hI to hai| prakRti kI vicitratAoM meM AdamI bhI eka hai| usakI indriyA~ dRzyamAna haiM, para unakA saMcAlaka mana hai aura vaha adRzya hai| AdamI kI deha kI taraha usakA mana bhI agara pratyakSa hotA to isa dharatI kA svarUpa kucha aura hotaa| taba AdamI samajhatA ki jo usake sAmane hai aura jo usake pIche hai, vaha usa sabakI tulanA meM bahuta kSudra aura nagaNya hai jo usake bhItara hai| para vaisA nahIM huaa| AdamI apane bhItara ke virATa kA aMkana nahIM kara skaa| vivazatA kI isa vyathA ko laoNrDa bAyarana ne ina zabdoM meM bar3I sundara abhivyakti dI hai Between two worlds life hovers like a star 'Twist night and morn, upon the horizon's verge How little do we know that which we are How less what we may be. 8 - - tulasI prajJA aMka 128

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AdamI svayaM ko bahuta kama jAnatA hai| vaha kina U~cAiyoM ko chU sakatA hai, isa bAta ko to vaha aura bhI kama samajhatA hai| kyoM? kAraNoM kI khoja meM kahIM dUra na jaaeN| thor3A-sA bhItara kI ora hI jhA~ke / jJeya aura ajJeya, nivRtti aura pravRtti, akSara aura kSara ke bIca cayana kI manovyathA se pIr3ita, eka abhizapta kI taraha AdamI apanI hI cetanA ke virodhAbhAsoM se dvandvagrasta rahA hai| apane hI dvArA sarjita ina kRtrima aura Aropita virodhI yugaloM kA baMdhana AdamI kA kArAgAra hai| magara viDambanA kucha aisI ki mana ko isa kArAgAra se hI moha ho calA hai| aba mukti mile to kaise? isa dvandvagrasta aura chipe mana ne bIja aura mATI, sIpa aura motI, osakaNa aura kaliyA~, raMga aura indradhanuSa, candramA aura jvAra ke sAmaMjasyapUrNa saMsAra meM svArtha kA eka aura saMsAra basA diyA hai| yaha upekSA aura apekSA, AzaMkA aura saMtoSa, Agraha aura Akroza, AtaMka aura dravya evaM anyAya aura utpIr3ana kA saMsAra hai| yaha hiMsA kA saMsAra hai| ise samudra ne racA hai aura aba vahI isase trANa pAne ke lie vikala hai, para trANa kaise mile jaba mana hI mAnavIya saMvedanAoM ke prati unmana aura udAsIna hai| sAre samIkaraNa aura samAdhAna mana se jur3e haiM, magara mana lakSya se bhaTakA huA hai| aise dizAbhramita ko apanI iyattA, apanI asmitA, apane ahama kI maMjila kahAM mile? AdamI kA honA, AdamI ke AdamI na hone se bhinna hI nahIM rahA to usakA saMsAra bhI hiMsA ke saMsAra se bhinna kaise ho? mana ! yaha sabake pAsa hai, para kucha viziSTa loga hI ise indriyoM aura unakI icchAoM ke niyantraNa se mukta rakha ske| jo rakha sake, unheM mahApuruSoM kI saMjJA milii| vedoM kI RcAoM, gItA ke zlokoM aura nIti-sUtroM meM bahatI ina ArSa puruSoM kI vANI kI anugUMja kabhI manda nahIM huii| paravartI cintaka, vicAraka use yuga ke anurUpa vyAkhyAyita bhI karate rahe, para unake prati unmana mana unmana hI banA rhaa| RSi-manISI puruSoM ke gahana cintana se niHsRta una jIvana-sUtroM kA artha grahaNa karane ke lie saba apane mana ko taiyAra nahIM kara ske| jo kara sake, unhoMne svayaM ko U~cA utthaayaa| eka kadama aura Age bddh'e| sva ke sAtha samudAya ko bhI liyA aura AdamI ko usakI aparimita kSamatA aura usake gantavya kA bodha karAne ke lie jIvana-mUlyoM kI paribhASA ko usake vividha aura vyApaka rUpoM meM puna:-punaH usake sAmane rkhaa| kAla parivartana kA hetu hai| magara vaha jar3a padArthoM ko jitanA prabhAvita karatA hai, saMbhavata: utanA cetana jagata ko nahIM, kyoMki usameM prativAda karane kI vRtti aura kSamatA hai| kadAcit isI kAraNa, itane saba prayAsoM ke uparAMta bhI manuSya kA mana jahA~ thA, vahIM rhaa| Aja bhI vahIM hai| magara kucha loga bhinna hote haiM, jo mana ko bhI badala jAne ke lie vivaza karate haiN| aise hI logoM meM se do vyaktiyoM ke sAtha abhI hama thor3A-sA samaya bitaaeNge| pahale S. Grellet ke sAtha baiThate haiN| unhoMne isa kathana para gaura kiyA-Life is a bubble and tulasI prajJA aprela-jUna, 2005

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we are paying a heavy price to keep it floating aura socA ki jaba eka bulabule ko tairate rakhane kI itanI bar3I kImata hama cukA rahe haiM to usakA kucha uddezya bhI to honA caahie| isa cintana ke sAtha unhoMne sRSTi ke kSaNabhaMgura svarUpa ko aura bhI tIvratA se prkhaa| phira apane jIvana ke lakSya ko kucha isa taraha nirdhArita kiyA I expect to pass through this world but once. Any good thing, therefore, that I can do, or any kindness that I can show to any fellow creature, let me to it now ........ for I shall not pass this way again. vilaya kA antima kSaNa eka darzana kA upasaMhAra hai aura dUsare darzana kA udghaattn| isa darzana kI anubhUti antima kSaNa meM nahIM, esa. greleTa kI taraha usakI pratIti jo apane jIvana ke madhyAhna meM hI kara lete haiM, ve apane unmana mana ko jIvana ke zAzvata mUlyoM ke sAtha AtmasAt hone ke lie unmukha karate haiM aura isa prakriyA se dUsaroM ke lie eka nayA dIpa jalAte haiN| greleTa ne jo dIpa jalAyA, Apa dhyAna deM, usakA prakAza to sau dIyoM kI rozanI ke barAbara hai, magara hama itanA-sA samajha sakeM ki jIvana kAla meM anAdi aura ananta do choroM ke bIca, kSaNa bhara ke lie camakane vAlI vidyut rekhA hai-Just a brief crack of light between two eternities of darkness. albarTa AiMsTIna bhI prakAza phailAne vAle aise hI vyaktiyoM meM the| ...... How little do we know that which we are, how less what we may be -- svayaM ko na pahacAnane vAlI yaha bAta AiMsTIna ke sAtha nahIM thii| ve manuSya-jIvana kA artha jAnate the| apane vicAroM aura kAryoM se unhoMne use nae artha die, naI U~cAiyA~ dii| jisa sUtra ke Alambana se ve zikhara para pahu~ce, use hama bhI apane cintana ke zikhara para rkheN| manana yogya unake ina udgAroM ko kevala par3he nahIM, apane mana meM unheM U~cA Asana deM A hundred times everyday I remind myself that my inner and outer life depended on the labours of other men, living and dead, and that I must exixt myself in order to give in the same measure as I have received and still receiving. __ kyA artha haiM isake? eka to, jise samajha pAnA kaThina nahIM, yaha hai hI ki hama apane unmana mana ko vidA kareM, usase svayaM ko vilaga kreN| isake sAtha hI usakA yaha artha bhI hama samajha rahe haiM ki jIvana kevala gati hai aura usakI pUrNatA anavarata rUpa se calate rahanA haiIn exerting oneself for others too! dUsare hI kSaNa hameM bhAna hogA ki manuSya kA jIvana kevala dAyitvoM kA nirvahana hai jahA~ kevala kartavya hI kartavya hai, adhikAra kucha nhiiN| 10 - - tulasI prajJA aMka 128

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yaha gAna eka svarNima uSA ke udaya kA gAna hogA aura taba hama sRjana aura zAMti ke sacce abhyudaya ko dekha skeNge| yahI gAna aura yahI abhyudaya AiMsTIna ke udgAroM kA artha hai aura kevala AiMsTIna hI kyoM? John Allston, Lord Byron aura S. Grellet bhI to isI artha kI parikramA kara rahe haiM, unake kevala nAma bhinna haiM, zabda bhinna haiN| artha kA jitanA mahattva hai, arthacchAyA kA bhI utanA hI mahattva hai| saMlagna artha sarvatra nihita haiM aura hara kathya ke samAnAntara calate haiN| unakA silasilA mUla artha ko aura bhI prakAzamAna karatA hai| ataH artha kI bAta jahA~ hotI ho vahA~ pala bhara ke lie ruka jAnA nirarthaka nahIM jaataa| yaha choTA-sA vizrAma nae artha udghATita karatA hai| yahA~ bhI yaha udghATana, dekhie, hameM phira prakRti ke pAsa le jA rahA hai, jahA~ se hamane apanI bAta prArambha kI thii| prakRti kA hara upAdAna kucha artha lie hai aura usakI sArI caryAeM una mUlyoM ko paribhASita karatI haiM, jo zAzvata haiN| magara manuSya ke mana kI taraha prakRti meM vyakta artha bhI adRzya rahate haiN| ina donoM adRzya tatvoM kA samanvaya cayana kI yAtanA aura dvandvoM ke kArAgAra se mukti hai| ina donoM kA samanvaya jJeya, nivRtti aura akSara kA varaNa hai| ina donoM kA samanvaya darzana, jJAna aura cAritra kI prApti ke lie prasthAna hai| mana aura prakRti- ina donoM ke samanvaya meM saba artha samAhita haiN| 15 nUramala lohiyA lena kolakatA 700 007 tulasI prajJA aprela-jUna, 2005 - 11

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jaina dhvani siddhAnta padArtha vijJAna DaoN. kusuma paToriyA jaina vAGmaya meM dhvani kA vistAra se vivecana hai| bhagavatI, prajJApanA Adi AgamoM ke atirikta AcArya kundakunda, pUjyapAda akalaMka, haribhadra, prabhAcandra, malliSeNa Adi sUriyoM ke nAma isa dRSTi se vizeSa ullekhanIya haiN| sAre dRzya jagata kA vistAra pudgala dravya se hai| pudgala jainoM kA viziSTa va arthapUrNa pAribhASika zabda hai| pud kA artha hai saMyoga tathA gala kA artha hai vibhAga arthAt phyUjana aura phiraan| pudgala cayAcaya ko prApta hone vAlA bhautika dravya hai| saMyoga aura vibhAga bhautika dravya kI hI vilakSaNa vizeSatA hai, ataH padArtha kA pudgala nAma vizeSa sArthaka hai| zabda pudgala kI zabda, baMdha, saumya, sthaulya, saMsthAna, bheda, tamaH, chAyA, Atapa va udyota Adi paryAyoM meM se eka hai|' pudgala kI teIsa vargaNAoM meM eka bhASAvargaNA hai / vargaNA kA artha taraMga aura unakA kampana hai| bhASAvargaNA ke sUkSma skandha meM hI dhvani-rUpa meM parivartita hone kI yogyatA hotI hai| eka anya vargIkaraNa ke anusAra zabda sUkSma-bAdara bheda meM antargata hote haiM, kyoMki ye cakSugrAhya nahIM hai| padArtha meM kampana se dhvani utpanna hotI hai| skandhoM ke saMgharSaNa va TUTane se dhvani utpanna hotI hai| eka paramANu dhvani utpanna nahIM krtaa| yaha utpanna dhvani mAdhyama meM taraMgita hotI hai / bolane kI icchA hote hI mana, vacana va kAya sakriya ho jAte haiN| sakriya hone para vaktA kA svarayaMtra bhASAvargaNA ke paramANuoM ko arthAt dhvani rUpa meM parivartita hone yogya pudgaloM ko chaoM dizAoM se grahaNa karatA hai| ye dhvani rUpa parivartita hone yogya pudgala-paryAya dravyabhASA hai| vyakti gRhIta pudgaloM ko dhvani rUpa meM utsarjita karatA hai| dhvanirUpa meM niHsRta pudgala sUkSma skandha apane samIpastha skandhoM ko zabdAyamAna karate haiN| isa prakAra kramazaH utpanna hotI 12 - tulasI prajJA aMka 128

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huI ye dhvanitaraMgeM bhASAvargaNA ke pudgaloM ke mAdhyama se nIcItaraMganyAsa se lokAnta taka pahuMcatI hai| yaha dhvani zrotrendriya prApyakArI hai| isIlie samIpa kI dhvani zIghra sunAI detI hai| zabda kI gati, paramANuoM kI sUkSmatA, bolane vAle ke prayAsa va mAdhyamakaNoM ke sambandha para nirbhara hotI hai| zabda pudgala kI paryAya hai aura rUpa, rasa, gandha va varNa pudgala kI hI asAdhAraNa vizeSatA hai| ye sabhI vizeSatAeM sUkSma rUpa meM zabdoM meM bhI hotI haiN| zabda kI aneka vizeSatAoM saMgharSaNa, pratighAta, naSTa hone kA svabhAva, mandatA, tIvratA, mRdutA, paruSatA, prabalatA, saMkhyAtmakatA, gati, gatidhvani Adi kA varNana milatA hai| jaina dArzanikoM ne isakI paudgAlikatA kI siddhi aneka tarkoM se kI hai| yaha bhautika indriya dvArA grAhya hai| dIvAra se TakarAtA hai| kAMca Adi ke pratibandhaka kAraNoM se rukatA hai| tIvra AvAja se badhira hone kA khatarA rahatA hai| Aja bhautikI aura Adhunika upakaraNoM ne zabdoM kI paudgalikatA ko sarvajanasAmAnya ke lie grAhya banA diyA hai| anya bhAratIya darzanoM ne bhI zabda kA vicAra kiyA hai| vahAM zabda dravya hai yA guNa, yaha vivAda kA viSaya rahA hai| sAMkhya ke anusAra triguNAtmaka ahaMkAra se zabda kI utpatti hotI hai| zabdatanmAtrA se AkAza utpanna hotA hai| isa prakAra sAMkhyoM ke mata meM zabda dravya hai| sAMkhyoM ne do hI tattva mAne haiM- prakRti aura sukh| zabda prakRti kA vikAra hai| jainoM ke anusAra dravya chaha haiN| acetana dravya pAMca prakAra kA hai| mUlata: acetana do prakAra kA hai- eka mUrta yA bhautika, dUsarA amUrta yA abhautik| AkAra dharma, adharma (aura kAla bhI) ke samAna acetana kintu amUrta va niSkriya hai, jo svataMtra dravya hai| sAMkhyoM kA AkAra zabdatanmAtrA (sUkSma UrjA) se utpanna hai| isalie janyapadArtha yA vikAra yA dhAtu hai| donoM ke AkAza ke svarUpa meM antara hai| . vaiyAkaraNoM ne zabda ko vAyu kA pariNAma mAnA hai| vAkyapadArtha ke anusAra vaktA kI icchA ke anusAra prayatna hotA hai, jisase vAyu kriyAzIla hokara uccAraNa-sthAnoM se TakarAkara zabdarUpa ko prApta karatI hai| bhartRhari ne jainAcAryoM kA nAma lie binA unakA mata bhI upasthita kiyA hai| spaSTa hai vAyu zabda kA mAdhyama hai, kAraNa nhiiN| __ nyAya vaizeSika zabda ko dravya yA dravya kI paryAya na mAnakara guNa mAnate haiM / unake mata se zabda AkAza kA guNa hai| rUpAdi guNa cakSurAdi indriyoM se grAhya haiM, usI prakAza zrotrendriyagrAhya hone se zabda bhI guNa hai / yadyapi naiyAyikoM meM pArthasArathimizra ne kahA ki yadi zabda ko guNa hI mAnanA ho, to vaha vAyu kA guNa ho sakatA hai, AkAza kA nhiiN| satyapi guNatve vaayugunntvaat|' itara naiyAyikoM ke mata se sparzatva na hone se yaha vAyu kA guNa nahIM ho sakatA, AkAza kA guNa honA hI ucita hai| tulasI prajJA aprela-jUna , 2005 - 13

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mImAMsakoM meM prabhAkara nyAyavaizeSikoM kI taraha zabda ko AkAza kA guNa mAnate hai| dUsarI ora kumArila bhaTTa "jaina kapilanirdiSTaM zabdazrotrAdi samarpaNaM sAdhIya''12 arthAt jainoM ke mata ko vaizeSikoM ko mAnya mata kI tulanA meM varIyatA dete haiN| yadi zabda AkAza kA guNa hotA to AkAza meM sadaiva sunAI detaa| dUsare yadi AkAza niSkriya va amUrta hai, to zabda ko bhI niSkriya va amUrta honA cAhie yA phira AkAza bhI usI taraha mUrta hotaa| dhvanitaraMgeM prasaraNazIla haiM / vijJAna ke anusAra dhvanitaraMgeM AkAza meM jahA~ mAdhyama na ho, prasAra nahIM kara sktiiN| jahA~ vAtAvaraNa nahIM hai, vahAM dhvanitaraMga nahIM hai| yadi yaha AkAza kA guNa ho, to ise AkAza meM pratyeka sthAna para rahanA caahie| yadyapi jaina darzana ke anusAra dhvani lokAnta taka pahu~catI hai, kyoMki vahAM taka niSkriya aura udAsIna dharma dravya mAdhyama ke rUpa meM upasthita hai| ___dhvani ko bhautikI meM mekano-kAineTika UrjA kA eka rUpa mAnA gayA hai| padArtha va UrjA meM paraspara rUpAntaraNa kI yogyatA mAnI gaI hai| jaina dRSTi se pudgala ke mukhya do bheda haiMbAdara (sthUla) va sUkSma / sUkSma pudgala kI tulanA UrjA se kI jA sakatI hai| pratyeka pudgala paramANu meM rUpa, rasa, gandha va sparza rahatA hai| naiyAyikoM ne zabda meM sparza nahIM mAnA hai| vahAM AkAza meM kevala zabdaguNa, vAyu meM sparza, agni meM sparza va rUpa jala meM rUpa, rasa, sparza tathA pRthvI meM cAroM guNa mAne haiN| jaina darzana ke anusAra sabhI pudgala cAra guNoM se yukta hote haiN| yahAM taka ki dravyamana bhI paudgAlika hai| ullekhanIya hai ki bhautikI meM bhI padArtha kI ye cAra vizeSatAeM svIkAra kI gaI haiN|13 inameM sparza pudgala kA mahattvapUrNa guNa hai, kyoMki sparza indriya kA sthAna prathama hai| sparza ATha prakAra ke hote haiM- mRdu-kaThora, guru-laghu, zIta-uSNa, snigdha va rukSa / bhautikI ke anusAra bhI kAThinya (mRdu-kaThina), ghanatva (guru-laghu), tApamAna (zIta-uSNa) va kaNAtmaka saMracanA (snigdha- va rukSa) padArtha kI vizeSatAeM haiN|15 paramANu meM do sparza hote haiM- zIta-uSNa meM se eka aura snigdha-rUkSa meM se ek| eka catu: sparzI va dUsarA aSTasparzI / zIta, uSNa, snigdha-rUkSa mukhya sparza haiM, zeSa cAra gauNa sparza haiM / catuHsparzI pudgala-skandha bhArarahita alaghuguru hote haiM / aSTasparzI pudgala meM prakAza kI taraMgeM, andhakAra, USmA, vidyut, udyoga, prabhA, pratibimba, chAyA Adi Ate haiN| catu:sparzI sUkSma pudgala meM zvAsataraMgeM, dhvanitaraMgeM, mana va karmaparamANu Ate haiN| aSTasparzI va catu:sparzI pudgala kA paraspara rUpAntaraNa hotA rahatA hai| vidyut cumbakIya kSetra va gurutvAkarSaNa kI zaktiyA~ pudgala ke hI sUkSma rUpa haiM / sUkSmatama pudgala bhAratIya ho jAte haiM / sUkSmatama pudgala 14 tulasI prajJA aMka 128

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taraMgarUpa meM pravAhita hotA hai / sampUrNa lokAkAza ina sUkSma pudgaloM se saghana rUpa meM bharA huA hai| yaha sthUla pudgaloM kI gati yA kriyA meM bAdhA nahIM karatA hai|16 - jaina darzana ke anusAra eka paramANu eka AkAza-pradeza ko gheratA hai aura asaMkhya paramANu bhI eka sAtha eka AkAzapradeza meM raha sakate haiM / vijJAna ne pudgala ke isa advitIya guNadharma ko svIkAra kiyA hai| unake anusAra tAre kA eka kyUbika iMca khaNDa 620 Tana ke lagabhaga hotA hai| eka kyUbika iMca vAyu meM asaMkhya maoNlIkyUlsa (sUkSma skaMdha) rahate haiN| hensa vargasa ke anusAra mandaprakAza meM bhI abja prakAzANu hote hai / 18 DaoN. nandalAla jaina ke anusAra sAmAnya bhautika tattva (padArtha) UrjA meM spaSTa bheda hai| UrjA bhArarahita, rUparahita va abhautika hai| isake viparIta DaoN. jhaverI kahate haiM ki padArtha va UrjA eka hI dravya ke do vibhinna rUpAntaraNa haiN| padArtha UrjA kI sthira avasthA hai, UrjA bhautika tattva kI sakriya pravahamAna avasthA hai| ___ Adhunika vaijJAnika bhautika tattva aura UrjA kA paraspara rUpAntaraNa svIkAra karate haiN| jaina paryAya, pariNAma, kriyA ko pudgala ke dharma mAnate haiM / kriyA kA artha kisI bhI prakAra kI UrjA kA rUpAntaraNa (utpatti) hai| kriyAvAn kA artha UrjA utpana karane meM samartha tattva hai| vastuta: UrjA UrjAvAna ke binA, guNa guNI ke binA, dharma dharmI ke binA kaise raha sakatA hai? padArtha se niSpanna UrjA bhI abhautika kaise ho sakatI hai? jaina dArzanikoM ne aneka tarkoM dvArA ise bhautika siddha kiyA hai| UrjA bhI pudgala kI paryAya hone se kathaMcit bhinna va kathaMcit abhinna hai, sarvathA bhinna yA abhautika nhiiN| padArtha ko hI UrjA meM rUpAntarita kiyA jAtA hai| __DaoN. nandalAla jaina ke anusAra AInsTIna ke dinoM meM yaha mAnanA saMbhava thA ki padArtha aura UrjA mUlataH eka hai, parantu sAmAnya padArtha aura UrjA meM spaSTa bheda hai| ye indriyagrAhya nahIM hai, kevala apane kAryoM se jAne jAte haiM / UrjA kA bhAra itanA nagaNya hotA hai ki ise bhAratIya kahA jAtA hai| isIlie yaha AkAzahIna va abhautika hai| jainoM ne bhAra ko pudgala kA mUlabhUta dharma nahIM mAnA hai| ise Agantuka dharma mAnA gayA hai| bhAra sUkSma pudgaloM ke saMghAta se utpanna hotA hai| DaoN. nandalAla jaina kA yaha kathana bhI vicAraNIya hai ki 'sAmAnya vyakti ke lie vaizeSika mata ko grahaNa karanA sarala hai, kyoMki ve UrjA kaNoM ke sUkSma-AyAmoM ko samajhane meM asamartha hai| 21 kaThina hone se vijJAna apane niSkarSoM ko galata rUpa meM prastuta nahIM krtaa| sAmAnya vyakti bhI yaha samajha sakatA hai ki bhautika tattvoM se utpanna UrjA abhautika kaise hogI? zabda meM bhI sparza guNa hai| bhAra bhI saMkendrita UrjA hai| vastutaH bhArahIna kA artha sarvathA bhArahIna nahIM hai| zrI jhaverI ke anusAra mAsalesa jIro TesTa mAsa kI gaNitIya bhASA kA aMgrejI anuvAda hai| tulasI prajJA aprela-jUna, 2005 - 15

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niSkarSataH, zabda kI dArzanika prasthApanA meM jainAcAryoM ne bhale hI bAda meM praveza kiyA ho, kintu itara dArzanika prasthApanAoM ke pUrva hI jainAgamoM meM usake paudgAlika svarUpa va taraMgarUpatA kI sthApanA dvArA use eka vaijJAnika AdhAra diyA hai / itara darzanoM meM zabda dravya hai yA guNa yaha vivAda kA viSaya rahA hai, parantu jaina dRSTi zabda pudgala kI paryAya hone se dravya hai| 6. laga sandarbha grantha : 1. tattvArthasUtra 5/24 2. gommaTasAra, jIvakANDa gA. 594-595 dhavalA pustaka 14, 6, 97 pR. 117 3. paJcAstikAya gA. 79 4. bhAsAlogaMtapajjavasiyA paNNattA, prajJApanAsUtra bhASApada, 15 jaba bhASA vAyu jala Adi mAdhyamoM meM taraMgita hotI hai, to lokAnta meM jahA~ vAtAvaraNa nahIM hai, vahAM yaha kaise pahuMcatI hai| 5. ahaMkArAdzabdatanmAtram- pravacanabhAvya 1/62 labdhakriyaH prayatnena vkturicchaanuvrtinaa|| sthAneSvabhihato vAyuH zabdatvaM prtipdyte|| vAkyapadIya 1/108 7. vahI, 1/110 8. tatrAkAzasya guNaH zabdasaMkhyA, prazastapAdabhASya, pR. 23 9. nyAyaratna pR. 738 10. nyAyabhASya, pR. 100 11. prakaraNapaJjikA, zAlikanAtha mizra, pR. 424 AkAzaguNaH shbdH| 12. viyadguNatvaM zabdasya kecit UcurmanISiNaH pratyakSAdvirodhaH, tadbhaTTapAdairUpekSitaM, tatra guNasya sarvatra sAzrayatApratIyamAnatvAd iha ca nirAzrayatAyaiva pratItidarzanAt pratyakSavirodhaH zabdo dravyaM sattve satyanAzrayatvAmat kaalvt| mAnameyodaya: nArAyaNabhaTTaH trivendram 1912 pR. 91 13. General chemistry, Pauling, P. 12-3 14. bhagavatI-sUtra 2/10 pannavaNA sUtra 2/36 15. Microcosmology- 159 16. Massless pudgala - Dr. G.R. Gelra, tulasIprajJA jana.-mArca, 75 17. Cosmology old and new. Dr. G.R. Jain, P. 17 18. Ibid 19. It might theretically be logical to prosume energy as Gasically material in the linstainion days, Put there is a clear difference Getween comman ........ 16 - tulasI prajJA aMka 128

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naterial and energy. It is norinally inpereeplitte and interred by ib effeab. The weight energy is so hyadvAnava itihAsa meM lagAtAra huA hai| eka vaijJAnika ne pUchA-dIpaka meM prakAza kahA~ se AyA? vidyArthI phUMka mAra kara dIpa bujhA diyA aura pUchA prakAza kahA~ gayA? yaha prazna Aja bhI jIvita hai| kavi kI ye paMktiyA~ kitanI saTIka hai :tuma dIyA jalAoM, aMdherA bAhara nikala jaayegaa| lekina aMdhere ko bAhara karane se dIyA nahIM jalatA / / jainoM ne prakAza aura aMdhere ke kaNoM ko svataMtra padArtha mAnA hai| aMdherA, prakAza kA abhAva nahIM haiN| yaha svataMtra pudgala padArtha hai| IsAI paramparA meM kahA hai- jagata kI rusaghu. A marsters portide is an awk work transtation from mathe maties to Gngwsh. Physiarb know esactly what they mean try a marsbers parlide. A masslors parlide is a name they give to an element in mathenatice slmeline, What that element scpresent in the seal world, however is not eary to descnte and in de protahities does not mean that the particle is complitely devoid of mars. tulasI prajJA aprela-jUna, 2005 - 17

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karma siddhAnta aura Arogya-vijJAna - samaNI malliprajJA Arogya sukha zAnti kI rAha hai|a use samagratA se samajhane ke lie jainoM ke karma siddhAnta aura ArogyavijJAna ke saMbaMdha ko jAnanA Avazyaka hai| jaina darzana kA siddhAnta adhyAtma kI bhUmikA para ArUr3ha hokara aneka samasyAoM kA samAdhAna detA hai| Arogya vijJAna Ayurveda kA dUsarA nAma hai| va atharvaveda ke maMtra devoM ke lie bheSajapratipAdana hai, jinase Arogya prApti hotI hai| isalie atharvaveda ko Ayurveda kA udgama sthala mAnA jAtA hai| Ayurveda cikitsA zAstra ke rUpa meM pratiSThita hai| karma siddhAnta ko samyag rUpa se samajhakara vyakti pUrvabaddha karmoM kA nAza karane ke lie tathA navIna karmoM ke Agamana ko rokane ke lie prayatnazIla ho jAtA hai| Ayurveda zAstra ke bhI do uddezya batalAe gae haiM- roga se pIr3ita vyaktiyoM ko roga se mukta karanA aura dUsarA svastha puruSoM kI rakSA krnaa| ___ Ayurveda ke kucha AcAryoM ne karma ke stara para bhI vizleSaNa kiyA hai| unhoMne mAnA hai-rogoM ke janaka puNya-pApa bhI haiM / jaina darzana sammata caudaha pUrva granthoM meM karmapravAha nAmaka pUrva hai| unameM karma aura usake pariNAmoM kA vistAra se varNana prApta hai| Aja vaha mahAgrantha prApta nahIM hai kintu karma viSayaka jo sUtra upalabdha haiM unakA gambhIra adhyayana karane para roga, Arogya aura karma kA sambandha sUtra buddhigamya ho jAtA hai| usake adhyayana se nae-nae AyAma udghATita hote haiN| ___ Aja apekSA hai roga aura Arogya donoM ghaTakoM ke sahI jJAna ke lie karmasiddhAnta aura Arogya vijJAna kA saMyukta adhyayana ho| AcArya zrI mahAprajJa ke anusAra karma-siddhAnta kI gUr3ha paheliyoM ko sulajhAne tathA usakI vyApaka upayogitA ko siddha karane ke lie Adhunika Arogya vijJAna ke zodhakAryoM ko bhI jAnanA jarUrI hai| dUsarI ora Arogya vijJAna ke sAmane kucha cunautiyAM, kucha ahetuka 18 - - tulasI prajJA aMka 128

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bImAriyAM tathA svAsthya se jur3I samasyAoM kA anekAnta dRSTi se samAdhAna ke lie karma siddhAnta ko gaharAI se samajhanA apekSita hai| isalie vArtamAnika pariprekSya meM donoM zAstroM kA eka-dUsare ke pUraka ke rUpa meM kiyA jAne vAlA adhyayana hamAre svAsthya se saMbaddha praznoM kA sahI aura sthAyI samAdhAna dene meM jyAdA saphala ho sakatA hai| Arogya ke mukhya ghaTaka haiM-roga, roga nidAna, roga mukti aura upAya / karma siddhAnta meM bhI ina cAroM tatvoM para prakAza DAlA gayA hai| karma ke ATha prakAra haiN| unameM se tIna prakAramohanIya karma, vedanIya karma aura nAma karma kA pratyakSa aura parokSa saMbaMdha hamAre svAsthya se hai| karma kA roga para prabhAva karma ke ATha prakAroM meM se tIna karmoM kA sIdhA sambandha bImAriyoM ke sAtha pratIta hotA hai| karma vijJAna ke anusAra asAta vedanIya karma mAnasika, zArIrika duHkha, vyAdhi, janma, jarA, maraNa Adi duHkhoM kA hetu banatA hai| mohanIya karma manokAyika, caitasika, kAyika bhAvAtmaka Adhi aura upAdhi kA kAraNabhUta hai|' zubha aura azubha nAma karma zarIra aura mana kI sukhada aura duHkhada anubhUti kA mAdhyama banatA hai| karma siddhAnta kI isa avadhAraNA ko hama Ayurveda ke sandarbha meM dekheM to vahAM carakaRSi dvArA varNita "prajJAparAdha" kA varNana prApta hotA hai| caraka sUtra meM caraka RSi ne "prajJAparAdha' karma ke sandarbha meM likhA haiindriyotkramoktasya savRttasya ca vrjnm| IrSyA-mAna-bhaya-krodha-moha mdbhmaaH|| tajjaM vA karma yatakliSTaM yadvA taddehakarma c| yaccAnyadIdRzaM karma rjomohsmutthitm| prajJAparAdhaM taM ziSTA bruvate vyaadhikaarnnm|| buddhikRta aparAdha ko hI ziSTajana prajJAparAdha kahate haiM jo roga utpanna karate haiN| vidvAnoM yA buddhijIviyoM kA uttejita honA tathA uttejanA ko balapUrvaka rokanA, nirantara sAhasa ke kAryoM meM saMlagna rahanA aura atizaya strI prasaMga karanA, nirdhArita kAryakAla kA ullaMghana karanA, kAryo kA mithyAbhimAna, vinaya aura AcAra kA lopa, pUjya vyaktiyoM kA apamAna, ahitakara viSayoM kA sevana, asamaya Adeza kA prasAraNa, kleza-kAraka karma karane vAloM ke sAtha maitrI, indriyoM ko saMyata rakhane vAle sadAcAra kA tyAga, IrSyA, mAna, bhaya, krodha, lobha, moha, mada aura manobhrAnti athavA ina sabase sambaddha klezakAraka karma yA daihika karma yA phira isa prakAra ke anya karma jo moha se utpanna ho, ye saba karma prajJAparAdha kahalAte haiN| - - tulasI prajJA aprela-jUna, 2005 - - 19

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karmoM kA zarIra para prabhAva karma kA vipAka kisI mAdhyama ke dvArA hotA hai| zarIra aura mana ke sukhada tathA du:khada saMvedana bhI karma vipAka kA mAdhyama banate haiN| karmoM kI abhivyakti kA mukhya sthAna hI zarIra aura mana hai| zArIrika roga arthAt vyAdhi ko paribhASita karate hue suzruta saMhitA meM kahA gayA hai-"tad duHkhasaMyogI vyAdhaya ucyante / atharvaveda meM yaha spaSTa prApta hotA hai ki krodha, cintA, bhaya Adi mAnasika vikAroM se zarIra meM 40 prakAra ke viSa utpanna hote haiM / 12 viSa arthAt zarIra ke lie anupayogI, ghAtaka vijAtIya pdaarth| ina vijAtIya padArthoM kA mukAbalA karane ke lie roga pratirodhAtmaka kSamatA kA honA Avazyaka hai| karmazAstrIya bhASA meM asAta vedanIya karma kA udaya hotA hai taba vaha karma zarIra kI azuddha UrjA bhAvatantra ko azuddha banA detI hai| isase imyUniTI sisTama kI rogapratirodhaka kSamatA kamajora ho jAtI hai tathA zarIra bhI rogoM ko grahaNa karane ke lie taiyAra ho jAtA hai| rogoM kA karma para prabhAva jisa prakAra karma zarIra aura mana ko prabhAvita kara rogotpatti meM hetu banatA hai usI prakAra roga bhI karmoM ke udaya tathA bandha ko prabhAvita kara dete haiN| prajJApanA sUtra kI TIkA meM 13 AcArya malaya giri ne prasaMgavaza ullekha kiyA hai ki pitta kupita ho to krodhakaSAya kA udaya hotA hai| krodhakaSAya mohanIya karma kI eka prakRti hai| pitta kA kopa kalahakArI vRtti ko janma detA hai| vAta kA asantulana vAyuvikAra janita udAsI, kuNThA Adi kI sthiti paidA karatA hai| isa sandarbha meM AcArya mahAprajJa kA mantavya bhI ullekhanIya hai| zarIra kI UrjA yadi ThIka hai to sAta vedanIya kA savaMdena hogaa| yadi zarIra kI UrjA asta vyasta hai to asAta vedanIya kA saMvedana hogA, duHkha kA saMvedana hogaa| taijasa zarIra se sthUla zarIra ko UrjA kI zakti prApta hotI hai| mana kI bhI yahI sthiti hai| mana bhI UrjA se saMcAlita hai| hamArI jaivika UrjA ThIka kAma kara rahI hai, taijaszarIra kI UrjA samacIna hai to mana prasanna rahegA, Anandita hogA, yadi UrjA samacIna nahIM hai to mana azAnta ho jAegA, duHkhI bana jAegA, bure vicAra Ane lgeNge| AcArya mahAprajJa ne Adhunika vyAkhyA ke sAtha rogoM kA karma para par3ane vAle prabhAvoM ko samajhAyA hai| spaSTa hai ki karma kA vipAka tathA bandha ekAMgI nahIM hotaa| inake lie dravya, kSetra, kAla, bhAva Adi nimitta banate hai| roga bhI bana sakate haiM / vyakti nAka bhauM sikor3atA hai, isase ghRNA karatA hai| ghRNA se mohanIya karma ke sAtha jJAnAvaraNIya, vedanIya karma kA bhI baMdha hogaa| IrSyA karegA to mohanIya karma kA jyAdA baMdha hogaa| roga aura karma kA saMbaMdha AcArazAstra se jur3A hai| hamArA AcAra, vyavahAra roga meM nimitta tathA karma upAdana kAraka banate haiN| eka zrRMkhalA banatI hai- roga, asAta vedanIya karma kA baMdha tathA asAta vedanIya karma ke vipAka kI sthitiyA~ / 20 - tulasI prajJA aMka 128

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roga ke hetu darzana jagata meM eka kArya kA eka hI kAraNa mAnA gyaa| jaise Ama kI guThalI se Ama kA per3a hogA parantu roga utpatti meM aisA nahIM hotaa| eka hI bImArI ke kaI kAraNa ho sakate haiM, ata: Ayurveda evaM karma siddhAnta roga ke kaI kAraNoM kI carcA karate haiN| vAta-pitta-kapha-ina tInoM doSoM kA kupita honA yA kisI eka kA kupita honA Ayurveda meM doSa vaiSamyaM roga: kahA gyaa| dravya-kSetra-kAla-bhAva bhI rogotpatti meM sahAyaka hote haiN| dravya- kisI vyakti ko gaisa ho gaI aura vaha yadi pApar3a khA le to gaisa kI pIr3A bar3ha jaaegii| kSetra- nepAla, bhUTAna yA dArjaliMga meM jAeMge to jaldI sardI laga jaaegii| kAla- garmI ke dinoM meM hI lU lagatI hai, sardI meM nahIM bhAva- tanAva bar3hA yA kuNThA huI ki anidrA, pAcanataMtra kI gar3abar3a honA svAbhAvika hai| AcArya zrI mahAprajJa jI ne kahA- dravya, kSetra Adi pradhAna kAraNa haiM roga ke utpanna karane meM para karma ke udaya meM ye nimitta kAraNa bhI haiN| mAtA-pitA, paristhitiyAM, Antarika pariveza, rAsAyanika-asaMtulana Adi bhI roga ke hetu haiN| anAvazyaka smRtiyAM karanA bImArI kA bahuta bar3A hetu hai| bImArI kA hetu kevala zarIra hI nahIM hotA, mana bhI hotA hai| manokAyika bImAriyAM bhItara se AtI haiM arthAt sAika se AtI hai| yuga ke anusAra cetanA ke do stara haiM- mAiMDa aura saaik| bahuta sArI bImAriyAM sAika se AtI haiN| rogoM kA bahuta bar3A hetu hai bhy| bhaya bar3hA ki hRdaya, phephar3e, gurdA kharAba ho jAte haiN| nakArAtmaka bhAva zArIrika va mAnasika rogoM kA pramukha hetu banate haiN| naMdIsUtra kI TIkA meM AcArya malayagiri ne likhA hai -aniSTa pudgaloM kA grahaNa hotA hai| bure vicAroM dvArA, burI kalpanA dvArA hRdaya kA roga hotA hai|" ArttadhyAna se vyAkulatA, vikSiptatA bar3hatI hai| vaha vyAkulatA vikSiptatA aneka zArIrika, mAnasika rogoM kA hetu banatI hai| bhagavAna mahAvIra ne rogoM kI utpatti ke nau kAraNa batalAe haiM-19 ____ 1. accAsaNayAe- adhika mAtrA meM bhojana karane se hamArI prANazakti adhika kharca hotI hai| roga kA kAraNa prANazakti kA kamajora honaa| .. tulasI prajJA aprela-jUna, 2005 - - 21

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2. ahitAsaNayAe- ahitakara bhojana- hita-mita aura Rta bhojana ke alAvA phAsTaphuDa, atiThaNDA, atigarama, nazIlI cIjeM roga kA hetu banatI haiN| 3. atiNiddAe- (atinidrA) atyadhika sone se zvAsa reTa bar3ha jAtI hai| kapha kI mAtrA bar3hatI hai| 4. atijAgariteNaM- ( atyadhika jAganA) 5. uccAraniroheNaM- (malabAdhA ko rokanA) 6. pAsavaNaNiroheNaM- (mUtra bAdhA rokanA) 7. addhANagamaNeNaM- ( paMthagamana) 8. bhoyaNa paDikulatAe - ( pratikUla bhojana ) 9. iMdiyatthavikovaNayAe - (iMdriya vikopana) Ayurveda meM bhI roga ke hetuoM kA varNana kiyA gayA hai tajjo roga: karmayoga : 2deg puNya aura pApa bhI roga ke hetu banate haiN| zarIra meM vidyamAna agni kI tIkSNatA aura maMdatA roga meM nimitta banatI hai tathA agni kI tIvratA aura maMdatA meM tridoSa kA vaiSamya hetu banatA hai / - tairbhavedviSamastIkSNo maMdAzcAgniH samaiH sama: " kAla, artha, karma kA hInAdhika yA viSama yoga roga kA tathA samyak yoga Arogya kA mUla kAraNa hai kAlArthakarmaNAM yogo hInAdhikAtimAtrakaH / samyak yogazca vijJeyo rogArogyakaM kAraNam // 22 prAkRtika cikitsA vAle bImArI kA kAraNa vijAtIya tatvoM kA ubhAra mAnA hai| mahAvIra ke anusAra roga kA mUla hetu hai bhAva jgt| roga kA eka hetu banatA hai adhyavasAya | hama adhikAMzataH cikitsA ke kSetra meM bAhya hetuoM para jyAdA dhyAna dete haiM para bAhya aura antaraMga donoM hetu hote hai / antaraMga hetu hai bhAva | roga kI prakriyA I hara kArya kI eka vidhi prakriyA hotI hai / vaise hI roga ekAeka nahIM Ate haiM / kisI bhI roga kI utpatti kucha samaya pahale sUkSma stara para zurU ho jAtI hai para vizeSa prakriyA se gujara kara zarIra taka Ane meM use kucha samaya aura laga jAtA hai 22 tulasI prajJA aMka 128

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astha mAsapeziyA mAsItaMtra granthitaMtra lezyAta adhyavasA kArmaNa thAnA AtmavAdI darzana ke anusAra kendra meM AtmA hai, usakI paridhi meM kArmaNa zarIra ke dvArA nirmita kaSAya valaya-adhyavasAya-taijasa zarIra - lezyA-granthitantra - yahAM taka bhAvanAtmaka kSetra hai / jaba adhyavasAya sthUla zarIra meM utarate haiM to nAr3I tantra ko prabhAvita kara mAnasika vikRti paidA karate haiM / lezyAtantra jo pUrNa saMcita karmoM kA jharanA hai, 23 yaha apane nirdeza mAMsapeziyoM, asthitaMtra, mana, vANI aura zarIra ina tInoM kriyAtantra ko detA hai| isa cakra se tAtparya hai ki karma eka vizeSa prakriyA se zarIra ko prabhAvita kara roga ko utpanna karate haiM / roga ke prakAra tulasI prajJA aprela - jUna, 2005 bhAvAtmaka mAnasika vAcika kriyAtmaka mUlataH hetubheda ke AdhAra para hI rogoM ke prakAra nirdhArita hote haiM / tridoSavaiSamya ke AdhAra para pittaja, kaphaja aura vAyujanita rogoM ke tIna prakAra sarvavidita hai / suzruta saMhitA meM rogoM ke cAra prakAra batAye gaye haiM- AgantavaH zArIrAH mAnasAH svAbhAvikAzceti / 24 Agantuka zastrAdi ke AghAta se utpanna / zArIrika roga annapAna, tridoSa aura rakta inase evaM sannipAta rUpa meM viSamatA se utpanna hote haiN| mAnasika roga- krodha, bhaya, zoka harSa, duHkha, IrSyA, asUyA, dInatA, mAtsarya, kAma, lobha Adi se tathA svAbhAvika roga-bhUkha, pyAsa, vRddhAvasthA, mRtyu, nidrA Adi hai / maharSicaraka ne roga ke tIna prakAra mAne haiM- nijAgantumAnasAH / 25 AcArya mahAprajJa ne sabhI prakAra ke rogoM ko do bhAgoM meM bAMTA hai-bAhya upAya sAdhya roga tathA Abhyantara upAya sAdhya rog|" Adhunika saMdarbha meM roga ke mukhya tIna prakAra bana sakate haiM - 1. zArIrika 2. mAnasika 3. bhAvanAtmaka roga / AcArya mahAprajJa praNIta sAhitya meM ina rogoM para vistAra pUrvaka prakAza DAlA gayA hai| 23

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zArIrika roga- zArIrika roga se tAtparya bukhAra, sardI, jukAma, khAMsI Adi se hai| sthUla zarIra kA saMcAlaka hai- taijasa zarIra, vaha vidyut kA utpAdana kendra hai| hamArA taijasa zarIra hamAre zarIra ke bhItara kI baiTarI hai, vidyut hai| vaha kamajora ho jAtI hai to zarIra gar3abar3A jAtA hai| bImArI ho jAtI hai| imyuna-sisTama bhI kamajora ho jAtA hai| taijasa zarIra ke sakriya yoga se zarIra svastha va niSkriyatA se bImArI hotI hai| taijasa zarIra ko sakriya rakhane ke lie zarIra-prekSA va caitanya-kendra-prekSA karavAI jAtI hai jisase prANa kA saMtulana hotA hai aura zarIra svastha ho jAtA hai| prANa saMtulana ke lie kAyotsarga, maMdazvAsa kA prayoga bhI karanA caahie| zArIrika svAsthya ke lie thaoNyarAiyaDa (kaNTha) va eDrInala jo nAbhi kA sthAna hai, donoM kA saMtulana jarUrI hai| donoM hI granthiyAM mahattvapUrNa haiN| AhAra paryApti ke dvArA cayApacaya kI kriyA hotI hai- jo zarIra ko pUrNataH svastha rakhatI hai| AhAra paryApti ThIka hai to svAsthya bhI acchA hai| jaivika-roga-pratirodhaka-kSamatA banI rhegii| sAmAnya laukika bhASA meM kahate haiM ki nAbhi Tala gaI / yaha nAbhi Talane para peTa kI vyavasthA gar3abar3a ho jAtI hai| jaba nAbhi ko ThIka kiyA jAtA hai to AdamI svastha ho jAtA hai| prazna hotA hai, aisA kyoM hotA hai? asaMyama ke dvArA vRttiyoM kI adhika uttejanA se bhI aisA ho jAtA hai| nAbhi se gudA taka kA sthAna apAna prANa kA sthAna batAyA gayA hai- svAsthya kA apAna ke sAtha gaharA rAgabandha hai| kahA bhI gayA- apAna zuddhiH svaasthym| aneka bImAriyoM kI jar3a apAna prANa ke sthAna meM chipI huI hai| jaba hama nAsAgra para dhyAna karate haiM, to apAna prANa vyavasthita hotA hai| yaha svAsthya kI mahattvapUrNa kuMjI hai| mAnasika roga-nirAzA, kuNThA, anutsAha ityAdi mAnasika roga kA pramukha kAraNa hai-aartdhyaan| mAnasika roga kA Antarika kAraNa hai- kAma, krodha, bhaya aadi| yaha tathya Agama, Ayurveda, cikitsA vijJAna saba meM varNita hai| ati krodha mAnasika bImArI paidA karatA hai| zarIra kI bImArI bhI paidA karatA hai| Ayurveda meM ullekha hai ki kAma, zoka aura bhaya kA atireka hotA hai to vAyu vikRta ho jAtI hai| vaha bImArI bana jAtI hai| saMvega, kuNThA, avasAda, smRtibhrama Adi bhI vAyu prakopa se ho jAte haiN| dhyAna kA uddezya zAnti yA Ananda hI nahIM, vyAvahArika samasyA kA samAdhAna, saMvega niyaMtraNa bhI honA caahie| mAnasika roga ko miTAne kA upAya hai- dharmadhyAna arthAt ekaagrtaa| satya ko jAnane ke lie karo, yathArtha ko jAnane ke lie kro| mAnasika svAsthya kA mahattvapUrNa upAya hai- smRti, cintana va kalpanA kA sNym| dUsarA prayoga hai dimAga ko khAlI rkhnaa| isake lie prayoga batAyA gayA - zvAsa saMyama / vedanA meM vyAkula mata bano-yaha mAnasika roga se bacane kA bar3A mahattvapUrNa sUtra hai| 24 - - tulasI prajJA aMka 128

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bhAvanAtmaka roga-Avega, saMvega, asahiSNutA, krUratA Adi bhAva AtmA athavA cetanA se jur3e hue haiN| hamArI bhAvanAeM bhItara se AtI haiN| bAhara se unakA koI saMbaMdha nahIM rahatA / bhAva - jagata bhItara kA jagata hai / yaha svAsthya ke lie kuMjI kA kAma karatA hai| mana ke acche athavA bure kArya ke lie uttaradAyI hai bhaav| jaisA bhAva vaisA mana / bhAva mana ko saMcAlita karatA hai| vartamAna meDikala sAinsa kI dRSTi se bhAva kI utpatti kA kendra hailimbika-sisTama, hAipothelemasa / mastiSka kA yaha hissA bhAva saMvedanA kA sthala haihAipothelemasa / abhivyakti kA kendra hai nAbhi / vaha taijasa kendra hai, jahAM vRttiyAM abhivyakta hotI haiN| mana bhAva dvArA saMcAlita eka tantra hai| bhAva dvArA sArI pravRttiyAM saMcAlita ho rahI haiM / krodha, lobha, mAyA, mAna, IrSyA, bhaya, ghRNA, vAsanA, ye hamArI bhAvanAeM haiN| inake saMyama para hamArA bhAvanAtmaka svAsthya nirbhara hai / citta kA bhAvanAtmaka svAsthya ke sAtha gaharA sambandha hai / antarAya citta, mithyAtva citta, mohacitta kA sambandha hamAre svAsthya ke sAtha jur3atA hai / citta bhAva ko paidA karatA hai bhAva kA pravAha bhItara se AtA hai| hamAre jitane bhAva haiM, ye sAre citta ke utpAda haiN| svAsthya / dRSTi se dekheM to azuddha citta, azuddha bhAva aura azuddha mana hai to svAsthya kharAba hai| ye saba zuddha haiM to svAsthya acchA hai| manokAyika bImAriyAM citta kI azuddhi ke kAraNa upajatI haiN| bhAva kI zuddhi na hone para zarIra khokhalA hotA calA jaaegaa| 1 bahuta bImAriyAM jo na zarIra se, na mana se kintu bhAva se utpanna hotI haiN| bar3I bImAriyoM kA srota hai- rAga va dveSa yukta bhAvanAtmaka saMvega / jaise teja krodha kA pariNAma hotA hai, tatkAla hArTa aTaika ho jaaegaa| yadi niSedhAtmaka bhAva rahate haiM to kaiMsara kI saMbhAvanA ho jaaegii| bhAva kI vikRti roga ko janma detI hai / bhaya paidA huA to bImArI paidA ho jaaegii| utkaMThA paidA huI to bImArI paidA ho jaaegii| padArtha ke prati utsukatA aura ati lAlasA bhayaMkara bImArI paidA karatI hai, jisase thAiraoNksIna kI kriyA badala jAtI hai / udAsI, kA cir3acir3Apana, avasAda, Diprezana Adi-Adi bImAriyAM paidA ho jAtI haiN| svabhAva cikitsA bhagavAna mahAvIra ke sAmane parama tattva thA AtmA / use svastha rakhane ke lie unhoMne bahuta kahA aura vaha adhyAtmazAstra bana gayA / adhyAtmazAstra kA dUsarA nAma hai svAsthya zAstra / AtmA aruja hai / vaha kabhI roga se AkrAnta nahIM hotii| jo svayaM aruja hai usakA upayoga roga nivAraNa meM saMbhava hai / 28 adhyAtma-cikitsA kA mUla AdhAra hai- AtmA ke aruja svabhAva kA cintana karanA aura taijasa kendra para dhyAna kendrita karanA / tulasI prajJA aprela - jUna, 2005 25

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svAsthya kA bahuta mahattva hai| usase bhI jyAdA mahattva hai svAsthya cetanA kA / yadi svAsthya kI cetanA jAgRta hai to nizcita hI Apa jAne-anajAne adhyAtmika haiM | adhyAtma cikitsA - svAsthya cetanA kA agalA caraNa hai| asvastha manuSya cikitsA karAtA hai- elopaithika cikitsA meM vizvAsa karane vAlA DaoNkTara kI davA letA hai| * Ayuvaidika cikitsA meM vizvAsa karane vAlA vaidya kI davAI letA hai / * homiyopaithika cikitsA meM vizvAsa karane vAlA homiyopaithI davA letA hai / * yUnAnI cikitsA meM vizvAsa karane vAlA hakIma kI davA letA hai / davA lene vAle rogI ko davA lene se rokA nahIM jA sakatA, kintu davA lene ke sAthasAtha adhyAtma-cikitsA athavA bhAva-cikitsA kA mArga sujhAyA jA sakatA hai| davA ke sAtha isakA prayoga karane se svAsthya meM zIghra sudhAra hotA hai aura sthAyI sudhAra hotA hai| bAhya rogoM kI cikitsA bAhya sAdhanoM dvArA kI jA sakatI hai| AdhyAtmika rogoM kI cikitsA bAhya sAdhanoM se nahIM kI jA sakatI, kyoMki ina rogoM ke paramANu itane prabala hote haiM ki ve bAhya auSadhiyoM ko svIkAra nahIM krte| unakI cikitsA Abhyantara upAya sAdhya hai| jaise anAthI muni kI vedanA unake hI saMkalpa se ThIka huI / karmaja bImArI kI cikitsA vizvAsa dvArA kI jA sakatI hai| saMkalpa aura bhAvazuddhi ke dvArA kI jA sakatI hai / bhAvazuddhi aura mAnasika zuddhi bhI roga nivAraNa meM sahAyaka banatI hai| Abhyantara kAraNa se roga paidA huA to cikitsA dhyAna, Asana, prANAyAma Adi se kI jA sakatI hai| Ayurveda ke anusAra rasAyana sabase bar3I auSadhi hai / rasAyana jarA aura vyAdhi ko naSTa karane vAlA hotA hai| lekina isa rasAyana se bhI AcAra rUpI rasAyana mukhya rasAyana hai / I bhAvanA se bhI cikitsA kI jAtI hai / auSadha prayoga ke sAtha-sAtha bhAvanA kA prayoga bhI kAryakArI hotA hai| auSadhi ke sAtha maitrI kI bhAvanA, anukaMpA kI bhAvanA kA prayoga kiyA to auSadhi kI zakti vRddhiMgata ho sakatI hai| yadi bImArI krUratA ke kAraNa utpanna huI hai to krUratA kI vRtti kA pariSkAra kara sabake sAtha maitrI kI bhAvanA ko puSTa kiyA jAe, bImArI STa ho jAtI hai| yadi rogI meM maitrI, pramoda, karuNA kI bhAvanA paidA kI jA sake, usake mana kI nirmalatA va prasannatA ko bar3hAyA jA sake, krodha, mAna, mAyA, ghRNA, IrSyA Adi bhAvanAoM kA pariSkAra kiyA jAe to vyakti pUrNataH svastha ho sakatA hai| zarIra zAstra meM mastiSka kA gaharA adhyayana huA hai / usameM alphA aura theTA- ina taraMgoM kA adhyayana huA hai| alphA se mastiSka kA tanAva kama hotA hai, isakA tAtparya hai ki granthiyoM kA srAva saMtulita hotA hai jisase manuSya svastha hotA hai / 26 tulasI prajJA aMka 128

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Ayurveda kA sUtra hai- "doSavaiSamyaM rogaH doSasAmyaM ArogyaM 128 tInoM doSa sama avasthAoM meM rahate haiM taba svAsthya hotA hai| mAnasika doSoM ke lie utkRSTa auSadha-dhI, ghRti aura AtmA Adi kA jJAna karanA hai| mAnasika samatA Arogya hai| jahAM samatA vahAM svAsthya aura jahAM svAsthya vahA~ smtaa| hamArI jIvana zailI upazama pradhAna tathA saMtulana pradhAna hone se zArIrika, mAnasika evaM bhAvanAtmaka rogoM se baca sakatI hai| jo abhaya kI sAdhanA karanA cAhe, AkrAmaka manovRtti ko chor3anA cAhe, kAmavRtti para niyantraNa karanA cAhe usake lie nAsAgra para dhyAna karanA caahie| cikitsA aneka prakAra kI hotI hai| usameM eka cikitsA paddhati hai-prekssaa-theraapii| prekSA-cikitsA, jisameM zArIrika, mAnasika va bhAvanAtmaka rUpa se vyakti ko svastha banAyA jAtA hai va asAtA vedanIya karma ko maMda kiyA jA sakatA hai| prekSA-cikitsA kabja* Asana-peTa kI dasa kriyAeM, agnisAra, udarAkarSaNa, iSTavaMdana prANAyAma-dIrghazvAsa, anuloma-viloma, dAhine svara ko khulA rakhakara mUlabaMdha kara 100 kadama clnaa| * prekSA- ThuDDI ke nIce ke bhAga ko hathelI se dabAeM aura usa para dhyAna kreN| anuprekSA- bar3I AMta ko sujhAva deM - merI AMta sakriya ho rahI hai| maMtra-huM kA japa kreN| tapa- bhojana ke bAda sAr3he tIna ghaMTe taka kucha nahIM khAnA / gariSTha, maidA, mAvA, tale hue padArtha aura cAya kA vrjn| * mudrA-sUrya mudrA, zaMkha mudrA, namaskAra mudraa| vizeSa prayoga- ardhazaMkha prakSAlana, tAr3Asana, skandhAsana, tiryag bhujaMgAsana, shNkhaasn| tanAva mukti - zArIrika, mAnasika aura bhAvanAtmaka tanAva zarIra kI roga pratirodhaka zakti ko naSTa karate hai| isase mukta rhnaa| Asana-tAr3Asana, naukAsana, suptakAyotsarga 20 minitt| parivartana mudrA, kaNTha kA kaayotsrg| prANAyAma- dIrghazvAsa, kevala recana, sUkSma bhastrikA, mahAprANa dhvani prekSA- samavRtti zvAsa prekSA, sampUrNa zarIra para zveta raMga kA dhyAna * anuprekSA- maitrI aura sahiSNutA kI anuprekssaa| * maMtra-UM hrIM zrIM bhagavate pArzvanAthAya hara hara svaahaa| * mudrA- jJAna mudrA, surabhi mudrA, sUrya mudrA, sarvendriya saMyama mudraa| tulasI prajJA aprela-jUna, 2005 - - 27

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mi saMdarbha sUcI1. (a) sukhasaMjJakamArogyam -caraka sUtra, 13. prajJApanAsUtra, malayAgirIvRtti pR. 330 aSTAMgahRdaya pR. 2 para uddhRta 14. mahAvIra kA svAsthyazAstra pR. 59 1. (ba) ThANaM 10, 83 15. vahI, 56/57 2. bheSajaM vai devAnAmatharvANaH bheSajyAyai 16. jainadarzana aura anekAMta, pR. 123 vAriSayaiH - tANDava-brAhmaNa 16/10/10 17. mahAvIra kA svAsthyazAstra pR.72 para uddhata 3. iha khalvAyurvedo nAma yadupAMgAyarvavedasya 18. dhyAna kyoM? pa. 21 -suzruta sUtra sthAna 1/6/2 19. ThANaM 1/13 4. mahAvIra kA svAsthya zAstra - pR. 54 0 carakasaMhitA zarIrasthAnama 5. aSTAMga hRdaya pR. 2 kavirAja atridevagupta 21. aSTAMgahRdaya, 1/8 6. bahuvidhaM mAnasaM vA'ti duHkhahaM 22. vahI, 1/19 janmajarAmaraNaM ... 23. ThANaM TIkA, 9/51 vyAdhibadhabandhanAdijAnitaM duHkhaM yasya 24. suzrutasaMhitA, 1/24 phalaM prANinAM tdsvedym| -tattvArtha 25. suzrutasaMhitA pR. 6 para uddhata rAjavArtika 8/8/2 . 7. vahI 8/9/4 26. mahAvIra kA svAsthyazAstra, pR. 56 8. tattvArthasUtra 8/11 27. tuma svastha raha sakate ho, pR. 3 28. aSTAMgahRdaya, 1/20 9. carakasaMhitA, zarIrasthAnam 33 10. ta ete manaH zarIrAdhiSThAnAH suzrutasaMhitA 29. vahI, 1/26 30. tuma svastha raha sakate ho, pR. 53 1/26/6 11. suzrutasaMhitA 1/23/6 31. vahI, 60/61 12. atharvavedIya karmaja vyAdhi nirodha pR. 18 saMparka sUtra : jaina vizva bhAratI saMsthAna lADanUM 28 - - tulasI prajJA aMka 128

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madhyaloka- eka yuktimUlaka niSpAdana -DaoN. vIrendra nAhara jaina Agama tathA zAstroM ke khagolazAstra vibhAga meM madhyaloka (tiryakaloka) kI jo vyAkhyA hai vaha Aja ke janaprekSita prekSaNoM se sahamata nahIM hotii| madhyaloka ko yuktiyuktapUrvaka, tarkapUrvaka tathA hamAre dainandina prekSaNoM se jor3akara isa lekha meM yaha samajhAne kA prayAsa kiyA gayA hai ki jo kucha AgamoMzAstroM ke darzana meM likhA gayA hai, vaha satya hai| AvazyakatA kevala itanI hai ki hama una bAtoM kI DhaMga se vyAkhyA kreN| dvIpa tathA samudra jainadarzana zAstroM meM madhyaloka meM jina dvIpoM tathA samudroM kA varNana hai unake bAre meM likhA hai ki samasta dvIpa-samudroM kA samudAya, samakendrI tathA samaakSIya hai| dvIpa-samudra meM sthita samasta tAre tathA nakSatrAdi merU kI pradakSiNA karate haiN| yaha bhI batAyA gayA hai ki merU parvata se arthAt jambU ke kendra se antima svayaMbhUramaNa samudra taka kI dUrI AdhA rajjU hai| isa prakAra dvIpa-samudroM kA jo samudAya hai, usakA vyAsa eka rajju hotA hai| cU~ki madhyaloka kI lambAI-caur3AI bhI eka rajju hI hai, ataH kahA jA sakatA hai ki 'ena' (asaMkhyAta) dvIpa samudroM ke samudAya kA vistAra madhyaloka ke vistAra ke tulya hai| sAtha hI eka rajju kA mAna 8.15..1020 mITara (lagabhaga) hai| aura yahI hamArI gaileksI kA vyAsa bhI hai (lagabhaga) isaliye kahA jA sakatA hai ki 'ena' saMkhyA ke dvIpa-samudroM kA samudAya aura kucha nahIM apitu hamArI apanI gaileksI hI hai| (AkAzIya dUriyA~ prAyaH lagabhaga' hI hotI haiN| dUsare zabdoM meM, jaina dharma meM varNita madhyaloka aura vijJAna meM varNita gaileksI, donoM kI sImAeM samAna haiM / jaina khagola zAstriyoM ne gailaksInumA madhyaloka ko kaI samakendrita tathA samaakSIya vRttIya vibhAgoM (Circular Zones) meM bA~Ta diyA hai jinheM kramaza: jambadvIpa, lavaNa samudra, ghAtakI dvIpa, kAlodhi samudra Adi tulasI prajJA aprela - jUna, 2005 __ - 29

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nAma diye gaye haiM / ve vRtIya vibhAga vAstava meM kucha sUryo, nakSatroM tathA grahoM ke guccha (Cluster) haiN| pratyeka dvIpa tathA pratyeka samudra eka nizcita kSetraphala kA vibhAga (Zone) pradarzita karatA hai tathA pIche-pIche ke vibhAga kA vyAsa pahale se dugunA hotA hai / inakA nAma dvIpa tathA samudra kyoM diyA gayA? isakA kAraNa mere anusAra yaha hai ki jo dvIpa haiM unameM tAroM tathA unake grahoM kA guccha citrA pRthvI ke Upara hai tathA jo samudra hai unake tAroM tathA grahoM kA nikAya citrA pRthvI ke nIce hai / isa bAta kI puSTi ke liye 'tiloka' paNNati kA mahAadhikAra pAMca dekheM jisameM likhA hai, "jitane samudra haiM ve ratnaprabhA pRthvI ke citrA bhAga se nIce kI ora haiM tathA jitane dvIpa haiM ve citrA pRthvI ke Upara haiN| citrA - pRthvI 1000 yojana moTI hai tathA sabhI samudra 1000 yojana gahare haiM arthAt samudroM kA talabhAga citrA ko bhedakara vajrA pRthvI ke Upara sthita hai / " isase yaha siddha hotA hai ki citrA pRthvI ko eka'sandarbha tala' (reference & standard surface) mAnA gayA hai| jina-jina vibhAgoM kA padArtha ghanatva isa sandarbha tala se Upara kI ora hai unheM 'dvIpa' tathA jina vibhAgoM kA padArtha ghanatva sandarbha tala (citrA) se nIce kI ora hai, unheM samudra nAma diyA gyaa| yahIM se pAtAla loka kI dhAraNA bhI majabUta hotI hai / citrA se bahuta nIce vajrA pRthvI se kucha Upara jitane graha haiM unheM pAtAla loka kahA gayA hai| gaNitAnuyoga meM likhA hai " ( jambUdvIpa meM ) prathama himavAna parvata kI cAroM dizAoM meM, lavaNa samudra ke andara, tIna sau yojana jAkara cAra arntadvIpa haiN| sAtha hI lavaNa samudra ke bhItara 400, 500, 600, 700, 800 tathA 900 yojana nIce jAkara cAroM vidizAoM meM cAracAra arntadvIpa haiN| isa prakAra ke arntadvIpoM kI kula saMkhyA 56 (digambara zAstroM meM 96 ) haiM / inameM taraha-taraha kI AkRti vAle manuSyoM tathA tiryaMca pAye jAte haiN| lagabhaga aisA hI varNana 'tiloya paNNati' bhAga 3 ke mahA adhikAra 5 meM bhI milatA hai| ina sabUtoM se eka bAta niHsandeha siddha hotI hai ki jo samudra batAye gaye haiM vAstava meM ve koI jala-samudra nahIM hai apitu hamArI galaiksI ke hI kucha gola cakatInumA aMza haiM, jisameM kucha tAre tathA unake parivAra sthita haiM / yahI bAta dvIpoM ke liye hai / hA~, yaha ho sakatA hai ki inake vyaktigata nAmakaraNa ke pIche kucha kAraNa rahe hoM / udAharaNArtha- jambUdvIpa ke videha kSetra ke eka bhAga meM zAzvata jambU vRkSa pAyA jAtA hai / isaliye isa dvIpa kA nAma jambadvIpa rakhA gyaa| usI prakAra lavaNa samudra meM jitane sUrya haiM unake kisI eka graha meM kSArIya jala kA samudra hogA, isaliye isa vibhAga kA nAma lavaNa samudra rakhA gayA, aadi-aadi| yahA~ yaha bAta vicAraNIya hai ki vaidika dharma meM jambUdvIpa ko jambUdvIpa hI kahA gayA hai (viSNu purANa aMza 2, adhyAya 2, zloka 5-9 ) lekina bauddha dharma meM jambUdvIpa ko merU ke dakSiNa meM sthita eka kSetra mAnA gayA hai / (abhidharmakoza, 3 / 46 ) / 30 prajJA aMka 128

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uparokta vivecanA se nimna sAra nikalatA hai : (a) ena saMkhyA ke dvIpa aura samudra kA samudAya hamArI gailaksI kA dyotaka ho sakatA hai| hamArI gailaksI kA sIlA AkAra, dvIpa-samudroM ke baiMDa ke AkAra se milatA hai| (b) dvIpa samudroM kA samudAya, madhyaloka tathA hamArI gailaksI, tInoM kI vimAe~ samAna haiN| (c) jo bhinna-bhinna dvIpa-samudra haiM ve vAstava meM hamArI gailaksI ke vibhinna vibhAga haiN| dvIpa-samudra ke bAre meM isa dRSTikoNa kI puSTi hetu 'tiloya paNNati' kI yaha gAthA dekhiye - "lavaNa samudra meM 352 tathA ghAtakIkhaMDa meM 1056 graha haiN|" spaSTa hai ki lavaNa samudra isa madhya loka rUpI gailaksI kA eka aisA vibhAga hai jisameM 4 sUrya, unake 352 graha, 4 candra tathA 112 nakSatra Adi haiN| isI prakAra jambUdvIpa eka aisA vibhAga hai jisameM 2 sUrya, 2 candra tathA pratyeka ke 28 nakSatra haiN| isI prakAra anya dvIpa-samudra ke bAre meM jaaneN| merU tathA anya parvata ____ asaMkhyAt saMkhyA ke dvIpa-samudAya kA jo baiMDa hai usameM kula milAkara asaMkhya tAre haiN| jaina darzana meM likhA hai ki ye sabhI tAre merU parvata ke cAroM ora pradakSiNA dete haiN| vijJAna ke anusAra hamArI samUcI gailaksI apane kendra ke paritaH paribhamraNa karatI hai| koI vastu pradakSiNA kare, isa hetu eka akSa kI AvazyakatA hotI hai| isI akSa ke paritaH vastu kA paribhramaNa hotA hai| yadi asaMkhya tAre merU ke paritaH paribhramaNa karate haiM to nizcaya hI merU parvata eka akSa ke rUpa meM paribhASita honA caahie| isaliye merA sujhAva hai ki(1) merU parvata eka parikalpanIya akSa (Hypothetical axis) haiN| jisake paritaH madhyaloka (gailaksI) kA sampUrNa padArtha paribhramaNa karatA hai| (2) merU yA to parikalpita akSa hai yA phira sUkSma jagata (Micro, Astral World) kI koI hakIkata, jise kevala atIndriya jJAna athavA kevala jJAna se hI anubhUta kiyA jA sakatA hai| jambUdvIpa jambUdvIpa samasta dvIpa-samudroM ke samudAya kA sabase choTA tathA sabase madhya kA (abhyaMtara) dvIpa hai| isakA viSkambha-AyAma (vyAsa) eka lAkha yojana hai tathA golAkAra hai| lagabhaga sabhI jaina manISI jambUdvIpa ko pRthvI kA sUcaka mAnakara sArA varNana samajhAte haiM tulasI prajJA aprela --jUna, 2005 - 31

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aura yahIM se bhrAntiyA~ utpanna hotI haiN| merA kathana hai ki jambadvIpa, pRthvI nahIM hai apitu isa madhyaloka (gailaksI) kA sabase choTA tathA kendrIya vRttIya vibhAga hai jisameM do sUrya tathA unakA saura parivAra sthita hai| isa parivAra meM pRthvI eka sadasya mAtra hai| isa tarka ke liye maiM nimna pramANa prastuta karatA hU~(1) jambUdvIpa meM bharata, airAvata tathA videha kSetra (kucha bhAga chor3akara zeSa)ko karmabhUmi batAyA gayA hai evaM zeSa sAre kSetroM ko bhogabhUmi kahA gayA hai| bhogabhUmi vaha hotI hai jahA~ manuSya tathA tiryaMca koI karma (asi, masi, kRSi Adi) nahIM karatA apitu kalpavRkSa se hI apanA pUrNa jIvana nirvAha kara letA hai| yadi jambUdvIpa hI pRthvI hai to pRthvI ke kauna se mahAdvIpa kA kaunasA deza hai jahA~ manuSya aura pazu-pakSI karma nahIM karate hoM aura kevala eka kalpavRkSa ke AdhAra para jIvana yApana karate hoM? (2) yadi jambUdvIpa hI pRthvI hai to isa pRthvI ke kauna se deza ke kauna se zahara yA vanaprAnta meM jambUvRkSa sthita hai jisakA varNana jaina zAstroM meM hai? (3) yadi jambUdvIpa hI pRthvI hai to jambU ko cAroM ora se ghere hue lavaNa samudra kyA hai jisameM cAra sUrya aura 352 graha haiM? yadi yaha pRthvI ke mahAsAgaroM kA sUcaka hai to isakA vyAsa do lAkha yojana (jambU se dugunA) kaise ho sakatA hai jabaki mahAsAgara to pRthvI ke hI hisse haiM? (4) pRthvI eka gRha hai, ise dvIpa kyoM kahA gayA? (5) jambUdvIpa meM varNita ve chaH viSadhara parvata kahA~ haiM jinake pUrva-pazcima ke sire lavaNa samudra ko chUte hoM? (6) jambUdvIpa ke sAta kSetroM kI kula caudaha pramukha nadiyoM ke nAma do-do ke yugma meM batAye gaye haiM yathA-gaMgA-siMdhu, rohita-rohitAsya, nArI-nArIkAntA, svarNakUlA-rUpakUlA, harita-harikAntA, sItA-sItodA, raktA-raktodA / inameM se gaMgA-sindhu ko bharatakSetra meM bahatA huA mAnA gayA hai| yadi ve saba isI pRthvI kI nadiyA~ haiM to prazna hai ki inameM se hamane kevala gaMgA-sindhu yugma kA hI nAma sunA aura dekhA hai, zeSa kA kyoM nahIM? yadi zeSa ke nAma parivartita ho gaye ho to gaMgA-sindhu ke nAma kyoM nahIM badale? jambUdvIpa niyata, zAzvata, akSaya, nitya mAnA gayA hai| pRthvI ke liye ye bAte lAgU nahIM ho sakatI, kyoMki pRthvI to sUrya se janmI hai| (7) 32 - - tulasI prajJA aMka 128

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(8) jIvAbhigama sUtra, bhagavatI, jambUdvIpaprajJapti, tiloyapaNNati, trilokasAra Adi sabhI zvetAmbara-digambara mAnya graMthoM meM jambUdvIpa kA AkAra tela ke pUrva jaisA gola, ratha ke pahiye jaisA gola, pUrNacandra jaisA vRtta saMsthAna kA mAnA gayA hai| ye sabhI AkAra vRttIya cakatI jaise gola AkAra kI ora izArA karate hai jisakI vRtIya vimA nahIM hotii| jabaki pRthvI to nAraMgI yA kisI geMda jaisI trivimIya golAkAra (Spherical Shaped) hai| (9) jambU ko abhyaMtara (sabase bIca vAlA) dvIpa mAnA gayA hai| pRthvI kisa nikAya kA abhyaMtara bhAga hai? (10) jambU sabase choTA hai jabaki grahoM ke bIca pRthvI sabase choTI nahIM haiN| (11) jagatI, gavAkSa, cAra dvAra, vedikA Adi pRthvI para kahA~ haiM? (12) bharata aura airAvata jaise eka samAna do bhAga pUrI pRthvI para kahIM nahIM hai| (13) uttarakurU kSetra meM kamala tathA kastUrImRga jaisI gaMdhavAle, mamatvarahita, sahanazIla tathA zanaiH-zanaiH calane vAle (zanaizcarI) jIva rahate haiM, aisA samasta jaina zAstroM meM varNana hai| uttarakurU aura devakurU meM manuSyagaNa 49 ahorAtri meM hI yuvAvasthA ko prApta ho jAte haiM, aisA kahA gayA hai| kyA yaha varNana pRthvI ke kisI bhAga meM saMbhava hai yA thA? (14) jambUdvIpa kA vyAsa eka lAkha yojana batAyA gayA hai| yadi eka yojana kA nyUnamAna (1y...-4 kosa= 8 mIla=12.8 kilomITara) bhI lekara caleM to jambU kA vyAsa bAraha lAkha assI hajAra kilomITara prApta hotA hai| hamArI pRthvI itanI bar3I kabhI nahIM rhiiN| araboM varSa pUrva apane janma ke samaya bhI vaha itanI bar3I nahIM thI, kyoMki yAda rakheM ki sUrya kA vyAsa caudaha lAkha kilomITara (se kucha kama) hai tathA pRthvI usakA eka Tukar3A mAtra hai| ataH pRthvI kA vyAsa kabhI 12,80,000 kilomITara rahA ho, yaha saMbhava nahIM hai| (pRthvI kA vyAsa to isase sauvAM bhAga hI hai|) uparokta tarkoM se yaha siddha hotA hai ki jambUdvIpa pRthvI kA dyotaka nahIM hai| niHsandeha vaha isa madhyaloka ke AkAza kA aisA vibhAga (Circular Zone) hai jisameM do sUrya haiN| aisA mAnane se hamAre zAstroM meM varNita do sUryoM kA siddhAnta satya pratIta hotA hai| do sUrya kA siddhAnta __ jaina khagola darzana meM jambUdvIpa meM do sUryo kA honA batAyA gayA hai| yadi jambU ko pRthvI mAne to yaha bAta prekSaNoM se pare ho jAtI hai| lekina yadi jambU ko AkAza kA eka tulasI prajJA aprela - jUna, 2005 - - 33

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madhya vibhAga mAnA jAe to do sUrya kA astitva samajha meM A sakatA hai| jambU rUpI vibhAga ke dakSiNI ardha bhAga se eka tathA uttarI ardhAMza se eka, isa prakAra jambU meM do sUrya dRSTigocara hote haiN| inameM se eka hamArA sUrya hai jisake nau graha tathA unake kucha upagraha haiN| grahikAeM (Asteroids), tArikAeM, nakSatra Adi bhI haiN| pRthvI isI sUrya kA eka graha hai| jaina darzana meM kucha graha 88 (kucha zAstroM meM 83) batAye gaye haiN| isI prakAra dUsare sUrya kA bhI eka parivAra hai| airAvata usI kA eka graha hai| donoM sUrya 180 yojana jambU meM tathA (330.. 48) yojana lavaNa samudra meM gamana karate hai| eka sUrya kI udaya dizA Agneya, to dUsare kI vAyavya hotI hai| ye dizAeM merU ke sandarbha meM kahI gaI pratIta hotI hai arthAt yadi merU parvata se yA jambU vibhAga ke kendra se khar3A hokara dekhA jAe to eka sUrya Agneya tathA dUsarA vAyavya vidizA se udita hotA huA pratIta hotA hai| donoM kI kakSa eka-dUsare ko kahIM kATatI nahIM hai arthAt donoM kisI eka sthAna para sAtha-sAtha milate hoM, aisA nahIM hotaa| eka sUrya kI kakSA jambU ke dakSiNI ardha meM pUrI ho jAtI hai tathA dUsare kI uttarI ardha bhAga meM / ina donoM sUrya ke Atapa evaM timira kSetra kA vistAra merU ke madhya se lavaNa samudra ke chaThe bhAga paryanta arthAt 83, 3331 yojana hai|12 eka sUrya ke kAraNa tApa kSetra meM jitanA Atapa rahatA hai usase dugunA Atapa do sUryo ke kAraNa hotA hai| isa prakAra jambU tathA lavaNa samudra ke kucha kSetra aise bhI haiM jahA~ donoM sUrya kA saMyukta prabhAva dRSTigocara hotA hai| donoM sUrya ke madhya kSaitija dUrI kA nyUnatama (unake prathama kalA maMDala meM hone para) 99,640 yojana tathA mahatttama mAna (unake antima kalA meM hone para) 1,00,660 yojana hai| inake madhya dUrI kA ausata mAna 1,00,150 yojana prApta hotA hai| yadi AkAzIya dUriyoM ko nApane hetu hama eka yojana (mahAyojana) kA mAna 4000 mIla (-6400 kilomITara=6.4 x 106 mITara) leM to donoM sUrya ke madhya ausata dUrI 6.41 x 1011 mITara prApta hotI hai| vijJAna meM kahA gayA hai ki hamAre sUrya se jo nikaTatama sUrya hai vaha "Alpha Centauri" kahalAtA hai| usake hamAre sUrya se dUrI kucha 1.6 x 1015 mITara hai| isI prakAra jambU meM do candra kA honA batAyA gayA hai| candra hamArA upagraha hai| vaise to kevala hamAre hI sUrya ke jitane graha haiM unake kula upagrahoM kA yoga (vijJAnAnusAra) 56 hai lekina jaina darzana meM zAyada upagrahoM ko bhI grahoM ke sAtha jor3akara sabake liye 'bhUmi' zabda prayukta kiyA gayA hai| isaliye jaina dharma meM kula grahoM (bhUmiyoM) kI saMkhyA 88 (yA 83) batAI gaI haiM tathA kevala bharata aura airAvata ke upagraha ko hI candra mAnakara candroM kI kula saMkhyA do batAI gaI hai| 34 / - tulasI prajJA aMka 128

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jaina zAstroM meM graha parivAra ke pramukha ke rUpa meM candra ko mAnA gayA hai, sUrya ko nhiiN| DhAI hajAra varSa pahale saMsAra kI sattA kA kendra candra mAnA jAtA thaa| saMvatsara bhI candra AdhArita hI banate the| Adhunika vijJAna ke anusAra sUrya ke graha aura grahoM ke candra hote haiM lekina pUrva meM yaha mAnA jAtA thA ki pratyeka candra kA eka parivAra hotA hai jisameM kucha graha, kucha tAre, kucha nakSatra aura eka sUrya hotA hai| bharata kSetra kyA hai samasta jaina zAstroM ke anusAra yadi jambUdvIpa ke 190 samAna Tukar3e kiye jAeM to unameM se eka Tukar3A bharata kSetra hogaa| cU~ki jambadvIpa vRtIya cakatInumA hai, isaliye ye Tukar3e, usake kSetraphala ke hI ho sakate haiM, vyAsa ke nhiiN| adhikAMza zAstroM meM likhA hai ki jambUdvIpa ke vyAsa (eka lAkha yojana) meM 190 kA bhAga dene para jo rAzi prApta hotI hai (526.31 yojana) vaha bharata kSetra kA vyAsa hai| yaha tarka asaMgata pratIta hotA hai, kyoMki vyAsa ke 190 Tukar3eM karane se kisI dvivimIya yA trivimIya kSetra ke bhI 190 samAna Tukar3e hoMge, yaha vyAkhyA galata hai| jaba Apa kisI cakatI ke aise Tukar3e kareM ki usakA sabase nyUna Tukar3A cakatI kA 190 vAM aMza ho, phira agalA Tukar3A pahile se dugunA ho, tIsarA Tukar3A dUsare se dugunA ho.......... phira kendra ke bAda ke Tukar3e kramaza: Adhe-Adhe hoM, to nizcita hI Apako cakatI kI phAMka yA slAIsa (Slice) kATanA hogii| aisI slAisa kATane para Apa vAstava meM kSetraphala ke Tukar3e karate haiM nA ki vyAsa ke| jaina zAstroM ke anusAra bharata kSetra kA kSetraphala 21,7370,2229/361 varga yojana (=602,1335.6-lagabhaga 6 x 10 vargayojana) hai| yadyapi 'tiloyapaNNati76 meM jambUdvIpa kA kSetraphala 79,05,69,41,50 varga yojana batAyA hai aura isake 190 Tukar3e karane para eka Tukar3e (bharata) kA kSetraphala 41.3 x 10deg varga yojana prApta hotA hai| isa asamAnatA kA jo bhI kAraNa rahA ho, yadi hama bharata kA kSetraphala pUrva mAna ke anusAra 602,1335.6 varga yojana mAneM tathA use cakatInumA mAnakara usakA pRSTha kSetraphala 4nr2 ke sUtra se nirUpita kareM (kisI cakatI kA artha vyAsa ho to usakA pRSTha kSetraphala 4xr hotA hai|) to 4 nr = 6021335.6 yojana ataH ..-692.4 yojana, cUMki 1 yojana=4 kosa =8 mIla= 12.8 kilomITara hai ataHr =692.4 x 12.8 kilomITara =8862.7 kilomITara tulasI prajJA aprela-jUna, 2005 - 0 35

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yaha mAna pRthvI trijyA ke lagabhaga samatulya hai / yadyapi Aja pRthvI kI AMtarika trijyA 6400 kilomITara mAnI jAtI hai| lekina Aja se hajAroM varSa pUrva pRthvI kI trijyA 8862.7 kilomITara ho, yaha saMbhava hai / isaliye merA sujhAva hai ki jainadharma meM jise bharata kSetra kahA gayA hai vaha vAstava meM hamArI pRthvI kA dyotaka hai athavA eka aisA kSetra hai jisameM pRthvI ke sAtha-sAtha kucha anya choTe AkAzIya piNDa hoM yA pRthvI evaM kucha rikta sthAna ho / ise bharata kSetra isaliye kahA gayA hogA ki pRthvI para bhAratavarSa nAma kA eka vizAla evaM prasiddha kSetra hai jisameM hajAroM varSa pUrva apanI sImAoM kA vistAra Aja se kahIM adhika rahA hogA / bharata kSetra pRthvI kA dyotaka ho sakatA hai, isa siddhAnta kI puSTi ke liye maiM nimna tarka prastuta karanA cAhatA hU~ 36 (1) tiloyapaNNati ( bhAga 2, gAthA 2402) meM bharata kSetra kA kSetraphala 602, 1335.6 vargayojana batAyA gayA hai, vaha bhArata varSa kA kSetraphala ho hI nahIM sktaa| (2) vaidika dharma meM yaha mAnA gayA hai ki kAla kA parivartana kevala bharata kSetra meM hI saMbhava hai| sAtha hI viSNu purANa ke antima adhyAya ke upasaMhAra meM likhA hai ki bharata ko chor3akara zeSa sabhI bhoga bhUmiyA~ haiN| isase siddha hotA hai ki bharata kSetra hI pRthvI hai jo karmabhUmi hai| jainoM meM varNita anya karmabhUmiyA~ tathA bhogabhUmiyA~ anya grahoM ke dyotaka haiM / (3) yadi vaijJAnika dhAraNA ke anusAra yaha mAna liyA jAe ki Aja se karor3oM varSa pUrva eziyA, yUropa, aphrIkA, AsTreliyA tathA dakSiNa uttara amerikA milakara eka hI bhUmi bhAga banAte the tathA kAlAntara meM jala Adhikya ke kAraNa jo mahAsamudra bane, unase amerikA tathA AsTreliyA ke bhU bhAga se pRthak ho gaye, to yaha spaSTa ho jAtA hai ki bharata kSetra pRthvI ko hI kahA jAtA thA / ( 4 ) gaNitAnuyoga ( Agama anuyoga TrasTa, ahamadAbAda ) kI prastAvanA meM paM. hIrAlAla zAstrI likhate haiM, 'bharata tathA anya karma bhUmiyoM ke manuSya tathA tiryaMca agale bhava meM nArakI, deva yA siddha bana sakate haiN|' yadi bharata se tAtparya kevala bhAratavarSa se hotA to 'siddha' to ThIka hai lekina kyA 'nArakI aura deva' bhI kevala bhArata varSa ke hI jIva banate ? (5 ) bharatakSetra ke bAda jo kSullaka himavAna parvata hai vaha 100 yojana ( = 1280 kilomITara) U~cA batAyA gayA hai| bhArata ke (aura pRthvI ke bhI) sabase tulasI prajJA aMka 128

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(6) tiloyapaNNati kI eka gAthA 8 meM kahA gayA hai, " bharata evaM airAvata kSetra para ( arthAt niSadha evaM nIla parvata ke Upara) eka hI samaya sUryAdaya tathA sUryAsta hotA hai / " isase jAhira hotA hai ki bharata tathA airAvata, do bhinna graha haiN| cUMki donoM ke sUrya alaga-alaga haiM, isaliye yaha saMbhava hai ki donoM graMthoM para eka hI samaya meM sUryodaya tathA sUryAsta hotA ho / 'uparokta tarkoM se yaha spaSTa ho jAtA hai ki bharata kSetra eka aisA kSetra hai jo jambU vibhAga kA 190vAM aMza hai tathA isa kSetra meM pRthvI evaM kucha rikta sthAna athavA pRthvI evaM kucha choTe-choTe AkAzIya piNDa haiM athavA kevala pRthvI hai| niSkarSa 1. 2. 3. bar3e zikhara (gaurIzaMkara coTI ) kI U~cAI kevala 29000 phITa (lagabhaga 8.8 kilomITara) hai| kSullaka himavAna parvata kI caur3AI lagabhaga 1052 yojana tathA pUrva pazcimI lambAI lagabhaga 5350 yojana batAI gaI hai| 17 isase bhI yahI jJAta hotA hai ki bharatakSetra pRthvI hI hai aura kSullakahimavAna parvata pRthvI ke bAhara kA koI AkAzIya rikta sthAna hai| 4. 5. jaina zAstroM meM jisa madhyaloka kA varNana kiyA gayA hai usakI vimA tathA Adhunika vijJAna meM varNita hamArI gailaksI kI vimA samAna hone se yaha saMbhAvanA ho sakatI hai ki madhyaloka vAstava meM hamArI gailaksI kA dyotaka hai| madhyaloka meM jo vibhinna dvIpa tathA samudra batAye gaye haiM ve isa gailaksI ke bhinna-bhinna vibhAga (Zones) haiM jo vRttIya cakatI ke AkAra ke haiN| ina dvIpa - samudroM kA AkAra tathA vistAra gailaksI ke AkAra tathA vistAra ke tulya hai| jo dvIpa haiM ve dvIpa isaliye kahalAte haiM ki unakA samUcA padArtha - ghanatva citrA pRthvI ke Upara sthita hai tathA jo samudra isaliye kahalAte haiM ki unakA padArtha ghanatva, citrA se nIce kI ora hai / citrA ko eka sandarbha tala (reference level) mAnA gayA hai| sabase madhya meM sabase choTA vibhAga jambUdvIpa hai / isa bhAga meM do sUrya tathA unakA saura parivAra hai / merU eka parikalpita akSa (hypothetical axis) hai / samasta dvIpa - samudra isa akSa ke paritaH samaakSIya haiN| tulasI prajJA aprela - jUna, 2005 37

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sandarbha : 1. 3. 4. 6. 5. 7. 38 trilokasAra, tiloyapaNNati, lokavibhAga, jambadvIpa-prajJapti, sUryaprajJapti, jambUdvIpa patisamuhAoM, harivaMzapurANa, siddhAntasAra dIpaka, vyAkhyAprajJati, gaNitAnuyoga tathA karaNAnuyoga se saMbaMdhita anya graMtha / 2. tiloyapaNati meM 64 dvIpa - samudroM kA varNana hai / jo bharata kSetra hai vaha vAstava meM aisA kSetra hai jisameM hamArI pRthvI sthita hai / yaha bhI ho sakatA hai ki pRthvI ke sAtha kucha AkAzIya sthAna bhI rikta rUpa meM ho| isa kSetra kA nAma bharata kSetra isaliye rakhA gayA hai ki isameM sthita pRthvI para bhAratavarSa nAma kA eka deza hai / jambUdvIpa meM jo 7 kSetra batAye gaye haiM ve sabhI koI graha haiM tathA jo 6 viSadhara parvata haiM, ve koI rikta AkAzIya sthAna hai / jambU ke dakSiNa meM sthita tIna kSetra tathA tIna parvata hamAre sUrya ke parivAra ke sadasya haiM jabaki jambU ke uttara meM sthita tIna kSetra tathA tIna parvata dUsare sUrya ke parivAra ke sadasya haiN| videha kSetra eka aisA graha hai jisakA ardhabhAga (dakSiNI) hamAre parivAra meM hai tathA usakA zeSa ardhabhAga (uttarI) dUsare sUrya ke parivAra meM hai| yaha bhI ho sakatA hai ki yaha do choTe grahoM kA samUha hoM / videha ke kendra se gujarate hue eka akSa kI parikalpanA kI gaI hai jise merU parvata kahA gayA hai tathA jisake parita: yaha gailaksI paribhramaNa karatI hai / jisa prakAra pRthvI apanI dhuri (akSa) ke parita: ghUmatI hai / lekina vAstava meM vahA~ dhuri jaisI koI vAstavika vastu maujUda nahIM hai, vaisI hI tasvIra merU kI honI cAhie / I tiloyapaNati bhAga 3, mahAadhikAra 5, gAthA 13 se 261 tiloyapaNNati - 3 ma.a. 5, gAthA 34 tathA trilokasAra, Adi / kaoNsmAlAjI olDa eNDa nyU, pro. jI. Ara. jaina, peja 80 ( sandarbha jarmana dArzanika vaoNna glesanapa dvArA likhita pustaka "dara - jainismasa " ) / isake anusAra koI deva 6 mAha meM 2057152 yojana prati kSaNa kI dara se jo dUrI taya kare vaha 1 rajju hai / yadi eka yojana ( mahAyojana) kA zAstrokta mAna 4000 mIla arthAt 6400 kilomITara arthAt 6.4 X100 mITara liyA jAeM ( AkAzIya dUriyoM hetu yaha mAna sarvamAnya hai) tathA eka kSaNa ko 0.25 saikeNDa ke tulya liyA jAeM tathA 6 mAha ke 6 x 30 x 24 x 60 X 60 saikeNDa banAye jAaiM to 1 rajju kA mAna 8.15 x 1020 mITara prApta hotA hai| rajju kA yaha mAna satya hai athavA nahIM, isase lekha ke niSkarSoM meM vizeSa prabhAva nahIM par3atA / e bripha hisTrI oNpha TAima, sTIphana hAkiMgsa, jisameM batAyA gayA ( a. 3, peja 39 ) hai tulasI prajJA aMka 128

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7. ki hamArI gailaksI kA vyAsa 1,00,000 prakAza varSa hai| cUMki 1 prakAza varSa meM 9.5 ....1015 mITara hote haiM? isaliye isa gailaksI kA vyAsa 9.50 x 1020 mITara hotA haiN| kucha vaijJAnika gailaksI kA vyAsa 90,000 prakAza varSa= 8-55 x 1020 mITara mAnate hai| tiloyapaNNati -3 ma.a.5, gAthA-10 peja 3 gaNitAnuyoga, munizrI kanhaiyAlAla 'kamala', Agama anuyoga TrasTa ahamadAbAda, 'tiryakraloka', gAthA 244 peja 194. tiloyapaNNati -3 ma.a.7, gAthA 599 tathA 604, peja 414-415 9. gaNitAnuyoga, munizrI kanhaiyAlAla 'kamala', Agama anuyoga TrasTa ahamadAbAda adhyAya 2, sUtra 9, peja 125 10. tiloyapaNNati -3 ma.a.7, gAthA 218, peja 295 11. tiloyapaNNati -3 ma.a.7, gAthA 451 peja 367 12. tiloyapaNNati -3 ma.a.7, gAthA 295 peja 318 13. tiloyapaNNati -3 ma.a.7, gAthA 362 peja 339 14. tiloyapaNNati -3, prastAvanA, pro. DaoN. rAdhAcaraNa gupta, peja 46 15. tiloyapaNNati bhAga-2 gAthA 2402 peja 636 16. tiloyapaNNati -2 gAthA 59 peja 17 17. gaNitAnuyoga sUtra 336, peja 226 18. tiloyapaNNati -3 ma.a.7, gAthA 447, peja 366 tulasI prajJA aprela-jUna, 2005 - 39

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caudaha guNa sthAna : eka vimarza - muni madana kumAra samavAyAMga meM caudaha jIva sthAna kA nirUpaNa hai| uttaravartI sAhitya meM ye 'guNasthAna' ke nAma se prasiddha haiN| karma grantha meM caudaha bhUtagrAma ko caudaha jIva sthAna aura caudaha jIva sthAna ko caudaha guNasthAna kahA gayA hai| Agama sAhitya meM guNasthAna zabda kA prayoga prApta nahIM hai| gommaTa sAra meM jIvoM ko 'guNa' kahA gayA hai| usake anusAra caudaha jIvasthAna karmoM ke udaya, upazama, kSaya aura kSayopazama Adi kI bhAvajanita avasthAoM se niSpanna hote haiN| pariNAma aura pariNAmI kA abhedopacAra karane para jIvasthAnoM ko guNasthAna kI saMjJA dI gaI hai| dhavalA TIkA meM audayika Adi pA~ca bhAvoM ko guNa kahA gayA hai| ina guNoM ke sAhacarya se jIva ko bhI guNa kahA gayA hai| jIva sthAna ko uttaravartI sAhitya meM isI apekSA se guNasthAna kahA gayA hai| jaina siddhAMta dIpikA meM AcArya zrI tulasI ne likhA- 'karma vizuddhermArgaNApekSANi caturdazajIvasthAnAni' karmavizuddhi kI taratamatA kI apekSA se jIvoM ke caudaha sthAna hote haiN| dharma aura dharmI meM abheda kA upacAra karane para jIvasthAna guNasthAna kahalAte haiN| caudaha guNasthAna Atmavizuddhi kI kramika bhUmikAe~ haiN| isameM samasta saMsArI jIvoM kA samAveza ho jAtA hai| guNasthAna chUTane ke bAda jIvamukta ho jAtA hai| mukta AtmAoM meM guNa hote haiM kintu guNasthAna nhiiN| ina caudaha guNasthAnoM kA AdhAra karma vilaya hai| ATha karmoM meM pradhAna karma moha karma hai| usake udaya se jIva malinatA ko aura anudaya se vizaddhatA ko arjita karatA hai| mohakarma kI 28 prakRttiyA~ haiN| prathama guNasthAna meM ve sabhI udaya meM rahatI haiM aura gyAharaveM guNasthAna meM ve upazama ko tathA bArahaveM guNasthAna meM kSaya ko prApta ho jAtI haiN| isase spaSTa hai ki guNasthAnoM kI racanA kA maulika AdhAra moha karma kA vilInIkaraNa hai| moha vilaya ke pazcAta hI terahaveM guNasthAna meM ghAti trika kA kSaya hotA hai aura AtmA sarvajJa dazA ko prApta ho jAtI hai| caudaveM guNasthAna meM AtmA zailezI avasthA ko prApta 40 - tulasI prajJA aMka 128

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kara cAra bhavopagrAhI karmoM ko kSINa kara detI hai aura siddha banakara lokAnta meM avasthita ho jAtI hai| prathama guNasthAna anantAnanta jIvoM kA Azraya sthAna hai| isameM jIva anantAnanta kAla taka raha sakatA hai| isake atirikta kisI bhI guNasthAna meM jIva ananta kAla taka nahIM raha sakatA hai| prathama guNasthAna abhavya jIva ke lie anAdi aura ananta hai tathA mokssgaamii| bhavya jIvoM ke lie anAdi aura sAnta antasahita hai| jo jIva mithyAtva ko tyAga, samyaktva prApta kara phira mithyAtvI bana jAte haiM aura usake bAda samyaktva ko punaH prApta karate haiM unakI apekSA se prathama guNasthAna Adi sahita aura anta sahita hai| gommaTasAra meM prathama guNasthAna ko audayika bhAva mAnA hai kintu samavAyAMga meM jIvasthAnoM kI racanA kA AdhAra karma-vizuddhi batalAyA gayA hai| kammavisohimaggaNaM paDucca cauddasa jIvaTThANA pannatA - isa Agama pATha se prathama guNasthAna audayika bhAva pramANita nahIM hotA kintu vaha kSayopazamika bhAva hai| mithyAtvI puruSa meM jo kSAyopazamika guNa hai use mithyAdRSTi guNasthAna kahate hai| isase spaSTa hai ki mithyAtvI vyakti kI jitanI sahI dRSTi hai vaha mithyAdRSTi guNasthAna hai| mithyAtvI vyakti meM jo mithyAtva hai,tatva jJAna ke prati viparIta AsthA hai vaha guNasthAna nahIM hai| mithyAtvI vyakti meM jo samatA hai, dRSTi aura AcaraNa kI zucitA hai use hI mithyAdRSTi guNasthAna kahanA caahie| mithyAtvI kI sahI samajha mithyAtva ke sahI saMsarga se hI mithyAdRSTi kahalAtI hai| yahA~ pAtra- vicAra se mithyAtvI vyakti meM pAyI jAne vAlI yatkiMcita samyakdRSTi ko mithyAdRSTi kahA gayA hai| yadyapi prathama guNasthAna meM darzana mohanIya karma kA udaya rahatA hai, isase yadi prathama guNasthAna ko audayika bhAva kahA jAe to caritra mohanIya karma kA udaya dasaveM guNasthAna taka rahatA hai to kyA ina sabhI guNasthAnoM ko audayika bhAva kahA jAyegA? vastuta: AtmA-vizuddhi kI taratamatA para AdhArita hone se ye sabhI guNasthAna audayika bhAva nahIM hai| gommaTasAra meM dvitIya guNasthAna -sAsvAdana samyak dRSTi ko pAriNAmika bhAva kahA gayA hai kintu yaha bhI yauktika nahIM hai| isa guNasthAna meM samyaktva kA kiMcit svAda rahatA hai| isa apekSA se ise kSayopazamajanya kahanA caahie| Agamika dRSTi se yaha kahA jA sakatA hai ki prathama tIna guNasthAna kSayopazimaka aura pAriNAmika bhAva hai| cauthA guNasthAna audayika bhAva chor3akara cAra bhAvAtmaka hai| pA~cave se dasavA~ guNasthAna kSAyopazamika aura pAriNAmika bhAva hai| gyArahavAM guNasthAna aupazamika aura pAriNAmika bhAva, bArahavAM tathA terahavAM guNasthAna kSAyika aura pAriNAmika bhAva tathA caudahavAM guNasthAna kevala pAriNAmika bhAva hai| isa Agama vivakSA ke AdhAra para yaha kahA jA sakatA hai ki sabhI caudaha guNasthAna ekAnta niravadya aura jinAjJA meM hai| itanA hone para bhI yadi heya ora upAdeya kI dRSTi se virmaza kiyA jAe to yaha kahA jA sakatA hai ki caudaha hI guNasthAna heya tulasI prajJA aprela-jUna, 2005 - - 41

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haiM, kyoMki unhe chor3e binA mokSa nahIM milatA hai aura caudaha hI guNasthAna upAdeya haiM, kyoMki ve karma kI vizuddhi se prApta hote haiN| sApekSa cintana ke dvArA yaha bhI kahA jA sakatA hai ki caudaha hI guNasthAnoM meM pUrvavartI guNasthAna chor3ane yogya hai tathA uttaravartI guNasthAna svIkAra karane yogya hai| jaise chaThe guNasthAnavartI zramaNa ke lie pA~cavAM guNasthAna heya hai tathA sAtavA~ guNasthAna upAdeya hai| ___ gommaTasAra meM caudaha guNasthAna ko kSAyika bhAva kahA gayA hai kintu yaha bhI virmazanIya hai| use kSAyika bhAva kyoM kahA jAe ? jJAnAvaraNIya, darzanAvaraNIya aura antarAya karma-isa ghAti trika kA kSaya terahaveM guNasthAna meM hI ho jAtA hai tathA cAra bhavopagrAhI karmoM kA kSaya caudahavAM guNasthAna chUTane para hotA hai| aisI sthiti meM caudahaveM guNasthAna ko kevala pAriNAmika bhAva kahanA hI yuktisaMgata lagatA hai| yaha bhalIbhA~ti jAnanA cAhie ki caudahavAM guNasthAna kisI karma ke dvArA niSpanna nahIM hai| nAma karma ke udaya se jIva ke caudaha bheda niSpanna hote haiN| ina sabhI bhedoM meM mithyA dRSTi guNasthAna pAyA jAtA hai| cAra gati, pA~ca jAti, cha: kAya Adi meM sarvatra mithyAdRSTi guNasthAna kI vidyamAnatA hai| sAsvAdana samyagdRSTi trasakAya ke aparyApta aura sannI paMcendriya ke paryApta meM pAyI jAtI hai| upazama samyaktva se cyuta hokara jIva jaba nIce giratA hai -prathama guNasthAna kI ora unmukha hotA hai, taba usa antarAla kAla meM sAsvAdana samyaktva pAyI jAtI hai| mizradRSTi kevala sannI paMcendriya ke paryApta meM hI pAyI jAtI hai| mizradRSTi tattva ke prati saMdigdha avasthA hai| isameM vicAradhArA nizcita nahIM hotI hai / samyak aura asamyak kA nizcaya nahIM hotA hai| yaha AtmA kI saMdeha sahita dolAyamAna avasthA manoyoga pUrvaka hotI hai| ataH mizradRSTi guNasthAna meM jIva kA bheda eka caudahavAM hI pAyA jAtA hai| avirati samyak dRSTi sannI paMcendriya ke aparyApta aura paryApta donoM meM hI pAyI jAtI hai| samyaktva antarAla gati meM bhI jIva ke sAtha raha sakane ke kAraNa vaha aparyApta avasthA meM bhI upalabdha hotI hai| tIrthaMkara ke jIva deva gati yA naraka gati se nikala kara jaba manuSya gati meM avatarita hote haiM taba unameM aparyApta avasthA meM bhI samyaktva pAyI jAtI hai| isa taraha aparyApta avasthA meM bhI caturtha guNasthAna saMbhava hai, aisA cAroM gatiyoM ke jIvoM meM saMbhava hai| paryApta avasthA meM jIva tattva ko jAnakara athavA jAti smaraNa jJAna Adi ke dvArA samyaktva ko arjita kara letA hai| jaise gaNadhara gautama svAmI ne bhagavAna mahAvIra ko dezanA sunakara samyaktva kI prApti kI aura nandana maNikAra ne jAti smaraNa jJAna ke dvArA samyaktva ko paayaa| dezavirati Adi sabhI guNasthAnoM meM jIva kA bheda eka caudahavAM hI pAyA jAtA hai, kyoMki vrata kA svIkaraNa kevala paryApta avasthA meM hI kiyA jA sakatA hai| dUsarI bAta yaha hai ki antarAla gati meM samyaktva sAtha meM raha sakatA hai kintu cAritra nahIM,ata: saMvarayuktaM sabhI guNasthAna kevala paryApta avasthA meM hI pAye jAte haiN| 42 - tulasI prajJA aMka 128

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eka jIva meM tathA eka kAla meM eka hI guNasthAna pAyA jAtA hai / saMsArI jIvoM meM guNasthAna kA parirvatana hotA hai kintu guNasthAna zUnya sthiti kabhI nahIM AtI hai / pA~ca guNasthAna zAzvata haiM jo kabhI jIvazUnya nahIM hote haiM - pahalA, cauthA, pA~cavAM, chaTThA aura terahavAM guNasthAna / tIna guNasthAna amara haiM, jinameM jIva kA kabhI maraNa nahIM hotA hai / ve haiMtIsarA, bArahavAM aura terahavAM guNasthAna / antarAla gati meM tIna guNasthAna pAye jAte haiM- pahalA, dUsarA aura cauthA guNasthAna / tIna guNasthAna apratipAtI haiM jisameM jIva kA adhogamana nahIM hotA hai / ve hai :- bArahavAM, terahavAM aura caudahavAM guNasthAna / 1 mithyAdRSTi, sAsvAdana samyagdRSTi aura avirati samyag dRSTi guNasthAna meM teraha yoga pAye jAte haiN| AhArakalabdhi caturdaza pUrvadhara muni ke hI hotI hai, ataH AhAraka kAyayoga aura mizra kAyayoga chaTThe guNasthAna meM hI pAye jAte haiM / ukta muni Aharaka labdhi kA prasphoTa kara AhAraka zarIra kA nimArNa karate haiN| yaha zarIra pUrNa banakara jo gamanAgamana Adi kriyA karatA hai vaha AhAraka kAyayoga hai / jisa samaya AhAraka zarIra apanA kArya karake audArika zarIra meM praveza karatA hai usa samaya AhAraka audArika ke saMyoga se AhAraka mizrakAya yoga hotA hai| mizra guNasthAna meM dasa yoga pAye jAte haiM / cAra mana ke, cAra vacana ke tathA audArika aura vaikriya kAyayoga / mizra guNasthAna cAra gatiyoM meM pAtA hai, kyoMki tattva viSayaka zaMkAspada sthiti cAroM gatiyoM meM nirmita hotI hai / manuSya aura tiryaJca gati meM cAra mana aura cAra vacana yoga ke sAtha audArika kAyayoga pAtA hai tathA deva aura naraka jAti meM cAra mana aura cAra vacana ke sAtha vaikriya kAyayoga pAtA hai / dezavirati guNasthAna meM bAraha yoga pAte haiN| AhAraka, AhAraka mizra aura kArmaNa kAya yoga chor3akara AhAraka aura AhAraka mizra kevala chaThe guNasthAna meM hI pAyA jAtA hai tathA kArmaNa kAyayoga aparyApta avasthA meM athavA kevalI samudghAta dazA meM hI pAyA jAtA hai, deza virati guNasthAna meM bAraha yoga pAe jAte haiM / ataH pramatta saMyata guNasthAna meM caudaha yoga pAte haiM / kArmaNa kAyayoga ko chor3akara apramatta saMyata guNasthAna se kSINamoha guNasthAna taka pAMca yoga pAte haiM - satya mana, vyavahAra mana, satya vacana, vyavahAra vacana aura audArika kAya yoga / ye sabhI apramatta avasthA ke guNasthAna haiM jinameM azubha yoga aura labdhi prayoga ke liye kiMcita bhI avakAza nahIM hai / sayogI kevalI meM sAta yoga pAye jAte haiM, uparokta pA~ca yoga sabhI kevalI aura arhatoM meM pAte hai tathA kevalI samudghAta hone para kevala jJAnI meM audArika mizra aura kArmaNa kAya yoga - ye do aura bar3ha jAte haiN| kevala jJAnI ke AyuSya karma kI sthiti aura dalikoM se jaba vedanIya, nAma evaM gotra karma kI sthiti aura dalika adhika hote haiM taba unako paraspara meM barAbara karane ke liye kevalI samudghAta hotA hai / jaba sirpha antarmuhUrtta AyuSya zeSa rahatA hai tabhI samudghAta hotA hai / tulasI prajJA aprela - jUna, 2005 43

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samudghAta meM ATha samaya lagate haiN| ina ATha samayoM meM pahale aura AThaveM samaya meM audArika kAyayoga, dUsare, chaThe aura sAtaveM samaya meM kArmaNa ke saMyoga se audArika mizrakAya yoga tathA tIsare, cauthe aura pA~caveM samaya meM kArmaNa kAyayoga hotA hai / ayogI kevalI meM yoga kA sarvathA abhAva hotA hai| terahaveM guNasthAna ke anta meM kevalajJAnI mana, vacana aura kAya yoga kA kramazaH nirodha kara caudahaveM guNasthAna meM niSprakaMpa avasthA ko prApta kara lete haiM , ata: ve nirAzrava, abaMdha aura ayogI kahalAte haiN| mithyAdRSTi guNasthAna aura mizraguNasthAna meM tIna ajJAna aura tIna darzana -cha: upayoga pAte haiN| ina donoM meM samyaktva kA abhAva hai , ata: ina guNasthAnavI jIvoM kA jJAna bhI ajJAna kahalAtA hai| yahA~ ajJAna kA artha jJAna kA abhAva nahIM kintu kutsita jJAna hai| ajJAna meM naJ samAsa kutsArthaka hai| jJAna kutsita nahIM kintu jJAna kA jo pAtra mithyAtvI hai usake saMsarga se vaha kutsita kahalAtA hai| mithyAdRSTi kA jJAna mithyAtva sahacarita hotA hai, isalie use ajJAna kahA hai| jJAna jo ajJAna kahalAtA hai, vaha mithyAtva ke sAhacarya kA pariNAma hai| jaise mithyAtva samyak- zraddhA kA viparyaya hai vaise ajJAna jJAna kA viparyaya nahIM hai| jJAna aura ajJAna meM svarUpa bheda nahIM kintu adhikArI bheda hai| samyak dRSTi kA jJAna jJAna kahalAtA hai aura mithyAdRSTi kA jJAna ajJAna / isa saMdarbha meM zrImajjayAcArya ne bhagavatI jor3a meM likhA hai bhAjana lAre jANa re, jJAna ajJAna kahIjie / samadRSTi re jJAna re , ajJAna mithyAdRSTi taNo // sAsvAdana samyagdRSTi, avirati samyagdRSTi aura dezavirati gaNasthAna meM tIna jJAna aura tIna darzana cha: upayoga pAte haiN| samyaktvI hone se ye sabhI jJAnI kahalAte haiN| ina guNasthAnoM meM ajJAna nahIM pAte haiN| sUkSma samparAya guNasthAna ko chor3akara chaThe se bArahaveM guNasthAna taka cAra jJAna aura tIna darzana -sAta upayoga pAte haiM / ina guNasthAnoM meM manaH paryava jJAna kI saMbhAvyatA hai| tIrthakara jaba dIkSA lete haiM taba unheM niyamata: manaH paryava jJAna upalabdha hotA hai aura vaha kevala prApti se pUrva taka banA rahatA hai| mana:paryava jJAna sAdhanA janya upalabdhi hai jo muni avasthA aura muni veza meM hI prApta hotI hai / sUkSma saMparAya guNasthAna meM kevala cAra jJAna prApta hote haiM, darzana nhiiN| guNasthAna kI prApti sAkAra upayoga meM hI hotI hai| isa guNasthAna kA kAlamAna atyalpa hai, ata: anAkAra upayoga Ane se pahale hI guNasthAna kA parivartana ho jAtA hai| isa kAraNa se sUkSma saMparAya guNasthAna meM kevala cAra jJAna hI prApta hote haiN| terahaveM aura caudahaveM guNasthAna meM do upayoga pAte haiM- kevala jJAna aura kevala drshn| yaha donoM upayoga kSAyika bhAva haiM, isameM zeSa sabhI upayogoM kA samAhAra ho jAtA hai / mahAmanA AcArya zrI bhikSu ke zabdoM meM cAra jJAna aura tIna 44 - - tulasI prajJA aMka 128

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ajJAna kSAyopazamika bhAva haiM aura ve kevala jJAna kI bAnagI haiM tathA tIna darzana kSAyopayika bhAva hai aura ve kevala darzana kI bAnagI haiN| prathama cha: guNasthAna taka chahoM lezyA pAI jAtI haiN| chaThe guNasthAna taka azubhayoga kI vidyamAnatA hone se sabhI lezyAoM kA astitva asaMdigdha hai / sAtaveM guNasthAna meM tIna zubha lezyA pAI jAtI haiN| yaha apramAda kI sthiti hai, ata: isameM anArambha avasthA pAI jAtI hai| isameM azubha yoga na hone se azubha lezyA kA abhAva hai| AThaveM se terahaveM guNasthAna taka kevala zukla lezyA pAI jAtI hai| ina guNasthAnoM meM karma prakRtiyoM kA kSaya hone se cAritrika nirmalatA uttarottara bar3hatI calI jAtI hai| caudahaveM guNasthAna meM lezyAtIta avasthA pAI jAtI hai| isa carama guNasthAna meM yoga nahIM hone se lezyA bhI nahIM pAI jAtI hai| prathama tIna guNasthAna meM tIna bhAva pAye jAte haiM - audayika, kSAyopazamika aura paarinnaamik| kSAyopazamika bhAva yatkiMcita Atma ujjvalatA kA pratIka hai, jo saMsAra ke samasta chad-mastha jIvoM meM avazyameva pAyA jAtA hai| kevalya kI prApti hone para kSAyopazamika bhAva kSAyika bhAva meM pariNata ho jAtA hai| audayika aura pariNAmika bhAva sabhI guNasthAnoM meM pAyA jAtA hai| cauthe guNasthAna se gyArahaveM guNasthAna taka pA~coM bhAva pAye jAte haiN| ina guNasthAnoM meM aupazamika samyaktva aura cAritra hone para aupazamika bhAva tathA kSAyika samyaktva hone para kSAyika bhAva prasUta hotA hai| kSINamoha guNasthAna meM aupazamika bhAva ko chor3akara cAra bhAva pAye jAte haiN| upazama kevala moha karma kA hI hotA hai - aisA anuyogadvAra meM bhagavAna ne batAyA hai| bArahaveM guNasthAna meM moha karma kA kSaya ho jAtA hai, ataH isameM cAra bhAva hI saMbhava hai| terahaveM aura caudahaveM guNasthAna meM tIna bhAva pAye jAte haiM- audayika, kSAyika aura paarinnaamik| kSayopazama kevala cAra ghAti karmoM kA hI hotA hai, aisA anuyogadvAra meM bhagavAna ne batAyA hai| terahaveM aura caudahaveM guNasthAna meM kevala cAra aghAtI karma zeSa rahate haiM, ataH isameM tIna bhAva hI pAye jAte haiN| mithyAdRSTi guNasthAna aura mizra guNasthAna meM jJAna aura caritra AtmA ko chor3akara chaH AtmA pAyI jAtI hai| ye samyaktva virahita guNasthAna haiM, ataH jJAna aura caritra AtmA nahIM pAI jAtI hai| sAsvAdana samyag dRSTi, avirati samyag dRSTi aura deza virati guNasthAna meM cAritra AtmA ko chor3akara sAta AtmA pAyI jAtI haiN| pAMcaveM guNasthAna meM deza cAritra hotA hai kintu sarvacAritra nahIM, ata: cAritra AtmA nahIM hotii| paMcama guNasthAnavI jIva asaMkhya haiM tathA prajJApanA sUtra ke anusAra cAritra AtmA vAle jIva saMkhyAta hote haiM, yaha tabhI saMbhava hai jaba inameM kevala sAdhuoM kI hI gaNanA kI jAe, isa Agamika tathya se pA~caveM guNasthAna meM cAritra AtmA siddha nahIM hotI hai| chaThe se dasaveM guNasthAna taka ATha AtmA pAyI jAtI hai| tulasI prajJA aprela-jUna, 2005 - - 45

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yahA~ yaha vizeSa rUpa se jJAtavya hai ki ina guNasthAnoM meM kSAyopazamika cAritra AtmA hotI hai| gyArahaveM, bAharaveM aura terahaveM guNasthAna meM kaSAya AtmA ko chor3akara zeSa sAta AtmA pAyI jAtI hai| gyArahaveM guNasthAna meM mohakarma kA sarvathA upazama ho jAtA hai tathA bArahaveM Adi guNasthAnoM meM moha karma kA kSaya, ata: ina guNasthAnoM meM kaSAya AtmA nahIM pAyI jAtI hai / caudahaveM guNasthAna meM kaSAya aura yoga AtmA ko chor3akara zeSa cha: AtmA pAyI jAtI hai| ayogI kevalI sarvathA yoga mukta hote haiM, ata:unameM yoga AtmA nahIM hotI hai| saMsAra ke samasta jIvoM meM dAna, lAbha, bhoga, upabhoga aura vIrya - ye pA~ca labdhiyA~ pAyI jAtI haiN| antara kevala itanA hI hai ki chadmastha meM ye pA~ca labdhiyA~ kSAyopazamika bhAva hai aura kevalI meM kSAyika bhAva / prathama cAra guNasthAna meM bAla vIrya pAyA jAtA hai / ina guNasthAnoM meM avirati bhAva sadA banA rahatA hai| ye jIva cAroM gatiyoM meM pAye jAte haiM aura saMkhyA meM anaMtAnaMta haiN| pAcaveM guNasthAna meM bAla paMDita vIrya pAyA jAtA hai| ye jIva vratAvratI yA saMyamAsaMyamI hote haiN| ye jIva manuSya aura tiryaJca- ina do hI gatiyoM meM pAye jAte haiM aura saMkhyA meM asaMkhya haiN| chaThe se caudahaveM guNasthAna taka paMDita vIrya pAyA jAtA hai| ye jIva mahAvratI yA saMyamI kahalAte haiN| ina guNasthAnavI jIvoM meM avirati bhAva samApta ho jAtA hai| ye jIva kevala manuSya gati meM hI pAye jAte haiM aura sadaiva saMkhyAtA hI hote haiN| prathama guNasthAnavI jIva mithyA dRSTi hI hote haiN| ina jIvoM ke darzana mohanIya karma kA udaya sadA cAlU rahatA hai| isameM tattva ke prati viparIta zraddhA banI rahatI hai jise mithyAtva kahate hai| mithyAtvI meM pAyI jAne vAlI dRSTi kI vizuddhi mithyAdRSTi kahalAtI hai| yaha darzana mohanIya karma kA kSayopazama bhAva hone se niravadya evaM vizuddha hai| __ AcArya pUjyapAda ke zabdoM meM mithyAtva dvidhAtmaka hai| naisargika aura propdeshpuurvk| dUsare ke upadeza ke binA mithyA darzana karma ke udaya se jIvAdi padArthoM kA azraddhAnarUpa bhAva naisargika mithyAtva hai tathA anya ke nimitta se hone vAlA mithyAdarzana paropadezapUrvaka mithyAtva hai| tRtIya guNasthAnavI jIva samyak mithyA dRSTi hote haiN| isameM prathama guNasthAnavI jIvoM kI apekSA adhika ujvalatA hotI hai| zeSa tattvoM meM yathArtha vizvAsa rakhane vAle kI dRSTi samyak mithyAdRSTi hotI hai| prathama aura tRtIya guNasthAna ko chor3akara zeSa bAraha guNasthAnavI jIvoM kI dRSTi samyak hotI hai| darzana mohanIya karma ke kSaya, upazama aura kSayopazama se samyak dRSTi kI prApti hotI hai| sAsvAdana, vedaka aura kSAyopazamika samyak dRSTi kSayopazamajanya hai tathA aupazamika dRSTi upazamajanya hai / prathama guNasthAnavI jIva bhavya aura abhavya donoM prakAra ke hote haiM, zeSa guNasthAnavartI kevala bhavya hI hote haiN| yaha bhavya jIva eka nizcita kAla meM mokSa prApta karane vAle haiN| prathama guNasthAnavartI bhavya jIva mokSagAmI aura amokSagAmI donoM prakAra ke hote haiN| 46 - - tulasI prajJA aMka 128

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prathama guNasthAna sabhI daNDakoM meM pAyA jAtA hai| dvitIya guNasthAna sthAvara kAya ko chor3akara zeSa unnIsa daNDakoM meM pAyA jAtA hai| pA~ca sthAvara kAya jIva mithyAdRSTi hI hote haiM, ata: ve kevala prathama guNasthAnavartI hI hote haiN| tRtIya aura caturtha guNasthAna pA~ca sthAvara kAya aura tIna vikalendriya ko chor3akara zeSa solaha daNDakoM meM pAyA jAtA hai| tIna vikalendriya jIva aparyApta avasthA meM kadAcita sAsvAdana samyakdRSTi ho sakate haiM kintu paryApta avasthA meM mithyAdRSTi hI hote haiM / paMcama guNasthAna meM kevala do daNDaka hI pAye jAte haiM-bIsavAM tiryaJca paMcendriya kA aura ikkIsavAM manuSya paMcendriya kaa| zrAvakatva ina do daNDakoM meM hI pAyA jAtA hai| zrAvaka dezavratArAdhaka aura saMvara dharma kA sAdhaka hotA hai| yahA~ yaha vizeSa rUpa se jJAtavya hai ki tiryaJca zrAvaka asaMkhyAtA aura manuSya zrAvaka saMkhyAtA hote haiN| chaThe Adi sabhI guNasthAnoM meM kevala eka hI daNDaka pAyA jAtA hai-ikkIsavAM manuSya paMcendriya kaa| zramaNa nirgrantha kI sAdhanA kevala manuSya hI kara pAte haiN| AtmA se paramAtmA banane kA adbhuta sAmarthya kevala manuSya meM hI hotA hai| inhIM guNasthAnavartI manuSya parameSThI kahalAte haiN| __ prathama guNasthAnavI jIva kRSNa pakSI aura zukla pakSI hote haiM, zeSa teraha guNasthAnavartI jIva kevala zuklapakSI hote haiM / kRSNa pakSI zukla pakSI kaise bana jAtA hai? yaha jijJAsA svAbhAvika hai| saccAI yaha hai ki zukla pakSI banane meM kisI kriyA kI apekSA nahIM hai| jaba jIva ke mukta hone meM arddha pudgala parAvartana kAla zeSa raha jAtA hai to vaha zukla pakSI bana jAtA hai| yahA~ yaha jAnanA cAhie ki jIva samyaktvI aura parita saMsArI vizeSa saMyoga milane para hotA hai kintu zukla pakSI arddha pudgala parAvartana kAla zeSa rahane para ho jAtA hai| granthakAra kahate haiM ki marUdevI avyavahAra rAzi meM hI zukla pakSI bana gaI thii| samyaktva unhoneM bAda meM prApta kii| jisa dina se usake arddha pudagala parAvartana kAla zeSa rahA thA, usI dina hI ve zukla pakSI bana gaI thii| samparka jaina vizva bhAratI lADanUM - 341 306 (rAjasthAna) tulasI prajJA aprela-jUna, 2005 - - - - 47

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sakArAtmaka sukha kI ora -samaNI satyaprajJA hara prANI sukha cAhatA hai| adhikatama sukha pAne ke lie vaha sadA prayatnazIla rahatA hai aura isake lie vividha rItiyoM kA prayoga karatA hai| sukha ke saMsAdhanoM para dhyAna deM to do pramukha rUpa hamAre sAmane Ate haiM- prAkRtika saMsAdhana aura mAnava sNsaadhn| mAnava ke sukhavAdI evaM suvidhAvAdI dRSTikoNa ne prAkRtika saMsAdhanoM ke sAtha khilavAr3a kara padArthavAda kA prAsAda khar3A kiyA hai| prAkRtika saMsAdhana sImita haiN| jitanI icchAeM haiM, utanA hI vyakti upabhoga kara sake, yaha saMbhava nhiiN| isIlie tarkasaMgata sujhAva hai ki saMsAdhanoM kA anAvazyaka prayoga na kiyA jaae| yadyapi Adhunika arthazAstrI adhikatama utpAdana kI bAta kahate haiM jo spaSTataH saMsAdhanoM ke bhI adhikatama prayoga se jur3I huI hai| vivekapUrNa arthazAstra ke saMdarbha meM hameM kama se kama utpAdana kI AvazyakatA para dhyAna denA apekSita hai| ___ parigraha kI parikramA karatA huA mAnava utpAdana vRddhi ke bhramajAla meM hai| para isake anya pahaluoM para pardA nahIM DAlA jA sktaa| zuMpITara ise racanAtmaka vinAza kI saMjJA dete haiN| racanAtmaka vinAza vaha mUlabhUta Avega hai jo pU~jIvAdI iMjana ko cAlU karatA hai aura use gatizIla rakhatA hai| vaha nae utpAdoM, utpAdana yA parivahana ke nae tarIkoM, nae bAjAroM yA pUMjIvAdI udyama dvArA nirmita audyogika saMgaThana ke nae rUpa Adi se prApta hotA hai| ye audyogika parivartana kI usI prakriyA ko spaSTa karate haiM jo Arthika saMracanA meM nirantara aMdara se krAnti lAtA hai, niraMtara purAnI saMracanA ko naSTa karate hue nae kA nirmANa karatA hai| racanAtmaka vinAza kI yaha prakriyA pUMjIvAda ke bAre meM anivArya tathya hai|' utpAdana aura upabhoga kI raphtAra para dhyAna diyA jAe to spaSTa hai- manuSya ke pAsa pratidina ke kevala caubIsa hI ghaMTe haiM aura inameM vaha sImita upabhoga hI kara 48 - - tulasI prajJA aMka 128

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sakatA hai| eka samaya jaba hama eka cIja kA upabhoga kara rahe haiM, usI samaya dUsare kA nahIM kara skte| hAM, yadi hama kisI samaya kucha bhI upabhoga na kara rahe haiM to nizcita rUpa se hama sAmagrI ko bar3hA lete haiM / lekina icchAoM para kisI pUrNa virAma kI bAta sahaja nahIM / prAkRtika saMsAdhanoM se sukha pAne kI lAlasA, unakA adhikatama saMgraha evaM upabhoga ne prakRti ko asaMtulita kiyA hai, paryAvaraNa se jur3I aneka samasyAeM isakA pariNAma hai / Aja vivekazIla arthazAstriyoM kA dhyAna isa ora jAne lagA hai ki upabhoga ke AdhAra para utpAdana ko bar3hA dene kI bAta vaisI hI hai mAnoM pUMcha kutte ko hilA rahI hai / iMDiyana eksapresa meM chape eka lekha meM zekhara guptA likhate haiM- " quit the pretence, the economy is on the wrong track" DhoMga chor3o, artha vyavasthA galata rAha para hai / eka ora hama loga bhAratIya artha vyavasthA ko vizva meM uccatama vikAsa dara darzAne vAlI arthavyavasthA meM se eka ke rUpa meM dekhate haiN| bhArata ke nae praudyogikI udyamI sabase nava pravartaka aura saphala logoM meM gine jAte haiN| sAtha hI bhArata ke prabaMdhaka vitta va vyavasthA parAmarza kI duniyA meM uccatama sthAna prApta kara cuke haiM aura dUsarI ora, bhArata kI sArvajanika va sAmAjika sevAeM vizva kI badatara sevAoM meM ginI jAtI haiN| bhArata kI mUlabhUta saMracanA, cAhe vaha sar3aka ho yA bijalI, samasyAoM se bharapUra hai| bhArata ke acche aura bure donoM ora ke saikar3oM udAharaNa haiM / hama kisa dizA meM jA rahe haiM? isa saMdarbha meM saphalatA aura viphalatA ke kAraNoM kA niSpakSa vizleSaNa Aja aura Ane vAle kala kI duniyA meM bhArata ke svarUpa ko ujAgara kara sakatA hai| lekina Aja vyakti kI zakti apane ahaMkAra aura sukha suvidhA kI dizA meM lagI hai| isakA nizcita pariNAma prAkRtika saMsAdhanoM kA abhAva hI AnA hai| sukha kA dUsarA saMsAdhana manuSya svayaM hai / vastu aura vicAra kA anAgraha, aparigraha isakA phalita hai| asIma kSamatA, Ananda aura UrjA ko srota vyakti ke bhItara nihita haiM / apanI aparimita zaktiyoM aura saMbhAvanAoM se anajAna raha kara vyakti yadi duHkha kA jIvana jItA hai to isase bar3A durbhAgya aura kyA hogA / Oliver wendell Holmes - The biggest tragedy in America is not the great waste of nataual resences, though this is tragic. The biggest tragedy is the waste of human resewrces. The average goes to grave with his music still in him." tulasI prajJA aprela - jUna, 2005 49

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prAkRtika saMsAdhanoM ke apavyaya se bhI jyAdA duHkhada tathya mAnava saMsAdhanoM kA, mAnavIya zaktiyoM kA nirarthaka cale jAnA hai| prAkRtika saMsAdhanoM ke sAtha jur3I saccAI yaha hai ki jitanA-jitanA inakA prayoga kiyA jAegA, utanA-utanA isakA abhAva hote calA jAegA aura isa abhAva se jo pariNAma AegA, Ane vAlI pIr3hiyAM pUchegI- hamAre pUrvajoM ne hamAre lie kyA chor3A? eka ora bhUkha hI bhUkha hogI, eka ora karuNA hI karuNA, aura donoM ke bIca koI pula na hogaa| prayoga ke saMdarbha meM mAnava-saMsAdhana kI sthiti isase ThIka viparIta hai| adhikatama prayoga kie jAne se prAkRtika saMsAdhana samApti ke daura kI ora hai| prayoga na kie jAne se mAnava-saMsAdhana samApti kI ora hai| Zig Ziglar kA mAnanA hai- Your natural reseurces, unlike the natural researces on plant earth, will be wasted and "used up" only if they are never used at all.' apane bhItara ke amRta srota se aparicita vyakti prAkRtika saMsAdhanoM kI upalabdhi evaM upabhoga se hI sukha mAna prakRti kA dohana karatA jA rahA hai| isa sukha-saMpUrti se jur3A vikAsa hI Aja ke ciMtana se vikAsa kA mAnadaNDa bana rahA hai| lekina Aja kI soca ko samAdhAna kI dizA dene vAle AcArya zrI mahAprajJa jI kA kathana hai- sukha ke do rUpa haiM- nakArAtmaka sukha aura sakArAtmaka sukh| unake anusAra dhana nakArAtmaka sukha kA sAdhana hai| ise parokSa sukha bhI kahA jA sakatA hai| jaise kisI ke pAsa rahane ko makAna nahIM haiM to abhAva kA eka tanAva use satA rahA hai| dhana milA aura makAna ho gayA to makAna ke abhAva se hone vAlA eka tanAva samApta ho gyaa| yaha sukha lagatA hai| kisI bhI abhAva kI ApUrti se hone vAlA sukha nakArAtmaka sukha hai| abhAvajanita duHkha kI samApti se hone vAlA sukha parokSa yA nakArAtmaka hai| isakA hetu yaha hai ki jaise hI eka abhAva kI samApti hotI hai, vaise hI kaI nae abhAva sAmane A jAte haiN| eka AkAMkSA kI saMpUrti ke sAtha hI kaI naI AkAMkSAeM janma le letI haiN| hara abhAva kisI na kisI AkAMkSA se jur3A huA hai| roTI milI, udarapUrti ke sAtha hI usase Age kI AkAMkSA phira jAga jAtI hai aura usa AkAMkSA ke tanAva meM AdamI aura jyAdA duHkhI ho jAtA hai| AcArya mahAprajJa ke anusAra vAstavika sukha Aveza kI zAMti se hone vAlA sukha hai| AkAMkSA kI zAMti hone vAlA sukha sakArAtmaka sukha hai, yaha bhItara kA sukha hai| isameM kisI taraha kI pratibaddhatA, pratispardhA yA paranirbharatA nahIM hai| bhItara ke tanAva, Aveza Adi kI mukti se hI yaha vAstavika sukha, pratyakSa sukha hAsila kiyA jA sakatA hai| yaha sApekSa nahIM, nirapekSa sukha hai| 50 / - tulasI prajJA aMka 128

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apekSA se jur3e hara sukha kA dUsarA pahalU duHkha, usake sAtha jur3A huA hai / zAzvata, nirapekSa yA anAbAdha sukha kI kalpanA bhI vahAM nahIM kI jA sktii| nakArAtmaka sukha ko spaSTa karane vAlA hai zekhasAdI kA yaha kathana - " maiMne sunA ki eka bujurga ne eka bakarI ko bher3ie ke paMje se chur3A liyaa| rAta ko usake gale para churI phera dI / bakarI kahane lagI- eka jAlima ! bher3ie ke paMje se tUne mujhe chur3A liyA para jaba gaura kiyA to merI samajha meM AyAtU khuda bher3iyA thA / jaina darzana indriya viSaya kI ApUrti se hone vAle sukha kI tulanA kiMpAka phala se karatA hai| kiMpAka phala khAne meM to svAdiSTa lekina pariNAma meM mRtyudAyI hai / dIrghakAlika ciMtana karane vAlA vyakti kabhI ApAtbhadra meM nahIM ulajhatA / vaha pariNAmadarzana karatA hai, pariNamabhadra kI kAmanA karatA hai| vAstavika sukha ke avabodha se anajAna vyakti hI padArtha AvazyakatA, utpAdana aura mAMga kI ApUrti kI dizA meM daur3atA hai| yadyapi Aja kA arthazAstra bhI utpAdana ApUrti ke sAtha jur3e sukha ke bhramajAla va apanI aparyAptatA se anajAna nhiiN| pariNAma darzana ke sAtha kaI samasyAoM kA sAmanA bhI vaha kara rahA hai| utpAdana kyA, kaise aura kisake lie ke sAtha hI kucha aura prazna bhI jur3e haiM / yadi kaheM, jo bhI utpAdana kiyA jA rahA hai- samAja aura vyakti ke lie kiyA jA rahA hai to kyA vyakti aura samAja ke atirikta kisI kA koI mahattva nahIM? kyA Aja ke vyakti aura samAja ke Ane vAle kala ke lie koI jimmevArI nahIM ? asImita icchAoM kI bAta bhI kahAM taka sahI ho sakatI hai? eka bAra khAnA khAyA aura peTa bhara gayA to kyA hama usI samaya phira khAne kI icchA kareMge? kadApi nahIM / bahuta adhika bhI utanA hI burA hai jitanA bahuta kama / arthasaMgraha meM saMdarbha meM bhI anaMta icchA, asImita lobha rakhane kI kyA aucityatatA ! vinobA bhAve kA abhimata isa saMdarbha meM AdaraNIya hai- 'phuTabAla kI taraha dhana kA khela honA caahie| phuTabAla ko koI apane pAsa nahIM rakhatA / vaha jisake pAsa pahuMcatI hai, vahI use phaiMka detA hai / paise ko isI taraha Age bar3hAte jAie to samAja meM usakA pravAha bahatA rahegA aura samAja kA Arogya kAyama rhegaa|' icchAoM aura AvazyakatAoM ke sAtha utpAdana vRddhi kI bAta ko jor3A jAtA hai / lekina kyA vastu ApUrti hI mAtra icchA hai? vastuoM se saMbaMdhita cAha ke kaI tarIke ho jAte haiN| cAha kA artha hai- use apane lie viniyojita karanA cAhatA hU~ / cAha, use dekhane yA usase Anandita hone kI nahIM, balki usakA varaNa eka sampatti ke rUpa meM karane kI hai| vastuoM kA dhAraNa vyAmoha bana jAtA hai jaba hama vastu ke svAmitva se usake sAtha ekAtmIyatA tulasI prajJA aprela - jUna, 2005 51

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kI upalabdhi karate haiM aura apane Apa kA vilayana vastu meM kara dete haiN| isa bhUmikA meM vastueM sarjaka kI taraha pratIta hotI haiM aura AdamI kA nirmANa karane lagatI haiN| vyAmoha meM phaMsI cetanA vyakti se Upara vastu ko prAthamikatA dene lagatI hai| ___ saMsAdhanoM kI svalpatA kI bAta bhI sadA saca nhiiN| coMca ke sAtha cuge kI vyavasthA prakRti meM sabake lie hai| lekina upabhoktA saMskRti ne AdamI ko eka cIja kI taraha kharIdanA aura becanA zurU kara diyaa| icchA rUpI AkAza ke sAmane to sAre prAkRtika saMsAdhana baune najara Ate haiN| yahI svalpatA pratyeka mAnavIya saMbaMdha kI jar3atA kA amUrta evaM maulika AdhAra hai| mAnavIya ghaTanAoM ke bIca jaba vastu svalpatA avasthita hotI hai taba vaha pratyeka prakAra kI hiMsA, zoSaNa evaM amaMgala kA srota ho jAtI hai| hama jisa jamIna para khar3e haiM vaha kisI aura kI jamIna bhI ho sakatI hai| hama jisa roTI ko khA rahe haiM vaha jAne-anajAne bahutoM kI bhUkha ke lie hotI hai| eka kI jarUrata kI parituSTi anabhipreta rUpa se dUsaroM ke lie eka dhamakI hai| vastuoM kI svalpatA se bahusaMkhyaka vyaktiyoM kA vyAvahArika jagata pArasparika saMbaMdhoM kA eka niSedhAtmaka jagata ho jAtA hai| isa niSedhAtmaka jagata meM jIne vAlA vyakti kabhI abAdhita sukha kA adhikArI nahIM ho sktaa| icchAoM kI saMtuSTi kI bAta bhI kabhI saMbhava nhiiN| Theary of wontessiness ke janaka J.K. Mehta svIkAra karate haiM-eka icchA kI ApUrti ke sAtha hI anya aneka icchAeM udbhUta ho jAtI haiN| isa taraha eka icchA kI ApUrti vyakti ko sukhI banAne ke bajAya duHkhI banA detI hai| isIlie duHkha ko nyUna karane ke lie icchA parisImana ke siddhAnta kA Aja sarvAdhika mahattva hai| vaizvIkaraNa ke daura se gujarane ke bAda usakA pariNAma dekha samAjazAstrI bhI kahane lage haiM- mitAhAritA kA siddhAnta arthAt nyUnatama vastuoM kA grahaNa aura svaicchika sAdagI yA saMyama se hI sukhada bhaviSya ko ArakSita kiyA jA sakatA hai| bhagavAna mahAvIra ne 25 sau varSa pahale isa saMdarbha meM icchA-parimANa yA aparigraha kA siddhAnta diyaa| arthazAstrI phrejara kA abhimata hai- jo arthazAstrI arthazAstrI mAtra hai vaha ki tuccha sundara machalI ke samAna hai|" bhAratIya vijJAna tathA praudyogikI nIti paMDita neharU kI dUradarzitA se bahuta prabhAvita huii| apanI bhAvanA vyakta karate hue unhoMne kahA- rAjanIti ne mujhe arthazAstra kI ora prerita kiyA aura isane anivArya rUpa se mujhe vijJAna aura hamArI sabhI samasyAoM tathA svayaM jIvana ke prati vaijJAnika dRSTi kI ora prerita kiyaa| arthazAstrI pIgU kahate haiM- arthazAstra kA adhyayana kore dArzanika kI bhAvanA se nahIM apitu cikitsaka kI bhAvanA se kiyA jAnA caahie| arthazAstrI elI ne likhA- arthazAstra vijJAna se kahIM bar3hakara, eka aisA zAstra hai jo mAnava jIvana ke aneka rUpoM meM vyakta hai| isake lie kevala kramAnusAra vicAra hI nahIM varana mAnavIya sahAnubhUtti, kalpanA tathA asAdhAraNa mAtrA meM jJAna kA 52 - - tulasI prajJA aMka 128

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saMcita anugraha bhI Avazyaka hai| 14 mArzala arthazAstra ko vAstavika tathA Adarza vijJAna donoM mAnate haiN| hATre (Haurtrey), jo mArzala ke prabala samarthaka haiM, kahate haiM - arthazAstra ko nItizAstra se pRthak nahIM kiyA jA sakatA / lagabhaga sabhI arthazAstrI isa tathya kA samarthana karate haiM ki saMsAdhanoM ke istemAla meM sakSamatA aura arthavyavasthA meM vikAsa-pradarzana ko sudhArane kI AvazyakatA hai| sudhAra kI isa prakriyA meM sthAyI samAdhAna kI buniyAda prastuta karate hue AcArya mahAprajJa kahate haiM- 'Aja apekSA hai- arthazAstrI adhyAtma zAstra par3he aura adhyAtmavAdI arthazAstra pddh'e| kevala arthazAstra amIrI kI samasyA paidA karegA, kevala adhyAtma zAstra samAja ke lie kAmya nahIM ho sakatA / amIrI kI samasyA se mukti pAne ke lie jarUrI hai saMyama pradhAna jIvana-zailI kA prazikSaNa / garIbI kI samasyA se mukti pAne ke lie jarUrI hai saMvibhAga kI cetanA kA prazikSaNa / " saMtulita vikAsa kA catuSkoNa hai 1. Arthika va padArtha kA vikaas| 3. naitika mUlyoM kA vikAsa / 2. paryAvaraNa kI cetanA kA vikaas| 4. AdhyAtmika cetanA kA vikAsa 117 graMtha aura paMtha nikala kara dharma bAjAra meM Ae :- isa vicAra para bala dete hue AcArya mahAprajJa svastha vartamAna va surakSita bhaviSya kI rAha dikhAte haiM / adhyAtma se bhAvita artha hI upayogI ho sakatA hai / jahA~ bhAva AdhyAtmika nahIM hotA aura dRSTikoNa vaijJAnika nahIM hotA, vahAM anartha kI saMbhAvanA banI rahatI hai / AdhyAtmika honA isIlie bhI jarUrI hai ki pratyeka AdamI apane Apa para kaMTrola kara sake, apanI zaktiyoM ko pahacAna sake aura apane nirIkSaNa ke dvArA dUsaroM ke sAtha saMvedanApUrNa vyavahAra kara sake / " jo vyakti icchA kA viveka karanA nahIM jAnatA, icchA kI kATa-chAMTa karanA nahIM jAnatA, vaha kabhI svAdhIna aura svataMtra nahIM bana sktaa| svataMtratA ke lie jarUrI hai icchAoM kA viveka kareM / " jo upalabdha kAnta aura priya bhogoM ko bhI svAdhInatA pUrvaka chor3a detA hai, vahI vastutaH tyAgI, saMyamI aura aparigrahI hai| icchA viveka ke sAtha calatA vyakti apane bhItara nihita saMbhAvanAoM va zaktiyoM kA bhI paricaya pA jAtA hai| Atmanihita aizvarya kA paricaya pA jAne ke bAda viSaya-sukha, kA AkarSaNa svata: chUTatA calA jAtA hai| kahA gayA padArtha 'jitanI - jitanI chUTatI jAegI AkarSaNa kI sIr3hiyAM / utanA hI yAda karegI Ane vAlI pIr3hiyAM // ' sukha kA sabase bar3A saMsAdhana mAnava svayaM hI hai / apane bhItara se ubharatA sukha sakArAtmaka sukha hai, nirapekSa sukha hai, pratyakSa sukha hai, abAdhita sukha hai, isake Age kahIM koI tulasI prajJA aprela - jUna, 2005 53

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vyAsa nhiiN| isakA koI pratipakSa nhiiN| Antarika vikAsa, dhyAna, zraddhA Adi kisI bhI mAdhyama se isa antarnihita sukha kA sAkSAtkAra kiyA jA sakatA hai| sAkSAtkAra ke sAtha hI usa sukha ke sAtha tAdAtmya sthApita kara jIvana paryaMta sukhI rahA jA sakatA Pdeg AdamI apane Apako dekhakara AnaMda kA jIvana jI sakatA hai| Antarika zakti aura Ananda kI pahacAna ke sAtha hI prAptavya hAsila ho jAtA hai, Age aura koI vyAsa ko vahAM avakAza nhiiN| jaba bhItara ke spaMdana jAgate haiM taba eka aisA prasAda barasane lagatA hai ki vyakti apUrva AnaMda kI sthiti meM calA jAtA hai| yaha Ananda hI sakArAtmaka sukha, mAnava-saMsAdhana kA paricAyaka aura prakRti kA saMrakSaka hai| arthazAstra aura adhyAtmazAstra kI samAnAntara calatI rAha vyakti ko naI dizA, vizva ko naI AzA de sakatI hai| sakArAtmaka sukha kI ora eka kadama uThe, maMjila sAmane hI hai| saMdarbha sUcI - 1. je. zuMpITara- kepiTalijma zosalijma 10. vahI, pR. 92 eNDa DemokresI pra. 129-130 11. vyaSTi arthazAstra pR. 12 2. Economics and passession- 12. Nehru. the first sixty years. 3. iMDiyana eksapresa-muMbaI, 11 navambara vol. 1 page 550 2002 13. vyaSTi arthazAstra pR. 13 4. 21vIM zatAbdI meM arthazAstra kI bhUmikA, 14. vahI, pR. 13 vimala jAlAna 15. vahI. pR. 15 5. yugIna samasyA aura ahiMsA, AcArya 16. yugIna samasyA aura ahiMsA, pR. 14 mahAprajJa, pR.5 17. vahI, pR. 155 6. See you at the top P. 29-30 18. dharma mujhe kyA degA, pR. 100 7. vahI pR. 30 19. vahI, pR. 108 8. gulistAM -zekhasAdI 20. AcArya mahAprajJa vaktavya 9. zabdoM kA masIhA-sAtra- pR. 92 samparka jaina vizvabhAratI saMsthAna lADanU~ (rAjasthAna) 54 - - tulasI prajJA aMka 128

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jaina-dharma kA manovaijJAnika pakSa DaoN. zAntA jaina jaina-dharma darzana kA athAha samudra hai| yadyapi darzana anirNIta viSayoM kA bhaNDAra hotA hai, phira bhI jaba dharma ko vijJAna ke sandarbha meM par3hA jAye to manovijJAna svata: hI usa dharma-darzana kI vyAkhyA bana jAtA hai / jaina manovijJAna kI isa cintanayAtrA meM aneka aise par3Ava haiM, jinheM manovaijJAnika stara para samajhA jA sakatA hai| jaina manovijJAna AtmA, karma aura nokarma kI tripuTI hai| mAnasika vizleSaNa ina tInoM para AdhArita hai| jaina dRSTi se mana svataMtra padArtha nahIM, vaha AtmA kA hI vizeSa rUpa hai| mana kI pravRtti karma, nokarma sApekSa hai| ata: manovijJAna ke sandarbha meM inheM samajhanA Avazyaka hai| ___AtmA- caitanya guNa sampanna hai|' caitanya kI dRSTi se saba samAna hote hue bhI vikAsa krama samAna nhiiN| isa tAratamyatA kA kAraNa hai krm| karmaAtmapravRtyAkRSTAstatprAyogya pudgalA karmaH AtmA kI acchI yA burI pravRtti dvArA AkRSTa evaM karmarUpa meM pariNata hone vAle pudgala karma haiN| bhojana, auSadha, viSa aura madya Adi paudgalika padArtha jaise prANiyoM ko prabhAvita karatA hai vaise hI karma vipAka prANiyoM ko prabhAvita karatA hai| bhojana Adi kA paripAka jaise deza, kAla sApekSa hotA hai vaise hI karma nokarma sApekSa hotA hai| nokarma- sahAyaka sAmagrI karmavipAka kI karma prANiyoM ko phala dene meM - sakSama hote hue bhI unakI kSamatA ke sAtha dravya, kSetra, kAla, bhAva avasthA, janma, pudgala, pudgala-pariNAma Adi bAharI paristhitiyoM kI apekSAoM se jur3I rahatI jaina-dharma meM AtmA astitva Pure consciousness ke rUpa meM svIkAra hai| karma pudgaloM se sampRkta AtmA kA vizleSaNa usI rUpa meM hai, jaisA ki manovijJAna meM Self kaa| 'tattvArtha sUtra' meM kahA hai- upayoga lakSaNoM jIvaH' - upayoga AtmA kA lakSaNa hai| cetanA isakA naizcayika guNa hai| jJAna-darzana yukta tulasI prajJA aprela-jUna, 2005 - 55

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cetanA ko zAstroM meM upayoga kahA gayA hai| Medougall isake lie horme zabda kA prayoga karate haiN| manovijJAna meM cetanA ke tIna stara haiM- 1. The cognitive jJAna, 2. The conative saMkalpa, 3. The affective anubhuuti| jaina granthoM meM bhI manovijJAna sammata lakSaNoM ko dekhA jA sakatA hai kintu 'AcArAMga' meM jJAnAtmaka pakSa para vizeSa bala diyA hai, kyoMki anubhUtyAtmaka evaM saMkalpAtmaka avasthA meM kabhI samAdhi saMbhava nhiiN| jaba taka sukha duHkhAnubhUti hai athavA saMkalpa-vikalpoM kA cakra gatizIla hai, cetanA parabhAva meM sthita rahatI hai| ataH jJAtAbhAva AtmA kA svarUpa hai| 'AcArAMga' sUtra meM likhA hai- 'je AyA se vinAyA, je vinAyA se AyA - jo AtmA hai, vaha jAnatA hai, jo jAnatA hai, vaha AtmA hai| bhagavatI sUtra meM bhI 'NANe puNa NiyamaM AyA' kA ullekha hai| vastutaH jJAna maMjila kA dizAyaMtra hai, ajJAna maMjila kA bhttkaav| jJAnAbhAva meM AtmA anAvRtta nahIM ho sakatI, kyoMki ajJAna kI khUTI para hI rAgadveSAtmaka anubhUtiyoM ke saMskAra laTakate rahate haiN| karmabandha hotI hai aura pratikriyA svarUpa janma-maraNa kI paramparA Age bar3hatI hai| buddha ne sambodhi prApta kI to yahI pAyA ki vaha vizAla bhavana jisameM ve ananta janmoM taka bhaTake the, mAtra aparijJA thii| mahAvIra ne jise mohanIya karma kA khela mAnA thaa| isalie cetanA kA jJAnAtmaka pakSa vizeSa ullekhanIya hai| caitanya ke tIna stara haiM- jAnanA, dekhanA aura anubhava krnaa| jaina zAstrIya dRSTi se jJAna ke do sAdhana haiM- indriya aura mana / indriya-jinake dvArA niyata viSayoM kA jJAna hotA hai|' mana-jisake dvArA saba viSayoM kA grahaNa kiyA jAtA hai aura jo traikAlika saMjJA hai| indriyoM ke pAMca prakAra varNita haiM- sparzana, rasana, ghrANa, cakSu, zrota" / pratyeka indriya ke do bheda haiMdravyendriya aura bhAvendriya / zArIrika racanA dravyendriya- jisake nivRtti evaM upakaraNa do prakAra haiN| mAnasika kArya bhAvendriya, jisake labdhi aura upayoga do prakAra haiM / dravyendriya kI tulanA Adhunika manovijJAna ke Sense organs se kI jA sakatI hai| labdhi specific sense experience kI abhivyakti hai aura upayoga-mAnasika zakti hai jo specific experience ko nirdhArita karatI hai| jaina granthoM meM jJAnopalabdhi kA vikAsa krama manovaijJAnika DhaMga se prastuta kiyA gayA hai (1) avagraha- The stage of sensaggtion, (2) IhA - The stage of associativie integration, (3) avAya- Perceptual judgment (4) dhAraNA-Retention 112 56 - tulasI prajJA aMka 128

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dhAraNA meM jJAna itanA dRr3ha ho jAtA hai ki vaha smRti kA kAraNa banatA hai| isIlie kahA bhI gayA hai- "smRtiheturdhaarnnaa|" dhAraNA ke tIna prakAra haiM (1) avicyuti, (2) vAsanA, (3) smRti| DaoN. kalaghATagI (Kalghatgi) ne smRti kI do Conditions batalAI haiM - (1) The external conditions Consisting of the environmental factors, (2) Internal conditions connected with the conative urge. jaina dharma kI smRtiparaka vyAkhyA se hama The laws of association in psychology se tathA Antarika smRti kI Mcdougall ke View of Memory se kAphI hada taka tulanA kara sakate haiN| jJAna ke pAMca prakAra jaina granthoM meM varNita haiN| indriya aura mana ke dvArA jJeya ko jAnane kI kSamatA matijJAna aura zrutajJAna kahalAtI hai| yaha parokSa jJAna hai| indriya aura mana kI sahAyatA ke binA mUrta jJeya ko jAnane kI kSamatA avadhi evaM manaH paryavajJAna kahalAtI hai| yaha pratyakSa jJAna Supernormal experience hai| manaH paryavajJAna- mAnasika avasthAoM kA sUkSma jJAna karatA hai| isakI tulanA Telepathy se kI jA sakatI hai| manovaijJAnika McDaugull ke zabdoM meM extra sensory percetion like clairvoyance and telepathy seems also in fair way established. ' jaina dharma kA sUkSmatama vizleSaNa prastuta kahatA hai| ___ pramANa mImAMsA meM kahA gayA hai- 'sarvArthagrahaNaM manaH / mana eka sUkSma indriya hai jo sabhI indriyoM ke sabhI viSayoM kA grahaNa karatA hai| atyanta sUkSma hone ke kAraNa ise quasisense organ noindriya bhI kahA hai| bhagavatI' meM 'maNijjamANe maNe' kahA hai| manana ke samaya hI mana hotA hai| yadyapi yaha paribhASA svarUpa dRSTi se sahI hai para viSayavastu kI dRSTi se usakA manana vArtamAnika, smaraNa atItakAlika, kalpanA bhaviSyakAlika, saMjJA ubhayakAlika, cintA-abhinibodha aura zabdajJAna traikAlika hotA hai| mana ke do bheda haiM - (1) dravya mana Material Phase, (2) bhAva mana Psychic, dravya mana paudgalika hai aura bhAva mana labdhi aura upayoga rUpa hai| C.D. Broad ne mana ke zArIrika evaM mAnasika factor mAne haiN| isI prakAra Mcdougall ne bhI Mental structure and mental activity ke facts meM antara mAnA hai| jaina dharma kA manovaijJAnika pakSa adhyAtma ke mana ke vizleSaNa para vizeSa dhyAna detA hai| tulasI prajJA aprela-jUna, 2005 - 57

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astitva bodha : mAnavIya jijJAsA aura mAnavIya buddhi kA prathama prazna hai- astitva kA bodha / 'AcArAMga' meM prathama prazna astitva-bodha ke viSaya meM hI ubharA-"isa jIvana se pUrva merA astitva thA yA nahIM yA isa jIvana ke bAda merI sattA banI rahegI yA nahIM? maiM kyA thA aura mRtyu ke bAda kyA hoU~gA? manuSya kI mUlabhUta jijJAsA hai- svasattA jisa para dhArmika va naitika vikAsa AdhArita hai| dharma-adharma, puNya-pApa kI sArI mAnyatAyeM astitva kI dhAraNA para khar3I haiN| isalie kahA gayA ki jo svasattA ko jAnatA hai, vaha AtmavAdI, lokavAdI, kriyAvAdI aura karmavAdI hai|'' manovijJAna mana ke do stara mAnatA hai- cetana aura acetana / cetana mana ke stara para ghaTita hone vAlI samasta ghaTanAyeM, AcaraNa, vyavahAra, acetana mana kA pratibimba hotA hai| yaha bAta hajAroM varSa pahale bhagavAna mahAvIra ne kaha dI thI ki 'aNega citte khalu ayaM purise' manuSya aneka citta vAlA hai| hara ghaTanA ke sAtha usake rUpa badalate haiN| damita icchAyeM acetana mana meM calI jAtI haiM, jaba ve jAgatI haiM to vividha rUpoM meM vyakta hotI haiN| karmazAstrIya bhASA meM kahA jA sakatA hai ki pUrvArjita karma jaba udaya meM Ate haiM, apanA phala dete haiM, taba sthUla mana usase prabhAvita hotA hai aura vaha usake anusAra hI AcaraNa karane laga jAtA hai| prazna ubharatA hai ki sAmAjika pratibaddhatAoM, avadhAraNAoM aura niyamoM meM pratibaddha eka saccaritra AdamI kabhI-kabhI bAhya stara para kyoM akalpita kAma kara baiThatA hai? phrAyaDa ke zabdoM meM manovaijJAnika stara para uttara hai-'kaam'| Agama kI bhASA meM uttara hai- 'kammuNA jaaye'| pratyeka AcAraNa ke pIche karma kI preraNA rahatI hai| sabhI AcaraNoM kA srota hai'karma' aura karma kA setubandha hai-- rAga aura dvess| AcArAMga' meM Asakti ko hI karma kA preraka tattva kahA hai / vastutaH kAmabhogoM ke prati Asakti se hI karmabandha hotA hai| uttarAdhyayana' meM kahA hai kAmANugiddhippabhavaM khu dukkhaM, savvassa logassa sdevgss| jaM kAiyaM mANasiyaM ca kiMcI, tassa'ntaMga gacchaI viiyraago|| devatAoM sahita sarvaloka ke jo kAyika aura mAnasika duHkha haiM, ve kAmabhogoM kI Asakti se utpanna haiN| viSaya bhoga ke prati Asakti samasta pIr3AoM kI jananI hai| AtmaniSTha manovijJAna kI prastuti huI hai bhagavAna mahAvIra ke zabdoM meM -he dhIra puruSa! viSayabhogoM kI AkAMkSA aura tatsambandhI saMkalpa-vikalpoM kA tyAga kro| tuma svayaM isa kAMTe ko anta:karaNa meM rakhakara duHkhI ho rahe ho / 22 hamAre jitane AcaraNa, pravRttiyA~, vaibhAvika pratikriyAyeM haiM, una sabake pIche mUlavRttiyA~ 58 . - tulasI prajJA aMka 128

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sakriya haiM, jinheM jaina-dharma meM 'saMjJA' kahate haiN| AgamoM meM cetanAparaka saMjJA (saNNA) zabda vyavahAra ke preraka tathyoM ke artha meM rUr3ha ho gayA hai| saMjJA zArIrika AvazyakatAoM va bhAvoM kI mAnasika saMcetanA hai, jo paravartI vyavahAra kI preraka banatI hai| kisI sImA taka jaina 'saMjJA' zabda ko mUlapravRtti ke samAnArthaka mAnA jA sakatA hai| saMjJAoM kA vargIkaraNa : manovijJAna meM sAmAnyataH caudaha saMjJAyeM mAnya haiM(1) palAyana, (2) yuyutsA, (3) jijJAsA, (4) AkrAmakatA, (5) Atmagaurava, (6) AtmahInatA, (7) mAtRtva kI saMpreraNA (putraiSaNA), (8) samUha-bhAvanA, (9) saMgraha vRtti, (10) racanAtmaka , (11) bhojanAnveSaNa, (12) kAma, (13) zaraNAgati, (14) hAsya / jainAgamoM meM saMjJAoM kA vargIkaraNa aneka prakAra se kiyA gayA hai| mukhyataH tIna vargIkaraNa haiM (a) 1. AhAra, 2. bhaya, 3. parigraha, 4. maithunsNjnyaa| (ba) 1. AhAra, 2. bhaya, 3. parigraha, 4. maithuna, 5. krodha, 6. mAna, 7. mAyA, 8. lobha, 9. ogha saMjJA / (sa) 1. AhAra, 2. bhaya, 3. parigraha 4. maithuna, 5. sukha, 6. du:kha,7. moha, 8. krodha 10. mAna, 11. mAyA, 12. lobha, 13. zoka, 14. loka, 15. dharma, 16. ogha uparyukta vargIkaraNa meM prathama vargIkaraNa mAtra zArIrika vivecana prastuta karatA hai jabaki dUsarA aura tIsarA zArIrika, mAnasika evaM sAmAjika prerakoM ko bhI samAviSTa karatA hai| inameM krodha, mAna, mAyA, lobha tathA hAsya, rati, arati, bhaya, zoka, jugupsA, strIveda, puruSaveda, napuMsakaveda -kaSAya aura no kaSAya kI saMjJAoM kA bhI pratinidhitva hai| sArI saMjJAyeM karma dvArA prabhAvita hotI haiN| jaina dRSTi se ATha karmoM meM mohanIya karma pradhAna hai| vaha zraddhA aura caritra ko vikRta karatA hai| isake do bheda haiM- 1. darzana mohanIya, 2. cAritra mohanIya kaSAya aura nokaSAya cAritra mohanIya karma ke hI bheda haiM / kaSAya-rAgadveSAtmaka uttApa ko kahate haiM / jaina AgamoM meM isake 16 prakAra cAra vargoM meM vibhakta haiN| anantAnubandhI, apratyAkhyAna, pratyAkhyAna aura saMjvalana, krodha, mAna, mAyA, lobha / anantAnubandhI kaSAyoM kI santati nirantara rahatI hai| tIvratama Avega sahajata: jAte nhiiN| isameM mUrchA kA ananta krama hotA hai| manovijJAna ise graMthipAta kahate haiN| jaba yaha ananta krama naSTa hotA hai taba satya kI pahalI kiraNa dikhAI tulasI prajJA aprela-jUna, 2005 59

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detI hai| ye cAroM kaSAya catuSTayI kramazaH anantAnubandhI samyaktva kA, apratyAkhyAna dezavirati kA, pratyAkhyAna sarvavirati kA tathA saMjvalana vItarAgatA kA bAdhaka hotA hai| jaina zAstroM meM mohanIya karma kA sUkSma vizleSaNa manovaijJAnika mahattA lie hue hai| vyaktitva vikAsa kA gahana varNana darpaNa kI bhAMti kAryakAraNa kA sArvabhauma satya udghATita karatA hai| rAga-dveSa, janma-maraNa, sukha-duHkha Adi dvandvoM ke mUlakAraNa tathA nivAraNa kI pUrI vyAkhyA isa sandarbha meM prastuta hotI hai| jaina darzana meM kaSAya aura saMvega kA antara ThIka vaisA hI mAnA gayA hai, jaisA manovijJAna meM mUlapravRtti aura usase saMlagna saMvega meN| krodha saMjJA krodha-kaSAya se vaise hI bhinna hai, jaise AkrAmakatA kI mUlapravRtti se krodha kA sNveg| manovaijJAnika karma mImAMsA : jaina manovijJAna karmazAstrIya mImAMsA meM zArIrika, mAnasika va bhAvanAtmaka stara para ghaTita sabhI ghaTanAoM kA sUtradhAra 'karma 27 ko mAnatA hai| karma, karmabandha aura karmamukti kI vistRta vyAkhyA manovijJAna ke pariprekSya meM karatA huA Age bar3hatA hai| rAgadveSAtmaka uttApoM ke kAraNa karmapudgaloM kA AtmA ke sAtha jo AzleSa hotA hai-vaha karma bandha kahalAtA hai| yaha jIva kI badhyamAna avasthA hai| bandhane ke bAda usakA paripAka hotA hai, vaha sat avasthA (sattA) hai| paripAka ke bAda sukha-duHkha rUpa phala milatA hai, yaha udayamAna (udaya) avasthA hai| anya darzanoM meM karmoM kI kriyamANa, saMcita aura prArabdha tIna avasthAyeM batalAI gaI haiM, usI prakAra bandha, sat va udaya jaina darzana meM kathita hai| bandha ke prakRti, sthiti, anubhAga aura pradeza- ye cAra prakAra hai| karmoM ke AvAgamana ko jaba taka nahIM rokA gayA, taka taka samasyA kA anta nhiiN| karma kA praveza dvAra hai- jaina darzana kI bhASA meM 'aashrv'| mithyAtva, avirati, pramAda, kaSAya aura yoga, ye pAMca Azrava ke prakAra haiN| inakI manovaijJAnika vyAkhyA mana kI vyAkhyA hai| phrAyaDa ne mana ke tIna stara mAne- (1) Id idama, (2) Ego ahaM, (3) Super Ego zreSTha mana / jaina dRSTi se avirati Azrava manovijJAna kA Id idam mana hai| Antarika asIma mahattvAkAMkSAoM se virata na honA avirati Azrava hai| AdamI meM avirati jaba sImAtIta bar3ha jAtI hai taba vaha bAhara kI ora bhAgatA hai mAno sampUrNa saMsAra kA sAmrAjya svayaM meM sameTa legaa| manovijJAna kA kahanA hai ki The thirst of desire is never filled nor fully satisfied jaina sUtroM kA kahanA hai kasiNaMpi jo imaM loyaM paDipuNNaM dalleja ikkss| teNApi se na saMtusse iha, ibyUraye ime aayaa|" pyAsa bujhAne ke sAre sAdhana upalabdha hote hue bhI hama aura adhika zItala, madhura 60 - tulasI prajJA aMka 128

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jala kI khoja meM viparIta dizA kI ora bhAgate haiM, yaha hamArA mithyA dRSTikoNa hai| Agama ise mithyAtva Azrava kahate haiN| mithyAtva ke saghana andhakAra meM jAgRti kA prakAza kaise saMbhava hogA? pramAda-alasatA mAnasika tanAvoM kI bhIr3a paidA karatI hai| dharma ke prati anutsAha jAgatA hai| yaha pramAda Azrava hai| kaSAya aura mana, vacana, zarIra kI caMcalatA bhI karmAgamana kA hetu banatI hai| Atma-prAsAda ke karma-dvAroM ko banda karane ke lie saMvara" kI vyavasthA hai| saMvara dUSita tattvoM ko andara jAne nahIM degA aura andara dUSita tattvoM ko nirjarA dvArA sApha kara diyA jAegA to caitanya kakSa svata: pavitratA se jagamagA uThegA / Atma-sva-bodha kI yAtrA kA vikAsa krama bandhana aura mukti kA suvyavasthita krama ullikhita hai| svabodha kI vikAsa yAtrA-guNasthAna : jaina manovijJAna AdhyAtmika vikAsa kI suvyavasthita prakriyA prastuta karatA hai| Self realisation kA rAstA, jise jaina guNasthAna kahatA hai| saMsAra ke cakra ko tor3akara cetanA sampUrNatA ko prApta karatI hai| isake caudaha sopAna haiN| prathama cAra taka Self saMgharSa karatA hai nirdoSatA Perfection ko pAne hetu| caturtha guNasthAna meM 'samyaktva' prApta hotA hai| yahA~ AtmapariNAmoM ko tIna rUpoM meM dekhA jAtA hai| jaba prANI durbhedya rAgadveSAtmaka granthi ke lie saMgharSa karatA hai to 'yathApravRtti karaNa' jaba usa karmagranthi ko tor3ane ke lie saMgharSa karatA hai to 'apUrvakaraNa' tathA apUrvakaraNa dvArA granthi kA bhedana hone para udaya meM Ae mithyAtvapudgaloM ko kSaya karake tathA Ane vAle mithyAtva kA upazamana karatA hai to 'anivRttikaraNa' hotA hai| yaha bauddhika pragati hai| It does not involve moral effort for self-realisation ina cAra Stages kI tulanA The parable of the cave's in Plato's Republic meM varNita kaidI ke vikAsamAna vyavahAroM se kI jA sakatI hai| naitika saMgharSa pAMcavI Stage se zurU hotA hai| vikAsa yAtrA meM Aroha-avaroha calatA rahatA hai| 14vAM sopAna pUrNa self-development kA hai, nirdoSatA kI prApti kA yaha guNasthAna varNana manovaijJAnika mahattva rakhatA hai| jaina dharma kevala mAnasika AvegoM kA varNana hI nahIM karatA, sAtha meM samAdhAna bhI prastuta karatA hai| guNasthAnoM ke prasaMga meM tIna manovaijJAnika paddhatiyA~ bhI jJAtavya haiM 1. upazama, 2. kSayopazama, 3. kssaayik| upazama- isa prakriyA ko manovijJAna damana kI prakriyA kahatA hai| vAsanAoM ko dabAkara calane vAlA sAdhaka 11 veM upazAnta mohanIya gaNasthAna taka pahu~cakara bhI acAnaka uThane vAlI kAmanAoM se vivaza patanonmukha bana jAtA hai| yaha damana kA rAstA hai, vilaya kA nhiiN| kSayopazama- isa paddhati ko manovijJAna vRttiyoM kA udAttIkaraNa kahatA hai| yahA~ tulasI prajJA aprela-jUna, 2005 - - 61

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vRtiyoM kI dizAyeM badala jAtI haiN| kucheka AvegoM kA damana, kucheka AvegoM kA kSaya, yaha sazakta mAnasika cikitsA paddhati hai| phira bhI roga kA samUlataH naSTa honA Avazyaka hai| ata: jaina-dharma kSayopazama ke pazcAt kSAyika paddhati ko prastuta karatA hai| kSAyika- isameM pUrNata: AvegoM kA anta hai| yaha paddhati kArya-kAraNa kI khoja karatI hai, phira unakI cikitsA bhii| granthi-vimocana kI prakriyA : phrAyaDa ke anusAra mana kI kAmanAoM ko cetana mana kA aMha bAharI mAnadaNDoM ke kAraNa damita karatA hai, usase granthiyAM banatI haiM aura vyakti asAmAnya bana jAtA hai| manovijJAna kA sUtra 'damana mata karo' yadyapi grAhya hai kintu isakA artha 'unmukta bhoga karo' samajhane para dhArmika aura naitika jIvana ko bhI abhizapta kara diyA gyaa| saMbhoga se samAdhi' kI sthApanA sAmAjika stara para viSamatAoM kI bhIr3a bana gii| isa sandarbha meM nItse kA kathana kitanA saca hai ki "saba dharmoM meM seksa ko jahara dekara mAranA cAhA, para vaha marA nhiiN| itanA avazya huA ki jaharIlA hokara jIvita ho gyaa|" jaina-dharma damana ke sAtha usake Sublimation udAttIkaraNa kI bAta kahatA hai| AtmaniyantraNa ke sAtha Atma zodhana bhI jarUrI hai| ataH Agama sUtroM meM yatra-tatra nirjarA kI vyavasthA dI hai| nirjarA kA zarIraparaka artha hai- bUr3hA na honaa| devatA kabhI bUDhe nahIM hote, isIlie unheM 'nirjara' kahA jAtA hai| mAnasaparaka artha haipurAne AvegoM, saMskAroM kA nirjaraNa-kSaraNa krnaa| jaina nirjarA ke cha: bAhyabheda (anazana, UnodarI, bhikSAcarI, rasaparityAga, kAyakleza, pratisaMlInatA) evaM cha: Antarika bheda (prAyazcitta, vinaya, vaiyAvRtya, svAdhyAya, dhyAna, kAyotsarga)33 karatA hai| prAyazcittaH zalya cikitsA : zarIra aura mana eka hI sikke ke do pahalU haiM / vaijJAnika anusaMdhAnoM se yaha siddha ho cukA hai ki zarIra kI bImArI bahuta arthoM meM mana kI bImArI hai| homyopaithika DaoN. henImena ke zabdoM meM - 'manuSya kI bImArI usake mana meM nahIM, usase bhI gaharI usakI AtmA meM hai| caraka vyAdhi ko 'prajJA kA aparAdha' kahate haiN| manovaijJAnika bhI zArIrika cikitsA se pahale mana kA vizleSaNa karate haiM / jaina-dharma bhI prAyazcitta aura pratikramaNa kI bAta kahatA hai| damita icchAyeM granthiyA~ banakara sampUrNa vyaktitva ko badala detI haiN| bhagavAna mahAvIra ise 'zalya' kA nAma dete haiN| niHzalya yAnI nirgrantha banane ke lie prAyazcitta kI paddhati acUka davA hai| prAyazcitta - kRta aparAdhoM kI zuddhaHmana se sviikRti| 'uttarAdhyayana' meM likhA haiprAyazcitta se jIva ananta saMsAra ko bar3hAne vAle mArga meM vighna utpanna karane vAle nidAna tathA mithyAdarzana-zalya ko nikAla pheMkatA hai aura RjubhAva ko upalabdha hotA hai| cheda sUtroM meM 62 - tulasI prajJA aMka 128

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bhI prAyazcitta para vizeSa bala diyA gayA hai| prAyazcikartA kA mana bAlaka sama sarala honA cAhie, kyoMki aparAdhoM kA chupAva krUratA meM hotA hai| eka jhUTha sau jhUTha ko janma detA hai| Agama meM kahA- 'sohI ujjuyabhUyassa dhammo suddhassa citttthii'| vyavahAra sUtra meM to yahA~ taka kahA hai ki AcArya prAyazcitta dete samaya prAyazcittakartA kI mAnasika zuddhatA dekhe| zuddhAzuddhi ke AdhAra para hI samAna doSoM ko karane vAloM meM prAyazcitta kA bhArI antara par3a sakatA hai| atIta kAla ke prAyazcitta-AlocanA ke kAraNa hI jaina manuSya kI mRtyu ko ArAdhaka mRtyu kahatA hai| yaha manovaijJAnika tathya hai ki aparAdhoM kI svIkRti ke binA mana para bojha rahatA hai| prAyazcitta-paddhati vyartha mAnasika bojha ko utAra kara svasthatA pradAna karatI hai| jaina dharma kA prAyazcitta mana se svIkRta hai- vivazatA nhiiN| yaha daNDa nahIM jo ki bhoganA hI pdd'egaa| bhaya, kAnUna yA dabAva se AdamI badalatA nhiiN| eka vyakti ko kisI aparAdha meM kArAgRha kI sajA milii| sajA bhugatane ke bAda vaha ghara lauTa rahA thA to jela kA kambala bhI usake sAtha thaa| jelara ne kahA- are bhale mAnasa! kama se kama jela ko to bkhsho| AdamI bolA-sAhaba! Apa cintA na kareM, maiM agale saptAha jela meM lauTa AU~gA taba ApakA kambala bhI sAtha le aauuNgaa| ghaTanA saca hai yA jhUTha, patA nahIM para jIvana kI dizAoM ko kAnUna yA daNDa nahIM bdltaa| yaha kArya jaina mano-vaijJAnika prAyazcitta paddhati se hI saMbhava mAnate haiN| pratikramaNa - prAyazcitta kA dUsarA koNa pratikramaNa hai| isakA artha hai- atIta ko punaH vartamAna meM jI lenaa| sImA se Age bar3he pairoM ko punaH lauTA lenaa| atikramaNa atIta kI granthiyoM ko kholane kA rAstA hai, kyoMki sampUrNa jIvana ke pIche atIta khar3A hai| phrAyaDa kI Azcaryajanaka pratIti yahI thI ki vaha sammohana aura sAkSAtkAra ke tarIkoM se sudUra atIta kI atala gaharAiyoM taka cetana mana ko utAranA / granthivimocana kA yahI upakrama prAcIna samaya se jaina AgamoM meM varNita hai| pratikramaNa meM hama sUkSma stara para kRta aparAdhoM ke kAraNoM kI khoja karate haiN| eka-eka granthi kA vizleSaNa vartamAna ko tanAvamukta karatA hai| isa paddhati ko maharSi pataMjali 'pratiprasava' tathA havvArDa ise 'rimembariMga, ri-thiMkiMga va ri-liviMga' smRti aMkana aura saMvedana kahate haiN| pratipakSI bhAvanA - mAnasika granthiyoM kA vizleSaNa kara usake nirasana hetu pratipakSI bhAvanAoM kA prayoga bhI manovaijJAnika hai / mohanIya karma ke vipAka para isakA vizeSa prabhAva par3atA hai| ata: upazama se krodha, mRdutA se mAna, RjutA se mAyA aura santoSa se lobha ko badalA jA sakatA hai| Agamika bhASA meM ise cetanA ke jAgaraNa kI prakriyA kahate haiN| indriya-saMyama kAyAkleza nahIM- jaina dharma meM indriya-saMyama kA vizeSa ullekha hai| indriya-saMyama karane vAlA pApa nahIM krtaa| manovijJAna meM damana kI taraha hI jaina-dharma ke indriya saMyama ko kAyakleza kA nAma dekara amanovaijJAnika kahA jAne lagA para indriya-saMyama ina tulasI prajJA aprela-jUna, 2005 - - 63

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kA artha yaha nahIM ki indriyoM ko apane viSayoM se vimukha kara diyA jAe apitu viSayabhoga ke prati jur3e rAga-dveSa ke bhAvoM se alaga honA hai| kAmabhoga na kisI ko bAMdhatA hai aura na hI mukta karatA hai| sArA prazna bandhana aura mukti ke pIche khar3e rAga-dveSa bhAvoM kA hai| vyakti svayaM jimmedAra hai| kahA bhI hai- 'bandha pamokkho tujjha ajjhattheva'37 jo karma bandhana ke nimitta haiM, ve hI mukti ke aura jo mukti ke nimitta haiM, ve hI bandhana ke bhii| rAga-dveSa ke kAraNa hone vAle bandhana aura mukti kA mUlabhUta AdhAra hai mAnasika bhaavdhaaraa| jaina dRSTi se jise 'lezyA' kahate haiN| jIvana kA hara burA-acchA pakSa lezyA taMtra para AdhArita hai| phrAyaDa jise libiDo kahatA hai, juMga jise eka sAmAnya zakti kahatA haizeSa sArI usakI zAkhAyeM haiM, usI ko jaina-dharma 'tejasa karma-zakti' kahatA hai| isI zaktitaMtra kI cetanA hai- leshyaa| isake dvArA granthitaMtra, karmataMtra saMcAlita hai| yadi ye azubha -(kRSNa, nIla kApota) hoMgI to hamArA vyaktitva dUSita hogaa| yadi ye zubha- (teja, padma zulka) hoMgI to sAre adhyavasAya zuddha hoNge| lezyA bhAvanAtmaka Emotional aura mAnasika Mental orA nirmita karatI hai| yaha vyaktitva rUpAntaraNa hetu rAsAyanika prakriyA hai| Adhunika 'kalara theropI' kI taraha raMga-cikitsA ke kSetra meM lezyA ke prayoga zurU ho gae haiN| lezyA kI zuddhi meM jaina mana-gupti, vacana-gupti aura kAya-gupti ko bhI mahattva dete haiN| lezyA adhyavasAyoM kI vizuddhi karatI hai| adhyavasAyoM se bAhya aura Antarika vyakti rUpAntarita hotA hai| lezyA eka manovaijJAnika cikitsA hai| ___ jaina-dharma meM ahiMsA ko Ahata pravacana kahA hai| prANiyoM kI jijIviSA aura sukhecchA ke AdhAra para ahiMsA kA manovaijJAnika rUpa ubharA-'savve pANa piAuyA suhAsAyA dukkhapaDikUlo'40 je ajjhatthaM jANai se bahiyA jANai eyaM dullamanohi' 47 saba prANiyoM ke bhItara eka prANa sattA kI astitvAnubhUti yadi ahiMsA meM nahIM hogI to mAtra vicAra aura vyavahAra para usakA koI mUlya nhiiN| eka vyakti talavAra se kisI ko nahIM mAratA, parantu damitahiMsA talavAra se utara kara kalama meM A jaayegii| hiMsA naMgI svArthavRtti hai| ata: hiMsA kA unmUlana jIvana rUpAntaraNa meM hai anyathA vyavahAra aura AcaraNa kI dUrI vyakti ko naitika banA sakatI hai kintu dhArmika nhiiN| khalIla jibrAna ke zabdoM meM- "kitane hI aise jhUThe haiM, jinhoMne eka bhI jhUTha nahIM bolaa| kitane hI aise hatyAre haiM, jinhoMne kisI kA eka bUnda rakta nahIM bhaayaa| kitane hI aise vyabhicArI haiM, jinhoMne kisI nArI ko chUA taka nahIM" ye vyakti AcaraNa se dhArmika nhiiN| ye sArI sthitiyA~ damita icchAoM kA pratiphala hai| inheM dUra karane hetu mahAvIra ke ina zabdoM ko jIvana AcaraNa meM kriyAnvita karanA hogA ki- saMsAra aura jIvana ko khulI AMkhoM se dekho| jaina-dharma kA manovaijJAnika vizleSaNa jJAna, karma aura anubhUti para TikA hai| yaha 64 - - tulasI prajJA aMka 128

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kevala karmazAstrIya mImAMsA hI nahIM karatA apitu mana ke vividha koNoM ko sUkSmatA se vyAkhyAyita kara mAnasika granthivimocana kA mArga prazasta karatA hai| maMjila kI kisI eka dizA ko jAna lo, rAstA svayaM maMjila taka le jaaegaa| 'je egaM jANAi se savvaM jANAi 142 AtmA aura mokSa kI bAta karane vAlA jaina-dharma janma aura mRtyu ke bIca yAtrA kA sampUrNa pAtheya manovaijJAnika DhaMga se prastuta karatA hai / yaha damana nahIM, zamana kI prakriyA batAtA hai / damita icchAoM kI nIMva para bhI tanAvamukta, zuddha jIvana kA mahala khar3A nahIM hotA, ata: jainadharma kAraNoM kI khoja karake nirApada rAste kA vidhAna karatA hai / sampUrNa jaina dharma-darzana kA vAG maya manovijJAna ke sandarbha meM par3hA jA sakatA hai| AvazyakatA mAtra dhairya, vizvAsa, sUkSmamedhA aura zodhAtmaka pRSThabhUmi ke nirmANa kI hai, ataH hama isa dizA meM Age bar3hate raheM / sandarbha : 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. vahI 2/41 sarvArthagrAhi traikAlikaM manaH 11. vahI 2/36 12. 13. 14. 15. 16. 17. AcArAMga 1-1-1-3 18. 19. AcArAMga 1-3-2 20. AcArAMga 1/2/4 uttarajjhayaNANi 28/10,11 bhagavatI, 718 ThANaM, 2 jaina siddhAnta dIpikA, 4/7 prajJApanA, pada 13 AcArAMga 1/5/5 prajJApanA, pada 17 tattvArtha sUtra 20 jaina siddhAnta dIpikA 2/34- pratiniyama - viSayagrAhiindriyam Some problems in Jaina psychology- By T.G. Kalghatgi jaina siddhAnta dIpikA, 2/8 vahI 2/23 tattvArtha sUtra pramANa mImAMsA 1.2.24 AcArAMga 1-1-1-4-5 tulasI prajJA aprela - jUna, 2005 65

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21. uttarAdhyayana 32-16 22. samavAyAMga 415, prajJApanA pada 8 23. abhidhAna rAjendra koSa, khaNDa 7, pRSTha 301 24. sthA. 2/4/105, karmagrantha bhA. 1, gA. 13 25. jaina siddhAnta dIpikA 4/22 26. vahI 4-24 27. jaina siddhAnta dIpikA 4-1 28. uttarAdhyayana 8/16 29. tattvArtha sUtra 7/1 tathA 8/1 30. jaina siddhAnta dIpikA 4/18 31. jaina siddhAnta dIpikA 5/1 AzravanirodhaH saMvaraH 32. vahI 5/16 tapasA karma vicchedAdAtmanairmalyaM nirjarA 33. vahI 5/8 34. uttarAdhyayana 30/7-8 tathA 30 35. AcArAMga 1/8/8/11- graMthehiM vivetteMhi AukAla sapArae 36. uttarAdhyayana 26/5 37. dasavekAlika 4/8 jayaM care jayaM ciTThe, jayaM bhAse jayaM se| jayaM bhujaMto bhAsaMto, pAva kammaM na bNdhii| 38. AcArAMga 7/5/2 39. uttarAdhyayana 32/100/101 40. jai. si. dI. 4/28 - 'yogavargaNAntargatadravyasAcivyAt prinnaamo'ymaatmnH'| 41. AcArAMga 1/2/3 42. AcArAMga 1/3/4 43. AcArAMga 1/1/7 pravaktA / sampAdaka jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM - 341 306 (rAjasthAna) 66 - - tulasI prajJA aMka 128

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Acaranga-Bhasyam Taiam Ajjhayanam Siosanijjam by Acarya Mahaprajna Chapter III Endurance of Cold and Hot - tulasI prajJA aprela - jUna, 2005 - The title of the present chapter is 'Endurance of Cold and. Hot.' This title is meaningful because here the tolerance of cold and hot in the practice of discipline is prescribed. Etymologically cold means cold- environment, hot means hot environment. By implication the word 'cold' refers to the favorable and 'hot' the unfavorable condition. The Niryukti has related these two words to the twenty-two types of hardship. Among the hardships, woman and eulogy are 'cold', while others are 'hot'.' An alternative meaning of these two words has also been given in the Niryukti, viz. The harsh hardships are 'hot' and the mild ones 'Cold."2 PREFACE In the Niryukti, while applying the process of linguistic analysis to 'cold' and 'hot' some varieties are mentioned such as frost, hail, snow, hail-stone, etc. as animate cold material objects; necklace etc. are inanimate ones. The clouds mixed with animate. water are mixed cold material objects. The quality of coldness in matter is an immaterial cold object. The states of the soul - karmic suppression, elimination and elimination-cum-suppression-are immaterial cold objects. Similarly in linguistic analysis of the word hot, fire is an animate hot material object, the ray of the sun is an inanimate hot material object. The luke warm or warm water that is not boiled thrice is a mixed hot material object. The hotness of the matter is an inanimate immaterial object. The state of karmic rising in the soul is animate immaterial object. Anger 67

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and pride are hot, greed can be cold also from a particular standpoint. The state of karmic elimination is hot because otherwise it will not be compatible with the burning of the entire mass of karma.3 The subject matter of the present chapter is concerned with the endurance of cold and hot hardships by the monk. There are four sections in the present chapter, comprising the four topics: (i) the unrestrained persons are asleep on account of spiritual slumber, (ii) people in spiritual slumber experience misery and suffering, (iii) by mere endurance of suffering, or by mere inaction devoid of the practice of discipline a person cannot be a monk, (iv) the passions are to be got rid of. 5 The present chapter starts with the states of sleep and wakefulness. The sleep is as valuable for life as wakefulness. In the spiritual field,. wakefulness alone is valuable, and not the state of sleep. It has, therefore, been said that the monks are always awake while others are always asleep. Even though one is sometimes asleep on account of the effective rise of the intuition-covering karma, he is not really in sleep as he is endowed with right vision and disgust for worldly life. It is only rise of the faithdeluding karma that is great sleep in the spiritual sense of the term. The person who has overcome such sleep is always awake. But the person who is under the influence of spiritual sleep induced by the rise of the faith-deluding karma is always asleep. This is the supramundane process of sleep and the awakened state." The Niryukti has defined the demerits of the sleep state and the merits of the wakeful state. Just as a person who is asleep, mad and in coma is subject to incurable suffering, so the person in spiritual sleep is immersed in infinite suffering and misery. On the other hand, just as a wise person fleeing from burning fire enjoys pleasure (and avoids misery) so a person with the discerning knowledge of the miserable and the nonmiserable courses of life enjoys pleasure by avoiding the pitfall of misery.7 In the present chapter, the doctrine of equality has been propounded.R As it is a treatise dealing with equality, the Acaranga has been named 'samayika', that is, a scripture propounding equality. The phrases versed in three sections" 'the supreme end'10 etc. in this text are indicative of the antiquity of its composition. Here aphorisms propounding the doctrine of karma are also available" In this chapter the 'world-view' meaning 'truth' is found construed with many others words. 12 Truthfulness which is of the nature of 'desisting from faleshood is none other than 'desisting from injury to life'. The sutras like the following in the text do not stand for truthfulness of the nature of non-falsehood. But they are expressive. tulasI prajJA aMka 128 68

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of-the truth of the nature of true faith or they explain the true nature of the soul and objects: Be steadfast in the truth (3.40) Man! you should cultivate only the truth (3.65) The intelligent monk who is loyal to the truth crosses the domain of death or the sensuous desires. (3.66) In Jainism, the doctrine of omniscience is found described in detail. The question whether the doctrine of omniscience has been accepted in the Acaranga has been raised by scholars. There were indeed discussions of the doctrine in the treatises of medieval period, which are found here also. But from the statement this is the philosophy of the seer', (3.85) it is obvious that Jain philosophy is the philosophy of the seer, which did not arise out of logical argumentation. The seer also is qualified by two adjectives: The abandoner of the weapons of violence and non-violent, the maker of the end, that is, the maker of the end of the knowledgeobscuring karma (3.85). There arises disqualifying impediment due to karma (3.19). There is no such impediment for the seer (3.87). In these two sutras, there is the base of the argument employed by the medieval logicians for proving omniscience that is, of the definite consummation of the existence of the varying degrees of knowledge is in a state of knowledge that is transcendent and perfect. The ideal perfection of wisdom - the gradation of perfection must end somewhere, because it is ideal, like the ideal magnitude. By this kind of inference, the existence of ideal wisdom is proved, leading to the proof of omniscience, because the proof of the latter is of the nature of the proof of the former. There was another syllogistic argument: The subtle, the covered and distant objects are perceived by somebody, because they are knowable like a jar and the like. The omniscience is also proved by the noncontradiction of astronomical knowledge as it is said: If the knowledge of absolutely unperceivable objects, were not possible, how could the uncontradicted astronomical knowledge be possible? If such knowledge were admitted as due to scriptural knowledge, the latter (scriptural knowledge) would be another proof to the existence of omniscience.14 Moreover there is no contradiction available for the thesis of omniscience." The dialogue between the kalavesiyaputta and the elders in the order of Mahavira shows the doctrine of six fundamental constituents of the discipline propounded by Lord Mahavira.' TERUT YFIT 37001 - 515, 2005 - 69

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1] Observing equanimity by desisting from all kinds of harmful activities in thought, word and deed (3.30) 2] Undertaking of vows (I. 11; 3.28; 3.46) 3] Self-restraint (3.4) 4] Inhibition of the inflow of karma (3.86) 5] Perception of the otherness of the soul from the body (4.73 74) 6] Abandonment of attachment to the body, passions and the like (8/8/5,29) In this Agama, all these six constituents are found described as noticed above. There is no clear mention of the five great vows, unlike those that are found in the Sutrakstanga.!? In this connection it should be asserted that, in the discourses of Lord Mahavira, the five great vows are the members in the elaboration of the principle of equanimity. The exposition of the principle of the soul is intimately related with equanimity, as in the Bhagavati the identity of the soul with equanimity has been clearly mentioned (1.426).18 This is also found in the Samayasara (gatha 277).19 In this chapter, the causes of the rebirth 20 and immortality?' have been described. Here spirituality has been properly explained.22 Equanimity is possible only in desisting from weapon of violence. It is not possible in the acts of violence because they are mutually incompatible. This chapter, therefore, deserves a very careful study. References : 1. (a) Acaranga Niryukti, gatha 202 : itthi sakkaraparisaho ya do bhavasiyala ee. sesa visam unha parisaha humti nayavva. (b) Acaranga Vitti, patra 136 : striparisahah satkaraparisahasca dvavapyetau sitau, bhavamanonukula-tvat, sesastu punarvisatirusna jnatavya bhavanti, manasah pratikulatvaditi. 2. (a) Acaranga Niryukti, gatha 203 : je tivvapparinama parisaha te bhavamti unhau. je mamdapparinama parisaha te bhave siya. (b) Acaranga Vitti, patra 136 : tivro - duhsah parinamah - parinatiryesam te tatha, ya evambhutah parisahaste usnah, ye tu mandaparinamaste sita iti. 70 D - TA ET Bich 128

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Acaranga Niryukti, gatha 200 : davve siyaladavvam davvunham ceva unhadavvam tu. bhave u puggalaguno jivassa guno anegaviho.. 4. Acaranga Niryukti, gathas 197,198: padhame sutta assamjayatti biie duham anuhavamti. taie na hu dukkhenam akaranayae va samanutti. uddesammi cautthe ahigaro u vamanam kasayanam. pavaviraio viuno u samjamo ittha mukkhutti. Acaranga Curni, p. 102 : idanim ma sasissam egamtena dukkhena dhammo, tena tammatapa-disehanattham bhannati tatie - na ya dukkhena, akaranayae va samanotti. 6. Acaranga Niryukti, gatha 211 : sutta amunao saya munao suttavi jagara humti. dhammam paducca evam niddasuttena bhaiyavvam. 7. lbid, gatha 212, 213. 8. Ayaro, 3.3. 9-10. Ibid, 3.28. 11. lbid, 3.18-25. 12. Ayaro, 3.28 - samattadamsi. 30 - bhayanupassi. 33 ayamkadamsi. 35 - nikkammadamsi. 38 - paramadamsi. 48 - anomadamsi. 72-85 eyam pasagassa damsanam. 83 - kohadamsi ........... dukkhadamsi. 13. Prajnatisayavisyavsrantyadisiddhestatsiddhih. 14. Siddhiviniscaya. p. 413 'dhiratyantaparokse'rthe na cet pussam kutah punah. jyotirjnanavisamvadah srutaccet sadhanantaram.. 15. Pramanamimansa, 1. 1. 16,17 'badhakabhavacca.' 16. Amgasuttani II, Bhagavai, 1.423-428. 17. Amgasuttani I, Suyagado, 2.1.59. 18. Amgasuttani II, Bhagavai, 1.426........... aya ne ajjo! samaie. 19. Samayasara, gatha 277 : ada khu majjha nanam ada me damsanam carittam ca. ada paccakkhanam ada me samvaro jogo. 20. Ayaro, 3.14. 21. lbid, 3.15,36,45. 22. lbid, 3.54,55. THAT WILT 3T997 17, 2005 - - 71

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CHAPTER-MI Endurance of Cold and Hot SECTION -1 3.1 sutta amuni saya munino saya jagaramti. The ignorant are always asleep, the wise are always awake. Bhaoyam Sutra 1 In the present chapter, the forbearance of pleasure and pain with equanimity is explained. The fulfilment of the ends of nonviolence and non-possessiveness is not possible without forbearance. In order to fulfill the ends, one has to patiently forbear pleasure and pain. The ignorant is not capable of forbearance. The wise is always awake. He alone is capable of forbearance. The Sutra expresses this objective truth thus: The wise is he who knows the continuity of the world through the three periods of time (past, present and future), is thoughtful and knowledgeable. The ignorant is quite the opposite. The ignorant people are always asleep The asleep are of two kinds: (1) Physically asleep - in the state of sleep. (2) Spiritually asleep ae engrossed in violence or possessiveness, or swayed by worldly things and passions, being ignorant of the discipline. The wakeful is also of two kinds: (1) Physically wakeful - without sleep, (2) Spiritually wakeful - absorbed in non-violence and non-possessiveness, possessed of right faith, freed of all desires and possessed of enthusiasm for the discipline. On account of the practice of knowledge, the wise has his psyche, mind, brain and entire nervous system under his control, because of his being always spiritually wakeful. Even in the state 72 cat Mall d 128

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of sleep, he does not commit any undesirable act. This is the secret of his complete self-awareness at all times. In poetical literature also, we find the eulogy of constant wakefulness: "If I had in thought, word or deed, while awake or sleeping, any inclination to being the spouse of any other person other than Raghava, then, O fire! burn this body of mine, because you alone indeed are the witness to the good or bad will of people."'! 3.2 loyamsi jana ahiyaya dukkham. You should know ignorance to be cause of misfortune. Bhasyam Sutra 2 Ignorance and delusion i.e. the perversity of a person who is asleep is ever on increase. Such delusion is suffering, being the cause of misery or suffering in itself. You should know that the latter is conducive to the baneful. In this very life of a person engaged in violence and possessiveness the baneful consequences like punishment, imprisonment etc. are visible. 3.3 samayam logassa Janitta, ettha satthovarae. Knowing the equality of all beings of the world, one should desist from the weapon of violence. Bhagyam Sutra 3 Here 'world' means 'inmates of the world'. Perceiving the equality of the inmates of the world, a monk, desists from weapons of injury, Whatever is instrumental to torture to creature is called a weapon of injury. A person of non-violent and non-possessive inclination naturally abstains from all sorts of injurious weapons. Here, in the context of non-violence, the word 'equality' stands for comparison with self in respect of suffering. In the context of non-possessiveness, it means 'balanced attitude in gain and loss, and the like.' 3.4 jassime sadda ya ruva ya gamdha ya rasa ya phasa ya abhisamannagaya bhavamti, se ayavam nanavam veyavam dhammavam bambhavam. One who havs completely known the sensuous objects such as, sounds, colours, smells, tastes and touches - realizes the self, the knowledge, the scriptures, the doctrine and the discipline. DATE YET 37361 - 17, 2005 - 73

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Bhasyam Sutra 4 The person in whose life non-possessiveness has been perfected realizes the self. The idea is the sensual objects like sound etc. are material entities, while the nature of the self is spiritual. There are persons who have properly understood the nature of the sensual objects. In other worlds, through their intuitive comprehension, those objects are known to them as distinct from consciousness. They also know them (objets) as conditions of bondage of pleasure and pain. Those objects are known by him through comprehension qua knowledge and comprehension qua abandonment. Person of such comprehension realizes the self, the knowledge, the scripture, the doctrine and the discipline. The present Sutra propounds the principle of discrimination between the spiritual and the physical. The infatuation and temptation for possession originate due to the identification of the spiritual and the physical. Non-possessiveness matures on the experience of the discrimination between the two. On the maturation of such discrimination, the soul realizes itself. His knowledge is released from attachment to the sensual objects In other words, the knowledge is freed from any kind of grasping. And therefore, it is only in such state that the soul attains perfect knowledge, 'Scripture' means the sacred lore which deals with the release from attachment and hatred. The soul attains the knowledge of the scriptures when the basic attachment to the physical world is destroyed. The essential character of the doctrine is the sense of equality. Such person remains evenly disposed to the covetable and the uncovetable sensual objects, and is thus established in the doctrine. 'Discipline' means right conduct, truthfulness and austerities. The aspirant is firmly established in them and so is designated as the attainer of the discipline. 3.5 pannanehim pariyanai loyam, muniti vacce, dhammaviutti amju The person who comprehends the world by means of his wisdom is called monk. He is the knower of the nature of things and is straightforward. Bhagyam Sutra 5 One who comprehends the world through his discriminative wisdom is called a monk (a knower). He is conversant with the nature of things and is uprigtht. 'Nature of things' means nature of all substances. This character of the monk is indicative of his practice of analytic meditation. The person who analytically meditates on the nature of things 74 - The 4311 317 128

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comprehends the world as consisting of animate and inanimate things by means of his wisdom. By the comprehensive knowledge of the world, the intelligence about the unacceptable and acceptable becomes manifest. As a result, the aspirant becomes straightforward or devoted to what is good." 3.6 avattasoe samgamabhijanati. The monk who realizes the self knows the clinging as the whirl and the stream. Bhaoyam Sutra 6 Clinging is attachment. The monk recognizes the clinging as whirl and stream. 'Whirl' means the agitation or fickleness of the mind due to the impulse of sensual affection. Stream is the enterance. In the Sthananga (9.24) nine streams are mentioned: two ears, two eyes, two noses, the mouth, the genetic organ and the anus. The stream includes also the senses. In the Ayaro (4.45), we find the mention of 'one entagled in the incoming stream' which means one entangled in the sensuous stream. It is explained in the Nisitha - Bhasya- Curni that attachment and clinging are synonymous. Or the state of the soul arising from the karma is attachment. The same attachment is called clinging, because it connects the soul with karma." 3.7 siosinaccai se niggamthe arai-rai-sahe pharusiyam no vedeti. The unbound monk enduring heat and cold does not experience any harshness while tolerating ennui and relish. Bhasyam Sutra 7 'Cold stands for favorable circumstances; 'heat stands for adverse circumstances. The person who tolerates with equanimity both these conditions is the unbound monk enduring ennui and relish. He does not feel harshness anywhere. On account of the variety of experience even pleasure for non-restraint and displeasure for restraint may arise even in the mind of the aspirant. The person who can bear the two is not subjected to the experience of harshness. Nor does he regard the restraint as a burden, nor does he generate a knot.' geret usil 37967 - 17, 2005 - 75

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3.8 jagara-verovarae vire The wakeful and one free from enmity is the hero. Bhasyam Sutra 8 One who is wide - awake and above enmity is valourous indeed. Here two defining characteristics of the valourous person are propounded. A person in sleep does not give any special inspiration and so he is not a hero. A person with an inimical disposition towards living creature is also not a valourous person. Violence and possessiveness function as the cause of enmity. A person not desisting from these two dispositions cannot give any kinds of inspiration to any body. Therefore awakefulness and friendliness are the two defining characteri-stics of a valourous person. 3.9 evam dukkha pamokkhasi. And thus you will get rid of suffering. Bhasyam Sutra 9 Thus, by means of wakefulness and the resulting friendliness, it is possible to get freed from misery and suffering. A person in slumber of delusion is an enemy of all living creatures. Such a person generates an unending chain of misery. He is not emancipated from the chain. Therefore, the state of wakefulness is very much worthy of practice. In the presence of wakefulness, a person does not indulge in violence and possessiveness. 3.10 jaramaccuvasovanie nare, sayayam mudhe dhamman nabhijanati. The person under the sway of old age, death and constant delusion does not know the doctrine. Bhasyam Sutra 10 Such person is constantly in the clutches of old age and death. Even then he always lives in stupor and delusion. He does not understand the doctirine which is the condition of the destruction of karma. 3.11 pasiya aure pane appamatto parivvae Looking at the people in anguish, the wakeful one always remains vigilant. Bhasyam Sutra 11 The wakeful person, perceiving the spiritually sleeping fellow-beings 76 D _ Toet uz 31 ch 128

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miserably overwhelmed by physical and mental agonies, or perceiving the lustful or the fear-stricken people, ever remain vigilant i.e., wakeful. 3.12 mamta eyam maimam! pasa. O intelligent person, look thoughtfully. Bhasyam Sutra 12 These are pitfalls for the person who is spiritually asleep. Seeing this, O intelligent person! you should realize that sleep is harmful and wakefulness is beneficial (for spiritual progress). 3.13 arambhajam dukkhaminam ti nacca Having known that suffering is due to acts of violence, (you should practice to ever remain wakeful). Bhasyam Sutra 13 A 'violent' act means non-restraint or any kind of activity due to violence and the like. 'Whatever misery there is in this world is due to violence' - appreciating this, you should free yourself from all acts of violence and practice religious vigilance. 3.14 mai pamai punarei gabbham. The deceitful and the non-vigilant transmigrates again and again. Bhasyam Sutra 14 The realization of immortality is the consummation of religious life. In such state, a person is freed from birth and death. The cessation of the old and resumption of the new body is worldly life. The cycle of repeated birth and death continues in this way. The Sutra here defines the condition of rebirth : the deceitful and the non-vigilant is subjected to repeated transmigration. The deceitful has his mind infected by sensual objects and passions. His dispositions are never purified. The non-vigilant cannot act in a right way. He is consequently involved in repeated rebirth. A person who is subject to birth in necessarily subject to death. 3.15 uvehamano sadda-ruvcsu amju marabhisamki marana pamuccati. The monk who is indifferent to sounds and colours is upright. One who is ever alert to death is liberated from it. THE Y511 370615 , 2005 77

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Bhasyam Sutra 15 A person who is indisferent to sensuous objects like sound and colour is freed from anguish. He does not have attachment and aversion to desirable and undesirable objects. He does not strive for them in the least. He becomes simple and Straight Forward on account of the indeifference that is tantamount to lack of indulgence. Such person is released from death as he always finds himself alert to it. In other words, he attains immortality. Fear of death is an important means to immortality. 3.16 appamatto kamehim, uvarato pavakammehim, vire ayagutte je kheyanne. The enlightened person who is wakeful to desires desists from unrestrained activity, is valoruous and self-absorbed. Bhasyam Sutra 16 The person conversant with the nature of the psycho-physical apparatus achieves immortality by his own effort. Psychophysical apparatus means the body, desires, sensual objects, violence and activity of though, speech and body. The person who knows all this is the knower of the pparatus. He is wakeful to his desires; he abstains from evil actions such as violence and the like. He is valorous on account of his valour of selfrestraint; he is self-absorbed being guarded in though, word and deed. 3.17 je pajjavajaya-satthassa kheyanne, se asatthassa kheyanne, je asatthassa kheyanne, se pajjavajaya-satthassa kheyanne. The monk who is enlightened with respect to non-restraint (weapon) about the modes of sensuous objects is conversant with self-restraint (non-weapon). One who knows self-restraint is conversant with non-restaint that occurs about different modes of sensuous objects. Bhasyam Sutra 17 Indulgence in the sensuous objects such as sound, colour and the like is non-restraint, while abstinence from them is restraint. Both these should be comprehended. The various modes of the sensuous objects destroy the wakefulness. They are thus the weapons of injury. Subjugation of them is non-weapon. The person who is conversant with the various modes of the weapons constituting non-restraint, is also conversant with the non-weapons or restraint. The person who understands the nature of non-weapons is also conversant with the modes of the weapons. The 78 C THAT TETT 3ich 128

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idea is, so long as the nature of non-restraint is not known, it is impossible to know the nature of restraint. Similarly, so long as the nature of selfrestraint is not known, the nature of non-restraint is also not properly known. The knowledge of either depends on the other. This order of evolution (of self-restraint) finds lucid expression in the following verses: The gradual growth of the excellent truth in the consciousness is accompanied by the gradual distaste for sensuous objects howsoever easily accessible; and conversely the growth of distaste for sensuous objects, howsoever easily accessible, and conversely the growth of distaste for sensuous -objects, howsoever easily accessible, is accompanied by the gradual growth of the excellent truth in the consciousness. 3.18 akammassa vavaharo na vijjai. There is no designation for the soul freed from the karma. Bhasyam Sutra 18 On the elimination of the karma, the person becomes free from karma. A. person freed from karma has no designation. 'Designation' means naming or division, e.g., the hellish being, animals, men, gods; similarly child, boy, youth and aged; such and such by name, such and such by lineage. The person possessed of karma has designation. This is indicated in the Sutra that follows. 3.19 kammuna uvahi jayai. The adjunct is produced by karma. Bhajyam Sutra 19 The meaning of adjunct' is denoting, naming or connoting. The adjunct is due to karma. For instance, the designations like happy, unhappy, energetic, depressed, etc., are due to karma.13 3.20 kammam ca padilehae Ponder over the function of karma. Bhaoyam Sutra 20 The karma produces adjunct; therefore, the karma should be examined and erased. The bondage is due to karma. The bondage consists of category, duration, intensity and mass. By the investigation of bondage, a proper understanding of the karmic chain is attained. As a result, it is comprehended that TAAT HET 37367 577, 2005 C - 79

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3.21 kammamulam ca jam chanam. Karma is the root of violence. Bhaoyam Sutra 21 Violence is killing. Karma is the root of violence. The root of violence is investigated in the conditions of environment, chemical hormones and the like, but the root cause of violence is karma. The karma whose rising makes the soul indulge in violence is called the 'source of injury to life.' 3.22 padilehiya savval4 samayaya. Pondering over the karma one should accept this truth. Bhajyam Sutra 22 After examining the karma in the aforesaid manner, one should accept the absolute truth that attachment and hatred are the root cause of karma. On the acceptance of the truth - 3.23 dohim amtehim adissamane. The detached person is not found as affected by attachment and hatred. Bhasyam Sutra 23 A person has twofold character - character dominated by attachment, character dominated by hatred. A person dominated by attachment is known by his attachment, a person dominated by hatred is known by his hatred. A detached person is not affected by either of the two. His activities are not due to either attachment or hatred. And therefore he is not markable by these two natures." 3.24 tam parinnaya mehavi. The intelligent should comprehend this. Bhagyam Sutra 24 The state of stupor leads to evil, the state of wakefulness to good. Comprehending this, an intelligent person strives for wakefulness or getting rid of attachment and hatred. 3.25 viditta logam, vamta logasannam se maiyam parakkamejjasi. - tti bemi. The intelligent monk should know the 'world' of sensuous objects, and give up the 'world instinct' and should strive in self-restraint. Thus do I say. 80 D TAHT 4511 3106 128

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Bhasyam Sutra 25 An intelligent person strives for wakefulness. For this purpose, it is necessary to appreciate the nature of the world (of passions), and to abandon the worldly instinct. So long as there is no right discrimination about the world of passions and their fruition, one cannot strive in the right direction. So long as the worldly instinct, that is, the popular proneness towards the sensual objects, is not given up, how can there be any attempt at wakefulness? 16 References: 1. "manasi vacasi kaye jagare svapnamarge, yadi mama patibhavo raghavadanyapumsi/ tadiha daha sariram mamakam pavakedam, vikstasukstabhajam yena saksi tvamevall 2. (a) Acaranga Curni, p. 105, dukkhamiti kammam sarirati va. (b) Acaranga Vrtti, patra 139 : duhkhahetutvad duhkham - ajnanam mohaniyam va. 3. Curnau 'amju' padasya 'rju'ityartho disyate - amjutti ujjum, jam bhanitim niruvahayam (Acaranga Curni, p. 106). vittavapi rjuriti rjoh - jnanadarsanacaritrakhyasya moksamargasyanusthanadakutilo yathavathitapadarthasvarupaparicchedad va rjuh sarvopadhisuddho' vakra iti yavat (Acaranga Vrtti, patra 140) iti vyakhyatamasti. kintu prastutapadasya 'amju' dhatoh sambamdhah adhikam samg-acchati. amjasa sabdasya arthopi 'rjuh' bhavati 'apte', 'amjasa' - Not crooked, straight, honest, upright.' 4. Apte, rjuh - Beneficial. 5. Amgasuttani I, Thanam 9.24 : navasotaparissava bomdi pannatta, tam jaha - do sotta, do netta, do ghana, muham, posae, pau. 6. Nisithabhasya Curni, part III, p. 190 7. Acaranga Curni, p 107 : caeti sahati sakkei vasehi tutthaeti va dhadeti va egattha. 8. Ibid, p. 107, pharusiyam - samjamo, no hi pharusatta samjame tavasi va kammani laggamti ato samjamam tavam va pharusayam na vedeti, jaha bharavaho abbhikkhanam bharavahanena jitakarana-ttena ya garuyamavi bharam na vedayati, na va tassa bharassa unviyayati, so evam pharusayam avedamto. TSC 51 370 5799, 2005 D C 81

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9. Apte, parusah - Knotted; parus ae a joint, knot (granthih) 10. (a) Gita, 13.1-6. idam sariram kaunteya! ksetramityabhidhiyate. etad yo vetti tam prahuh ksetrajna iti tadvidah/ ksetrajnam capi mam viddhi sarvaksetresu bharata! ksetraksetrajnayorjnanam yat tajjnanam matam mama/ tat ksetram yacca yadnkah ca yad vikari yatasca yat/ sa ca yo yat prabhavasca tat samasena me srnu/ rsibhirbahudha gitam chandobhirvividhaih prthak/ bramasutrapadaiscaiva hetumadbhirviniscitaih mahabhutanyahamkaro buddhira vyaktameva ca indriyani dasaikam ca panca cendriyagocarah iccha dvesah sukham duhkham samghatascetana dhitih/ ettat ksetram samasena savikaramudahstam (b) Cf., Gita 13.7-11 (c) See - Ayaro, 4.2 Bhasyam. 11. Istopadesa (Pujyapadaksta), sloka 37,38 yatha yatha samayati, samvitau tattavamuttamam tatha tatha na rocante, visayah sulabha api yatha yatha na rocante, visayah sulabha api. tatha tatha samayati, samvitau tattavamuttamam 12. Curnikarena upadhipadam vyakhyatam - uvahi tiviho - atovahi. sarirovahi, kammovahi, tattha appa duppautto auuvadhi, tato kammuvahi bhavati, sarirovahio vavaharijjati, tamjaha - neraiyasariro vavaharena u neraio evamadi, taha balakumararati, bhaniyam ca - 'karmmano jayate karmma, tatah samjayate bhavah. bhavacchariraduhkham ca, tatascanyataro bhavah.. (Acaranga Curni, p 109, 110) upadhih upadhisca - dve pade amanarthake api vidyate. 13. Cf. Ayaro, 2.185. 14. prastutasutre 'savvam' iti padasya na koyarthah paribhavyate. asya sthane 'saccam' iti pathah sambhavyate. pracinalipyam vakaracakarayoh sadrsyat viparyayo jatah iti sambhavati. 15. Cf. - Amgasuttani 1, Suyagado 2.1.54. je khalu garattha sarambha, sapariggaha samtegaiya samana mahana vi sarambha sapariggaha duhao pavaim kuvvamti, iti samkhae dohi vi amtehim adissamano. 16. Cf. Ayaro, 2.159. 82 C - TAB 4511 3ich 128

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The Historical Beginnings of Jainism* by Prabodhchandra Bagchi (1) Introductory India has been called the "Land of Religions" and none can deny that she is really such. So many religious movements have never fallen to the lot of any other country and no other people except the Indians have ever been able to lay claim to such a unique religious evolution. Jainism plays an important role in this religious evolution and a complete history of Indian religions is an impossibility if duc regard is not paid to this religion. But as yet, as far as the historical study is concerned, much systematic work has not been done in this field except the several valuable but isolated attempts made by Professor Buhler, Professor Jacobi and Dr. Hoernle. That more study, - and systematic study, - of the thing is an ultimate and immediate necessity, there can be no question and the reasons for this are not far to seek. Jainism is professed by one million and a quarter of the most influential part of the Indian people and the most interesting feature is that it has succeeded in continuing to be a living religion up till now its contemporary movements have almost died away. Even Buddhism cannot count anything more than an insignificant following as its own in India at the present day. These very considerations, not to speak of the inquisitive sidrit of the antiquarian, urge one to look back into the past history of the religion. The first problem, one meets with here is, when did Jainism originate? Hence this slight attempt has been made to systematise the information available at the present state of our *This article was first published in the Sir Asutosh Mookerjee Silver Jubilee VolumeIII, ORIENTALIA Part-3, published by the Calcutta University in 1927 tulasI prajJA aprela - jUna, 2005 83

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knowledge, bearing upon the discovery of the necessary conditions under which and the time when the religious movement of the Jainas was started. (2) The first Tirthamkaras The sacred tradition of the Jainas all along tries to superimpose on their followers the idea that their religion is an eternal one which has been revealed from time to time to the Tirthamkaras who come to this world as ardent exponents of the faith in every age like the Pauranic Avataras.' They believe in a long line of twenty-four Tirthamkaras like the Buddhists, who created a long story of the past Buddhas in the postAsokan days. From the Jaina point of view neither Rsabhadeva, the first of these Tirthamkaras, nor Mahavira, the last of them, can be properly accredited with the first promulgation of the Jaina religion. The fundamental truths of this religion were in existence from time immemororial and can be traced even before the Vedas. The Tirthamkaras realise these truths when they attain enlightenment and preach them to the people. The traditional way of the Jainas is to begin their history with the career of the first of these twenty-four Arhats. Without going into the details of the lives of these shadowy personages we shall remain satisfied in giving their names? for the present. They are (1) Rsabhadeva; (2) Ajitanatha; (3) Sambhavanatha; (4) Abhinandana; (5) Sumatinatha; (6) Padmaprabha; (7) Suparsvanatha; (8) Candraprabha; (9) Suvidhinatha; (10) Sitalanatha; (11) Sreyamsanatha; (12) Vasupiyya; (13) Vimalanatha; (14) Anantanatha; (15) Dharmanatha; (16) Santinatha; (17) Kumthunatha; (18) Aranatha; (19) Mallinatha; (20) Munisuvrata; (21) Naminatha; (22) Neminatha or Aristanemi; (23) Parsvanatha; and (24) Mahavira. This list is implicitly relied upon by the Jainas as genuine. But no historical evidences have as yet been forthcoming to warrant the real existence of the first twenty-two Tirthamkaras. On the other hand they appear to be quite fictitious personages for reasons not far to seek. The duration of the careers of these Tirthamkaras is so very much exaggerated that the list cannot be considered as genuine. Thus Rshabhadeva is believed to have lived for eighty-four lakhs of purva or great years: even Neminatha or Arishtanemi, the 22nd Tirthamkara is said to have flourished for one thousand years. The ages of the intermediate ones vary within these two limits. Parsvanatha's career is only unusually short in comparison to these. He is said to have lived for one hundred years. 84 D - Inet 4511 310 128

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The list again appears to be of a stereotyped character. The names of some of the Tirthamkaras have been immortalised even in the Brahmanical and Buddhistic traditions. But whatever the traditions may say, there is no way of establishing the authenticity of the list. The list, therefore, seems to have been contrived for proving a great antiquity of the religon. In order to give a religious sanctity to this fanciful antiquity the Jainas blended it with their theological doctrine. It only tries to inculcate that Jainism was not a new faith but one that was as old as time itself and illustrates the popular Jaina belief in the alternate creation and destruction of the universe. Under these circumstances no one can consider the first twenty-four Tirthamkaras as historical personages. Some recent attempts have been made to prove the real existence of Vasudeva, the relative of Aristanemi, or Neminatha, the 22nd Tirthamkara. If the conclusions be well established we can find some clue through which the historicity of Aristanemi also can be established. But in the present state of our knowledge that appears to be a hopeless task. He is, besides, believed to have lived for 1000 years and this preposterous duration goes against any presumption about the historicity of Aristanemi. So far as our knowledge goes for the present we are not justified in placing any confidence upon the traditions regarding him or in tracing the beginnings of the Jaina religion from him. Historical data however enable us to expel the doubts regarding the real cxistence of the last two Tirthamkaras, viz. Parsvanatha and Mahavira. Parsvanatha, the immediate predecessor of Mahavira is said to have flourished some 250 years before the advent of the latter. In view of the fact that for all practical purposes we cannot but consider Parsvanatha, as the first historical promulgator of the Jaina religion, let us examine the traditions that centre round him and determine his real position in the history of the religious evolution of the Jainas. (3) Parsvanatha : The traditional account of his life The Jaina traditions are unanimous in saying that Parsvanatha flourished about 817 B.C. It is distinctly related in the Jaina Kalpasutra that he was born in Benares in an auspicious moment, with all the royal prerogatives, being the son of King Asvasena and Queen Vama. The queen, before giving birth to the future Tirthamkara became subject to those happy dreams which are always the precursors of the advent of a great man. The tradition tells us, furthermore, that when the Bhagavan was in the embryo, the mother saw a serpent by her side (9780). This is why the THU YETT 3T17 - 15, 2005 C 85

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child was called Parsvanatha.? As soon as the child was grown up, he became a "favourite of the people" for many acts of kindness to them. But he had higher aims and aspirations and was determined to realise these in his life. He lived 30 years as a householder and as soon as his parents passed away he made up his mind to leave the world. One day he went right through the town of Benares to the park called asramapada and proceeded to the excellent tree of asoka. "For eighty-three days he neglected his body and meditated upon himself for eighty-three days." practice of these servere austerities he reached the infinite, highest knowledge and intuition called kevala. He preached for full seventy years and starved himself to death, at last, on the mount Sameta sikhara in Bengal. He left behind him an excellent community of cight ganas with eight ganadharas at their heads. This is the traditional account of Parsvanatha's career leaving all the grotesque details out of consideration. Let us see what historicity can be attributed to these traditions and what historical evidences are forthcoming to corroborate them. (4) Historical Evidences in support of the tradition There is much to be said in favour of the Jaina tradition that Mahavira was no more than a reformer of an older Nigantha order founded by Parsvanatha. In support of this tradition we have to say: (i) Makkhali Gosala who was an older contemporary of Mahavira, divided mankind into six classes - chalabhijatis. This division seems to have a reference to a separate Nigantha order, separate from that founded by Mahavira,' of the six divisions made by Gosala, the Lohitabhijati, the third division represents the Niganthas. The Niganthas who are placed in this "red class" are described as eka-sataka or Bhikshus provided with one garment. We, therefore, take it to be an allusion to Parsva's followers and not to those of Mahavira, since the latter were conspicuous by their disregard of clothes. (ii) The dialogue between Kesi and Gautama in the Jaina Uttaradhyayana Sutra'' contains a distinct reference to two separate Nigantha orders - one existing previously and founded by Parsvanatha of which Kesi was the representative in the time of Mahavira, and the other founded newly by Mahavira himself. The Acaranga Sutralt again records that Mahavira's parents were worshippers of Parsva and his Sramanas and that they committed religious suicide according to the strict injunction of the Jaina rules of asceticism. 86 C - That all 317 128

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(iii) It is not improbable, again, that the grammarian Panini in his sutra (II.1.70) kumarah sramanadibhih had the followers of Parsva in view. Kumarasramana or Kumaraputta is used as an appellation of the followers of Parsvanatha in the Jaina texts. 12 (iv) In the Buddhist literature a Nigantha doctrine of catuyama samvara is referred to. We cannot but agree with Prof. Jacobi in his surmise that this peculiar doctrine of fourfold restraints belonged to the followers of Parsvanatha. It cannot be ascribed to Mahavira and his followers as in the Jaina literature a clear distinction is made between the pancayama dharma of Mahavira's order and the catuvama dharma of Parsva's followers. Though the Buddhist attribution of this doctrine of fourfold restraints has been to Mahavira, we cannot but take it as a mis-statement. The Buddhists ascribed the old Nigantha creed to Mahavira who took the lead of the community and of whose reforms they were not aware. (v) We cannot ignore the matter-of-fact enumeration of this doctrine of fourfold restraint in the Bhagavati Sutra where in course of a serious dispute between Kalasa vesiyaputta, a Pasavacchejja (i.e. Parsvapatyeya) or a follower of Parsva and some disciples of Mahavira Kalasa at last apologies and begs permission to stay with them after having changed the law of four vows for the law of the five vows!" (tujjham antie catuijamato dhammato panoamahavvaiyam sapadikkamanam dhammam uvasampajjitanam viharittae). (vi) The Jaina tradition refers to the existence of a set of sacred canons called the fourteen purvas even before the advent of Mahavira. These were later on either lost or incorporated in the later literature. Prof. Jacobi opines and probably quite rightly, that this existence of an earlier literature (purva) presupposes the existence of an earlier sect of the Niganthas.! (vu) Above all Prof. Jacobi points out that the Majjhima Nikaya records a disputation between Buddha and Saccaka whose father belonged to Nigantha order. "Saccaka is not a Nigantha himself, as he boasts of having vanquished Nataputta in disputation, and moreover the tenets he defends are not those of the Jainas. Now when a famous confroversialist, whose father was a Nigantha was a contemporary of the Buddha, the Niganthas can scarcely have been a sect founded during Buddha's life.! These evidences, it appears, presuppose the existence of a Nigantha order founded by Parsvanatha before the advent of Mahavira. It is also admitted on all hands that mahavira joined that order for sometime at the TAHU YETI 37001 - 57, 2005 * 87

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beginning of his ascetic career and that he left it on account of some possible regeneration that had crept into that community." (5) Parsvanatha's Contribution Parsvanatha flourished, as already noted, towards the end of the ninth century (817) B.C.17 which was the age of Brahmanical predominance. Parsvanatha's position, therefore, becomes more distinct and the value of his servies becomes more prominent when one takes into consideration the possible difficulties he might have undergone in rising an uncompromising protest against Brahmanical tyranny. It appears that Parsvanatha, "the people's favourite" founded a new religion which was not meant for the sacred few but for all. The age of Parsvanatha was coeval with the age of the older. Upanisads when the thoughtful section of the community in their zeal for the attainment of the knowledge of the supreme world left the suffering masses to shift for themselves. At this juncture Parsvanatha recognised the moral elevation of the people at large and especially of the lower castes as a supreme task of religin. He felt for them and came forward to their help. Hence the significance of the standing addition "the people's favourite" 18 to his name. It implies that Parsvanatha's mission was to uplift the mass. It apears, besides, that his movements, as such, were not favourably looked upon by the aggressive Brahmanism of the period and the attitude of it was probably positively hostile. This is confirmed by the utter silence of the Brahmanical literature about Parsva and the fact that though he was a prince of the Madhyadesa he could not do anything great in that part of the country where Suddha and Mahavira moved so triumphantly later on. His progress in that quarter was not anything remarkable and his order probably could not be anything better than a shifting body of monks and nuns, as it really was when Kesi was at the head." 19 Another characteristic feature of Parsvanatha's order appears to have been the elevation of the status of women. However eloquent we may be about the names of Gargi Vachanavi and Maitreyi, it cannot but be admitted that the status of women-folk was far from being very high in the time of Parsvanatha. Only a few women might have raised themselves into recognition by dint of their own learning and independence of spirit. Parsvanatha seems to have tried his best to give to this weaker sex full freedom and to maintain equality between man and woman in matters religious. This is why we see that he admitted a large number of female disciples into his order without any consideration of the possibility of a tulasI prajJA aMka 128 88

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future degeneration, and he, and only he, appears to be the first of such well-wishers. The most important feature of his movement was the emphasis he placed upon the doctrine of ahimsa. It was another point in which he made a bold departure from the prevalent custom of the Brahmanas; whatever spiritual significance might have been attached to the Vedic sacrifices, the people could scarcely act in accordance with it. the merciless slaughter of animals in sacrifices possibly had drawn the attention of Parsvanatha. His independent spirit could not brook this kind of slaughter of life in the name of religin and thus he enjoined the vow of non-killing as one of the fundamental principles of his religion. Along with this doctrine of ahimsa he introduced three other great vows:20 of abstinence from telling lie (satya), from stealing (asteya) and from having any property (aparigraha). These four great vows (caujjama samvara) of Parsvanatha constituted one of the important features of the immediate background of Jainism proper. The metaphysical tenets of Parsvanatha, as can be gathered from incidental references, were in their elementary forms. He maintained that knowledge, faith and right conduct are the true means to final liberation. The four passions (anger, pride, deceit and greed) together with the five senses are the dreadful drawbacks which should be checked as soon as possible. One can put an end to the cycle of births to which he is subject by doing this. "There is a safe place in view of all, but difficult of approach, where there is neither old age nor death, nor pain nor disease. This is what is called nirvana or freedom fro pain. It is the safe, happy and quiet place which the great sages reach.":22 For the attainment of this goal, we understand, Parsvanatha enjoined such religious practices as the observance of four great vows and the three guptis, etc. Religious suicide also appears to have been considered by Parsvanatha as a method for the attainment of salvation. The Acaranga sutrarecords two different processes of religious suicide. The one which is older is to be accredited to Parsvanatha. (6) Parsvanatha's order The Nigantha community, left by Parsvanatha, was, traditionally speaking, 24 an excellent community of 16,000 sramanas and 30,000 nuns with 164,000 lay disciples. One however, cannot place implicit reliance on these traditional numbers. One cannot believe at once that in the period GAAT 451 37067-57, 2005 C _ 89

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of Brahmanical predominance Parsvanatha could have been in a position to create such a large community. What appears to be probable is that he succeeded in leaving behind a Nigantha order consisting of a fairly large number of monks and nuns besides a laity which was large enough to support this order. This order seems to have undergone some changes in the period intervening between the death of Parsvanatha and the advent of Mahavira. Some degeneration probably crept into the church and this might have been the cause of Mahavira's alienation.25 The possibility of this degeneration also suggests itself when one considers the fact that Parsvanatha did not introduce any hard and fast commandment regarding the vow of chastity and that he allowed a free admittance of women into the community, perhaps, for the first time in India. However, at this juncture this order of Parsvanatha became amalgamated with the newly founded order of Mahavira through the intercession of Kesi and Gautama. Inspite of this a spirit of dissension continued to work for some time and this took a definite shape in the division of the church into two factions - the Digambara and Svetambara. The tradition records that Parsva left eight ganas with theirs ganadharas behind him.26 It may be presumed on the strength of this statement that there was possibly some good arrangement for the government and organisation of the community from the earliest times. This state of things continued up to the time of Mahavira, as one finds that followers of the order travelled under leaders like Kesi from place to place. They were not scattered here and there but constituted an organised body. (7) Makkhali Gosala and the original Nigantha order The intimate relation of Makkhali Gosala with the Jainas and the existence of certain common elements both in Ajivikism and Jainism tend to suggest that he was probably connected with the original Nigantha order in some way or other. We know from the account of Parsvanatha's life that he himself practised severe austerities for a long time. There can be no doubt, therefore, that he was an ardent advocate of it and as such he introduced it into his religious system. Curiously enough, Makkhali Gosala also emphasises again and again on this severe asceticism. It has been already seen that the vow of chastity was significant by its absence from the disciplinary rules of Parsvanatha's order. Makkhali 90 D - JOHT 4511 3ich 128

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Gosala also is accused of unchastity, more than once though in an exaggerated way. Another significant fact is that the six lesya?? divsions of the Niganthas are just similar to the Ajivika division of mankind into six classes (chalabhijatis).28 Both are based on the same psychological principles and both of them seem to presuppose the older Nigantha division into six jivanikayas.29 The disciples of Makkhali Gosala again, firmly believed him to be their last Tirthamkara." It appears that this Ajivika tendency to attribute the qualities of a Tirthamkara (a word which especially belongs to the Jaina terminology) to Gosala was due to the influence of the beliefs of the original Nigantha order. This is why they persisted in maintaining that their leader was the last Tirthamkara whereas the followers of Mahavira maintained that Mahavira was the lat Tirthamkara. Thus it seems probable that Gosala began his religious career in the order of Parsvanatha and even worked with Mahavira as such. He later on left that community and joined the small Ajivika order of Nanda Vaccha and Kisa Samkiccha and raised that order to a status of recognition ere long. He probably could not be free from some of the Nigantha predilections which became deep-rooted in the Ajivikism which took a new shape at the hands of Makkhali Gosala. (8) Mahavira and the original Nigantha order Most of the features of Parsvanatha's religion are conspicuously present in the later Jainism. They underwent only some minor changes at the hands of Mahavira. Thus Mahavira added the vow of chastity to the four great vows introduced by Parsvanatha. "'The law as taught by the great sage Parsva," records the Uttaradhyayana sutr, 31 "recognised but four great vows (cauijama samvara)". It however cannot be believed that a great religious teacher like Parsvanatha did ignore this important injunction. What seems to be possible is that he implicitly included it in one of the four vows, naturally that of abstinence from having any property (aparigraha).32 Mahavira simply emphasized this point. Another innovation which Mahavira introduced was his rule permitting the disciples to go about naked. These minor changes cannot merely be applied as a test of Mahavira's attainments. His contribution to Jainism lay chiefly in the development of the metaphysical side of the Nigantha religion. The moral precepts of Get I 37051 - 11, 2005 - 91

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Parsvanatha demanded a deeper metaphysical justification which was supplied by Mahavira's doctrines. Inspite of this development of the metaphysical side which is useful only to the advanced few, it appears that the Jainism, as preached by Mahavira, was substantially the same as Parsvanatha's religion. The fundamental principles of the two religions were not at all different, though the minute details might not have agreed. "Both laws pursuing the same end, asks Kesi to Gautama, "what has caused this difference? Have you no misgivings about this twofold law, O wise man?" 734 And from what Gautama says in reply, it becomes quite plausible that both the creeds were essentially the same, the difference consisted only in the various outward marks of the religious men. 983 Mahavira, therefore, does not appear to have made any capture from the lines laid down by his predecessor or to have done anything beyond some improvements necessitated by the requirements of the time. The development of the metaphysical side also was a necessity which possibly those from the strong opposition of the existing systems. Summary and Conclusion (1) We have seen that the traditional list of the Jaina Tirthamkaras cannot be relied upon implicitly. The first twenty-two of them appear to be shadowy and fictitious personages and no historical importance can be attributed to them at the present state of our knowledge. (2) From a few genuine references to the 23rd Tirthamkara Parsvanatha - we have tried to suggest that the history of Jainism really begins with him. The principal features of his movement - as we understand from those incidental references, were - 92 (a) The uplifting of the mass and the consequent abolition of the caste system and class distinctions. (b) The elevation of the status of women. (c) The introduction of the four great vows (the caujjama samvara) - non-killing, and abstinence from telling any lie, from stealing and from possessing any property - ahimsa, satya, asteya and aparigraha. (d) In addition to these four great vows he enjoined strict asceticism as the only way for the attainment of salvation. The practice of religious suicide also may be resorted to as a method for facilitating the attainment of the desired end. tulasI prajJA aMka 128

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(3) We have also tried to make it clear that the doctrines of Parsvanatha constituted the immediate background of the later Jainism. Mahavira only followed in the footsteps of his eminent predecessor and raised a grand superstructure on the foundations laid down by Parsvanatha. (4) Above all, it has become evident that Jainism was not a new phenomenon in the history of Indian religion of the sixth century B.C., as is popularly suposed. The Jaina traditional accounts are quite justified in carrying back the origin of their religion to the previous Tirthamkaras, at least as far as Parsvanatha, the twenty-third of them, is concerned. There seems to be no denying the fact that this twenty-third Tirthamkara was a historical personage and was no doubt one of the most powerful religious teachers who fought against the aggressive Brahmanism of the period as early as the ninth century B.C. He persisted in carrying out his mission with every possible care and unflinching courage. He came as a liberator of the depressed and down-trodden and passed away with laurels on his crown leaving his work to be continued by his successors to perfection. References : 1. The Pauranic belief is that whenever the religion undergoes a decadence whenever then become sinful, an Avatare or Incarnation of the god comes down for setting everything right. The conception of a Tirthamkara, though it does not coincide with this, is however similar to that of an Avatara. A Tirthamkara, is also believed to appear when the religion becomes decadent. The difference is that while an Avatara is considered as in Incarnation the god and as such comes down with divine qualities, a Tirthamkara is a human being who attains perfection and divine qualities by virtue of his pious acts like a samyak Ambuddha of the Buddhists. 2. Buhler. On the India Sect of the Jainas (Ed. Burgess), pp. 66 ff. 3. For the period of each Tirthankaras, cf. Stevenson, The Heart of Jainism, pp. 50 ff. It is a noteworthy fact that all the Jinas are attributed to the Ikshvaku family with the exceptios of Munisuvrata and Neminatha who were of the Harivarsa race. As such many of them have been imnortalised in the Ramayana, the Mahabharat and the Puranas, as ardent exponents of Hinduism. 5. H.C. Raychaudhuri, Early History of the Vaisnava Sect (Calcutta University). 6. Cf. Jacobi, Jaina Sutra, Pt. I (SBE) TAKE 4511 37451 - 577, 2005 - 93

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The tradition give two carious explanation os the name Parsvanatha : (i) PYRIT SIF Hurafca 4790 i.e., who can know everything by touch. (ii) garbhasthe jananyAnizi zayanoyasthayAM'dhakari sarpo dRSTa iti garbhAnubhAvIyamiti pazyati iti foreiruixa i.e., When the child was in the embryo the mother saw a serpetn by her side on the bed in the dark. This is the reason why he was named Parsvanatha (cf. Jainatattavadarsa, 2nd ed., p. 14) Both of these explannation,s however, it is quite apparent, are destitute of any historical value. For these details, see the digest, prepared by Prof. Bloomfield, of the stories from Sri Bhavadevasuris Parsvanathacuritra. The prenatal history fo Parsvanathas career has been dealt with in full in this digest. . 9. Anguttara Nikaya, Pt. III, pp. 383-84; Samangala Vilasini, I, p. 162 10. Jacobi, Jaina Sutra; Pt. II, SBE., vol. xiv, pp. 119 ff. 11. Jacobi, Jaina Sutras, Pt. I, BE, vol. xxii. 12. Jacobi, Jaina Sutras, Pt. II, SBE, vol. xlv, p. 119, no. 3. 13. Of the two enumerations of the fourfold restraint by the Buddhists one differs, as is kindly pointed out to me by Dr. B.M. Barua, and the other tallies with the Jaina exposition of the same. (a) as explained in the Sumangala Vilasini, I, p. 167. nataputtaavade catuyama samcura sainvutta ti catu kotthasena samvarena samvutta. sabba-vari-variot catuyama sabbaudako patikkhittasabba-sitodakopti attho. so kiro sitodaka satta-sanni hoti, tasma tam na valanjiti. sabbavariyuto ti sabbhena papavarannena yutto. sabba-vari-dhuto ti sabbena papararonena phutto. (b) in the Digha Nikaya, III, pp. 48.9 idha nigrodha topssi na panam atipateti na panam atipatayeti, na panam atipatayati samanunno hoti.... na adlinam adagati. na musa bhanati ... na bhavitam asimsatsi. 14. Indian Antiquary, vol. ix, 1880, pp. 158 ff. 15. Jacobi, introduction to the Jaina Sutras, Pt. II, SBE, vol. xiv, p 22-- 16. Stevenson, The Heart of Jainism, p. 35 17. Ibid, p. 48 18. Jacobi, Jaina Sutras, Pt. I, SBE, vol. xxii. 19. It may be noted that many of the religious orders of the time consisted of a body of monks who loved to shift from place to place lecturing on special religius topics for winning over the people to their sides. Such were the orders of Makkhali Goisala, Sanjaya Belattnhiputta, Pakudha Kaccayana and many oothers recorded in the Buddhist Literature. 20. Jacobi, Jaina Sutras, Pt. III, SBE, xiv, p. 121 94 D - Intet 4511 31ch 128

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21. Ibid, p. 121, n. 2 22. Ibid, p. 128 23. Jacobi, Jaina Sutras, Pt. I, SBE, vol. xxii, p. 120. That religious suicide was enjoined by Parsva becomes evident from that not ony Parsvanatha himself but also Mahaviras parents who belonged to Parsvas order committed it. Cf. Jaina Sutras, Pt. I, p. 420. 24. Ibid. 25. Professor Jacobi also suggests that threre might have been some decay of morals in the order of Parsvanatha : Jaina Sutras, Pt. II, SBE., Vol. xlv p. 122, n. 3. But the ground he adduces appears to be doubtful . A passage of the Uttaradhyaya Sutra runs thus : Gautama replied to Kesi - The first saints were simple but slow of understanding, the last saints prevaricating and slow of understanding, those between the two simple and wise, hence there are two forms of the law. Jacobi also remarks in this connection: the argumentation in the text presupposes a decay of morals of the monastic order to have occured between Parsva and Mahavira. But the passage in question does notseem to refer to any such decay of morals definitely. It rather appears to refer to the fact that the religion at first was in its pristine simplicity but with Mahavira who introduced a complex metaphysical system that simplicity ceased. The first saints were sloo of understanding and thus unable to introduce that philosophical system but Mahavira was not of that type. 26. Jacobi, Jaina Sutras, Pt. I, SBE, vol. xxii. 27. Lesya, the totalittyy oof KKaarma done by a man gives a transcendental colour, a kind of complexion to the soul. It cannot be perceived by our eyes. These colours are six in number, viz., krsna-lesya, nila-lesya, kapata-lesya, tejo-lesya, sukla-lesya. The first three belong to decidedly bad characters and the last three to good ones. Cf. Stevenson, Heart of Jainism, pp. 102-104. 28. Chalabhajatis: manking ean be divided into six classes - blacks blue, red, yellow, white and supremely white. The Jainas belong to the red class wehreas the followers of Makkhali belonged to the white and those of Nanda Vacca and Kisa Sankiccha to the supremely white class. Cf. Dr. B.M. Barua, The Ajivikas (Calcutta University). 29. Acaranga Sutra, PTS, II, p. 15; Dr. B.M. Barua, The Pre-Buddhistic Indian Philosophy, p. 303. 30. Dr. B.M. Baruna, The Ajivikas. 31. Jacobi, Jaina Sutras, Pt. II, SBE., vol. xlv, p. 121 32. Ibid, p. 121, n. 2 33. Ibid, p. 122 34. Ibid, p. 123 gate 51 37061 - 77, 2005 C = 95

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Jaina Priests at the Court of Akbar* by Mohanlal Dalchand Desai Of all the emperors that wieleded their sway over India, Akbar deserves our deepest respect and keenest notice for the catholicity of his attitude towards religions, other than his own. A Muslim by birth, Akbar's mind was great enough and broad enough not to look upon Islam as the only religion that would dispel all the darkness obstructing the spiritual progress of mankind. He wanted to find out a common ground on which all faiths would agree. It was one of his ambitions to found a faith acceptable to all human beings. Once he said: "Although I am the Master of so vast a kingdom and all the appliances of Government are to my hand, yet, since true greatness consists in doing the will of God, my mind is not at ease in this diversity of sects and creeds; and apart from this outward pomp of circumstance, with what satisfaction in my despondency, can I undertake the sway of empire? I await the coming of some discreet man of principle, who will solve my spiritual difficulties." ("'The Sayings of His Majesty" Aine Akbari, Vol. II, p. 336) Maxmuller calls Akbar the first student of comparative religion. Fired with the zeal to provide a common faith for all, he first studied and discussed the doctrines of Islam with the help of Ulemas. Next, he gathered around him a select group of persons who had drunk deep at the fountains of other faiths - Hinduism, Jainism, Zoroastrianism, Christianity and other faiths.' Reason rather than anything else was his guiding star in his quest of truth, This article was first published in the Journal of the Gujarat Research Society, Vol. IV, No.-1, published by the School of Economics and Sociology, University of Bombay, 1942 96 C - THAT 4511 3ich 128

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which would be acceptable to all. He once said, "(1) The superiority of man rests on the jewel of reason. It is meet that he should labour in its burnishing, and turn not from its instructions; (2) A man is the disciple of his own reason. If it has a good lustre, it becomes itself his director, and if it gains it under the direction of a higher mind, it is still a guide." (Ibid p. 382). The result of his inquiry into, and study of, the tenets of various faiths was little short of a revelation to himself. He found that the common current running through all the faiths was the quest of truth - eternal truth about the purpose lying behind the creation, in the broadest sense of the term. He also found that all the faiths were nothing but strenuous efforts to mould human behaviour in such a way that it would be in tune with the infinite, and that all the faiths represented the undying desire of Man to see his way through the tangled cobweb of this universe. Some faiths had gone for on the way to this final discovery, while others lagged behind; but all unflinchingly aimed at the same thing. No sooner did this truth dawn upon him that he proclaimed complete religious toleration throughout the length and breadth of his mighty empire. It was the corner stone on which he strove to build the edifice of a World Faith. He earnestly believed that it would make the world happy and contented, and would bring lasting peace to one and all. At least, this belief made him the mightiest and the most beloved monarch. The days of Islamic superiority and despotic fanaticism were over. He frankly admits:- "Formerly, I persecuted men in conformity with my faith, and deemed it Islam. As I grew in knowledge, I was overwhelmed with shame. Not being a Muslim myself, it was not meet to force others to become such. What constancy is to be expected from proselytes on compulsion?'' (Aine Akbari, Vol. III, p. 384) Religious debates and discussions, were carried on at the Ibadatkhana, or House of worship built in 1573, for about three years by Ulemas of rival schools of Islamic theology. Abul Fazl says that by 1578, representatives of many creeds had gathered there to join the discussions. "Sufi philosopher, orator, jurist, Sunni, Shia, Brahman, Jati, Siura, Charvak, Nazarene, Jew, Satr (Satran), Zoroastrain and others enjoyed exquisite pleasures." (Akbaranama Vol. p. 365. Beveridge's edition). The term "Jati" (Sanskrit equivalent "Yati") in the above extract, refers to Jaina (not Buddhist) ascetics or monks; and the term "Seura" (Sanskrit "Svetambara". Prakrit "Seyamvara") means "Svetambara Jainas". JAU 4541 3101 - 07, 2005

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Chalmers, however, mistranslated them as "Jains, Buddhists." Elliot and Dowson (authors of "History of India as told by its own Historians") took Chalmers' interpretation as correct. This, in its turn, led Von Noer, (author of "The Emperor Akbar") to infer wrongly:-"It may be concluded with not too slight probability that there were Buddhists at Fattepur" (Beveridge's translation I, 327, note). The fact, on the other hand, is that there is not a title of evidence to the effect that any Buddhist ever attended these religious debates or that Akbar ever came in touch with a Buddhist scholar. Abul Fazl, as he himself admits, failed to learn anything about Buddhism because Buddhism was almost extinct in India in those times. Badaoni, a staunch Muslim historian, while summarising the reasons, which led Akbar to renounce the Islam says: "The Principal reason was the large number of learned men of all denominations and sects, that came to his Court from various countries, were granted private audiences. His Majesty heard the opinion of each one, especially of non-Muslims, retaining that which appealed to his reason and rejecting everything else. As a result of this, a faith based o some elementary principles traced itself on the mirror of his heart; and out of the various influences that were brought to bear on His Majesty, there grew gradually as an outline on a stone, the conviction in his heart, that there were sensible men in all religions, deep thinkers and men endowed with miraculous power, among all nations." He further states:-"Moreover Sumanis (Sramanas-Jaina ascetics) and Brahmans managed to get frequent private audiences with his Majesty. They surpass other learned men in their treatises on morals and on physical and religious sciences; they have reached a high degree of perfection in their knowledge of the future, in spiritual power and human perfection. Consequently, they laid down proofs, based on reason and testimony, of the truth of their own religion, and of the fallacies of others; and they inculcated their doctrines so firmly, and so skilfully represented things as quite self-evident things which otherwise require consideration-that to raise a doubt in His Majesty's mind about the truth of their doctrines was more difficult than crumbling a moutain to dust or tearing asunder the heavens above." (Blochman Al Badauni, p. 256). "Hence His Majesty cast aside the Islamic revelations regarding resurrection, the day of judgment, and all the details connected with it, as also all ordinances based on the tradition of our prophet. The doctrine of the transmigration of the souls especially took a deep root in his heart, gate zich 128 98

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and he approved of it by saying:-"There is no religion in which the doctrine of transmigration has not taken firm root." It is now clear that the terms "Jati" and "Sewras" used by Abul Fazl, and the term "Samanis" in Badaoni's work, refer to the monks and members of the Jaina Svetambara sect. The Jaina monks thus played a prominent part in the discussions and debates at the lbadatkhana, and had a powerful hold over the mind of the emperor. Modern European historians took little notice of this may be quite unintentionally. It was the late and great Jaina scholar, Chimanlal Dahyabhai Dalal, M.A., who drew their attention to this, by writing, under the nom de plume "C", an article on "Hiravijaya Suri or the Jainas at the Court of Akbar," which was published in "Jaina Sasana", Divali Issue (Benares), of S.Y. 1910, Vira Sam. 2437, (Pp. 113 to 128). This article constituted the principal authority for Dr. Vincent Smith when he wrote on the influence of Jains on Akbar, in his authoritative work, "Akbar, the Great Mogul". (Later editions) His article, "The Jain Teachers of Akbar" (Bhandarkar's Commemoration Vol. pp. 265 to 276), is also largely based upon the same source. Mr. Dalal says:- "It is true that the religious side of Akbar's character has received disproportionate amount of attention; nevertheless, it is very interesting to see how that mighty figure achieved a quite herculean task of not only satisfying his subjects professing various creeds and religions, but making them believe that he was a follower of their faiths. The Christians believed that he was a Christian, the Parsis that he was a Parsi, while the Hindus thought that he was a Hindu. His religious policy thus excites our great admiration." "Akbar's religion was an electic one; as he was an earnest seeker after truth, he took it from wherever (whatever source) he found it. In the following pages it is shown what he took from Jainism-non-killing of beings (non-violence), compassion towards all living beings, abstaining to a certain extent from flesh-eating, belief in re-incarnation and in the theory of Karma; and how he favoured it by (his) handing over its religious places to its followers and honouring its learned professors". A marvellous array of conquests over almost all parts of India was one of the many glorious achievements of Akbar. His plan of bringing under his sceptre the whole of India had met with a large measure of success. By the end of the 18th year of his rule, in 1574 A.D., his sway extended over North-Western, Central and Western India (Gujarat que 4511 37067 - 577, 2005 C - 99

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conquered in 1573 A.D.) and over the Punjab and Kabul. The end of 1574 A.D., witnessed the annexation of Bengal and Behar; and in 1575 A.D., his mighty hand descended over Orissa. According to Badaoni, "many years previous to 983 H.E. (1576 A.D.), the emperor had gained in succession remarkable and decisive battles ... No opponent was left in the world". It was about this time that the Emperor got the Ibadatkhana built at Fatehpur. Men of learning, men well-versed in the doctrines of their own faiths, religious fanatics and liberal-minded philosophers, in short, men interested in religious problems, gathered there in large numbers, and carried on discussions and debates over which the Emperor, not unoften, presided. Thereafter he suppressed several rebellions here and there" (Malleson, "The Emperor Akbar''p. 115 and onwards). Abul Fazl says in his Aine Akbari (Vol. I, p. 537):- "I shall now speak of the sages of the period and classify them according to their knowledge casting aside all differences of creed. His Majesty, who is himself the leader of the material and the ideal worlds and the soverign over the external and the internal, honours five classes of sages as worthy of attention ..... The first class, with the lustre of their star, perceive the mysteries of the external and the internal, and with their understanding and breadth of vision, fully comprehend both realms of thought. The second class pay less attention to the external world; but in the light of their hearts they acquire vast knowledge; (i.e. they understand the mysteries of the heart). The third class do not step beyond the limits of observation and acquire knowledge based upon testimony. (Philosophers and theologians). The fourth class look upon testimony as something filled with the dust of suspicion, and accept nothing without proof (Philosophers). The fifth class are bigoted, and cannot pass beyond the narrow sphere of revealed testimony (Scientists)." In the list of these learned men, we come across the names of three Jainas, viz., Hariji Sur, Bijai Sen Sur, and Bhanchand; they are no others than Hira-Vijaya Suri, Vijaya-Sena Suri, and Bhanucandra Upadhyaya. Hira-Vijaya Suri is placed in the first class, while Vijaya-Sena Suri and Bhanucandra are placed in the fifth class. 1. Hira Vijaya Suri After his return from Kabul in 1582 A.D., Akbar heard that there was in Gujarat a Jaina Priest, named Hira-Vijaya Suri, who was richly endowed with striking qualities of head and heart, and who led a life of saintly purity. Always eager to come into contact with such learned and 100 C - The Ull 317 128

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holy persons, he sent two Mewras to Ahmedabad, with a farman ordering Sahebkhan, the governor of Gujarat, to ask the priest to proceed towards his Court. Sahebkhan informed the leading Jainas of Ahmedabad of this Imperial invitation. A deputation of Jainas waited upon the Acarya at Gandhar. He readily accepted the invitation thinking that much good might come out of his visit to the emperor. In a short time he reached Ahmedabad where he was received by Sahebkhan who offered him money, conveyances, horses and other means of comfort. He politely thanked him for his offer, but at the same time refused to accept them on the ground that Jaina monks were prohibited from accepting any means of physical comfort, by their religious tenets. From Ahmedabad, he started on foot towards Agra, visiting village after village, and town after town on his way, preaching the gospel of Lord Mahavira to people. On his reaching Agra, he was accorded a royal reception. It was Abul Fazl who escorted the Acarya to his place. A discussion took place between the two, specially on the questions of resurrection and redemption. Hira-Vijaya Suri made it crystal clear to Abul Fazl that a man's happiness or misery in his present life was the result of his meritorious or wicked actions during his previous life or lives. This struck fundamentally against the idea of all human beings rising from their graves on the Day of Judgment to hear the Divine Decree from the Almighty, who would administer to them even-handed justice according to the way they led their lives. The idea of a personal God thus was a needless superfluity. Abul Fazl was mightily impressed with his lucid way of explaining things, and at once took him to the Emperor, who, hearing that the holy man had come all the way on foot in accordance with the rules of his Order, greeted him with much pleasure and respect. In the talk that ensued, the Acarya explained to the emperor what he had already explained to Abul Fazl, about the nature of Supreme diety and that of a true preceptor-master and true religion. He also laid great stress upon the imperativeness of leading a pure and holy life devoted unflinchingly to the good of all beings around a man. Then he dwelt upon the five holy vows observed by all Jaina monks viz. non violence, truth, nonacceptance of anything without its being offered, celibacy and nonpossession. Then Akbar requested him to read his future from the position of the stars, but the sage replied that he could not comply with that request because Jaina monks were forbidden by a religious tenet, to read any one's future or to make prediction. The impression that the Acarya made on the emperor was profound, tulasI prajJA aprela - jUna, 2005 101

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and as a token of his admiration for him he offered him a large number of religious books, an offer which the monk at first was disinclined to accept but which he accepted when pressed by the importunities of Abul Fazl and Thansing. A library was opened at Agra and all these books were placed there under the charge of Thansing. After the monsoon of 1582 A.D. the Emperor had another audience with the Acarya at Abul Fazl's palace. This time he offered him a large sum of money, horses, elephants and other things; but the sage politely refused the offer saying that a Jaina monk was never to accept anything pertaining to material comfort from any one. When pressed by the emperor to ask for something for him and thus to afford him an opportunity of being useful to him in some way, the sage requested him to release all the prisoners, to set free all the caged birds, and to prohibit the slaughter of animals at least during the eight days of jaina holidays known as Paryusana. The Emperor readily complied with this request of the sage and instantly issued orders prohibiting animal-slaughter for 12 days. This order was later on extended to the Naoroz day. Fishing was prohibited at the lake Damara, a large lake stretching over 12 Yojanas near Fatehpur Sikri. The emperor took a vow to refrain thenceforward from hunting, a favourite pastime of his. In June 1584 A.D. (S.Y. 1641 first Asadha) the title "Jagadguru" (World Preceptor) was conferred upon the Acarya. In celebration of this auspicious occasion, birds encaged on the banks of Damara were set free. In conformity with the wishes of the emperor, the title "Upadhyaya" was conferred upon Santicandra. The Suri passed the monsoons of 1584, 1585 and 1586 A.D. at Agra, Abhiramabad and Agra respectively. Then he left Agra for Gujarat, leaving Santicandra at the Court. (The details given above are a brief summary of "Hira-Saubhagya Maha-Kavya'). Readers desirous of having a full account should consult this, "Jagadguru Kavya" and "Krpa-Rasa-Kosa" all in Sanskrit; other sources of information are "Hiravijaya Rasa"(in Gujarati) by Rsabhadasa, and the inscriptions in Sanskrit at Satrunjaya, especially the long record (No. XII Epi. Indica Vol. II Ch. 6, J.B.R.S. August 1844) containing 67 verses composed by Hemavijaya and inscribed in A.D. 1593 at the Adinatha temple. 2. santicandra Upadhyaya Santicandra is the author of a panegyric on the Emperor. The work is composed in Sanskrit, and is entitled "Krpa-rasa-Kosa''(Treasury of 102 - Tchet si 3ich 128

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the merciful deeds of the Emperor.) He used to recite these verses in the presence of the Emperor, who always held a high opinion about him. When Santicandra started for Gujarat in 1587A.D., the Emperor issued farmans prohibiting the slaughter of animals, and proclaiming the abolition of the Jazia tax (a tax levied on Hindus). For six months out of the year, animal-slaughter was prohibited. The six month consisted of the previous 12 days which include 8days of Paryusana, the Naoroz day all Sundays, days of Sophian Id, equinoxes, the month of his birth, days of Mihira, the month of Rajab, and the birth-days of his sons." In support of this, we find in Al-Badaoni, (p.321, Blochman) :- "In these days (991 H. E.- 1583 A. D. and thereafter) new orders were given. The killing of animals on certain days was forbidden, as on Sundays, because this day is sacred to the Sun; during the first eighteen days of the month Farwardin; the whole month of Aban (the month in which His Majesty was born) and on several other days, to please the Hindus. This order was extended over the whole realm, and capital punishment was inflicted on every one who acted against the command. Many a family was ruined, and his property confiscated." (Lowe). The term "Hindus" in the extract above means "Jainas", because Jaina only made endeavours to preach and practise the prevention of animal-slaughter. Akbar fasted during these days. Abul Fazl says: -"During the time of these fasts, His Majesty abstained altogether from meat, as religious penance, gradually extending the several fasts during a year over six months and even more, with a view to eventually discontinuing the use of meat altogether." Aine Akbari, Vol. I, p. 200). Mr. Vincent Smith, in his "Akbar"p. 167, says:-"Akbar's action in abstaining almost wholly from eating meat and in issuing stringent prohibitions resembling those of Asoka, restricting to the narrowest possible limits the destruction of animal life, certainly was taken in obedience to the doctrine of his Jain teachers." Santicandra went to Gujarat, leaving Bhanucandra in his place. 3. Bhanucandra Bhanucandra and his pupil Siddhicandra continued to stay at Court during the remaining part of Akbar's life and during the rule of Jahangir also. Bhanucandra had accompanied Akbar to Kasmir. While the Emperor was strolling on the banks of the lake named Jayanal Lanka, he requested TAHT 311 31961 - , 2005 - 103

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him to abolish the tax which was then levied on Jaina pilgrims to Mount Satrunjaya. The Emperor graciously complied with his request. An imperial firman was issued making grant of the Hill to Hira-Vijaya Suri, and it was despatched to him in 1592 A.D. A detailed account of Bhanucandra is given in the Sanskrit work entitled "Bhanucandra Gani Carita'' composed by his pupil Siddhicandra, which is nothing but his biography. 4. Siddhicandra He was a favourite and talented pupil of Bhanucandra. A handsome youth and a great scholar of Sanskrit and Persian, he made a profound impression upon Akbar. he performed 108 avadhanas (i.e. attending to 108 things at a time), a marvellous feat of memory. The Emperor, much pleased and highly impressed with this, conferred upon him the title "Khush-faham" (a man of sharp intellect). He is the author of the above Bhanucandra Carita. More details about him will be found in that work which is to be published as No. 15 of singhi Jaina Series. 5. Vijayasena Suri During the monsoon of 1592 A.D. (S.Y. 1649 Hindi) Hira-Vijaya Suri was residing at Radhanpur. It was there that he received the imperial farman making him the grant of Mount Satrunjaya. He also received an imperial call from Lahore, to send his pupil Vijaya-Sena Suri there as Akbar wanted to meet him. In response to the call, he directed his pupil to start for Lahore and to pay a visit to the Emperor there. After the monsoon was over, Vijaya-Sena (on Margasirsa Sukla 3rd S.Y. 1649 Monday 27th November 1592 A.D.) started for Lahore and reached it on the 12th day of the bright half of Jyestha S.Y. 1650, (Thursday 31st May 1593 A.D.). One of his pupils, Nandivijaya by name, performed eight avadhanasattending to eight things at a time. the Emperor, favourably impressed with the performance, conferred upon him the title "Khush-faham"(a man of sharp intellect). Some non-Jainas told Akbar that the Jainas did not believe in God. Upon this, the Emperor requested Vijaya-Sena Suri to hold a debate at his Court with the learned Brahmins, on the subject of the existence or otherwise of God. The debate was dully conducted, and Vijayasena, quoting chapter and verse from the scriptures, marshalling facts and arguments based upon sound logic, gave a lucid exposition of the Jainaview of God, and convinced and silenced the Brahmins. On another occasion the Suri convinced the Emperor of the necessity of prohibiton 104 D - THAT Yzu sich 128

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of the slaughter of cows, bulls, she-buffaloes and he-buffaloes, and of repealing the unedifying law which empowered the State to confiscate the property of those persons who died heir-less, and of capturing prisoners as hostages. Convinced of the harmful nature of these things, the Emperor issued farmans prohibiting al these things. At the instance of the Emperor, the Suri conferred the title "Upadhyaya" upon Bhanucandra. On this occasion, Abul Fazl gave 600 Rupees and horses in charity. Pleased with Suri's ability to score success over Brahmins in the debates at the Court, the Emperor conferred on him the title "Savai Hiravijaya Suri' (i.e. in a way superior to even HiraVijaya Suri). He spent two monsoons at Lahore. When he departed for Gujarat, imperial firmans about the prohibition of animal-slaughter, confiscation of property, and the capture of prisoners were presented to him. He started for Gujarat in 1596 A.D. By the end of that year, HiraVijaya Suri died at Una in Kathiawar. [A detailed account of Vijaya Sena Suri will be found in:- "Vijaya-prascsti Kavya"a work in Sanskrit which is virtually his biography; 6th Chapter of "Vijayadeva-Suri-Mahatmyam"; inscriptions of S.Y. 1656 (No. 454 Jinavijaya II), S.Y. 1659 and 1661. (Nos. 913 and 1121 Buddhi. II), S.Y. 1662 and 1664 (Nos. 511 and 512, Jina. II), S. Y. 1666 (No. 406, Buddhi. II)]. All the five Jaina teachers mentioned above belonged to Jaina Svetambara Tapa Gaccha and hailed from Gujarat. For them the readers are referred to C's article "Hiravijaya Suri or the Jains at the Court of Akbar' and V. Smith's article 'Jain Teachers of Akbar' and his book 'Akbar the Great Mughal' One prominent Jaina teacher with whom Akbar came into contact, was a member of the Jain Svetambara Kharatara Gaccha. His name was Jinacandra Suri. European scholars do not seem to have taken any notice of him. That is all the more reason why we shall dwell upon him along with his pupil at some length below. 6-7. Jinacandra Suri and Jinasimha Suri In 1591 A.D. Akbar was at Lahore. There he heard that Jinacandra Suri was also a great Jaina teacher. So he called Mantri Karmacandra, a lay member of the Kharatara Gaccha and asked him everything about the preceptor. An imperial firman was given to him inviting the holy man to the Court. The Suri received the firman at Cambay. He immediately started. At Jalor, he passed the monsoon. In Magsar of S.Y. 1648, (November 1591 A.D.), he started for Lahore and reached it on the 12th day of the bright half of Fagan of S.Y. 1648 (Monday 14th February 1592 A.D.). It TSH YEN 37001 - 517, 2005 105

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was "Id" day of the year. Karmacandra escorted him to the Court. The Emperor had a private audience with him, in which he expressed his delight at the prompt way in which the Suri had responded to his invitation. He requested him to be present at his Court whenever religious debates and discussions were going on. He further said that all his desires were fulfilled and he wanted the Suri's blessings to the effect that his heart might always remain filled with compassion, and that his son also might be of an equally compassionate nature. At his request the Suri passed the monsoon at Lahore. Seeing that the Emperor respected him highly, the people called him "Bade Guru" (Great teacher). One day the Suri heard that the temples near Dwarka were demolished by Navaranga Khan. He thereupon requested the Emperor to protect al the Jaina temples. Akbar issued a firman proclaiming the Grant of Satrunjaya and other Jaina holy places to Karmacandra Mantri. A firman to the same effect, bearing the imperial seal, was sent to Ajam Khan (Ilhai 36, i.e. 1592 A.D., S.Y. 1649 Hindi). Before starting on his expedition to Kasmir, the Emperor called the Acarya and had his "dharma-labha" (religious blessings). At that time he issued a firman prohibiting slaughter of animals for further 7 days from Asad Sud 9th to 15th. It was dispatched to all his 11 Subahs (Governors). At the request of Akbar, Manasimha, a favourite disciple of Acarya, with Dungara (Harsavisala) and others of his pupils accompanied him to Kasmir, so that he might have religious talks whenever he so desired. It was at the instance of Manasimha, that Akbar prohibited fishing in all the lakes of Kasmir. After the death of the ruler of Kasmir, it was resubjugated. Akbar returned to Lahore (29th December 1592; S.Y. 1649 Pausa Sudi 6th Friday). Akbar then conferred the title "Yuga-Pradhana" (Supreme in the Age) on Jinacandra Suri, and the title "Acarya" on Manasimha, whose name was changed to Jinasimha Suri. The occasion was celebrated with great eclat on Fagan Sud. S.Y. 1649, Friday 23rd February, 1593, by Karmacandra, who was encouraged and supported by the Emperor himself. Fishing and animal-slaughter were prohibited in Combay for one year, and in Lahore animal-slaughter was prohibited for the day of the festival. (From "Karmacandra Vamsa Prabandha a Sanskrit poem by Jayasoma Upadhyaya at Lahore in S.Y. 1650, Vijaya-dasami (Tuesday 9th October 1593 A.D.) and Sanskrit thereon and Gujarati Karmacandra V. Prabandha by his pupil Gunavinaya both composed in S.Y. 1656 and 1655). 106 tulasI prajJA aMka 128

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The firman given to Jinacandra Suri was lost or misplaced. Upon this his pupil Jinasimha Suri applied to the Emperor for another firman Akbar readily granted on 31st Khurdad, Elahi 59 (1605 A.D.), referring therein to the firmans granted to Hira-Vijaya Suri and to Jinacandra Suri, prohibiting the slaughter of animals and flesh-eating during the 12 days of Paryusana, and during the seven days from Asad Sud 9th to 15th ("Sarasvati", June, 1912, a Hindi monthly"). (For a detailed account, Nahta's Hindi book entitled 'Yogapradhana Sri Jinacandra Suri' be consulted.) Other Jaina Teachers at the Court of Akbar We have finished the accounts of great Jaina teachers at the Court of Akbar. Now we shall deal with some minor Jaina teachers who visited the Royal Court. 8. Padmasundra Padmasundara was a Jaina monk' staying at Agra. Akbar had formed a high opinion of him and bore great affection towards him. It is said that on one occasion Akbar made the following remarks about him while talking with Hira-Vijaya Suri:-"There lived some time ago a learned man named Padmasundara. He was my dear friend. He had studied at Benares. Once a proud brahmin pandit began to style himself 'Pandita-Raja'. Thereupon Padmasundara challenged him to a debate in which he utterly vanquished him. Unfortunately, he died after some time, leaving me in constant sorrow. I have preserved all his manuscripts and scriptures in my palace, because I found that his pupils were not worthy enough to receive so rich a heritage. It is my wish that you accept this collection as a gift from me" (Hira-Saubhagya-Kavya, Ch. 14, Verses 91 to 94). 9. Nandivijaya Nandivijaya was a pupil of Vijayasena Suri, and had accompanied him to the Court of Akbar, at Lahore. He performed eight avadhanas at the Court, where many feudatory kings and barons were present. The Emperor who was highly impressed with the performance, conferred on him the title "Khush-faham" (a man of sharp intellect): 10. Samayasundra It was from Lahore that Akbar started on his second expedition to Kasmir, on Thursday 10th August, 1592, ($ravana Sud. 13, S.Y. 1649, Chaitradi), and encamped outside the City, in the garden of Raja Sri tulasI prajJA aprela - jUna, 2005 107

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Ramadasa. A Court was held there, which was attended by prince Salim, several vassal kings, learned brahmins and pandits. Jinacandra Suri, with his pupils, one of whom was Samayasundara, attended the Court on invitation. There he read out to the Emperor a work composed by Samayasundara. It was "Astalaksi". Jinacandra explained to the Emperor that there was in it a short sentence consisting of three simple sanskrit words (rAjAno dadate saukhyam) which could be interpreted in eight hundred thousands ways." 11. Harsasara He was a monk belonging to the Kharatara Gaccha. He had once an interview with Akbar." 12. Jayasoma 8 Jayasoma once scored a victory at a debate conducted at the Court of Akbar. He was a member of Kharatara Gaccha ans was invested with the title "Pathaka" on the 2nd of Fagan, S.Y. 1649. The reader will remember that on the same day Akbar had conferred the title "Yuga Pradhana" to Jinacandra Suri, and the title "Acarya" to Manasimha at Lahore. Both there also were members of the Kharatara Gaccha. 13. Sadhukirti In the presence of many learned men at the Court of Akbar, Sadhukirti vanquished a proud disputant, in a debate held on the subject of a Jaina religious ceremony, called "Pausadha". Akbar, thereupon, conferred on him the title "Vadindra"." A perusal of the foregoing pages will make it evident to the reader that many Jaina teachers both of Tapa and of Kharatara Groups, attended constantly the Court of Akbar. Chief among them, -persons whi vastly influenced the mental and spiritual outlook of Akbar were Hiravijaya Suri, Vijayasena Suri and Bhanucandra Upadhyaya. All the three were members of the Tapa Gaccha. From S.Y. 1639 onwards some Jaina teachers or others stayed at his Court. Hiravijaya Suri explained to him all the principal tenets of Jainism, and he always inspired the highest respect from him. Since then, the Jainas exercised far greater influence upon his habits and mode of life than did the Jesuits. The tax levied on the pilgrims to the Satrunjaya Hill was abolished; all the Jaina holy places were placed under the control of the Jainas themselves. It was at the bidding of his Jaina teachers that Akbar gave up flesh-eating and prohibited the killing or 108 tulasI prajJA aMka 128

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encaging of birds and animals. (Vide p. 406, "A Short History of Muslim Rule in India", 1* Ed., pp. 406-7, by Prof. Ishvarprasad). Pinheiro, a Portuguese priest, stated in a letter from Lahore dated 3rd December 1595, "He (Akbar) follows the sect of the Vertei (Sk. VratisJainas)." Mr. Vincent Smith rightly states:-"Akbar never came under Buddhist influence in any degree whatsoever. No Buddhist took part in the debates on religion held at Fatehpur Sikri, and Abul Fazl never met any learned Buddhist. Consequently, his knowledge of Buddhism was extremely slight. Certain persons who took part in the debates and who have been supposed erroneously to have been Buddhists, 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 1597 A.D. and enjoyed ample facilities for access to the Emperor ("Jain Teachers of Akbar", Bhandarkar Com. Vol. p. 275). "The potency of the influence exercised by Jaina teachers on the ideas and policy of Akbar has not been recognised by historians. No reader of the works of Elphinstone, Von Noer or Malleson would suspect that he listened to the sermons of the Jain holy men so attentively that he is reckoned by Jain writers among the converts to their religion, or that many of his acts from 1582 A.D. onwards were the direct outcome of his partial acceptance of the Jain gospel. Even Blochman failed to perceive that three of the most learned men of the time, enumerated in Abul Fazl's long list, were eminent Jain gurus or religious teachers, namely Hiravijaya Suri, Vijayasena Suri, and Bhanucandra Upadhyaya. The first of them the most distinguished of the three, and credited by Jain authors with the honour of having converted Akbar (to Jainism), is placed by Abul-Fazl along with twenty others, including Saikh Mubaraka in the first of the five classes of the learned-among the select few who understand the mystery of both the worlds." The other two also were the most influential persons who initiated the Emperor into the significance of Jain doctrines. "Akbar's action in abstaining almost wholly from eating meat and in issuing stringent prohibitions resembling those of Asoka, restricting to the narrowest possible limits the destructions of animal life, certainly was taken in obedience to the doctrine of his Jain teachers." "The Emperor granted various favours to the Jain community. Abul Fazl made use of his opportunities (of coming into close contact with jain Tetit WE37051 - 577, 2005 - 109

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priests) to compile an excellent and generally accurate account of the Svetambara sect, by gleaning information from the various learned men of that community, especially from Hiravijaya Suri.'' He failed to come across any learned member of the Digambara sect, and, consequently observed that his account of the Digambara peculiarities had been written as it were in the dark." (Vide "Akbar, the Great Mogul"'; vide also the article "Jain Teachers of Akbar" in Bhandarkar Com. Vol. pp. 275& 276, by V. Smith.) For detailed incidents of Akbar's life under the influence of Jaina Priests, the readers are invited to refer to my introduction to a Sanskrit work "Bhanucandra Gani Carita" edited by me to be shortly published as No. 15 of Singhi Jaina Granthamala.12 References : 1. Abul Fazl says : - "With the magnanimity which becomes him and with his wonted zeal, he continues his search for superior men, and finds a reward in the care with which he selects such as are fit for his society." (Aine Akbari, Vol. I. p. 154 Ain. 72. The manner in which his Majesty occupies his time. "Samanis" and "Samanas'' are the corrupt Prakrit forms of the Sanskrit term "Sramana". Now, the term "Sramana" is applicable to Jainas, as well as to Buddhist monks; but as no Buddhist monk ever visited the Court of Akbar, Badaoni must have used the terms to mean Jaina monks only. 3. In one of the inscriptions (No. 118) Epi Indica Vol. II, Ch. 6) Buhler misread 714 for HIY and then stated that Hiravijaya belonged to the Safa race. This wrong statement was quoted by V. Smith in his article, "The Jain Teachers of Akbar'' Bhand. Com. Vol. p. 273. THis mistake should, however, be corrected. Hiravijaya Suri was an Osval Bania before he became a Jaina Sadhu. 4. Vide verses 273 and 274 of the 14th of the Chapter of "Hira-Saubhagya Mahakavya". zrImatyaparyuSaNAdinA ravimitAH sarve ravervAsarAH sophIyAnadinA apIdadivasAH saMkrAntighasrAH punH| mAsaH svIyajane dinAzca mihirasyAnye'pi bhUmIndunAH forgetohet ta falfent: plu4404144: 11 213 || tena navarojadivasAstanujajanU rajabamAsadivasAzca / farem 3991f HFEGI: Hetaliata a tall 214 || 110 C - TAAT Ugl 31ch 128

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5. It is stated in Nagapuriya Tapa Gaccha Pattavali : - "Padma-Sundara" belonged to that Gaccha. He had very friendly relations with Akbar gave him many presents including a palanquin. He also got a religious halting place erected for him at Agra. Read also f.n. 488 in my Gujarati Work A Short History of Jaina literature", and an article in a Jaina Hindi monthly "Anekanta" issue of November, 1941, on some of his works. 6. Vide Samayasundara's own version in the same book : - 'saMvati 1649 pramite zrAvaNa zukla 13 dine saMdhyAyA kazmIra deza vijaya muddhizva zrIrAjazrIrAmadAsa-vATikAyAM kRtaprathamaprayANena zrI akabbara pAtazAhinA jalAladInena abhijAtasAhijAtazrIlimasuratrANasAmantamaNDalakirAjarAjivirAjitasabhAyAM anekavaiyAvakaraNatArkika-vidvattamabhaTTasamakSaM asmad guruvarAn (yugapradhAna) kharatara-bhaTTArakazrIjinacandrasUrIzvarAn AcAryazrIjinasiMhasUripramukhakRtamukhasumukhaziSyAvAta-parikaran asamAnasanmAnabahudAnapUrva samAhUyAyamaSTalakSArthI grantho matpAzrvAd vAcayAM cakre 'vakreNa cetasa / tatastadartha zravaNasamutpanjaprabhUtanUtanapramodAtirekeNa saMjAtacittacamatkAreNa bahuprakAreNa zrIsAhinA bahuprazaMsApUrva 'paThatAM pAThayatAM sarvatra vistAryatAM siddhirastu' ityuktva ca svahastena gRhItvA etat pustakaM mama haste datvA pramANIkRto'yaM grnthH| ataH sopayogitvAt zrIsAhinApi samuddhisyArthamAharAjA zrI akabbaraH no'smabhyaM saukhyaM dadate prajAnAmiti // For Samayasundra see my Gujarati essay on him read at Bhavnagar Gujarati Sahitya Parishad publihsed in Jaina Sahitya Samsodhaka Vol. II, Nos. 3 and 4, p. 21, and see also Ananda-Kavya-Mahodadhi, Vol. VIII; and further vide my 'Short History of Jaina Literature', paras 847 and 864. The above work 'Asta-laksi'alias Anekartha-ratna-Manjusa is printed and published as Vol. No. 81 in Seth Devichand L. Jaina Pustakodhara Fund Series. 7. Vide a verse in the colophon of "Sangrahani Balavabodha' by his pupil Sivanidhana a copy of which is in Bikaner BIhat Inana Bhandara : - shriimdkbbrsaahermilnaavistiirnnvrnnkiirtibhrH| vAkpativadgururiha sakriyamukhyo hrsssaargnnii|| 8. Vide verses in the colophon of Khanda-prasasti Kavya Vrtti, composed in S.Y. 1641, by his pupil, Gunavinaya (No. 1182, Catalogue of Sanskrit and Prakrt Manuscripts, R.A. Society, by Prof. Velenkar) Gunvinaya says at the end of his commentary on Jayasoma's "Karmacandra Vamsa Prabandha' composed in S.Y. 1656--- "zrI jayasomagurUNAM zAhi-sabhA-labdhavijayakamalAnAm" For further particulars about Jayasoma, vide my "Short History of Jaina Literature, paras 844, 863, 865, 896." tulasI prajJA aprela-jUna, 2005 - 111

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9. zAhAkabbarapAdazAhapariSanmadhye vidAM sAkSikaM kRtvA vAdamakharvagarvacaritaM nirjitya durvAdinaM AviSkRtya ca nityapauSadhavidhAnetyakSaraM hyAgame 'vAdIndra' birudaM nRpAdacirAllebhe samaM kovidaiH / / 17th Verse of the colophon of dhAturatnAkAra-dhAtupAThavRtti alias kriyAkalpalatA composed in S.Y. 1680 by Sadhukirtis pupil Sadhusundara (Pet. 5th report 156-160). 10. Rather from Bhanucandra Upadhyaya. 11. Ain, Akbari, Tr. Jarrett, Vol. III, p. 270. 12. This article is a part of its Introduction. 112 - tulasI prajJA aMka 128

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Dignity of man in Jainism by Dr B.R. Dugar The central themes of Jain Philosophy are non-violence, non-absolutism and non-possession. Nonviolence being the core - principle, all other virtues emerged out of it and strengthens autonomy of life of every being. Non-absolutism strengthens the thought of every being and non-possession strengthens the interdependence of all existence. If you feel that every soul is autonomous, you will never trample on its right to live. If you feel that every person is a thinking person, you will not trample on her or his thoughts. If you feel that you owe nothing and no one, you will not trample and exploit the planet or your neighbour. These are the values that can care the dignity of a man and can save humanity as well from deadly acts of war, economic exploitation and environmental destruction. A significant contribution of Jain philosophy is that it recognises the dignity of all living beings and not of human dignity alone. Non-duality of the self and the other living beings has been explained in the Acaranga Sutra (5.100) You are indeed he whom, you intend to hurt. You are indeed he who, you intend to govern. You are indeed he who, you intend to torture. You are indeed he who, you intend to enslave. You are indeed he who, you intend to kill. It is also mentioned in Dasavealiyam Sutra (4.9) that he who treats living being as self and view-them with equanimity...escapes from the bondage of evil deeds. TEHT ESTI 31001 - 594, 2005 ] 113

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Jainas also announced that all souls are similar, i.e. the faculty of accomplishing highest self-evolution equally lies innate in all the souls (every soul is potentially divine). This principle here has clarified the position that 'soul is supreme soul" i.e. there is no separate entity like creator. But the very soul when it accomplishes the highest evolution by disciplined conduct, actives the supreme status. The power of manifestation of self into absolute is in the man itself. Because of this excellence of man as proclaimed in Jain religion, God having all worldly power becomes quite unimportant. It is needless to mention that to achieve the absolute good man has been given importance in compassion to other living beings or even to god & Goddess. To achieve the goal of human dignity Jainism advocates establishing social equality. Against the glaring practices of social discrimination Jaina forged their opposition and gave full freedom to one and all without discrimination of caste, creed, sex and colour. In this way the society as envisaged by Lord Mahavira, was a society where social stratification was not hereditary and where complete freedom was granted to the man to change to the class of their own aptitude. As mentioned in Acaranga Sutra (2.49): "soul is neither high nor low, one should not therefore covet status". The worldly soul (living beings) transmigrates from higher to lower pedigree and vice-versa; therefore, truly speaking, he is neither low nor high. In other words, the distinction of class is only arbitrary. It has been also said in Uttaradhayayan Sutra (25.29-31): "One does not become a Sramana by tonsure, nor a Brahamana by chanting the sacred syllable 'om', nor a Muni by living in the caves, nor a Tapasa by wearing clothes of grass and bark. One becomes a monk by equanimity, a Brahamana by chastity, a Muni by knowledge and a Tapas by penance". In other words a man does not become great by birth, but he becomes great by his deeds. In this manner Jainism refutes casteism and class system and advocates for the dignity of man. Jainism recognises the principle of interdependence also. It has been mentioned in Jaina scriptures that everyone and everything is interconnected as part of the living Earth. We are bound together in a web of mutuality. We need each other to survive and flourish - humans and all of nature. We are not alone and are surrounded & sustained at all moments by the miracle of evolution and the great mystery of life. Therefore, we should respect all living beings. Through respect for all life, we can begin to restore our relationship with all living beings including man and nature and free ourselves from our narrow prejudices. The 114 TAHUI Bich 128

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principle of 'live and let live' also symbolizes that every being should so much restrict and limit his activity that he may not come into clash with any other's life and treat all others like his soul. When this dignity of selfsoul as similar to other souls springs forth, then that man becomes vigilant to his responsibilities and turns affectionate and tender hearted to all the beings. Dr. L.M. Singhvi, Former High-Commissioner of India in U.K. says (in Jain Declaration on Nature): "the concept of universal interdependence underpins the Jain doctrine of knowledge, known as Anekantavada or the doctrine of manifold aspects. This doctrine trains mind to give due respect to the feelings and ways of life of other persons and communities. It makes one tolerant towards others' point of view thereby promoting interpersonal relation as well as dignity of an individual". "Jain cosmology recognizes the fundamental natural phenomenon of symbiosis or mutual dependence... The ancient Jain scriptual aphorism Parasparopgraho Jivanam (all life is bound together by mutual support and interdependence) is refreshingly contemporary in its premise and perspective. ..... Life is viewed as a gift of togetherness, accommodation and assistance in a universe timing with interdependent constituents." Therefore everyone should be respected. To maintain the dignity of man, Jainism applied non-violence in a positive way, that is, in the direction of increasing the welfare of human being as well as other living beings. Jainism always appealed to the people to bear good intentions about the property of others, to show active interest in the welfare of the needy persons, and to take steps to ameliorate the miserable condition of afflicted living beings including insects, birds, animals and human beings. This approach to lessen the miseries of men includes vrata i.e. vow of aparigraha. Aparigraha involves avoiding the fault of parigraha which consists in desiring more than what is needed by an individual. Accumulating even necessary articles in large numbers, expressing wonder at the prosperity of others, excessive greed and changing the proportion of existing possessions are all forms of parigraha. The vow of Aparigraha is very noteworthy as it indirectly aims at economic equalization and eradication of poverty by peacefully preventing undue accumulation of wealth in individual hands. It has been also said by Acharya Bhikshu (Anukampa 7.10-27) - man should not be means to acquiring wealth or other things. His dignity should be maintained. On utilitarian grounds a person should not be grouped as rich or poor and minority or majority because of his force and independent existence. Acaranga Sutra says (2.49): "frequently a soul is tulasI prajJA aprela - jUna, 2005 115

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born with high, frequently with low - status. So it is neither high nor low. One should not, therefore, covet status". "Knowing this truth about status, who would speak of his status, who would be proud of it and who would remain attached to a particular thing or object?" Acharya Mahaprajna says (Acaranga Bhasyam Sutra 49): "knowing that he himself as well as others have passed through high and low pedigrees, why should one uphold the position of pride? What should one covet for? This doctrine of pedigree relates to the caste, power beauty, acquisition and fortune. The doctrine of pride originates from the imaginary views of ones personal qualifications and merits. One has already experienced all this in the past. Why should, therefore, one feel elated on getting to a high position or feel depressed when relegated a low status?" Such type of living and thinking pattern can get rid of the problem of dignity. Bibliography: 1. Acaranga Bhasyam- Forwarded by Ganadhipati Tulsi, Commentator Acarya Mahaprajna, Jain Vishva Bharati, Ladnun, 2001 Dasavealiyam, Vacana Pramukha, Acarya Tulsi, Editor and Commentator Muni Nathmal, Jain Vishva Bharati, Ladnun, 2nd edition, 1974 2. 3. 4. 5. 6. 7. 8. 116 Uttaradhyayan, Vacana Pramukha, Acarya Tulsi, Editor and Commentator Muni Nathmal, Jain Vishva Bharati, Ladnun Jain Declaration on Nature, Dr. L.M. Singhvi Bhikshu Vicar Darshan, Acarya Mahaprajna, Jain Vishva Bharati, Ladnun, Jainism: An Indian Religion of Salvation, Helmuthvors Glasenapp, Motilal Banarsidass, Delhi, 199 Jain Vidya Aur Vigyan, Prof. M.R. Gelra, Jain Vishva Bharati Institute, Ladnun, 2005 Threshold 2000: Critical Issues and spiritual values for a Global Age, Gerald O. Barxey, Conexus Press, 2000 Head, Dept. of Non-violence and Peace Jain Vishva Bharati Institute (Deemed University) Ladnun - 341 306 (Rajasthan) tulasI prajJA aMka 128

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Postal Department : NUR 08 R.N.I. No.28340/75 ahiMsaka janataMtra kI kalpanA vyakti svAtaMtrya kA vikAsa mAnavIya ekatA kA samarthana zAntipUrNa saha-astitva zoSaNamukta va naitika samAja kI racanA antararASTrIya naitika mUlyoM kI pratiSThApanA sArvadezika ni:zastrIkaraNa ke sAmUhika prayatna maitrI va zAnti saMgaThanoM kI sArvadezika ekasUtratA - anuzAstA AcArya tulasI prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI saMsthAna, lADanUM ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita viww.jainelibrary