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________________ tulasI prajJA TULSI PRAJNA varSa 33 0 aMka 130 0 janavarI-mArca, 2006 hurch Quarterly anusaMdhAna traimAsikI O) ) (ceocee foceete ) Relalelelele Heroleelle ) ) jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) He three JAIN VISHVA BHARATI INSTITUTE, LADNUN an(DEEMED UNIVERSITY) onautions
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________________ tulasI prajJA. _TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-130 JANUARY-MARCH, 2006 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 econtar
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________________ Research Quarterly of Jain Vishva Bharati Institute VOL-130 JANUARY-MARCH, 2006 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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________________ anukramaNikA / CONTENTS viSaya jaina dharma meM vratArAdhanA : Arthika vyavasthA ke sandarbha jaina arddhamAgadhI AgamoM meM nihita gaNita hindI khaNDa svapna-vijJAna jaina saMskRti kI mUla avadhAraNA jaina karma - siddhAnta aura vaMza-paramparA vijJAna pAli-prAkRta muktaka kAvya kA samIkSAtmaka adhyayana Subject Acaranga-Bhasyam aMgrejI khaNDa Higher Education and National.... Application of Meditation in the field ... lekhaka DaoN. jinendra jaina DaoN. anupama jaina samaNI kusuma prajJA prophesara bhAgacanda jaina sohanarAja tAter3a rajanIza zukla Author Acarya Mahaprajna Dr Anil Dhar Dr Chintaharan Betal pRSTha saM. 1 13 25 41 69 81 Page No. 87 100 106
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________________ dRSTikoNa kA parivartana AkAMkSA itanI tIvra banI rahatI hai ki usakA anta hI nahIM AtA, isakA mUla kAraNa hai dRSTikoNa kA aprivrtn| dRSTikoNa kA parivartana honA atyanta / Avazyaka hai aura isake lie AdhyAtmika vikAsa bahuta jarUrI hai Aja samAja vyavasthA kI sabase bar3I kamI hai ki isameM padArtha vyavasthA arthAt utpAdana, vitaraNa aura vinimaya para bahuta dhyAna diyA gayA kintu utpAdaka, vitaraka aura vinimayika para bahuta kama dhyAna diyA gyaa| isIliye itanI viSamatAyeM aura avyavasthAyeM utpanna huI haiM jaba taka vyakti ko badalane kI bAta prApta nahIM hotI taba taka samasyAeM sulajhatI nahIM hai| jaba taka cetanA jo karatA hai, karane vAlA hai, vaha nahIM badalegA to praNAliyoM ke parivartana se kucha nahIM bnegaa| isaliye jarUrI hai dRSTikoNa kA privrtn| - anuzAstA AcArya mahAprajJa
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________________ jaina dharma meM vratArAdhanA : Arthika vyavasthA ke sandarbha yaha eka buddhigamya tathya hai ki jaba taka yojanAbaddha aura suniyantrita AdarzamUlaka vikAsa-patha kA sakriya anusaraNa mAnava-samAja dvArA na hogA, taba taka vAstavika utkarSa ke unnata zikhara para dRr3hatApUrvaka caraNa sthApita nahIM kiye jA sakeMge / aneka bhautika upalabdhiyoM ke bAda bhI Aja mAnava vAstavika sukha se vaMcita hai / vAstavika sukha mAnava-jAti meM dharma, artha, kAma aura mokSa rUpa puruSArtha haiM aura unakA Apasa meM sambandha hai / isIlie dharma ke sAtha artha rakhane kA phalitArtha yaha hai ki artha kA upayoga dharma dvArA niyaMtrita ho aura dharma - artha dvArA pravRttyAtmaka bne| isa dRSTi se dharma artha kA sambandha saMtulita arthavyavasthA aura samAja - racanA kA samAjavAdI dRSTikoNa sthApita karane meM sahAyaka banatA hai / dharma mAnava-jIvana kI AdhyAtmika evaM dhArmika zaktiyoM ke sAtha-sAtha sAmAjika vikAsa aura usake rakSaNa ke lie bhI Avazyaka vyavasthA detA hai / ataH samAja vyavasthA ke sUtroM ke dharAtala para dharma Arthika tattvoM se jur3atA hai| jaina dharma kevala nivRttimUlaka darzana nahIM hai, balki usake pravRttyAtmaka rUpa meM aneka aise tattva vidyamAna haiM, jinameM nivRtti aura pravRtti kA samanvaya hokara dharma kA lokopakArI rUpa prakaTa huA hai / isa dRSTi se jaina dharma jahA~ eka ora aparigrahI, mahAvratadhArI anagAra dharma ke rUpa meM nivRttipradhAna dikhAI detA hai, to dUsarI ora maryAdita pravRttiyA~ karane vAle aNuvratadhArI zrAvaka dharma kI gatividhiyoM meM samyak niyantraNa karane vAlA dikhAI detA hai / samAja-racanA ke samAjavAdI dRSTikoNa meM se donoM (anagAra evaM zrAvaka) varga sadA agraNI rahe haiM / tulasI prajJA janavarI-mArca, 2006 - DaoN. jinendra jaina 1
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________________ samAja - racanA meM rAjanIti aura arthanIti ke dharAtala para yadi jainadarzana ke ahiMsAtmaka svarUpa kA prayoga kareM to Adhunika yuga meM samatAvAdI dRSTikoNa ko sthApita kiyA jA sakatA hai / mahAtmA gA~dhI ne bhI Arthika kSetra meM TrasTIzipa kA siddhAnta AvazyakatAoM se adhika vastuoM kA saMcaya na karanA, zarIra zrama, svAdavijaya, upavAsa Adi ke jo prayoga kiye, unameM jainadarzana ke prabhAvoM ko sugamatA se rekhAMkita kiyA jA sakatA hai| jaina darzana kA mUla lakSya vItarAgabhAva arthAt rAga-dveSa se rahita samabhAva kI sthiti prApta karanA hai / samabhAva rUpa samatA meM sthita rahane ko hI dharma kahA gayA hai| samatA dharma kA pAlana zramaNa ke lie prati samaya Avazyaka hai / isIlie jaina paramparA meM samatA meM sthita jIva ko hI zramaNa kahA gayA hai| jaba taka hRdaya meM yA samAja meM viSama bhAva bane rahate haiM, taba taka samabhAva kI sthiti prApta nahIM kI jA sktii| samatAvAdI samAja - racanA ke lie yaha Avazyaka hai ki viSamatA ke jo kaI stara, yathA- sAmAjika viSamatA, vaicArika viSamatA, dRSTigata viSamatA, saiddhAntika viSamatA Adi prApta hote haiM, unameM vyAvahArika rUpa se samAnatA honI caahie| samatAvAdI samAja - racanA kI pramukha viSamatA Arthika kSetra meM dikhAI detI hai / Arthika vaiSamya kI jar3eM itanI gaharI haiM ki usase anya viSamatA ke vRkSoM ko poSaNa milatA rahatA hai| Arthika viSamatA ke kAraNa nijI svArthoM kI pUrti se mana meM kaSAyabhAva jAgRta hote haiM / phalataH samAja meM pAponmukhI pravRttiyA~ panapane lagatI haiN| lobha aura moha pApoM ke mUla kahe gaye haiN| moha rAga-dveSa ke kAraNa hI (jIva) vyakti samAja meM pApayukta pravRtti karane lagatA hai| isalie inake naSTa ho jAne se AtmA ko samatA meM adhiSThita kahA gayA hai| samAja meM vyApta isa Arthika vaiSamya ko jainadarzana meM parigraha kahA gayA hai / yaha Asakti, artha - moha yA parigraha kaise TUTe, isake lie jainadharma meM zrAvaka ke lie bAraha vratoM kI vyavasthA kI gaI hai| samatAvAdI samAjaracanA ke lie Avazyaka hai ki na mana meM viSama bhAva raheM aura na pravRtti meM vaiSamya dikhAI de / yaha tabhI sambhava hai jaba dhArmika aura Arthika stara para paraspara samatAvAdI dRSTikoNa ko apnaaeN| pratyeka manuSya ko vikAsa ke samAna avasara evaM sAdhana upalabdha hoM- ise samAjavAda kA mUla siddhAnta mAnA gayA hai / mAnava mAtra kI samAnatA samatAvAdI samAja kI racanA kA vyAvahArika lakSya hai| jaina darzana meM dhArmika preraNA se jo arthatantra ubharA hai, vaha isa dizA meM hamArA mArgadarzana kara sakatA hai| jaina AgamoM meM jJAtAdharmakathA dvAdazAMgI ke antargata parigaNita hai / isake paMcama adhyayana meM zailaka kA kathAnaka diyA gayA hai, jisameM eka prasaMga thAvaccA putra evaM zuka ke bIca hue saMvAda sahita yahA~ aparigraha kI pravRtti ko darzAne ke lie dRSTavya hai tulasI prajJA aMka 130 2
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________________ mUla pATha 'sarisavayA te bhaMte! bhakkheyA abhakkheyA ?' 'suyA ! sarisavayA bhakkheyA vi abhakkheyA vi|' sekeNaTTheNaM bhaMte! evaM vuccai sarisavayA bhakkheyA vi abhakkheyA vi ? 'suyA! sarisavayA duvihA paNNattA, taM jahA- mittasarisavayA dhannasarisavayA ya / tattha NaM je te mittasarisavayA te tivihA paNNattA, taM jahA - sahajAyayA, sahavaDDhiyayA sahapaMsukIliyayA / teNaM samaNANaM niggaMthANaM abhakkheyA / tattha NaM je te dhannasarisavayA te duvihA pannatA, taM jahA - satthapariNayA ya asatthapariNayA y| tattha NaM je te asatthapariNayA taM samaNANaM niggaMthANaM abhakkheyA / tattha NaM je te satthapariNayA te duvihA pannatA, taM jahA -phAsugA ya asaphAsugA y| aphAsugA 'suyA ! no bhakkheyA / tattha NaM je te phAsuyA te duvihA pannattA, taM jahA- jAiyA ya ajAiyA ya / tatthaM NaM te ajAiyA te abhakkheyA / tattha NaM je te jAiyA te duvihA paNNattA, taM jahA - esaNijjA ya asaNijjA ya / tattha NaM je te aNesaNijjA te NaM abhakkheyA / tattha NaM je te esaNijjA te duvihA pannatA, taM jahA - laddhA ya aladdhA ya / tattha NaM te aladdhA te abhakkheyA / tattha NaM je te laddhA te niggaMthANaM bhakkheyA / eeNaM aTTheNaM suyA ! evaM vuccai sarisavayA bhakkheyA vi abhakkheyA vi| zuka parivrAjaka ne prazna kiyA- 'bhagavan! Apake lie 'sarisavayA' bhakSya haiM yA abhakSya haiM / ' thAvaccAputra ne uttara diyA- 'he zuka ! 'sarisavayA' hamAre lie bhakSya bhI haiM aura abhakSya bhI haiM / ' zuka ne punaH prazna kiyA- 'bhagavan ! kisa abhiprAya se aisA kahate haiM ki 'sarisavayA bhakSya bhI haiM aura abhakSya bhI haiM ?' thAvaccAputra uttara dete haiM- 'he zuka ! 'sarisavayA' do prakAra ke kahe gaye haiM- mitrasarisavayA (sadRza vaya vAle mitra) aura dhAnya- sarisavayA (sarasoM) / inameM jo mitrasarisavayA haiM ve tIna prakAra ke haiN| ve isa prakAra tulasI prajJA janavarI-mArca, 2006 3
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________________ 1. sAtha janme hue, 2. sAtha bar3he hue, 3. sAtha-sAtha dhUla meM khele hue| yaha tIna prakAra ke mitra-sarisavayA zramaNa nirgranthoM ke lie abhakSya haiN| ___jo dhAnya-sarisavayA (sarasoM) haiM, ve do prakAra ke haiM-zastrapariNata aura azastrapariNata / unameM jo azastrapariNata haiM arthAt jinako acitta karane ke lie agni Adi zastroM kA prayoga nahIM kiyA gayA hai, ataeva jo acitta nahIM haiM, ve zramaNa nirgranthoM ke lie abhakSya haiN| jo zastrapariNata haiM, ve do prakAra ke haiM - prAsuka aura apraasuk| he zuka! aprAsuka bhakSya nahIM haiN| unameM jo prAsuka haiM, ve do prakAra ke haiM -yAcita (yAcanA kiye hue) aura ayAcita (nahIM yAcanA kiye hue)| unameM jo ayAcita haiM, ve abhakSya haiN| unameM jo yAcita haiM, ve do prakAra ke haiN| yathA-eSaNIya aura anessnniiy| unameM jo aneSaNIya haiM, ve abhakSya haiN| jo eSaNIya haiM, ve do prakAra ke haiM- labdha (prApta) aura alabdha (apraapt)| unameM jo alabdha haiM, ve abhakSya haiM / jo labdha haiM ve nirgranthoM ke lie bhakSya haiN| 'he zuka! isa abhiprAya se kahA hai ki sarisavayA bhakSya bhI haiM aura abhakSya bhI haiN|' jJAtAdharmakathA ke ukta dRSTAMta meM yadyapi zramaNa ke bhakSya aura abhakSya kA vivecana kiyA gayA hai kintu viSaya ke Aloka meM yahA~ yaha vizeSa rUpa se kahA jA sakatA hai ki abhakSya kA tyAga anAvazyaka saMgraha evaM hiMsA ke tyAga kI bhAvanA ko vyakta karatA hai| yadi vyakti saMyamapUrNa AhAra ko grahaNa karatA hai to eka ora usake svAsthya aura dharma ArAdhanA kA pAlana to hotA hI hai, sAtha hI sAtha Arthika dRSTi se bhI vaha apane Apa ko samRddha karatA hai| ataH samatAvAdI samAja-racanA ke lie jainadarzana ke saMdarbha meM nimnAMkita Arthika binduoM ko rekhAMkita kiyA jA sakatA hai 1. ahiMsA kI vyAvahArikatA 2. zrama kI pratiSThA 3. dRSTi kI sUkSmatA 4. AvazyakatAoM kA svaicchika parisImana 5. sAdhana-zuddhi para bala 6. arjana kA visrjn| 1. ahiMsA kI vyAvahArikatA ahiMsA ke sandarbha meM AcArya pUjyapAda svAmI ne kahA haiaprAdurbhAvaH khalu rAgAdInAM bhvtyhiNseti| teSAmevotpattirhiseti jinAgamasya sNkssepH|| 44 // 4 - tulasI prajJA aMka 130
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________________ arthAt jahA~ rAgAdi bhAvoM kA abhAva hogA, vahIM ahiMsA kA prAdurbhAva ho sakatA haiaisA jaina paramparA meM svIkAra kiyA gayA hai| mahAvIra ne samatA ke sAdhya ko prApta karane ke lie ahiMsA ko sAdhana rUpa batAyA hai| ahiMsA mAtra nakArAtmaka zabda nahIM hai, balki isake vividha rUpoM meM sarvAdhika mahattva sAmAjika hotA hai| vaibhavasampannatA, dAnazIlatA, vyAvasAyika kuzalatA, ImAnadArI, vizvasanIyatA aura prAmANikatA jaise vibhinna artha pradhAna kSetroM meM ahiMsA kI vyAvahArikatA ko apanAkara zreSThatA kA mApadaMDa siddha kiyA jA sakatA hai| ahiMsA kI mUla bhAvanA yaha hotI hai ki apane svArthoM, apanI AvazyakatAoM ko usI sImA taka bar3hAo, jahA~ taka ve kisI anya prANI ke hitoM ko coTa nahIM pahu~cAtI hoN| ahiMsA isa rUpa meM vyakti -saMyama bhI hai aura sAmAjika-saMyama bhii| 2. zrama kI pratiSThA __sAdhanA ke kSetra meM zrama kI bhAvanA sAmAjika stara para samAdhRta huii| isIlie mahAvIra ne karmaNA zrama kI vyavasthA ko pratiSThApita karate hue ki vyakti karma se hI brAhmaNa, kSatriya, vaizya aura zUdra banatA hai| unhoMne janmanA jAti ke sthAna para karmaNA jAti ko mAnyatA dekara zrama ke sAmAjika stara ko ujAgara kiyA, jahA~ se zrama artha-vyavasthA se jur3A aura kRSi, gopAlana, vANijya Adi kI pratiSThA bddh'ii| ___jaina mAnyatAnusAra sabhyatA kI prArambhika avasthA meM jaba kalpavRkSAdi sAdhanoM se AvazyakatAoM kI pUrti honA sambhava na rahA, taba bhagavAn ne asi aura kRSi rUpa jIvikopArjana kI kalA vikasita kI aura samAja kI sthApanA meM prakRti-nirbharatA se zrama-janya Atma-nirbharatA ke sUtra die| yahI zramajanya AtmanirbharatA jaina paramparA meM Atma-puruSArtha aura Atma-parAkrama ke rUpa meM phalita huii| ataH sAdhanA ke kSetra meM zrama evaM puruSArtha kI vizeSa pratiSThA hai| yahI kAraNa hai ki vyakti zrama se paramAtma dazA prApta kara letA hai| upAsakadazAMgasUtra meM bhagavAn mahAvIra aura kumbhakAra saddAlaputra kA jo prasaMga varNita hai, usase spaSTa hotA hai ki gozAlaka kA AjIvaka mata niyativAdI hai tathA bhagavAn mahAvIra kA mata zramaniSTha Atma-puruSArtha aura AtmaparAkrama ko hI apanA unnati kA kendra banAtA hai| 3. dRSTi kI sUkSmatA dharma ke tIna lakSaNa mAne gaye haiM- ahiMsA, saMyama aura tp| ye tInoM hI du:kha ke sthUla kAraNa para na jAkara duHkha ke sUkSma kAraNa para coTa karate haiN| mere duHkha kA kAraNa koI dUsarA nahIM, svayaM maiM hI huuN| ataH dUsare ko coTa pahu~cAne kI bAta na socU~- yaha tulasI prajJA janavarI-mArca, 2006 - - 5
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________________ ahiMsA hai| mittI me savvabhUesu ise sArvajanika banAnA hogaa| apane ko anuzAsita karU~- yaha saMyama hai| ataH duHkhoM se udvelita hokara avicArapUrvaka hone vAlI pratikriyA na karU~- ise parISahajaya bhI kahate haiM tathA duHkha ke prati svecchA se pratikUla paristhiti ko AmaMtrita karanA tapa haiN| ataH ahiMsA, saMyama aura tapa rUpa ina tInoM utkRSTa maMgala ke prati hamArI pravRtti samarUpa rhe| apane Apako pratikUla paristhitiyoM kI dAsatA se mukta banAye rakheM aura saba prakAra kI paristhitiyoM meM apanA samabhAva banA rahe, kyoMki samayA dhammamudAhare muNI arthAt anukUlatA meM praphullita na honA aura pratikUlatA meM vicalita na honA samatA hai| aisI sUkSma dRSTi rakhane para sAmAjika pravRtti samatApUrvaka kI jA sakatI hai| 4. AvazyakatAoM kA svaicchika parisImana Adhunika samAja kI racanA zrama para AdhArita hote hue bhI saMgharSa aura asaMtulana pUrNa ho gaI hai| jIvana meM zrama kI pratiSThA hone para jIvana nirvAha kI Avazyaka vastuoM kA utpAda aura vinimaya prArambha huaa| artha-lobha ne pUMjI ko bar3hAvA diyaa| phalataH audyogIkaraNa, yaMtravAda, yAtAyAta, dUrasaMcAra tathA atyAdhunika bhautikavAda ke hAvI ho jAne se utpAdana aura vitaraNa meM asaMtulana paidA ho gyaa| samAja kI racanA meM eka varga aisA bana gayA, jisake pAsa AvazyakatA se adhika pUMjI aura bhautika saMsAdhana jamA ho gaye tathA dUsarA varga aisA banA, jo jIvana-nirvAha kI AvazyakatA ko bhI pUrI karane meM asamartha rhaa| phalasvarUpa zrama ke zoSaNa se bar3he varga-saMgharSa kI mukhya samasyA ne antarrASTrIya samasyA kA rUpa le liyaa| isa samasyA ke samAdhAna meM samAjavAda, sAmyavAda jaisI kaI vicAradhArAe~ AyIM, kintu sabakI apanI-apanI sImAe~ haiN| bhagavAn mahAvIra ne Aja se lagabhaga 2500 varSa pUrva isa samasyA ke samAdhAna ke kucha sUtra die, jinake sandarbha meM samatAvAdI samAja kI racanA kI jA sakatI hai| ye sUtra artha-pradhAna hote hue bhI jaina dharma ke sAdhanA-sUtra kahe jA sakate haiN| mahAvIra ne zrAvakavarga kI AvazyakatAoM evaM upayoga kA ciMtana kara hara kSetra meM maryAdA evaM parisImana pUrvaka AcaraNa karane ke lie bAraha vratoM kA vidhAna kiyA hai| jaina Agama upAsakadazAMga ke prathama adhyayana AnaMda zrAvaka meM varNita bAraha vratoM kA vidhAna isa prakAra hai "agAradhamma duvAlasavihaM Aikkhai, taM jahA- paMca aNuvvayAI, tiNNi guNavvayAI, cattAri sikkhaavyaaii| paMca aNuvvayAiM taM jahA- thUlAo pANAivAyAo veramaNaM, thUlAo 6 - tulasI prajJA aMka 130
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________________ musAvAyAo veramaNaM, thUlAo adiNNAdANAo veramaNaM, sadArasaMtose, icchAparimANe / tiNNi guNavvayAiM taM jahA- aNatthadaMDaveramaNaM, disivvayaM, uvbhog-pribhogprimaannN| cattAri sikkhAvayAI taM jahA- sAmAiyaM, desAvagAsiyaM, posahovavAse, atihi-saMvibhAge, apacchimA-mAraNaMtiyA-saMlehaNA-jhUsaNArAhaNA, ayamAuso! agAra-sAmAie dhamme paNNatte eyassa dhammassa sikkhAe uvaTThie samaNovAsae vA samaNovAsiyA vA viharamANe ANAe ArAhae bhvi|" bhagavAn ne agAradharma bAraha prakAra kA batalAyA- pAMca aNuvrata, tIna guNavrata tathA cAra shikssaavrt| pAMca aNuvrata isa prakAra haiM 1. sthUla -moTe taura para, apavAda rakhate hue prANAtipAta se nivRtta honaa| 2. sthUla mRSAvAda se nivRtta honaa| 3. sthUla adattAdAna se nivRtta honaa| 4. svadArasaMtoSa- apanI pariNItA patnI taka maithuna kI sImA krnaa| 5. icchA- parigraha kI icchA kA parimANa yA sImAkaraNa krnaa| tIna guNavrata isa prakAra haiM1. anarthadaMDa-viramaNa- AtmA ke lie ahitakara yA AtmaguNaghAtaka nirarthaka pravRtti kA tyaag| 2. digvrata- vibhinna dizAoM meM jAne ke sambandha meM maryAdA yA siimaakrnn| 3. upabhoga-paribhoga-parimANa vrata- upabhoga- jinheM aneka bAra bhogA jA sake, aisI vastue~-jaise vastra Adi tathA paribhoga jinheM eka hI bAra bhogA jA sake- jaise bhojana Adi- inakA parimANa- siimaakrnn| cAra zikSAvrata isa prakAra haiM1. sAmAyika- samatA yA samatvabhAva kI sAdhanA ke lie eka niyata samaya (nyUnatama eka muhUrta-48 miniTa) meM kiyA jAne vAlA abhyaas| 2. dezAvakAzika-nitya prati apanI pravRttiyoM meM nivRtti-bhAva kI buddhi kA abhyaas| 3. poSadhopavAsa- adhyAtma-sAdhanA meM agrasara hone ke hetu yathAvidhi AhAra, abrahmacarya Adi kA tyAga tathA 4. atithi-saMvibhAga- jinake Ane kI koI tithi nahIM, aise animaMtrita tulasI prajJA janavarI-mArca, 2006 -
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________________ saMyamI sAdhaka yA sAdharmika bandhuoM ko saMyamopayogI evaM jIvanopayogI apanI adhikRta sAmagrI kA eka bhAga AdarapUrvaka denA, sadA mana meM aisI bhAvanA banAe rakhanA ki aisA avasara prApta ho| titikSApUrvaka antima maraNa rUpa saMlekhanA-tapazcaraNa, AmaraNa anazana kI ArAdhanApUrvaka dehatyAga zrAvaka kI isa jIvana kI sAdhanA kA paryavasAna hai, jisakI eka gRhI sAdhaka bhAvanA lie rahatA hai| . inake pAlane se dainika jIvana meM AvazyakatAoM kA svaicchika parisImana ho jAtA hai| parisImana ke nimna sUtra haiM(ka) icchA parimANa __ mahAvIra ne aparigraha kA siddhAnta dekara AvazyakatAoM ko maryAdita kara diyaa| siddhAntAnusAra samatAvAdI samAja-racanA meM yaha Avazyaka ho gayA ki AvazyakatA se adhika vastuoM kA saMcaya na kreN| manuSya kI icchAe~ AkAza ke samAna ananta haiM aura lAbha ke sAtha hI lobha ke prati Asakti bar3hatI jAtI hai, kyoMki cA~dI-sone ke kailAza parvata bhI vyakti ko prApta ho jAe~, taba bhI usakI icchA pUrI nahIM ho sktiiN| ata: icchA kA niyamana Avazyaka hai| isa dRSTi se zrAvakoM ke lie parigraha-parimANa yA icchA parimANa vrata kI vyavasthA kI gayI hai| ataH maryAdA se vyakti anAvazyaka saMgraha aura zoSaNa kI pravRtti se bacatA hai| sAMsArika padArthoM kA parisImana jIvana-nirvAha ko dhyAna meM rakhate hue kiyA gayA hai, ve haiM- 1. kSetra (kheta Adi bhUmi), 2. hiraNya (cA~dI), 3. vAstu (nivAsa yogya sthAna), 4. suvarNa (sonA), 5. dhana (anya mUlyavAna padArtha) (Dhale hue yA ghI, gur3a Adi), 6 dhAnya (gehU~, cAvala, tila Adi), 7. dvipada (do paira vAle), 8 catuSpada (cAra paira vAle), 9. kupya (vastra, pAtra, auSadhi aadi)| (kha) dikparimANa vrata bhagavAn mahAvIra kA dUsarA sUtra hai- dikprimaannvrt| vibhinna dizAoM meM AnejAne ke sambandha meM maryAdA yA nizcaya karanA ki amuka dizA meM itanI dUrI se adhika nahIM jaauuNgaa| isa prakAra kI maryAdA se vRttiyoM ke saMkoca ke sAtha-sAtha mana kI caMcalatA samApta hotI hai tathA anAvazyaka lAbha athavA saMgraha ke avasaroM para svaicchika roka lagatI hai| kSetra sImA kA atikramaNa karanA antarrASTrIya kAnUna kI dRSTi meM aparAdha mAnA jAtA hai| ataH isa vrata ke pAlana karane se dUsare ke adhikAra kSetra meM upaniveza basA kara lAbha kamAne kI yA zoSaNa karane kI vRtti se bacAva hotA hai / isa prakAra ke vratoM se hama apanI 8 - - tulasI prajJA aMka 130
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________________ AvazyakatAoM kA svaicchika parisImana kara samatAvAdI samAja-racanA meM sahayoga kara sakate haiN| (ga) upabhoga-paribhoga parimANa vrata__upabhoga-paribhoga parimANa-vrata zrAvakoM kA eka anya vrata hai| dikparimANavrata ke dvArA maryAdita kSetra ke bAhara tathA vahA~ kI vastuoM se nivRtti ho jAtI hai, kintu maryAdita kSetra ke andara aura vahA~ kI vastuoM ke upabhoga (eka bAra upabhoga), paribhoga (bArabAra upabhoga) meM bhI anAvazyaka lAbha aura saMgraha kI vRtti na ho, isake lie isa vrata kA vidhAna hai| jaina Agama meM varNita isa vrata kI maryAdA kA uddezya yahI hai ki vyakti kA jIvana sAdagIpUrNa ho aura vaha svayaM jIvita rahane ke sAtha-sAtha dUsaroM ko bhI jIvita rahane ke avasara aura sAdhana pradAna kara skeN| vyartha ke saMgraha aura lobha se nivRtti ke lie ina vratoM kA vizeSa mahattva hai| (gha) dezAvakAzika vrata dikparimANa evaM upabhoga-paribhoga parimANa ke sAtha-sAtha dezAvakAzika vrata kA bhI vidhAna zrAvaka ke lie kiyA gayA hai, jisake antargata dina-pratidina upabhogaparibhoga evaM dikaparimANa vrata kA aura bhI adhika parisImana karane kA ullekha kiyA gayA hai arthAt eka dina-rAta ke lie usa maryAdA ko kabhI ghaTA denA, AvAgamana ke kSetra evaM bhogopabhogya padArthoM kI maryAdA kama kara denA, isa vrata kI vyavasthA meM hai| zrAvaka ke lie dezAvakAzika vrata meM 14 viSayoM kA cintana kara pratidina ke niyamoM meM maryAdA kA parisImana kiyA gayA hai| ve caudaha viSaya haiM sacitta davva viggaI, pannI, tAmbUla vattha kusumesu| vAhaka sayala vilevaNa, bambha disi nAhaNa bhttesu||1 ina niyamoM se vrata viSayaka jo maryAdA rakhI jAtI hai, usakA saMkoca hotA hai aura AvazyakatAe~ uttarottara sImita hotI haiN| ukta sabhI vratoM meM jina maryAdAoM kI bAta kahI gayI hai, vaha vyakti kI apanI icchA aura zakti para nirbhara hai| bhagavAna mahAvIra ne yaha nahIM kahA ki AvazyakatAe~ itanI-itanI sImita hoN| unakA mAtra saMketa itanA thA ki vyakti svecchApUrvaka apanI zakti aura sAmarthyavaza AvazyakatAoM-icchAoM ko parisImita va niyaMtrita kareM, jisase samatAvAdI samAja kA nirmANa kiyA jA ske| tulasI prajJA janavarI-mArca, 2006 - - 9
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________________ 5. sAdhana-zuddhi para bala sAdhana-zuddhi para bala dekara bhI samatAvAdI samAja kI racanA karane ke kucha sUtra mahAvIra ne die| aNuvratoM ke dvArA vyakti kI pravRtti na kevala dharma yA darzana ke kSetra meM vikasita hotI hai, balki Arthika dRSTi se bhI aNuvratoM kA pAlana samatAvAdI samAjaracanA kA hetu athavA sAdhana mAnA jAtA hai| sAdhana-zuddhi meM viveka, sAvadhAnI aura jAgarUkatA kA bar3A mahattva hai| jaina darzana meM sAdhana-zuddhi para vizeSa bala isalie bhI diyA gayA hai ki usase vyakti kA caritra prabhAvita hotA hai| bure sAdhanoM se ekatrita kiyA huA dhana antataH vyakti ko durvyasanoM kI ora le jAtA hai aura usake patana kA kAraNa banatA hai| tapa ke bAraha prakAroM meM anazana, UnodarI, bhikSAcaryA aura rasa parityAga bhojana se hI sambandhita haiN| isIlie khAdya zuddhi-saMyama prakArAntara se sAdhana-zuddhi ke hI rUpa banate haiN| ahiMsA kI vyAvahArikatA kI taraha hI satyANuvrata evaM asteyANuvrata kA sAdhanazuddhi ke sandarbha meM mahattva hai| ye vibhinna vrata sAdhana kI pavitratA ke hI preraka aura rakSaka haiN| apanI AvazyakatAoM kI pUrti ke lie arthArjana karane meM vyakti ko sthUla hitoM se bacanA caahie| satyANuvrata meM satya ke rakSaNa aura asatya se bacAva para bala diyA gyaa| vyakti apane svArtha ke lie, kannAlAe (kanyA ke viSaya meM), gavAlIe (gau ke viSaya meM), bhomAlie (bhUmi ke viSaya meM), NAsAvahAre (arthAt dharohara ke viSaya meM jhUTha na boleM) tathA dUDasakkhije (jhUThI sAkSI na deM) inakA upayoga va upabhoga na kreN| artha kI dRSTi se satyANuvrata kA pAlana korTa-kacaharI meM jhUThe dastAvejoM meM bhraSTAcAra evaM rizvatakhorI meM nahIM ho pAtA, kyoMki ina sabhI kSetroM meM artha kI pradhAnatA hone se asatya kA Azraya liyA jAtA hai, jisase samAja ke mUlya dhvasta ho jAte haiN| isIlie satyANuvrata samAja-racanA kA AdhAra bana sakatA hai| asteya vrata kI paripAlanA kA bhI sAdhana-zuddhatA kI dRSTi se vizeSa mahattva hai| mana, vacana aura kAya dvArA dUsaroM ke hakoM ko svayaM haraNa karanA aura dUsaroM se haraNa karavAnA corI hai| Aja corI ke sAdhana sthUla se sUkSma banate jA rahe haiN| khAdya vastuoM meM milAvaTa karanA, jhUThA jamA-kharca batAnA, jamAkhorI dvArA vastuoM kI kImata ghaTA yA bar3hA denA, ye sabhI karma corI ke haiN| ina sabhI sUkSma tarIkoM kI cauryavRtti ke kAraNa hI mudrA-sphIti kA itanA prasAra hai aura vizva kI arthavyavasthA usase prabhAvita ho rahI hai| ataH artha vyavasthA saMtulana ke lie AjIvikA ke jitane bhI sAdhana haiM aura pUMjI ke 10 - - tulasI prajJA aMka 130
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________________ jitane bhI srota haiM, unakA aura pavitra honA Avazyaka hai, tabhI hama samatAvAdI samAja kA nirmANa kara sakate haiN| __isI sandarbha meM bhagavAn mahAvIra ne AjIvikopArjana ke una kAryoM kA niSedha kiyA hai, jinase pApavRtti bar3hatI hai| ve kArya karmAdAna kahe gaye haiN| ataH sAdhana-zuddhi ke abhAva meM ina karmAdAnoM ko loka meM nindya batAyA gayA hai| inako karane se sAmAjika pratiSThA bhI samApta hotI hai| kucha karmAdAna haiM, jaise - 1. iMgAlakarma (jaMgala jlaanaa)| 2. rasavANijje (zarAba Adi mAdaka padArthoM kA vyApAra krnaa)| 3. visavANijja (aphIma Adi kA vyaapaar)| 4. kesavANijje (sundara kezoM vAlI striyoM kA kry-vikry)| 5. davaggidAvaNiyAkamena (vana jlaanaa)| 6. asaIjaNaNesANayAkamme (asAmAjika tattvoM kA poSaNa karanA aadi|) 6. arjana kA visarjana - arjana kA visarjana nAmaka siddhAnta ko jainadarzana meM svIkArya dAna evaM tyAga tathA saMvibhAga ke sAtha jor3a sakate haiN| mahAvIra ne arjana ke sAtha-sAtha visarjana kI bAta khii| arjana kA visarjana tabhI ho sakatA hai, jaba hama apanI AvazyakatAoM ko niyaMtrita evaM maryAdita kara lete haiN| svaicchika parisImana ke sAtha hI arjana kA visarjana lagA huA hai| upAsakadazAMga sUtra meM dasa Adarza zrAvakoM kA varNana hai, jisameM Ananda, mandinIpitA aura sAlihIpitA kI sampatti kA vistRta varNana AtA hai| isase yaha spaSTa hai ki mahAvIra ne kabhI garIbI kA samarthana nahIM kiyaa| unakA prahAra yA cintana dhana ke prati rahI huI mUrchAvRtti para hai| ve vyakti ko niSkriya yA akarmaNya banane ko nahIM kahate, para unakA bala arjita sampatti ko dUsaroM meM bAMTane para hai| unakA spaSTa udghoSa hai - asaMvibhAgI Na hu tassa mokkho arthAt jo apane prApta ko dUsaroM meM bA~TatA nahIM hai, usakI mukti nahIM hotii| arjana ke visarjana kA yaha bhAva udAra aura saMvedanazIla vyakti ke hRdaya meM hI jAgRta ho sakatA hai| bhagavatIsUtra meM tuMgiyAnagarI ke zrAvakoM kA ullekha milatA hai, jinake gharoM ke dvAra atithiyoM ke lie sadA khule rahate the| atithiyoM meM sAdhuoM ke atirikta jarUratamaMda logoM kA bhI samAveza hai| tulasI prajJA janavarI-mArca, 2006 - - 11
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________________ jainadarzana meM dAna aura tyAga jaisI janakalyANakArI vRttiyoM kA vizeSa mahattva hai| AvazyakatA se adhika saMcaya na karanA aura maryAdA se adhika jarUratamaMda logoM meM vitarita kara dene kI bhAvanA samAja ke prati karttavya va dAyitva bodha ke sAtha-sAtha janatAMtrika samAjavAdI zAsana vyavasthA ko janma denA kahA jA sakatA hai / dAna kA uddezya samAja meM U~ca-nIca kAyama karanA nahIM, varan jIvana-rakSA ke lie Avazyaka vastuoM kA sama-vitaraNa karanA hai| dAna kevala artha dAna taka hI sImita nahIM rahA balki AhAradAna, auSadhidAna, jJAnadAna tathA abhayadAna ina rUpoM meM bhI dAna ko jaina dRSTikoNa se samajhAyA gayA hai| ataH artha kA arjana ke sAtha-sAtha visarjana karake samAja ko nayA rUpa diyA jA sakatA hai| uparyukta vivecana se yaha spaSTa hai ki jainadarzana meM jina Arthika tattvoM kA gumphana kiyA gayA hai, unakI Aja ke sandarbha meM bar3I prAsaMgikatA hai aura dharma tathA artha kI cetanA paraspara virodhI na hokara eka-dUsare kI pUraka hai| sandarbha-sUcI 1. samiyAe dhamme AriehiM pavedite- AcArAMgasUtra, 5/3/45 2. mUlAcAra 7/521 3. pravacanasAra 1/84 4. mohakkhohavihINo parimANo appaNo hu smo|- pravacanasAra 1/7 5. kammuNA bambhaNo hoI, kammuNA hoi khttio| vaisso kammuNA hoi, suddo havai kammuNA // --uttarAdhyayanasUtra 25/33 6. samaNasutaM-86 7. dazavaikAlika 1/1 8. AcArAMgasUtra 9. icchA u AgAsasamA aNantiyA / / 9-48- uttarAdhyayanasUtra 9/48 10. suvaNNarUpassa u pavvayA bhave, siyA hu kelAsasamA asNkhyaa| narassa luddhassa Na tehiM kiMci, icchA u AgAsasamA annntiyaa|| uttarAdhyayanasUtra 9/48 11. 1. sacittavastu, 2. dravya, 3. vigaya, 4. jUte, 5. pAna, 6. vastra, 7. puSpa, 8. vAhana, 9. zayana, 10. vilepana, 11. brahmacarya, 12. dizA, 13. snAna, 14. bhojn| prAkRta evaM jainAgama vibhAga jaina vizvabhAratI saMsthAna lADanUM- 341 306 (rAjasthAna) 12 - - tulasI prajJA aMka 130
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________________ jaina arddhamAgadhI AgamoM meM nihita gaNita DaoN. anupama jaina jaina-dharma vizva kA prAcInatama jIvita dharma hai| yadyapi jaina paramparA ise anAdi nidhana prAkRtika dharma mAnatI hai tathApi isakA upalabdha sAhitya 2500 varSoM se adhika prAcIna nahIM hai| hamAre pAsa upalabdha jaina sAhitya caubIsaveM jaina tIrthaMkara bhagavAna mahAvIra (599-527 I. pU.) ke bAda kA hai| ___ jaina mAnyatAnusAra tIrthaMkara, jinheM arhat saMjJA bhI dI jAtI hai, apane anaMta jJAna ke Aloka meM vizva darzana kA divya dhvani ke rUpa meM satya ko udbhAsita karate haiM evaM gaNadhara use sUtra rUpa meM gUMthate haiN| yaha sUtra rUpa meM nibaddha jJAna rAzi hI 'Agama' nAma se jAnI jAtI hai| prakArAntara se Apta ke vacanAdi ke nimitta se hone vAle artha jJAna ko Agama kI saMjJA dI jAtI hai| jaina-Agama sAhitya bhAratIya sAhitya kI anamola nidhi, anupama upalabdhi evaM jJAna kA akSaya srota hai| bhagavAna mahAvIra athavA unakI ziSya paramparA kevalI, zruta kevalI Adi viziSTa jJAna ke dhArI AcAryoM dvArA racita/ saMkalita (paramparita jJAna ke AdhAra para) sAhitya ko Agama kI zreNI meM rakhA jAtA hai| jaina mAnyatA ke anusAra unakA samasta Agama sAhitya bhagavAna mahAvIra ke upadezoM ke AdhAra para unake paramparAnuvartI ziSyoM dvArA lipibaddha kiyA gayA hai| adhikAMza Agama granthoM kI bhASA prAkRta hai kintu ve isakI do bhinna zailiyoM zaurasenI evaM arddhamAgadhI meM vibhAjita haiN| digambara paramparA ke AgamoM kI bhASA zaurasenI prAkRta tathA zvetAmbara paramparA ke AgamoM kI bhASA arddhamAgadhI prAkRta hai| bahuzruta bhAratIya gaNitajJa AcArya mahAvIra (814-877 I.) ne gaNitasAra saMgraha meM likhA hai - tulasI prajJA janavarI-mArca, 2006 - - 13
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________________ tIrthakRbhyaH kRtArthebhyaH pUjyebhyo jgdiishvraiH| teSAM ziSyapraziSyebhyaH prsiddhaaddyruuprvtH||7 jaladheriva ratnAni pASANAdiva kaanycnm| zuktermuktAphalAnIva saMkhyAjJAna mhoddheH||18 kiMciduddhRtya tatsAraM vakSye'haM mtishktitH| alpaM granthamanalpArthaM gaNitaM saarsNgrhm|| isase spaSTa hai ki ve gaNitasAra saMgraha meM paramparita jJAna ke mAtra eka aMza ko hI prastuta kara sakate haiN| yaha jainAgamoM meM nihita pArasparika gaNitIya jJAna kI vizadatA ko bhI spaSTa karatA hai| unhoMne to yaha bhI likhA hai - bahubhirvipralApaiH kiM trailokye scraacre| yatkiMcidvastu tatsarvaM gaNitena binA na hi // 6 arthAt adhika pralApa karane se kyA phAyadA? tIna loka meM jitanI bhI carAcara vastueM haiM ve gaNita ke binA saMbhava nahIM hai| prastuta zodha patra meM hama svayaM ko prAkRta kI arddhamAgadhI zailI meM nibaddha jainAgamoM evaM usakI TIkAoM taka sImita kara raheM haiN| sarvaprathama hama arddhamAgadhI AgamoM kA saMkSipta paricaya prastuta kreNge| bhagavAna mahAvIra ke upadezoM ko parivartI ziSyoM ne zrutarUpa meM kaMThastha rakhA, kintu dhIre-dhIre unakI smRti kSaya hone lgii| taba AgamoM ke saMkalana ke lie nimna pAMca vAcanAeM (saMgoSThiyA~) huI : sthAna kAla vAcanA pramukha 1. pATila putra I. pU. 350 lagabhaga 2. kumArI parvata (ur3IsA) I. pU. dUsarI zatAbdI 3. mathurA 300-313 I. skandalAcArya 4. vallabhI (saurASTra) 300-313 I. nAgArjuna 5. vallabhI (saurASTra) 454-456 I. devarddhigaNa kSamAzramaNa vartamAna meM upalabdha Agama sAhitya pA~cavIM vAcanA kA pratiphala hai| kintu inako 14 - - tulasI prajJA aMka 130
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________________ isa kAla kI kRti mAnanA bhrAMti hogii| pA~cavIM zatAbdI meM to mAtra paraspara baiThakara apane-apane kaMThastha pATha ko vyavasthita rUpa se likhA gayA thA, jJAna to atyaMta prAcInakAla se calA A rahA thaa| Winter Rutz ke zabdoM meM "yadyapi svayaM jainoM kI paramparA unake AgamoM ke bahuta prAcIna hone ke pakSa meM nahIM hai tathApi kama se kama unake kucha bhAgoM ko apekSAkRta prAcIna kAla kA mAnane meM aura yaha mAna lene meM ki devarddhigaNI ne aMzataH prAcIna pratiyoM kI sahAyatA se aura aMzataH maukhika paramparA ke AdhAra para AgamoM ko saMkalita kiyA, paryApta kAraNa hai|''3 vastutaH Agama sAhitya meM nihita gaNitIya tattva to bhagavAna mahAvIra ke upadezoM meM hI nihita the| vAcanAkAroM kA lakSya gaNitIya viSayoM kA udghATana evaM pratisthApana kadApi nahIM thA, ye viSaya to AdhyAtmika vivecanAoM se avibhAjya rUpa se sambaddha hone ke kAraNa zruta-jJAna ke sAtha hI svAbhAvika rUpa se ina granthoM meM Aye haiN| sAmpradAyika matabheda ke kAraNa yadi kiMcita parivartana, parivarddhana bhI ina AgamoM meM kiye gaye hoM to bhI gaNitIya tattva inase nizcita rUpa se aprabhAvita rahe hoNge| isalie datta, kApaDiyA ne bhagavatI sUtra, anuyogadvAra sUtra, uttarAdhyayana sUtra, jambUdvIpa prajJapti Adi granthoM ko IsA pUrva kA mAnA hai| jaina zAstroM meM jina bahattara kalAoM kA ullekha milatA hai, unameM sarvaprathama sthAna lekha kA evaM dUsarA gaNita kA hai tathApi AgamoM meM prAyaH ina kalAoM ko "lehAiyAo gaNiyappahANAo" arthAt lekhAdika kintu gaNita pradhAna kahA gayA hai| mAtra itanA hI nahIM apitu sampUrNa jaina vAGgamaya ke viSayAnusAra vibhAjana ke krama meM use cAra anuyogoM meM nimna prakAra vibhAjita kiyA jAtA hai - 1. dharmakathAnuyoga- tIrthaMkaroM kA jIvana, pUrvabhava evaM dhArmika kathAoM se sambaddha saahity| 2. caraNa-karaNAnuyoga- AcAra evaM gaNita viSayaka saahity| 3. gaNitAnuyoga- khagola viSayaka saahity| 4. dravyAnuyoga- adhyAtma, nyAya, karma evaM darzana sambandhI sAhitya / ukta vibhAjana se spaSTa hai ki jainadharma meM gaNita ko ativiziSTa sthAna diyA hai| isa vibhAjana ke antargata gaNitAnuyoga tathA caraNa-karaNAnuyoga ke antargata karaNAnuyoga ke graMtha upayogI haiN| zvetAmbara jaina munizrI kanhaiyAlAla jI 'kamala' ne anuyogadvAra (viSayavAra) saMkalana kara gaNitajJoM ke lie kAma bahuta AsAna kara diyA hai| tulasI prajJA janavarI-mArca, 2006 - 15
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________________ caturtha aMga bhagavatI sUtra ke anusAra saMkhyAna yA aMkoM ke vijJAna kA jJAna jaina sAdhuoM kI eka prAthamika AvazyakatA thii| yahAM saba aMga-upAMgoM kI sUcI prastuta haiN| jaina dharma kI zvetAmbara paramparA meM 11 aMgoM evaM 12 upAMgoM sahita nimnAMkita sUcI ke granthoM ko Agama kI mAnyatA prApta hai aMga 1. AcArAMga 2. sUtrakRtAMga 3. sthAnAMga (ThANaM) 4. samavAyAMga 5. bhagavatI sUtra (vyAkhyA prajJapti) 6. jJAtAdharma kathAMga 7. upAsaka dazAMga 8. antakRta dazAMga 9. anuttaropapAtika dazAMga 10. prazna vyAkaraNAMga 11. vipAkasUtra upAMga 1. aupapAtika 2. rAjapraznIya 3. jIvAbhigama 4. prajJApanA 5. jambUdvIpa prajJapti 6. sUrya prajJapti 7. candra prajJapti 8. nirayAvaliyA 9. kalpAvaMtasikA 10. puSpikA 11. puSpa cUlikA 12. vRSNidazA __ mUla sUtra cheda sUtra 1. Avazyaka sUtra 1. nizItha 2. dazavaikAlika sUtra 2. mahAnizItha 3. uttarAdhyayana sUtra 3. vRhatkalpa 4. anuyogadvAra sUtra 4. vyavahAra 5. piNDaniyukti 5. dazAzrutaskandha 6. oghaniyukti 6. paMca kalpa isake atirikta painnA zIrSaka ke antargata 10 anya grantha bhI haiM, jinheM milAkara kula 45 Agama hote haiN| katipaya anya vicAradhArA ke vyakti 39 anya graMthoM ko AgamoM | 16 - - tulasI prajJA aMka 130
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________________ kI zreNI meM rakhakara kula 84 granthoM ko Agama kI saMjJA dete haiN| jaina dharma kI terApaMtha (zvetAmbara) paramparA 11 aMga, 12 upAMga, 5 mUla sUtra evaM 4 cheda sUtroM (kula 32) ko hI prAmANika mAnatI hai| kintu inakI pramANikatA athavA apramANikatA hamAre vivAda kA viSaya nahIM haiM, ata: hama isa viSaya ko yahIM chor3a dete haiN| itanA nizcita hai ki uparokta graMtha arddhamAgadhI bhASA ke zreSTha graMtha haiM, jinameM jJAna vijJAna kI aneka vidhAoM ke sAtha hI gaNita sambandhI vipula sAmagrI nihita hai| jaina AgamoM meM bhI cihnAkita Agama gaNitIya dRSTi se vizeSa mahattva ke haiN| __jaina Agama granthoM meM sthAnAMga (ThANaM) kA mahattvapUrNa sthAna hai| aMga sAhitya meM yaha tRtIya sthAna para AtA hai| mUla rUpa se lagabhaga 300 I. pU. meM sRjita evaM 5vIM za.I. meM apane vartamAna rUpa meM saMkalita isa aMga ke dasaveM adhyAya meM nihita 100 vIM gAthA gaNitajJoM kI dRSTi se mahattvapUrNa hai| isa gAthA se hameM gaNita ke antargata adhyayana ke viSayoM kI jAnakArI milatI hai| parokSa rUpa se yaha mAnA jA sakatA hai ki ye viSaya Agama meM bhI upalabdha hoMge, kyoMki tIrthaMkara mahAvIra ko saMkhyA jJAna ke saMkalana mAtra hai| sthAnAMga sUtra meM upalabdha yaha gAthA sthAnAMga ke vividha mudrita saMskaraNoM meM nimna prakAra pAI jAtI hai dasa vighe saMkhANe paNatte taM jahAparikamma vavahAroM rajju rAsI kalAsavaNNe y| jAvaMtAvati vaggo dhaNo ya (ta) taha vaggavaggo vi|| kappo pa. (ta)......1 uparyukta rUpa ke atirikta kaI gaNita itihAsajJoM ne ise nimna rUpa meM bhI uddhRta kiyA hai parikammaM vavahAro rajju rAsI kalAsavanne (kalAsavaNNe) y| jAvaMtAvati vaggo dhano tataha vagga vaggo vikalpo ta // .........2 ukta rUpa meM gAthA ko datta evaM upAdhyAya ne uddhRta kiyA hai jabaki kApaDiyA ne ise nimna rUpa meM uddhRta kiyA hai parikamma 1 vavahAro 2 rajju 3 rAsI 4. kalAsavanne 5 y| jAvaMtAvati 6 vaggo 7 ghaNo 8 tataha vaggo 9 vikappo ta // ............ ThANa12 kI 1 kI saMskRta chAyA nimna dI gaI haiparikarma vyavahAra rajju rAzi kalAsavarNa c| yAvat tAvat iti varga dhanazca tathA vrgvgopi|| kalpazca ..........4 tulasI prajJA janavarI-mArca, 2006 - - 17
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________________ #wi ono varga sthAnAMga kI isa gAthA kI vartamAna meM upalabdha sarvaprathama vyAkhyA abhayadeva sUri 11vIM za.I. dvArA kI gii| unhoMne sthAnAMga kI TIkA meM uparyukta gAthA meM Aye viSayoM kA artha spaSTa kiyA1. parikamma saMkalana Adi 2. vavahAro zreNI vyavahAra yA pATIgaNita 3. rajju samatala jyAmiti rAsI anno kI DherI kalAsavaNNe bhinna jAvat tAvat prAkRtika saMkhyAoM kA guNana yA saMkalana vaggo 8. ghaNo ghana 9. vaggavaggo caturtha ghAta 10. kappo krakacikA vyavahAra datta13 (1929) ne lagabhaga 900 varSoM ke uparAMta uparyukta vyAkhyA ko apUrNa evaM ekAMgI ghoSita karate hue apanI vyAkhyA prastuta kii| yadyapi datta ke samaya meM bhI jaina gaNita kA jJAna atyanta prAraMbhika thA evaM gaNitIya dRSTi se mahattvapUrNa, vartamAna meM upalabdha grantha usa samaya taka aprakAzita evaM ajJAta the, tathApi vyAkhyA abhayadevasUri kI vyAkhyA kI apekSA tarkasaMgata pratIta hotI hai| unhoMne dasa zabdoM kI vyAkhyA kramazaH nimna prakAra dI hai 1. aMka gaNita ke parikarma 2. aMka gaNita ke vyavahAra 3. rekhAgaNita 4. rAziyoM kA Ayatana Adi nikAlanA 5. bhinna 6. sarala samIkaraNa 7. varga samIkaraNa 8. ghana samIkaraNa 9. caturthaghAta samIkaraNa 10. vikalpa gaNita yA kramacaya-saMcaya datta dvArA viSaya kI vyApaka rUpa se samIkSA kiye jAne ke uparAMta sarvaprathama kApar3iyA (1937) ne isa viSaya kA sparza kiyA kintu nirNaya hetu atirikta sAmagrI evaM prAcIna jaina gaNitIya graMthoM Adi ke abhAva meM Apane apanA nirNaya surakSita rakhate hue likhA hai ki : It is extremely difficult to reconcile these two views specially when we 18 - - tulasI prajJA aMka 130
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________________ have at present neither any acess to a commentry prior to the one mentioned above nor to any mathematicale works of Jaina authorship which is earlier to Ganitasara samgraha. So under these circumstances. I shall be excused if I reserve this matter for further research.14 ___AyaMgara (1967)15 upAdhyAya (1971)16 agravAla (1972)7 jaina lakSmIcandra (1980)18 ne apanI kRtiyoM/ lekhoM meM isa viSaya kA vyApaka UhApoha kiyA hai| sthAnAMga sUtra ke vigata do-tIna dazakoM meM prakAzita aneka saTIka saMskaraNoM meM yaha viSaya svAbhAvika rUpa se AyA hai| kintu sabhI (saTIka saMskaraNoM) meM abhayadevasUri kI hI mAnyatA kA poSaNa kiyA gayA hai / jaina vizva bhAratI, lADanUM se prakAzita saMskaraNa meM tIna pRSThIya vistRta pariziSTa meM isa viSaya kI vivecanA kI gaI hai kintu vaha bhI paramparAnurUpa hI hai| saMlagna sAraNI kramAMka-1 meM maiMne isa gAthA ke dasoM viSayoM kA pAramparika artha datta kA dRSTikoNa tathA Adhunika sandarbha meM upayukta artha pradarzita kiyA hai isa viSaya se sambaddha katipaya anya gAthAoM kA ullekha bhI Avazyaka hai| Agama graMthoM meM carcita gaNitIya viSayoM kI jAnakArI dene vAlI eka anya gAthA zIlAMka (9 vIM za.I.) ne sUtrakRtAMga kI TIkA meM poMDarIka zabda ke nikSepa ke avasara para ughRta kI hai| gAthA nimnavat hai : parikamma rajju rAsI vavahAre taha kalAsavaNNe (savanne ) y| (pudgala) jAvaM tAvaM ghaNe ya ghaNe vagga vaggavagge y|" ...... TIkA ke sampAdaka mahodaya ne uparyukta gAthA kI saMskRta chAyA nimna prakAra kI hai| parikammaM rajju rAziH vyavahAramtayA klaasprnnshc| pudgalA: yAvattAvat bhavanti ghanaM ghanUmalaM vargaH vrgmuulN| ...... ye spaSTa hai ki isa gAthA meM bhI viSayoM kI saMkhyA dasa hI hai kintu usameM sthAnAMga meM AI gAthA ke vikappota ke sthAna para puggala zabda AyA hai arthAt yahA pudgala ko gaNita adhyayana kA viSaya mAnA gayA hai, vikalpa ko nhiiN| zeSa nau prakAra sthAnAMga ke samAna hI haiN| saMskRta chAyA ko dekhane se spaSTa hai ki gaNita adhyayana ke viSaya 11 haiM arthAt parikarma, vyavahAra, rajju, rAzi, kalAsavarNa, pudgala, yAvat, tAvata, ghana, ghanamUla, varga evaM vargamUla / bosa ne apanI pustaka meM uparyukta gAthA (6) ko uddhRta kiyA hai kintu usake AdhAra para nIce jo viSayoM kI sUcI banAyI gayI hai, usameM pudgala ko haTAkara vikalpa tulasI prajJA janavarI-mArca, 2006 - - 19
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________________ gaNita ko sammilita kara diyA hai22 athavA yaha kahA jAye ki sthAnAMga kI gAthA ke viSayoM ko de diyA hai| isakA kyA kAraNa hai ? saMbhavata: uddhRta karane kI truTi hai| punaH dRSTavya hai ki mUla gAthA (5) meM bhI kucha aisA nahIM hai jo mUla zabda ko dhvanita karatA ho| datta ne bhI likhA hai There is nothing in the either form which could be informed a reference to roots (mula) Above all by that interpretation, he has made the number of topics for discussion to be eleven against the express injuction of the conanical works that they are all together ten. So we shall reject the rendering of the verse (sanskrit Version). aba prazna yaha uThatA hai ki kyA pudgala ko gaNita adhyayana kA viSaya mAnA jAye? isa sandarbha meM datta mahodaya ne to spaSTa likhA hai ki- Pudgals as a topic for discussion in mathematics is meaningless. arthAt pudgala ko gaNita adhyayana kA viSaya svIkAra karanA nirarthaka hai| kintu vicAraNIya yaha hai ki niSkarSa Apake dvArA taba diyA gayA thA jaba karma siddhAnta kA gaNita prakAza meM nahIM AyA thaa| usa samaya taka Relativity ke sandarbha meM jainAcAryoM ke prayAsa bhI prakAzita nahIM huye the| Aja parivartita sthiti meM yaha niSkarSa itanA sugamatA se gale nahIM utaratA, kyoMki asaMkhyAta viSayaka gaNita, rAzi gaNita (Set theory) Adi kA mUla to pudgala hI hai| eka tathya yaha bhI hai ki zIlAMka ne bhI to ise kisI prAcIna grantha se hI uddhRta kiyA hogaa| lekina samasyA yaha hai ki pudgala ko gaNita kA viSaya svIkAra karane para vikalpa chUTa jAtA hai jabaki vikalpa to atyadhika evaM nirvikalpa rUpa se jaina graMthoM meM AtA hai| yahA~ hameM vRhatkalpa bhASya kI eka paMkti kucha madada karatI hai- "bhaMga gaNitAi gamikaM''23 / malayagiri ne isakI vyAkhyA karate hue likhA hai ki bhaMga (vikalpa) evaM gaNita alaga-alaga hai|24 saMkSepa meM yaha viSaya vicAraNIya hai evaM abhI yaha nirNaya karanA upayukta nahIM hai ki pudgala ko gaNitIya adhyayana kA viSaya kiyA jAye athavA nhiiN| sthAnAMga sUtra ke hI caturtha adhyAya meM etadviSayaka eka anya gAthA prApta hotI haicauvidhi saMravANe paNNatte taM jhaa| parikamma vavahAre vajju raasii||25 isa gAthA para adyAvadhi kisI ne dhyAna nahIM diyA hai| eka hI grantha meM do prakAra ke 20 jA aMka 130 150
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________________ ullekha kyoM haiM? kyA saMkhyAna ke cAra prakAra pichale pRSTha para uddhRta datta ke niSkarSa ke pratikUla haiM ? kyA yahA~ saMkhyAna ke prakAra koI vizeSa guNa rakhate haiM ? isa viSaya para abhI aura vyApaka vicAra vimarza apekSita hai| maiM AcArya zrI tulasI jI ke sammukha 3-6 navambara, 1986 ko lADanU~ meM Ayojita antarrASTrIya jaina vidyA saMgoSThI meM isa viSaya kI vistAra se carcA kI thI evaM merA zodha patra 'tulasI prajJA' ke do aMkoM meM prakAzita huA thA, 26 jisameM ina dasoM viSayoM kI vivecanA haiM draSTavya I jaina AgamoM meM gaNitIya sAmagrI ke adhyayana ke krama meM aba taka aneka sphuTa prayAsa huye haiM jinakI sUcI nimnavat hai / isake hara zodha patra evaM pustaka meM kucha na kucha nayA hai kintu koI bhI pUrNa nahIM haiM / B.B. Dutt 1929 The Jaina School of Mathematics, B.C.M.S. (Calcutta ), pp. 115-143 B.B. Dutt & A.N. Singh 1935-38 History of Hindu Mathematics 2 vols. Motital Banarasi Das, Reprited combibed Edition. Asia Publishing House, 196, Reprinted mittal Publication, Delhi, 2001 H.R. Kapadia ba. la. upAdhyAya 1987 mukuTabihArIlAla agravAla 1972 anupama jaina 1937 1980 tulasI prajJA janavarI-mArca, 2006 Introducion of Ganita Tilaka Published with Ganita Tilaka of Simha Tilaksuri, Gaikwad Oriental Seies, Baroda, pp. IV-LXXVIII prAcIna bhAratIyaya gaNita, dillI gaNita evaM jyotiSa ke vikAsa meM jainAcAryoM kA yogadAna, zodha prabandha AgarA vi. vi., AgarA arddhamAgadhI AgamoM evaM unakI TIkAoM meM nihita gaNitIya siddhAnta antargata gaNita ke vikAsa meM jainAcAryoM kA yogadAna M. Phil yojanA kA vivaraNa, meraTha vi. vi. meraTha, pR. 36-70 21
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________________ lakSmIcandra jaina anupama jaina anupama jaina lakSmIcandra jaina R.C. Gupta rAdhAcaraNa gupta Parmeshvar Jha anupama jaina anupama jaina 22 1980 1985-86 jaina gaNitIya sAhitya, tulasI prajJA (lADanU~) 11(3)pR. 3-16, 12 (2), pR. 36-46, punarmudrita arhat vacana ( indaura), 1 (1) pR. 19-40 1986-87 jaina AgamoM meM nihita gaNitIya adhyayana ke viSaya, tulasI prajJA (lADanU~), 12 (4) pR. 57-65, 13 (1), pR. 37-43 gaNitAnuyoga prastAvanA, antargata gaNitAnuyoga saMkalana - muni kanhaiyAlAla kamala, ahamadAbAda, pR. 976 1986 1986 1987 Contribution of Jainacaryas to Mathematies and Astronomy, Arhat Vacana (indore). 1 ( 1 ) pp. 163-172 gaNita ke vikAsa meM jainAcAryoM kA yogadAna, meraTha, vi. vi. meraTha meM prastuta Ph. D. zodha prabandha jaina AgamoM meM gaNita, jaina bhAratI, 48 (9), pR. 14-21 hamane jaina vizvabhAratI saMsthAna ke sahayoga se arddhamAgadhI AgamoM meM nihita gaNitIya tulasI prajJA aMka 130 AgamoM meM gaNitIya sAmagrI tathA unakA mUlyAMkana, tulasI prajJA (lADanU~), 6 (9), T. 35-69 1988 1992 2000 Jinabhadra Gani and Segment of a Circle between Two Parallel Chords, Ganita Bharati (Delhi) 7 (1-4). p. 2526 jinabhadragaNi ke eka gaNitIya sUtra kA rahasya, AsthA evaM ciMtana, (dillI) khaNDa jaina prAcya vidyAyeM, pR. 60-62
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________________ sAmagrI ke adhyayana kI yojanA banAI hai evaM isa para kAma cala rahA hai| isake tatkAla bAda zaurasenI prAkRta sAhitya meM nihita gaNita tathA usake bAda jaina Agametara sAhitya meM upalabdha gaNitIya vivecanoM ko saMkalita kiyA jAnA prastAvita hai| Agametara sAhitya ke antargata hama AcArya zrIdhara, mahAvIra, kumudendu, zrIpati, siMhatilaka sUri, Thakkara pherU, rAjAditya, anantapAla, mahimodaya, tejasiMha sUri, hemarAja Adi jaina AcAryoM evaM vidvAnoM ke kRtitva meM se gaNitIya abhiruci kI sAmagrI saMkalita kreNge| yaha hamArA saMkalana evaM vizleSaNa antatogatvA jaina paramparA meM gaNitIya vicAroM kA vikAsa zIrSaka mahattvAkAMkSI pariyojanA meM sahAyaka hogaa| mere mana meM kAphI dinoM meM yaha parikalpanA haiM ki Development of Mathematical Thoughts in Jainism zIrSaka sarvAMgapUrNa pustaka kA sRjana kiyA jAye, jisase vizva gaNitIya itihAsa se jaina gaNita ke gaurava ko sakSamatA ke sAtha pratisthApita kiyA jA ske| sandarbha :1. gaNitasAra saMgraha, mU. le- mahAvIrAcArya, kannar3a anuvAda sahita sampAdita DaoN. padmAvathammA, hombuja jaina maTha, humacA (karnATaka), 2000, adhyAya-1, gAthA 17-19 2. vahI, adhyAya-1, gAthA- 16 3. Winternitz, History of Indian Literature, book-2, pp 431-434 4. gaNita sAra saMgraha, hindI anuvAda sahita sampAdita pro. lakSmIcandra jaina, jaina saMskRti saMrakSaka saMgha, zolApura, 1963 ke antargata graMthamAlA sampAdakIya- DaoN. hIrAlAla jaina evaM DaoN. A. ne upaadhye| Avazyaka kathA, zloka 174 6. bhagavatI sUtra, sUtra-90 7. ThANaM (sthAnAMga sUtra) sUtra 747, 10/100 8. B. B. Dutt. The Jaina School of Mathematies, P 119. 1. lakSmIcandra jaina, AgamoM meM nihita gaNitIya sAmagrI kA mUlyAMkana pR. 37 10. ba. la. upAdhyAya, prAcIna bhAratIya gaNita, pR. 26 11. H.R. Kapadia, Introduction of Ganita Tilak, P, XII. 12. ThANaM, pR. 926 w 0 tulasI prajJA janavarI-mArca, 2006 - - 23
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________________ 13. B. B. Dutt. The Jaina School of Mathematies, P 119-122. 14. H.R. Kapadia, Introduction of Ganita Tilak, P, XIII. 15. C.N. Srnivasiengar, The History of Ancient Indian Mathematics. pp. 25-27 16. ba. la. upAdhyAya, prAcIna bhAratIya gaNita, pR. 26 17. mukuTa bihArIlAla agravAla-gaNita evaM jyotiSa ke vikAsa meM jainAcAryoM kA yogadAna, pR. 30-57 18. lakSmIcandra jaina, AgamoM meM nihita gaNitIya sAmagrI kA mUlyAMkana, pR. 37-41, 41 19. sUtra kRtAMga- zruta skandha-2, adhyAya-1 sUtra 154 20. B. B. Dutt. The Jaina School of Mathematies, P 120 21. vahI pR. 170 22. vahI pR. 120 23. vRhatkalpa bhASya-143 24. H.R. Kapadia, Introduction of Ganita Tilak, P, XIII. 25. ThANaM, adhyAya-4 sUtra 505 26. anupama jaina, jaina AgamoM meM nihita gaNitIya adhyayana ke viSaya, tulasIprajJA (lADanUM) 12 (4) 57-65, 13 (1) 37-43, 1986, 1987 'jJAna chAyA' DI-14, sudAmA nagara indaura - 452 009 24 - - tulasI prajJA aMka 130
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________________ svapna-vijJAna samaNI kusuma prajJA svapna kA mAnava-jIvana ke sAtha gaharA sambandha hai| anya mAnasika kriyAoM kI bhAMti svapna bhI eka mAnasika kriyA hai| saMsAra kA koI bhI prANI aisA nahIM hai, jisane kabhI svapna na dekhA ho| vijJAna ke anusAra dRSTihIna vyakti evaM pazu-pakSI bhI svapna dekhate haiN| svapna manuSya kI avyakta evaM supta bhAvanAoM ke pratibimba haiN| manovaijJAnika klITamana ke anusAra amUrta vicAra hI svapna meM mUrtimAn rUpa meM prastuta hote haiN| svapnAvasthA meM vyakti dezAtIta aura kAlAtIta hokara mukta rUpa se vicaraNa karatA hai| ataH yaha nidrAvasthA kA gatizIla anubhava hai| manovaijJAnika svapnoM ko tanAva evaM antardvandvoM se mukti pAne kA IzvarIya varadAna mAnate haiN| unake anusAra sapane meM vyakti jAgRta avasthA kI apekSA adhika caitanya evaM zaktisampanna hotA hai| prAcIna graMthoM meM svapna jyotiSazAstra kA viSaya rahA lekina Adhunika zikSApraNAlI meM svapna manovijJAna kA viSaya hai| Agama sAhitya meM svapnoM ko aSTAMga mahAnimitta ke antargata svIkAra kiyA gayA hai| prAcIna kAla meM svapnavidyA AjIvikA calAne kA sAdhana bhI thii| mANDUkya upaniSad meM mana kI tIna avasthAoM kA ullekha hai, jisameM eka avasthA svapnAvasthA hai| vyavahAra bhASya meM 'svapna bhAvanA' nAmaka graMtha kA ullekha milatA hai, jise caudaha varSa kI dIkSA paryAya vAlA sAdhu par3ha sakatA thA, Aja vaha graMtha anupalabdha hai| ___yUnAna aura prAcIna mizra meM svapna IzvarIya saMdeza mAne jAte the| vahAM svapna ke AdhAra para hI bhAvI kAryakrama yuddha Adi kA nirNaya kiyA jAtA thaa| hama svapna kyoM dekhate haiM ? unakA phala kyA hotA hai ? hamAre vAstavika jIvana ke saMdarbha meM unakI kyA sthiti hai ? ina praznoM para bhAratIya manISiyoM ne gaharAI se ciMtana kiyA hai| tulasI prajJA janavarI-mArca, 2006 - - 25
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________________ svapnaH artha-mImAMsA sAmAnyatayA nidrita avasthA meM jo ghaTanA dikhalAI detI hai, vaha svapna kahalAtI hai| svapna pratyeka vyakti kI apanI-apanI bhAvanAoM evaM vAsanAoM ke anurUpa racI huI eka vizeSa sRSTi hai| jaina darzana ke anusAra svapna dravya mana kA paudgalika pariNamana hai| kevalajJAnI svapna nahIM dekhate kyoMki unake dravya mana kI prakriyA nahIM hotii| svapna kevala samanaska vyakti hI dekha sakate haiN| bhagavatI sUtra kI TIkA ke anusAra sote samaya vikalpa ke anurUpa jo anubhava hotA hai, use svapna kahA jAtA hai| sthAnAMga TIkA meM nidrA-vikAra se jo dRzya dikhalAI par3ate haiM, use svapna kahA gayA hai| yoga vAziSTha ke anusAra bAhya jJAnendriyoM kI kriyA ke abhAva meM aMdara ke kSobha se jo jJAna hotA hai, usa avasthA kA nAma svapna hai| AkrAntendriyachidro, yataH kSubdho'ntareva sH| saMvidAnubhavatyAzu, sa svapna iti kthyte|| arastU ke anusAra sapane kisI bhI parAbhautika astitvoM kI dena nahIM hai| ye mAnavIya AtmA ke niyamoM ke anusAra saMcAlita hote haiN| eDalara kA maMtavya hai ki svapna kA janma hamAre dainika jIvana kI ulajhI samasyAoM se hotA hai| ye hamArI mahattvAkAMkSAoM ko sAkAra karate haiN| juMga kA mAnanA hai ki svapnoM kA kArya manovaijJAnika saMtulana kAyama karanA hai| svapnoM ke bAre meM phrAyaDa kA ciMtana bahucarcita evaM samAlocya rhaa| usake anusAra svapna vaha prakriyA hai, jisake dvArA acetana mana kI damita icchAeM apanA rUpa badalakara cetana mana meM praveza karatI haiM aura svapna meM citra rUpa meM dikhalAI par3atI haiN| (Dream is a process through which unconscious wishes make entrance into the consciousness in a disguised form. svapnoM ke prakAra sAmAnyatayA svapnoM kI saMkhyA kA nirdhAraNa nahIM kiyA jA sakatA kintu vaiziSTya ke AdhAra para bhagavatI sUtra meM pAMca prakAra ke svapnoM kA ullekha milatA haiM 1. yathAtathya :- svapna meM jo kucha dikhAI de, jAgane para bhI usakadekhanA tathA usake anusAra hI zubhAzubha phala kI prApti honA yathAtathya svapna hai| TIkAkAra ne isake do bheda kie haiM- (1) dRSTArtha visaMvAdI, (2) phlaavisNvaadii| svapna meM dekhe dRzya ko jAgRta avasthA meM dekhnaa| jaise svapna meM kisI ne hAtha meM phala diyA, vaisA hI jAgRta 25 tulasI prajJA aMka 130
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________________ avasthA meM dekhanA, yaha dRSTArtha visaMvAdI svapna hai| svapna ke anusAra usakA phala milanA phalAvisaMvAdI svapna hai| jaise svapna meM koI svayaM ko hAthI yA ghor3e para ArUr3ha dekhe, kAlAntara meM use dhana sampatti kA lAbha honaa| 2. pratAna :- vistArayukta svapna dekhanA pratAna svapna darzana hai| yaha yathArtha aura ayathArtha donoM prakAra kA ho sakatA hai| 3. cintA :- jAgRta avasthA meM jisa vyakti yA vastu ko dekhA, svapna meM usI vyakti yA vastu ko dekhanA cintA svapna darzana hai| 4. tadviparIta :- svapna meM jo vastu, vyakti yA dRzya dekhA, jAgane para usake viparIta vastu, vyakti yA dRzya kI prApti honA tadviparIta svapna darzana hai| __ avyakta :- svapna meM dekhI vastu kA spaSTa rUpa se jJAna na honA avyakta svapna darzana hai| nizItha bhASya meM bhI ina pAMca prakAra ke svapnoM kA ullekha milatA hai| vizeSAvazyaka bhASya meM svapna ke 9 prakAra batAe gae haiM 1. anubhUta - snAna, bhojana, vilepana Adi anubhUta vastuoM kA svapna meM diikhnaa| 2. dRSTa - hAthI, ghor3e, UMTa, baila Adi pUrva meM dRSTa vastuoM kA svapna meM diikhnaa| 3. zruta - bhUta, pizAca, svarga, naraka Adi sunI huI cIjoM kA svapna meM diikhnaa| 4. prakRtivikAra - vAta, pitta Adi kI nyUnAdhikatA se utpanna vikAra ke kAraNa svapna diikhnaa| udAharaNArtha vAta prakRti vAlA parvata para car3hanA yA AkAza meM ur3ane kA svapna dekhatA hai| pitta doSa se vyakti agnipraveza tathA kaphadoSa se nadI snAna Adi svapna dikhAI dete haiN| 5. cintA - mana-cintita vastu kA svapna meM diikhnaa| 6. devatA - kisI deva vizeSa ke anukUla yA pratikUla hone para dIkhane vAlA svpn| 7. aNUkA - prAdezika sajalatA ke kAraNa Ane vAlA svpn| 8. puNya - dharmakriyA ke prabhAva se Ane vAlA zubha svpn| 9. pApa - pApa ke udaya se dikhAI dene vAlA svpn|' tiloyapaNNatti meM phala ke AdhAra para svapna ke do bheda kie haiM- 1. cihna svapna, 2. mAlA svpn| hAthI siMha Adi kA darzana cihna svapna hai, jo kisI zubha evaM azubha ke pratIka rUpa haiM tathA pUrvApara sambandha rakhane vAlA svapna mAlA svapna hai|' tulasI prajJA janavarI-mArca, 2006 - - 27
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________________ caraka saMhitA meM dRSTa, zruta, anubhUta, prArthita evaM kalpita-ina pAMca prakAra ke svapnoM kA ullekha milatA hai|' dRSTaM zrutAnubhUtaM ca, prArthitaM kalpitaM tthaa| bhAvikaM doSajaM caiva, svapnaM paMcavidhaM viduH|| roma ke vikhyAta lekhaka sisaro ne onIrokriTikA nAmaka pustaka meM svapna ke pAMca bhedoM kA ullekha kiyA hai- 1. sAMketika, 2. bhaviSya sUcaka, 3. icchApUrti rUpa, 4. du:svapna, 5. divya svpn| manovaijJAnikoM ne mukhya rUpa se svapnoM kA vargIkaraNa isa prakAra kiyA haigati - gati yA kriyA se sambandhita svpn| 35 pratizata svapna gati yukta hote haiN| icchApUrti - damita icchAoM kI prakArAntara se pUrti karane vAle svpn| isa prakAra ke svapnoM kI bhASA saMketAtmaka hotI hai| punarAvartaka - bAra-bAra dikhAI dene vAle svpn| cintA - cintA utpanna karane vAle svapna, jaise-vyApAra meM ghATA yA priya vyakti kA viyoga aadi| bhaviSyasUcaka - bhaviSya sambandhI sUcanA dene vAle svpn| bhayAnaka - Dara yA bhaya paidA karane vAle svpn| sAmUhika - eka hI prakAra kA svapna aneka vyaktiyoM dvArA dekhA jaanaa| daNDa - svapna meM daNDa yA kaSTa diyA jAnA dekhnaa| ye svapna acetana meM daNDa bhogane kI icchA vyakta karate haiN| mRtyu - svapna meM paricita vyaktiyoM yA svayaM ko mRta dekhanA athavA mRta vyaktiyoM ko jIvita dekhnaa| pratirodha - sAmAjika niyamoM yA prathAoM kA pratirodha karane vAle svapna / ' zubhAzubha svapnoM kI saMkhyA svapnoM kI saMkhyA nirdhArita karanA atyanta kaThina hai| bhagavatI TIkA ke anusAra svapna asaMkhyeya ho sakate haiN| svapnoM ke phala ke bAre meM bhAratIya RSi-maharSiyoM ne itanA ciMtana kiyA ki yadi una sabakA saMkalana kiyA jAe to eka pUrA graMtha taiyAra ho sakatA 28 - - tulasI prajJA aMka 130
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________________ hai| viziSTa phalAphala dene kI apekSA se mahAvIra ne 72 prakAra ke svapnoM kA ullekha kiyA hai| unameM 42 svapna jaghanya evaM azubha phala vAle tathA 30 svapna uttama phala dene vAle haiN| gaMdharva, rAkSasa, bhUta, pizAca, bukkasa, mahiSa, sAMpa, UMTa, gadhA, billI, tama, durAcAriNI strI Adi 42 svapna jaghanya haiN| 1. arhat, 2. buddha, 3. hari, 4. kRSNa, 5. zaMbhu, 6. nRpa, 7. brahmA, 8. skanda, 9. gaNeza, 10. lakSmI, 11. gaurI, 12. hAthI, 13. gAya, 14. vRSabha, 15. candra, 16. sUrya, 17. vimAna, 18. bhavana, 19. agni, 20. samudra, 21. sarovara, 22. siMha, 23. ratnoM kA Dhera, 24. giri, 25. dhvaja, 26. jala se pUrNa ghaTa, 27. purISa, 28. mAMsa, 29. matsya, 30. kalpadruma, ye 30 svapna mahAn evaM uttama phala dene vAle haiM , ata: ye mahAsvapna kahalAte haiN| tIrthaMkara evaM cakravartI kI mAtAeM ina 30 svapnoM meM 14 mahAsvapna dekhatI haiN| vAsudeva kI mAtAeM caudaha svapnoM meM sAta, baladeva kI mAtA cAra, mANDalika rAjA yA bhAvitAtma aNagAra kI mAtA 1 mahAsvapna dekhatI hai|" digambara paramparA meM tIrthaMkara kI mAtA solaha, cakravartI kI mAtA chaha, baladeva kI mAtA sAta svapna dekhatI hai| agnipurANa ke 229 veM adhyAya meM zubhAzubha svapnoM ke bAre meM vistRta varNana milatA hai| bhagavatI sUtra meM 14 aise svapnoM kA ullekha milatA hai, jisase usa vyakti kI tadbhavagAmitA kA ullekha milatA hai| jaise koI vyakti yadi svapna meM sarva ratnamaya vimAna para ArohaNa karatA hai, taraMgoM se vyApta mahAsAgara ko kuzalatApUrvaka pAra karatA hai, kusumita padmasarovara meM praveza karatA hai, cAMdI sone evaM ratnoM ke Dhera para caDhatA hai, kAle yA kheta ulajhe hue sUta ko sulajhAtA hai to vaha usI janma meM mukta hotA hai| bhagavatI sUtra ke anusAra saMvRta, tyAgI evaM saMyamI vyakti ke dvArA dekhe gae svapna kA phala satya hotA hai| vaha kabhI sAMsArika lAlasAoM se yukta svapna nahIM dekhtaa| TIkAkAra ne isake do kAraNa batAe haiM- 1. citta kI nirmalatA, 2. devatA kA anugraha / asaMyamI vyakti kA svapna, yathArtha bhI ho sakatA hai aura ayathArtha bhii| svapna-phala kI avadhi svapnoM kA phala milane ke bAre meM bhI bhAratIya manISiyoM ne paryApta cintana kiyA hai| sAmAnyataH roga, zoka, cintA, kAmAta evaM matta avasthA meM dekhe gae svapna nirarthaka hote haiN| vyAdhitena sazokena, cintAgrastena jNtunaa| kAmArtenAtha mattena, dRSTaH svapno nirrthkH|| tulasI prajJA janavarI-mArca, 2006 - - 29
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________________ upaniSad ke anusAra rAtri ke prathama prahara meM dekhe gae svapna kA phala bAraha mahIne meM, dUsare prahara meM dekhe svapna kA phala chaha mAsa meM, tIsare prahara meM dekhe svapna kA phala tIna mahIne se, cauthe prahara meM dekhe svapna kA phala pandraha dinoM meM tathA aruNodaya ke samaya dekhe svapna kA phala turanta milatA hai| prAta:kAlIna dekhe gae svapna satya hone kA eka kAraNa yaha ho sakatA hai ki usa samaya zarIra thakAna aura tanAva se mukta hokara nitAnta sahaja avasthA meM rahatA hai| zubha svapna dekhakara phira nahIM sonA caahie| nIMda lene se athavA phira azubha svapna dekhane se pUrva dRSTa svapna kA phala maMda yA kSINa ho jAtA hai| Agama sAhitya meM aneka sthaloM para zubha svapna dekhane ke bAda dharma jAgaraNa pUrvaka rAtri bitAne kA ullekha milatA hai| Rgveda meM svapna ke aniSTa phala ko dUra karane ke lie varuNa se eka prArthanA kI gayI hai ki mitroM ne jo svapna ke bAre meM bhayaMkara bAteM batAI haiM, unase merI rakSA kro| isa prArthanA se spaSTa hai ki svapna ke aniSTa phala ko dUra karane ke lie devatAoM se prArthanA kI jAtI thii| duHsvapna Ane para usake aniSTa phala ko dUra karane ke lie Rgveda meM nimna sUkta milatA- 'duHsvapna janita pApa se nivRtta hotA hU~ / sampatti-hInatA se dUra hotA huuN| duHsvapna nivAraka maMtra ko maiMne kavaca ke samAna dhAraNa kara liyA hai, isalie mere zokAdi bhAga jaaeN| rAtrezcaturSu yAmeSu, dRSTaH svapnaH phlprdH| mAsai dazAbhiH SaDbhistribhirekena ca krmaat|| nizAntyaghaTikA yugme, dazAhAt phalati dhruvm| dRSTaH sUryodaye svapnaH, sadyaH phalati nishcitm|| svapna kaba? svapna kaba AtA hai, isa bAre meM aneka vaijJAnikoM ne khoja kI hai| kucha vaijJAnikoM ke anusAra sone ke 80 yA 90 miniTa bAda mastiSka meM unmAda kA saMcAra hotA hai, rAsAyanika kriyAeM prAraMbha hotI hai aura svapna Ane prArambha ho jAte haiN| gautama ke dvArA prazna pUchane para mahAvIra ne kahA ki svapna na jAgRta avasthA meM AtA hai aura na hI pUrNa nidrita ____avasthA meM ,ardha nidrita avasthA meM svapna Ate haiN|'' jAgate hue AMkheM khulI rahatI haiM, cetanA caMcala rahatI hai, isalie svapna nahIM A skte| gaharI nIMda meM snAyu pUrNa 30 - - tulasI prajJA aMka 130
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________________ zithila ho jAte haiM, antarmana bhI pUrNa vizrAma karane lagatA hai, ataH usa sthiti meM svapna nahIM aate| jaba mana kucha thaka jAtA hai, AMkheM baMda ho jAtI haiM, bAhya pravRtiyAM ruka jAtI haiM, usa arddhanidrita yA halkI nIMda kI avasthA meM svapna Ate haiM, ciMtAtura vyakti ko svapna adhika Ate haiM, kyoMki isa avasthA meM nIMda acchI nahIM aatii| koTyAcArya ke anusAra svapna meM mAnasika kriyA calatI rahatI haiN|" DaoN. klITamA ne parIkSaNa karake yaha siddha kiyA hai ki jaba vyakti sapane dekhatA hai, taba vaha AdhI nIMda meM rahatA hai / usa samaya mastiSka kI taraMgeM jAgRta manuSya kI taraha hI hotI haiM / Ayurveda ke graMtha ke anusAra jaba iMdriyAM apane viSaya se nivRtta ho jAtI haiM, mana zabdAdi viSayoM meM lIna rahatA hai, usa samaya manuSya svapna dekhatA hai| 7 bauddha darzana ke anusAra bAharI uttejanAoM, AMtarika vyAdhiyoM, acetana saMskAroM aura purAnI AdatoM Adi ke kAraNa svapna Ate haiN| zikAgo vizvavidyAlaya ke zarIrazAstrI klITamA ne parIkSaNa se siddha kiyA ki jaba nIMda raipiDa AI mUvameMTa hotI hai, taba vyakti svapna dekhatA hai| yUropa aura amerikA ke vaijJAnikoM ne khoja ke AdhAra para yaha niSkarSa nikAlA hai ki AdamI rAta bhara meM sAta-ATha ghaMTe kI nIMda ke daurAna 5 se 7 taka sapane dekhatA hai / svapna kyoM ? jaina darzana ke anusAra svapna kA mUla kAraNa darzana mohanIya karma kA udaya hai| manovaijJAnikoM ne svapna Ane ke kAraNoM kI apane-apane DhaMga se vyAkhyA kI hai / prAyaH manovaijJAnikoM ne eka svara se isa bAta ko svIkRta kiyA hai ki svapna Ane kA pramukha kAraNa hai mana kA antardvandva evaM icchAoM kA damana / jaina AcAryoM ke anusAra prakRtigata vikAra evaM devatA ke anubhAva se dRSTa, vicArita padArtha svapna meM dikhAI dete haiM / Ayurveda ke graMthoM meM svapna Ane kA mukhya kAraNa haiM- zarIra meM vAta, pitta evaM kapha Adi prakRtiyoM kA asaMtulana / eDalara ne Atma gaurava kI vRtti kA saMtuSTa na honA svapna kA kAraNa mAnA hai| maikDUgala ke anusAra kisI bhI mUla pravRtti kA damana yA unakA paraspara saMgharSa svapna kA kAraNa hai / phrAyaDa ne atRpta evaM damita yaunecchA ko svapna kA kAraNa mAnA hai / phrAMsa ke prakhyAta zodhakarttA DaoN. aiMDramArI ne bhI prayoga se isa bAta kI puSTi kI hai| unhoMne eka AdamI ko rAta meM sone se pUrva namaka kI giriyAM khilaaiiN| namaka khAne se use pAnI pIne kI apekSA huii| sapane meM usane pAnI pI liyA aura usakI pyAsa bujha gaI / vaijJAnikoM ke anusAra mastiSka ke AsapAsa lagabhaga 16 karor3a zirAoM se milakara tulasI prajJA janavarI-mArca, 2006 31
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________________ eka moTI paTTI banI huI hai, usI paTTI ke kAraNa svapna Ate haiN| vaijJAnika kasATakina ne aneka parIkSaNoM se yaha siddha kiyA hai ki jise hama svapna kahate haiM, vaha asala meM mastiSka kI sakriya kozikAoM kI bAhya parata kA hI kamAla hai| yadi svapna na ho to nIMda kA honA asaMbhava yA anAvazyaka ho jAtA hai / yaha eka ahaM prazna hai ki sapane AMkheM dekhatI haiM yA dimAga ? agara sapane AkheM dekhatI hai to netrahIna vyakti sapane dekha sakate haiM yA nahIM ? prophesara rAbarTa ne yaha siddha kara diyA hai ki mastiSka ke nyUronsa nIMda kI avasthA meM AMkhoM ke pArzvabhAga ko duniyA kI tasvIra palaTakara dikhalAte haiM / vaijJAnikoM kI yaha khoja bhI Azcaryajanaka hai ki sigareTa na pIne vAloM ko adhika sapane Ate haiM / pUrvAbhAsa aura svapna svapna atIta kI ghaTanAoM kA hI saMketa nahIM dete, pUrvAbhAsa ke sAtha bhI unakA gaharA sambandha hai / manuSya kA acetana mana svapna ke mAdhyama se bhaviSya ko pahale hI dekha letA hai| AgamoM meM anAgata ko jAnane ke ATha kAraNoM meM svapna ko eka kAraNa mAnA hai / josepha ko bhaviSya meM Ane vAle saMkaToM kA pUrvAbhAsa svapnoM ke mAdhyama se ho jAtA thA / arastU ne hajAroM varSa pUrva yaha ghoSaNA kI thI ki svapnoM ke mAdhyama se zArIrika vyAdhiyoM evaM parivartanoM kA jJAna pahale hI kiyA jA sakatA hai| svapna na kevala bhaviSyavANI karate haiM, apitu aneka saccAiyoM ko ujAgara karate haiM / parAmanovaijJAnikoM kA kahanA hai ki atIndriya pratyakSaNa kI kSamatA vayaskoM kI apekSA bAlakoM meM adhika hotI hai| svapna dvArA bhaviSya- jJAna kI kucha ghaTanAoM kA yahAM saMketa kiyA jA rahA hai I 32 * amerikA ke rASTrapati abrAhima liMkana, kliyopaiTA ke premI sIjara aura henarI tRtIya ko apanI hatyA kA pUrvAbhAsa svapna meM ho gayA thA / silAI mazIna ke khojakartA eliyAsa ho ko suI kA vicAra svapna meM pratIka ke mAdhyama se AyA / amerikA kI prasiddha reDarauka khadAna kA AbhAsa svapna meM huA / vinaphIlDa sphATa sTrATana ko svapna meM devadUta ne sone kI khAna kA sthala btaayaa| jAgane para vaiTila pahAr3a para usane svapna meM nirdiSTa sthAna ko khoja liyaa| khudAI karate hI use sonA dikhAI diyaa| Aja vaha svarNa khadAna eziyA meM dUsare nambara para AtI hai, jabaki san 1974 meM bhUgarbhazAstriyoM ne usa sthala kA parIkSaNa karake yaha ghoSaNA kI thI ki yahAM kevala lAla patharIlI bhUmi hai| tulasI prajJA aMka 130
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________________ * san 1947 meM eka Daca AdamI ne svapna meM 3684 nambara dekhe| usane nambara yAda karake usa nambara kI lATarI khriidii| usa lATarI kA prathama puraskAra use mila gyaa| gAMdhI jI kI hatyA se pUrva bijanaura zahara meM eka 11 varSIya lar3akI sudhA ne 27 janavarI ko svapna meM dekhA ki gAMdhI ko kisI ne prArthanA ke samaya golI mAra dI hai| yaha bAta jaba usane apane mAtA-pitA ko batAI to unhoMne use DAMTa diyaa| tIna dina bAda 30 janavarI 1948 saMdhyA ko reDiyo se logoM ne mahAtmA gAMdhI kI hatyA kA samAcAra suna liyaa| isI prakAra lAla bahAdura zAstrI kI mRtyu kA ahasAsa bhI svapna meM eka soviyata chAtrA ko ho gayA thaa| aneka vaijJAnika anusaMdhAna bhI svapnoM ke AdhAra para kie ge| paramANu kI saMracanA ko nIlsa bohara ne svapna meM Ae pratIka ke mAdhyama se khojaa| nIlsa bohara ne svapna meM dekhA ki vaha sUraja ke bIcobIca ubalatI gaisoM ke garbha meM khar3A hai| sUraja ke cAroM ora aMtarikSa ke aneka graha cakkara lagA rahe haiN| ve mahIna taMtu se sUraja ke sAtha jur3e hue haiN| nIlsa ke dekhate hI dekhate gaisoM kA jalanA zAnta ho gayA aura unhoMne Thosa rUpa grahaNa kara liyaa| sUraja aura graha TUTakara bikhara gae aura nIlsa AMkheM malatA huA bistara se uThakara baiTha gyaa| nIlsa isa sapane ke bAre meM socatA rahA aura usake dimAga meM eka vikalpa uThA ki saura maMDala kA yaha darzana paramANu racanA kA bheda honA caahie| usane yaha khoja prastuta kara dI ki paramANu svayaM eka kendra athavA nyUkliyasa hai| usake cAroM ora vidyutkaNa arthAt ilekTrAna cakkara lagA rahe haiN| svapna ke AdhAra para usane paramANu kI saMracanA kA siddhAnta khoja nikaalaa| svapnoM ke mAdhyama se daivI saMketoM kA milanA bhI eka mahattvapUrNa tathya hai| IsA se 200 varSa pUrva grIsa devatA tathA anya bhUmadhyIya sAgara ke sthAnoM meM loga cikitsA ke eskUlaipiyasa ko svapna praNetA ke rUpa meM pUjate the| ijipTa meM Aja bhI bhUta pizAcoM ko bhagAne yA samApta karane ke lie svapnoM ke dvArA saMketa prApta kie jAte haiN| ijipTa meM aneka aise maMdira the, jahAM svapna ke mAdhyama se pAdarI dvArA loga duHkhoM se chuTakArA pAne ke lie Ate the| pAdarI ko 'mAsTara oNpha da sikreTa thiMgsa' ke nAma se pukArA jAtA thaa| bhaviSya sUcaka svapnoM kI prAmANikatA se prabhAvita hokara iMglaiNDa ke vidvAnoM aura vaijJAnikoM ne eka saMsthA kholI- 'sosAyaTI phAra sAikikala risarca seMTara' (manovaijJAnika gaveSaNA samAja) isa saMsthA ne aneka aise bhaviSya sUcaka svapnoM kA saMkalana karake unheM prayoga kI kasauTI para kasA hai| tulasI prajJA janavarI-mArca, 2006 - 33
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________________ prazna uThatA hai ki svapna meM pUrvAbhAsa yA atIndriya kSamatA kA jJAna sabako kyoM nahIM hotA? isa prazna kA sAmAdhAna vaijJAnika zodha kA viSaya hai para yaha kahA jA sakatA hai ki svapnoM ke mAdhyama se bhaviSya kA pUrvAbhAsa atIta kI aneka mahattvapUrNa ghaTanAoM kA jJAna kiyA jA sakatA hai| vartamAna meM bhaviSya sUcaka svapnoM para anusaMdhAna evaM vaijJAnika prayoga karane ke lie videzoM meM aneka saMsthAeM kAryarata haiN| svapna vyakti ko bhAva jagat se jor3akara pUrvajanma kA AbhAsa bhI karA sakate haiN| iTalI ke phloreMsa nagara ke manazcikitsaka DaoN. gesTana ne sAta-ATha varSa kI umra meM svapna meM eka maMdira dekhA, jisake ve pujArI the| vaisA maMdira unhoMne na kisI citra meM dekhA thA aura na hI vAstavikatA meN| bar3e hone ke bAda ve bhArata aae| mahAbalIpuram kA maMdira dekhate hI unhoMne usa maMdira ko pahacAna liyaa| vahAM unakI samAdhi laga gyii| yaha vahI maMdira thA, jo unhoMne svapna meM dekhA thaa| unhoMne patrakAroM se kahA ki pichale janma meM maiM yahAM kA pujArI thaa| svapnoM kA prabhAva jaina AgamoM meM svapnoM ko citta samAdhi kA eka hetu mAnA hai| kucha svapna aise Ate haiM, jinase ulajhana sulajha jAtI hai aura citta ko samAdhAna mila jAtA hai tathA vyakti kA mana prasanna aura zarIra halkA ho jAtA hai| Sleep evaM Dream ke lekhaka DaoN. DeviDa ne bhI svIkAra kiyA hai ki svapna hamArI bhAvanAtmaka evaM bauddhika samasyAoM ko samAhita karate haiN| maharSi pataJjali ne svapna nidrA jJAnAlambanaM vA 18 kahakara svapna ke AdhAra para citta ko sthira karane kA upadeza diyA hai| svapna se ekAgratA evaM sthiratA kA vikAsa hotA hai| aThArahavIM zatAbdI ke phrAMsisI gaNitajJa mArakriDe kadrAraseMTa hara samasyA ko lekara so jAte the| svapna meM unheM usakA samAdhAna mila jAtA thaa| ___DaoN. mArI ne prayogoM ke mAdhyama se yaha siddha kiyA hai ki sapane hamArI nIMda meM dakhala na DAlakara hamArA upakAra karate haiN| ye hamAre avacetana mana ke sephTI bAlva haiN| dina ke vyasta kAryakrama meM utpanna mana ke tanAva yA bhAra ko bAhara nikAlane meM ye surakSApUrNa upAya haiN|' yadi kisI manuSya se svapna dekhane kI kSamatA chIna lI jAe to kAlAntara meM vaha mAnasika rUpa se vikSipta ho jaaegaa| grIka ke prakhyAta cikitsAzAstrI klauDiyasa gelana ne svIkAra kiyA hai ki sarjarI kA sUkSmatama jJAna unheM svapna meM devatA dvArA karAyA gyaa| maMtra zAstra meM aise maMtroM kA ullekha milatA hai jinase svapna meM kisI samasyA kA samAdhAna prApta kiyA jA ske| 34 tulasI prajJA aMka 130
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________________ svapna aura sAhitya-lekhana sAhitya lekhana ke sAtha bhI svapna kA sambandha rahA hai| bANabhaTTa kI saMsAra prasiddha racanA kAdambarI kI kalpanA svapna kI hI dena hai| ravIndranAtha Taigora ne gItAJjali kI kalpanA svapna meM kI thii| videzoM meM aneka vizva prasiddha racanAeM svapnoM se preraNA pAkara likhI gyiiN| svapnoM se prApta jAnakArI ke AdhAra para kathAeM likhane vAle kathAkAra rAbarTa lUisa kA nAma sabase Age hai| DaoN. jekala evaM mi. hAiDe Adi romAMcaka kathAeM svapna ke AdhAra para likhI gaI haiN| 18 vIM sadI meM prasiddha upanyAsa lekhikA ana reDakliphe ne apane sabhI upanyAsa svapnoM ke AdhAra para likhe haiN| vaha rAta ko gariSTha bhojana khAkara sotI thI aura rAtri meM dekhe svapnoM ko subaha lipibaddha kara detI thii| saradArasatI ko svapna meM devatA jo kucha batAte usake AdhAra para jayAcArya ne kucha graMthoM kI racanA kii| nidrA ke prakAra nIMda aura svapna meM avinAbhAvI sambandha hai| saghanatA aura halkepana ke AdhAra para jainadarzana meM nIMda ke pAMca bheda svIkAra kie haiM 1. nidrA - sAmAnya niiNd| 2. nidrA nidrA - baiThe-baiThe nIMda lenaa| 3. pracalA-khar3e-khar3e nIMda lenaa| 4. pracalA pracalA-calate hue nIMda lenaa| 5. styAnaddhi-isa nIMda meM vyakti baMdaroM kI bhAMti baDI-baDI chateM lAMgha letA hai aura kisI kI hatyA karake vApisa apane sthAna para Akara so jAtA hai| harIza pAMDe nAmaka vyakti rAta ko uThakara kApI meM rAmAyaNa kI kucha caupAiyAM likhakara so gyaa| savere uThakara usane jaba kApI dekhI to ve caupAiyAM usako bilkula yAda nahIM thiiN| yaha jar3a nidrA syAnaddhi ke antargata AtI hai| DaoN. klITamAM evaM eserinskI ne prayogoM ke bAda nIMda kI do avasthAoM ko svIkAra kiyA hai 1. jisameM AMkhoM kI baMda putaliyoM ke pIche AMkhoM kI gati tIvra hotI hai, aisA lagatA hai mAnoM ve kisI dRzya kA avalokana kara rahI haiN| (raipiDa mUvameMTa AI. I. ema.) ise aMgrejI meM rema tathA hiMdI meM saMkSepa meM saMputI kahA jAtA hai| saMputI kA svapna ke sAtha ghaniSTha sambandha hai| tulasI prajJA janavarI-mArca, 2006 - - 35
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________________ 2. jisameM putaliyoM kI sthiti sthira rahatI hai (nAna raipiDa AI. muvameMTa- ena. Ara. I. ema.) ena. Ara. I. ema. nidrA meM mastiSka kI bAyoilekTrika kriyAzIlatA dhImI aura eka rUpa hotI hai| isameM zvasana kI gati maMda tathA mAMsapeziyoM kA tanAva kama hotA hai, AMkhoM kI putaliyAM gatihIna hotI haiN| isa nIMda meM zarIra vizrAma kI sthiti meM rahatA hai| yadi yaha nIMda pUrI rAta na Ae to vyakti ko tAjagI kA anubhava nahIM hotaa| Ara. I. ema. nidrA dina kI vibhinna sthitiyoM se sAtmya karane kA prayatna karatI hai| aisI sUcanAoM ko grahaNa karane kA avasara detI hai, jinheM svIkAra karane ko vyakti kA mAnasa taiyAra nahIM hotaa| isa nIMda se jagane ke bAda vyakti sapane kA smaraNa kara use savistAra sunA sakatA hai| ena. Ara. I. ema. nidrA meM jagane ke bAda sapane yAda nahIM rhte| viziSTa vyaktiyoM ke vizeSa svapna vizeSa vyaktiyoM ke dvArA dekhe gae svapnoM kA phala bhI viziSTa hotA hai| tathAgata buddha jaba bodhisattva the, taba unhoMne pAMca viziSTa svapna dekhe the- 1. mahAparyaMka, 2. tiriyA nAmaka vRkSa, 3. zveta kITa, 4. cAra raMga biraMge pakSI, 5. gomaya parvata para askhalita clnaa|" yahAM kucha aitihAsika evaM prAgaitihAsika vyaktitvoM ke svapna evaM unakA phala prastuta kiyA jA rahA haisamrATa bharata ke 16 svapna 1. pahAr3a para car3hate hue 23 siMha, jisakA tAtparya thA ki 23 tIrthaMkara taka sAdhu dharma meM dRDha rheNge| usake bAda unakI kevala gUMja sunAI degii| 2. eka siMha ke pIche aneka hiraNoM kA anusaraNa- yaha svapna isa bAta kA dyotaka hai ki caubIsaveM tIrthaMkara ke pIche unake sAdhu hiraNa kI taraha hoMge, jinameM pauruSa kama hogA ve kevala padacihnoM kA anusaraNa kreNge| pAlana kSamatA dhIre-dhIre ghaTatI jaaegii| 3. eka azva jo bhAra se dabA jA rahA thA, jisakA tAtparya thA ki paMcama Are ke muni zakti aura sattA ke prabhAva se dabate cale jaaeNge| 4. bakariyoM ke samUha dvArA sUkhI pattiyAM khAnA, jisakA artha thA ativRSTi-anAdRSTi ke kAraNa pazu abhakSya khAeMge tathA ve bakarI kI bhAMti durbala hoNge| 5. hAthI kI pITha para baMdara ko dekhA, jisakA phala thA sattA nimna varga ke logoM ke pAsa calI jaaegii| kSatriya kamajora ho jaaeNge| 6. aneka kauoM dvArA haMsa ko satAnA jisakA tAtparya thA jaina saMtoM para virodhI loga jhUThe AkSepa lagAeMge evaM unheM kaSTa deNge| 36 - tulasI prajJA aMka 130
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________________ 7. ghara-ghara preta kA nartana jisakA hArda thA ki laukika devatAoM kI pUjA bar3hegI / 8. tAlAba kA madhya bhAga sUkhA lekina kinAre para pAnI chalachalA rahA hai isakA tAtparya thA ki AryAvarta jo dhArmika saMskRti kA kendra hai vahAM dharma kA prabhAva kama ho jAegA usake AsapAsa ke kSetra meM dharma ke kendra raheMge / 9. miTTI se DhakA huA ratnoM kA r3hera, jisakA tAtparya thA ki jJAna aura zraddhA rUpI ratna ajJAna aura azraddhA se daba jAegA / sAdhuoM meM dhIre-dhIre zukla dhyAna kSINa ho jaaegaa| 10. kuttA miThAI khA rahA hai, jisakI loga zraddhA se pUjA kara rahe haiM jisakA artha thA ki acche loga nIca vyaktiyoM kI sevA kreNge| nIca vyakti uccatA prApta kreNge| 11. tar3apatA huA javAna baila pAsa se nikalanA, jisakA hArda thA ki yuvaka loga dIkSita hoMge para zithilAcAra ke kAraNa jinazAsana ko badanAma kreNge| 12. do bailoM ko kaMdhe se kaMdhA milAkara jAte hue dekhanA jisakA artha thA ki dharma pracAra hetu akelA koI vyakti sAhasa nahIM kara sakegA / 13. candramA para dhuMdha chAI huI dekhanA jisakA tAtparya thA ki AtmA para AvaraNa bar3hegA / dhIre-dhIre tattvajJAna naSTa ho jaaegaa| 14. megha se DhaMkA huA sUrya, jisakA tAtparya thA ki koI sarvajJa nahIM hogA / 15. chAyAhIna sUkhA per3a dekhane kA artha thA ki dharma kA vRkSa tRSNA ke tApa se sUkha jaaegaa| 16. sUkhe pattoM kA Dhera, jisakA phala thA ki auSadhiyAM jar3I-bUTiyAM Adi prabhAvahIna hoMgI, vaidya bhI lobhI hoNge| mahAvIra ke daza svapna mahAvIra ne sAdhanA kAla meM antarmuhUrtta nIMda lI, jisameM unhoMne dasa mahAsvapna dekhe / mahAvIra dvArA dekhe gae svapna aura unakA phala isa prakAra hai 1. vizAlakAya pizAca kA lalakAranA aura mahAvIra dvArA use parAjita karanA / tAla pizAca ko parAjita karane kA phala hai moha karma kA nAza / 2. zveta paMkhoM vAlA bar3A sA narakokila, jise dekhane kA phala thA - mahAvIra ke zukladhyAna kA vikAsa / 3. raMga biraMge paMkhoM vAlA narakokila, jisakA tAtparya thA dvAdazAMgI kA nirUpaNa / tulasI prajJA janavarI-mArca, 2006 37
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________________ thA 4. vaiDUryaratna se banI do mAlAeM, jinameM eka mAlA bar3I tathA dUsarI choTI thii| vaiDUrya ratna kI do mAlAoM kA phala thA- mahAvIra dvArA agAra aura anagAra dharma kA niruupnn| 5. sapheda raMga kI gAyoM evaM bachar3oM ke eka bar3e samUha kA mahAvIra ke sAmane ghUmanA, jisakA phala thA caturvidha dharmasaMgha kI sthaapnaa| 6. kamaloM se paripUrNa suMdara jalAzaya, jisakA tAtparya thA cAra prakAra ke devoM dvArA sevaa| 7. samudra ko bhujAoM dvArA tairanA, jisakA tAtparya thA- saMsAra samudra kA pAra paanaa| 8. rAtri ke saghana aMdhakAra ko dUra karane vAle prabhAsvara sUrya kA udaya jisakA tAtparya thA- kevalajJAna kI uplbdhi| 9. mahAvIra dvArA mAnuSottara parvata ko apanI AMtoM se gheranA, jisakA tAtparya thA digdiganta meM mahAvIra ke yaza kA vistaar| 10. mahAvIra dvArA meru parvata ke sarvocca zikhara para ArohaNa jisakA phala thA -vyApaka dharma kA prtipaadn| candragupta maurya ke svapna rAjA candragupta maurya ne pauSadha avasthA meM rAtri ke tIsare prahara meM solaha svapna dekhe| svapnoM kA phalAdeza jAnane hetu vaha aMtima zrutakevalI bhadrabAhu svAmI ke pAsa gyaa| AcArya bhadrabAhu ne apane jJAnabala se una svapnoM kA phalAdeza btaayaa| 1. kalpavRkSa kI zAkhA TUTI huI hai| isakA phala batAte hue AcArya ne kahA ki anAgata . kAla meM koI bhI rAjA jaina dIkSA grahaNa nahIM kregaa| 2. asamaya meM suuryaast| isakA artha hai ki bharatakSetra meM aba kisI bhI vyakti ko kevalajJAna prApta nahIM hogaa| 3. pUrNimA ke candra meM chidr| isakA tAtparya hai ki eka bhagavAn dvArA prarUpita dharma meM eka ___AcArya kI paramparA na rahakara aneka AcArya evaM pRthak-pRthak sAmAcAriyAM rheNgii| 4. bhayaMkara aTTahAsa evaM kautUhala karane vAle bhUtoM kA nRty| isakA artha hai ki kuguru, kudeva evaM kudharma kA prabhAva bddh'egaa| svacchaMdacArI aura veSadhArI sAdhuoM ko ajJAnI vyakti mAnyatA deNge| 5. bAraha phaNoM vAlA kRSNavarNI sarpa, jisakA phala thA bAraha-bAraha varSoM ke kaI durbhikSa par3eMge, jinameM kucha AgamoM kA viccheda ho jaaegaa| aparigrahI vyaktiyoM ke dvArA bhI parigraha ko protsAhana diyA jAegA tathA sacce vyakti niMdA ke pAtra hoNge| 38 - tulasI prajJA aMka 130
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________________ 6. samAgata deva - vimAna kA punaH lauTanA, jisakA artha hai jaMghAcAraNa, vidyAcAraNa Adi labdhidhArI sAdhu bharata kSetra meM nahIM rheNge| 7. kUr3e ke r3hera meM kamala kA khilanA - yaha svapna isa bAta kA pratIka thA ki cAroM varNoM meM mukhya rUpa se vaizyoM ke dvArA hI dharmAcaraNa kiyA jaaegaa| 8. khadyota dvArA bahuta adhika prakAza phailAnA - jisakA artha thA tyAgI sAdhu saMta bhI ahiMsA dharma ko chor3akara ADambara ko protsAhana deMge tathA bAhya kriyAkANDoM se hI sammAna prApta kareMge / 9. pUrva Adi tIna dizAoM meM sUkhA huA samudra jisakA artha thA ki tIrthaMkaroM kI kalyANaka kSetroM meM prAyaH dharma kI hAni hogii| kevala dakSiNa dizA ke kSetra meM hI nAma mAtra kA dharma rhegaa| 10. svarNa pAtra meM khIra khAtA huA kuttA - isa svapna kA tAtparya thA ki uttama puruSa zrI vihIna hoMge aura pApI vyakti AnaMda mnaaeNge| 11. hAthI ke pITha para baiThA huA baMdara, isa svapna kA tAtparya huA ki laukika evaM lokottara donoM pakSoM meM adhArmika evaM AcaraNahIna vyaktiyoM ko sammAna evaM ucca pada milegA / 12. samudra kA maryAdA tor3akara bhAganA, jisakA tAtparya thA ki uttama vyakti bhI peTa pAlane ke lie maryAdAhIna ho jaaeNge| 13. eka vizAla ratha meM jute hue choTe-choTe bachar3e, jisakA phala thA ki bhaviSya meM choTI umra ke bacce saMyama grahaNa kareMge arthAt saMyama ratha kI dhurA ko dhAraNa kreNge| 14. mahAmUlya ratna ko nisteja dekhanA, jisakA tAtparya thA ki bhaviSya meM sAdhuoM ke paraspara kalaha, avinaya Adi ke kAraNa cAritra kA teja ghaTa jaaegaa| 15. baila kI pITha para baiThA huA kulIna rAjakumAra - jisa svapna kA phala thA kSatriya Adi viziSTa varga jina - dharma ko chor3akara mithyAtva ke pIche lageMge aura durjanoM kA vizvAsa kreNge| 16. do kRSNavarNI hAthiyoM ko yuddha karate hue dekhanA, jisakA phala thA ki pitA aura putra tathA guru aura ziSya paraspara vigraha kareMge tathA kahIM ativRSTi aura kahIM anAvRSTi hogI / tulasI prajJA janavarI-mArca, 2006 39
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________________ svapna vijJAna ke rahasyoM kI khoja Aja bhI vaijJAnika kara rahe haiN| yaha zodhapUrNa viSaya hai jisakI bhaviSya meM bahuta kucha sambhAvanAyeM ujAgara ho sakatI haiN| svapnoM kI vyAkhyA karake acetana mana se jur3I aneka gutthiyoM ko sulajhAyA jA sakatA hai| sandarbha grantha - 1. uttarAdhyayana, 15/7 2. bhaTI 16/6 pR. 1307 3. yoga sUtra , 4/19/33 4. S. frued Quoted by J.F. Brown lauo 5. bhagavatI sUtra, 16/6 6. bhaTI pR. 1307 7. vizeSAvazyaka bhASya gA. 1703 8. tiloya paNNatti 4/1016 9. carakasaMhitA 1/21 pR. 795 10. sAmAnya manovijJAna kI rUparekhA pR. 101, 102 11 bhagavatI sUtra, 16/6 12. bhagavatI sUtra, 16/6 13. bhaTI pa.1308 14. Rgveda 2/28/10 16. bhagavatI sUtra, 16/6 16. svapne mana kriyA vibhAkoTI pR. 5 17 caraka saMhitA, hRdaya nidAna, sthAna a. 9 18. pAtaJjala yogasUtra 1/38 19 aMguttaranikAya bhAga 2 pR. 425-427 samparka : jaina vizva bhAratI, lADanUM 40 - tulasI prajJA aMka 130
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________________ jaina saMskRti kI mUla avadhAraNA jaina saMskRti aura adhyAtma saMskRti eka Antarika tattva hai, jo vyakti aura samAja ke AtmikasaMskAroM para kendrita rahatA hai / sabhyatA usakA bAhya tattva hai, jo deza aura kAla ke anusAra parivartita hotA rahatA hai / yaha parivartana saMskRti ko prabhAvita bhale hI kara de para usameM AmUla parivartana karane kI kSamatA nahIM rahatI / isalie saMskRti kI paridhi kAphI vyApaka hotI hai / usameM vyakti kA AcAra-vicAra, jIvana-mUlya, naitikatA, dharma, sAhitya, kalA, zikSA, darzana Adi sabhI tattvoM kA samAveza hotA hai / ina tattvoM ko hama sAdhAraNa taura para sAMskRtika aura sAmudAyika cetanA ke antargata niviSTa kara sakate haiM / prophesara bhAgacanda jaina 'bhAskara' vyakti samAjaniSTha hone ke bAvajUda AtmaniSTha hai para sandeha aura tarka kI gahanatA ne, bauddhika vyAyAma kI saghanatA ne usakI isa AtmaniSThatA para praznacihna khar3A kara diyA hai aura AtmAnubhUti kI zakti ko pIche Dhakela diyA hai / vaha kamajoriyoM kA piNDa hai, isa tathya ko jAnate hue bhI ahaGkAra ke kAraNa vaha sArvajanika rUpa se use svIkAra nahIM kara pAtA / yaha asvIkRti usakA svabhAva bana jAtA hai / phalataH krodhAdi kaSAyoM ke Aveza aura Avega ko vaha aniyantrita avasthA meM pAle rahatA hai / adhyAtma eka satata cintana kI prakriyA hai, antazcetanA kA niSyanda hai / vaha eka aisA saMgIta svara hai, jo ekaniSTha hone para hI sunAI detA hai aura svAnubhava kI duniyA meM vyakti ko praveza karA detA hai / svayaM hI niSpakSa cintana aura dhyAna ke mAdhyama se vaha apanI kamajoriyoM ko bAhara pheMkane ke lie Atura ho jAtA hai| usakA hRdaya AtmasudhAra kI ora kadama bar3hAne ke tulasI prajJA janavarI-mArca, 2006 41
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________________ lie eka sazakta mAdhyama kI khoja meM nikala par3atA hai- aura yaha mAdhyama hai-dharma aura adhyaatm| pazu aura manuSya ko pRthak karane vAlA tattva hai-vivek| viveka na hone se pazu Aja bhI apane Adima jagat meM hai jabaki manuSya ne viveka ke mAdhyama se hI apanI prANazakti kA vikAsa kiyA, vijJAna kI cetanA ne use naye AyAma diye aura prasphuTita kiye usake sAre zakti-kSetra jinameM vaha vikAsa ke naye saMkalpa, upAya aura sAdhana kI khoja meM nirantara lagA rahatA hai| usakI isa nirantaratA kA sUtra kabhI bhaMga nahIM ho paataa| yaha prANadhArA prayatna sAdhya hai| cetanA kI sakriyatA aura manobala kI sakSamatA se vaha upalabdha kI jA sakatI hai| zarIra-bala aura vacana-bala se use kriyAzakti mila jAtI hai| yaha kriyAzakti vyakti kI saMvedanA aura cetanA ke vikAsa-bodha kI phalazruti hai| saMvedanA para niyantraNa kara jJAna kA vikAsa karanA usakI vizeSatA hai| antarmukhI hokara vaha yathArtha kI sAdhanA karatA hai, dhyAna karatA hai aura pratibimba se pare jJAna kA prayatna karatA hai| isI prayatna meM ahiMsA aura saMyama usakA sAtha dete haiN| prajJA aura Atma-sAkSAtkAra se usakI sAdhanA kA kSetra bar3ha jAtA hai| tarka aura buddhi ke sopAna se hI anubhava kI cetanA meM vaha praveza kara jAtA hai| hamArI svAnubhUti kI cetanA yaha kahatI hai ki hamArA AcAra aura vyavahAra dUsaroM ke prati pariSkRta ho| usameM krUratA, viSamatA aura ahaMmanyatA na ho, dhokhAghar3I na ho| hamArI mana:sthiti yadi samatA se bhare AcaraNa aura vyavahAra se bhara jAye to azAnti svataH adRzya ho jAtI hai, saMskAra parivartita ho jAte haiM, svabhAva rUpAntarita ho jAtA hai aura pravAhita hone lagatI hai sAmudAyika cetanA kI vaha prazasta dhArA jisameM sahiSNutA, karuNA, saralatA aura kSamAzIlatA jaise adhyAtmaniSTha tattva sadaiva jAgRta rahate haiN| ye tattva vyakti kI adhyAtmaniSThA ke sAtha jur3a jAte haiM jahAM puruSArtha jAga jAtA hai, vahAM pUrNa jyoti pAne ke lie aura sRjanAtmaka cetanA sphurita ho jAtI hai vijAtIya tattvoM ko dUra karane ke lie| sAdhaka isa sAdhya kI prApti ke lie AtmAnuzAsana se svayaM ko niyantrita karatA hai, avacetana mana meM par3e hue saMskAroM aura vAsanAoM ko vizuddha karatA hai aura sArI kSamatAoM ko arjitakara mAnasika asaMtulana ko dUra karatA hai nirAgrahI vRtti se, saMtulita vizuddha zAkAhAra se aura niSpakSa vItarAgatA ke cintana se| jaina saMskRti aisA hI cintanazIla bharA vAtAvaraNa prastuta karatI hai sAdhaka ke samakSa jo use sAMskRtika aura sAmudAyika cetanA kI ora mor3a detA hai| yaha usakA eka viziSTa avadAna hai| 42 - - tulasI prajJA aMka 130
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________________ zramaNa aura brAhmaNa saMskRti bhAratIya sAMskRtika kSetra meM pramukha rUpa se zramaNa aura brAhmaNa paramparAyeM pallavita hotI rahI haiN| donoM paramparAyeM pRthak-pRthak hote hue bhI paraspara meM paripUraka haiM, anusyUta haiN| prAcInatama vaidika sAhitya meM samAgata vAtarazanA zramaNa, vrAtya, arhat, Aheta, RSabha, asura, UrdhvamanthI, kezI, puNyazIla, yati, muni Adi zabda jaina saMskRti ke prabhAvazAlI astitva kI sUcanA dete haiM aura mohanajodar3o, har3appA tathA lohAnIpura meM prApta yogI RSabhadeva kI kAyotsargI mUrtiyAM usakI sAMskRtika virAsata kI kathA kahatI hai| ___zramaNa aura brAhmaNa saMskRtiyAM vastutaH hamArI manovRtti kI paricAyikA hai, isalie ve paraspara prabhAvita bhI huI haiM, unameM AdAna-pradAna bhI huA hai| samatA aura puruSArthazIlatA para pratiSThita zramaNadhArA ke adhyAtmapradhAna nivRttimArgIya cintana se brAhmaNadhArA prabhAvita haI haiM aura brAhmaNadhArA ke karmakANDIya tattva ne zramaNadhArA ko prabhAvita kiyA hai| upaniSadIya cintana meM paridRSTa parivartana nizcita rUpa se zramaNadhArA ke prabhAva kA pariNAma hai aura isI taraha zramaNadhArA meM svIkRta devI-devatA, yakSa-yakSiNI samudAya brAhmaNadhArA se AyAtita huA hai| yahIM yaha saMketa karanA Avazyaka nahIM hai ki zramaNadhArA kA mUla pravartana jaina saMskRti se huA hai| bauddha saMskRti to chaThI zatAbdI I. pU. kI dena hai| sahaspatisahasra prAcIna isa jaina saMskRti ne bhAratIya saMskRti ko dArzanika, sAMskRtika aura sAhityika kSetroM meM atyanta samRddha kiyA hai| jainAcAryoM ne apane cintana meM jo vaijJAnikatA, pragatizIlatA, sArvajanInatA, ekAtmakatA, jAti-vargahInatA aura vaiyaktika svatantratA kA prasphuTana kiyA hai, vaha nitAnta anUThI hai| yahAM hama usake anUThepana ko do bhAgoM meM vibhAjita kara usake avadAna para cintana kareMge-sAMskRtika avadAna aura sAhityika avdaan| ina dAnoM avadAnoM meM zramaNa jaina saMskRti meM samatAvAda, zamatAvAda aura puruSArthavAda ko AtmasAta karane kA sAhasa dikhAI detA hai aura vargabheda, varNabheda, upanivezavAda Adi jaise asamAnavAdI tattvoM se kosoM dUra rakhakara vyakti aura samAja ko svAtantrya aura svAvalambana kI ora kadama pahuMcAtA najara AtA hai| jaina saMskRti ne upAdAna aura nimitta ke mAdhyama se tatkAlIna pracalita dArzanika mata-matAntaroM meM jo sAmaJjasya prasthApita karane kA athaka prayatna kiyA hai vaha nizcita hI stutya hai| isa pRSThabhUmi meM paripUraka hote hue bhI brAhmaNa aura zramaNa sAMskRtika vicAradhArAoM ke bIca eka vibhedaka rekhA isa prakAra khIcI jA sakatI hai ki brAhmaNa saMskRti meM 'brahmA' ne vistAra kiyA, usane eka se vividha rUpa liye, avatAra dhAraNa kiye, svapna aura mAyA tulasI prajJA janavarI ---mArca, 2006 - 43
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________________ kA sRjana huA, bhaktizAstra kA janma huA, viSamatA panapI aura paramAtmA Izvara svarUpa meM anupalabdheya ho gyaa| dUsarI ora zramaNa vicAradhArA ne tIrthavAdI pravRtti ko vikasita kiyA, isa pAra se usa pAra jAne kI bAta kahI aura saMsAra se lauTakara, bahirAtmA se dUra hokara antarAtmA kI ora mur3ane kA tathA paramAtmA kI ora vApisa jAne kA saMkalpa diyaa| isa saMkalpa meM samarpaNa nahIM, puruSArtha hai, vRttiyoM ke sAmane ghuTane TekanA nahIM, sAhasapUrvaka unase saMgharSa karanA hai, phailAva nahIM, sikur3ana hai, apane ghara vApasa lauTanA hai, vizuddhatA se pahuMcanA hai, anya kisI kI bhI zaraNa meM jAkara svayaM kI zaraNa meM jAnA hai, hara AtmA meM paramAtmA tIrthaGkara kA vAsa hai, vaha anupalabdheya nahIM, samyak sAdhanA se upalabdheya hai, pathadarzaka hai| vahAM pUjA nahIM, dhyAna hai, vAsanA yA rAga nahIM, vItarAga avasthA hai| isalie vaha jina mArga hai| aise jinoM kA jinhoMne karma, vAsanA ko jItakara svAnubhUti ke AdhAra para upadeza diyA hai, svayaM vizuddhi ke carama zikhara para pahuMcakara sabhI prANiyoM ke kalyANa kI bAta kahI hai| jina mArga vastutaH kSatriya mArga hai, yoddhA mArga hai, aise yoddhAoM kA jo indriya vRttiyoM se saMgharSa karate haiM aura nirAkAMkSI hokara mRtyu ko jIta lete haiM, paramAnanda kA anubhava karate haiM aura bhava sAgara se pUrNataH pAra ho jAte haiM, avatAra ke rUpa meM vApasa nahIM aate| isa antara ke bAvajUda donoM saMskRtiyAM eka-dUsare kI paripUraka haiN| ___ 1. sAMskRtika avadAna ina donoM kI avadhAraNAoM meM jaina saMskRti zramaNa saMskRti se sambaddha hai jise AcAryoM ne sAhitya ke mAdhyama se bar3I sugamatA ke sAtha spaSTa kiyA hai| itihAsa kI dRSTi se usa saMskRti ke Adya praNetA tIrthaGkara RSabhadeva the aura use tIrthaGkara pArzvanAtha aura mahAvIra ne anuprANita kiyaa| usI ko uttarakAla meM zrutadhara aura sArasvata AcAryoM ne pallavita kiyaa| usI ke AdhAra para acAryoM ne jaina saMskRti kI katipaya mUla avadhAraNAoM ko lekara saMskRti ke mUla kathya kA vistAra kiyA hai| ___saMskRti ke mUla kathya ko dharma kI paribhASA kI paridhi meM rakhA jA sakatA hai| dharma kI aneka prakAra se paribhASAyeM dekara jaina saMskRti kI avadhAraNAoM ko usake mAdhyama se spaSTa karane kA tAtparya yaha bhI hai ki jIvana ke sAre koNa dharma se sambaddha rahate haiN| isalie jaina saMskRti ke avadAna ko samajhane ke lie dharma ko pahale samajha liyA jaaye| 1. dharma kI paridhi-aparimita mAnavatA dharma mahaja rUDhiyoM aura rIti-rivAjoM kA paripAlana mAtra nahIM hai| vaha to jIvana se jur3A sarjanAtmaka sarvadezIya tattva hai jo prANimAtra ko vAstavika zAnti kA saMdeza detA hai, 44 - - tulasI prajJA aMka 130
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________________ mithyAjJAna aura avidyA ko dUra kara satya aura nyAya ko pragaTa karatA hai, tarkagata AsthA aura zraddhA ko sajIva rakhatA hai, bauddhikatA ko jAgrata kara sadbhAvanA ke puSpa khilAtA hai aura bikheratA hai usa svAnubhUti ko, jo antara meM RjutA, saralatA aura prazAnta vRtti ko janma detI hai| vaha to rima jhima barasate bAdala ke samAna haiM jo tana-mana ko AhlAdita kara Adhi-vyAdhiyoM kI USmA ko zAnta kara detA hai| dharma ke do rUpa hote haiM - eka to vyaktigata hotA hai jo paramAtmA kI ArAdhanA kara svayaM ko tadrUpa banAne meM gatizIla rahatA hai aura dUsarA sAdhanA tathA sahakAra para bala detA hai / eka Antarika tatva hai aura dUsarA bAhya tattva hai| donoM tattva eka dUsare ke paripUraka hote haiM, jo Antarika anubhUti ko sabala banAye rakhate haiM, buddhi aura kriyA ko pavitratA kI ora le jAte haiM aura mAnavocita guNoM kA vikAsa kara sAmAjikatA ko prasthApita karate haiM / dharma jaba kAlAntara meM mAtra rUr3hiyoM kA DhAMcA raha jAtA hai, taba sArI gar3abar3I zurU ho jAtI hai, viveka-hInatA panapatI hai aura phira sAdhaka rAgAtmaka parisImA meM baMdhakara dharma ke Antarika saMbaMdha ko bhUla jAtA hai, usake nirmala aura vAstavika rUpa kI chAyA meM ghRNA aura dveSa-bhAva janma lene lagate haiN| aise hI dharma ke nAma para hiMsA kA tANDava nRtya jitanA huA utanA zAyada hI kisI aura nAma para huA ho| isalie sAdhAraNa vyakti dharma se bahirmukha ho jAtA hai, usakI tathyAtmakatA ko samajhe binA Asa-pAsa ke vAtAvaraNa ko bhI dUSita kara detA hai| vastutaH hama na hindU hai, na musalamAna hai, na jaina hai, na bauddha, na IsAI haiM, na yahUdI haiM, hama to pahale mAnava haiM aura dhArmika bAda meM / vyakti yadi sahI insAna nahIM bana sakatA to vaha dhArmika kabhI nahIM ho sakatA, dharma kA mukhauTA bhale hI vaha kitanA bhI lagAye rakhe / jaina saMskRti kI yaha apratima vizeSatA hai / isalie sarvaprathama yaha Avazyaka hai ki hama dharma ke vAstavika svarUpa ko samajheM aura insAniyata ko banAye rakhane ke lie usakI upayogitA ko jAne / insAniyata ko mArane vAlI insAna meM nihita kupravRttiyAM aura bhautikavAdI vAsanAyeM haiM jo yuddha aura saMSargha ko janma detI haiM, vyakti aura rASTra - rASTra ke bIca kaTutA kI abhedya dIvAreM khar3I kara detI haiN| dharma ke pAtra nivRttimArga para jora dekara use niSkriyatA kA jAmA pahanAnA bhI dharma kI vAstavikatA ko na samajhanA hai / dharma to vastutaH duHkha ke mUla kAraNa rUpa Asakti ko dUra kara asAmpradAyikatA ko prasthApita karatA hai, naitika aura AdhyAtmika mUlyoM ko nayI dRSTi detA hai aura samatAmUlaka samAja kI racanA karane meM apanA mahattvapUrNa yogadAna detA hai / isa dRSTi se dharma kI zakti aparimita aura ajeya hai, bazarte usake vAstavika svarUpa tulasI prajJA janavarI-mArca, 2006 45
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________________ ko samajha liyA jaaye| dharma ke isI svarUpa ko spaSTa samUce sAhitya aura kalA kA abhidheya rahA hai| dharma kI zatAdhika paribhASAyeM huI haiN| una paribhASAoM kA yadi vargIkaraNa kiyA jAye to unheM sAdhAraNa taura para tIna prakAroM meM vibhAjita kiyA jA sakatA hai-mUlyAtmaka, varNanAtmaka aura kriyaatmk| ye tInoM prakAra bhI eka-dUsare meM praveza karate dikhAI dete haiN| koI eka tattva para jora detA hai to koI dUsare tattva ko adhika mahattva detA hai| isalie kANTa jaise dArzanikoM ne usake vaijJAnika svarUpa ko prastuta kiyA jisameM mAnavatA ko prasthApita kara dharma ko Izvara-vizvAsa se pRthak kara diyaa| kundakunda, samantabhadra, haribhadra Adi jainAcAryoM ne to dharma ko isa rUpa meM bahuta pahale hI khar3A kara diyA thaa| yaha sahI hai ki dharma kI sarvamAnya paribhASA karanA sarala nahIM hai, para use kisI sImA taka itanA to lAyA jA sakatA hai ki vaha adhika se adhika sArvajanika bana ske| ekezvaravAda kI kalpanA ne IzvarIya puruSa ko khar3A kara dharma ke sAtha aneka kiMvadantiyoM aura paurANika kalpanAoM ko gar3hA hai aura vyakti tathA rASTra ko zoSita kiyA hai| dharma ke nAma jitane behUde atyAcAra aura yuddha hue haiM, vaha una ajJAniyoM kA duSkRtya hai jinhoMne kabhI dharma kA anubhava hI nahIM kiyA balki nijI mahattvAkAMkSAoM ko pUrA karane ke lie apanI pichalaggU janatA ko bhar3akAyA, bhIr3a ko jamA kiyA, usakI AsthA aura vizvAsa kA durupayoga kiyA aura dharmAndhatA kI Aga meM dharma kI vAstavikatA ko bhasma kara diyA, usakI AdhyAtmikatA ke nirjhara ko sukhA diyaa| isalie dharma ke svarUpa meM svAnubhUti kA sarvAdhika mahattva hai| isI ko 'raso vai saH' kahA gayA hai, anirvacanIya aura paramAnanda rUpa mAnA gayA hai| ekezvaravAda se haTakara vyakti sarvezvaravAda kI ora jAtA hai aura phira svayaM ko hI parama vizuddha rUpa paramAtmA ke rUpa meM pratiSThita kara AtmA ko hI paramAtmA samajhane lagatA hai| dharma kI yaha vikAsa prakriyA vyaSTi se samaSTi kI ora le jAtI hai aura use vizvajanIna banA detI hai| bhAratIya saMskRti meM jaba hama dharma zabda para vicAra kareMge to hamArA dhyAna brAhmaNa aura zramaNa saMskRti kI ora barabasa khiMca jAtA hai| 'dharma' dhR dhAtu se niSpanna huA hai jisakA artha hotA hai banAye rakhanA, dhAraNa karanA, puSTa karanA (dhAraNAt dharmamityAhuH dharmeNa vidhRtAH prjaaH)| yaha vaha mAnadaNDa hai jo vizva ko dhAraNa karatA hai, kisI bhI vastu kA vaha mUla tattva, jisake kAraNa vaha vastu hai| vedoM meM isa zabda kA prayoga dhArmika vidhiyoM ke artha meM kiyA gayA hai| chAndogyopaniSad meM dharma kI tIna zAkhAoM (skandhoM) kA ullekha kiyA gayA hai jinakA saMbaMdha gRhastha, tapasvI aura brahmacAriyoM ke kartavyoM se hai| jaba taittirIya 46 / - tulasI prajJA aMka 130
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________________ upaniSad hamase dharmAcaraNa karane ko kahatA hai, taba usakA abhiprAya jIvana ke usa sopAna ke karttavyoM ke pAlana se hotA hai, jisameM ki hama vidyamAna haiN| isa artha meM zabda kA prayoga bhagavadgItA aura manusmRti donoM meM huA hai| bauddha dharma ke lie yaha zabda dharma, buddha aura saMgha yA samAja ke sAtha-sAtha triratna meM se eka hai| pUrva mImAMsA ke anusAra dharma eka vAMchanIya vastu hai, jisakI vizeSatA hai preraNA denA- codanA lakSaNArthoM dharmaH / vaizeSika sUtroM meM dharma kI paribhASA karate hue kahA gayA hai ki jisase Ananda (abhyudaya) aura paramAnanda (niHzreyas) kI prApti ho, vaha dharma hai - yatobhyudayaniH zreyasasiddhiH sa dharmaH / / jainadharma Arha dharma hai| usakI saMskRti vItarAgatA se udbhUta huI hai jahAM karmoM ko naSTa kara, unakI nirjarA kara mokSa prApta karanA mukhya uddezya rahatA hai / isalie jainAcAryoM ne apanI saMskRti ke mUla meM dharma ko saMyojita kiyA hai aura use jIvana meM hara pakSa se jor3ane kA prayatna kiyA hai| jaina saMskRti ko samajhane ke lie usameM nihita dharma kI vividha paribhASAoM ko samajhanA Avazyaka hai| ina paribhASAoM ko hama sthUla rUpa se isa prakAra vibhAjita kara sakate haiM 1. dharma kA sAmAnya svarUpa 2. dharma kA svabhAvAtmaka 3. dharma kA guNAtmaka svarUpa 4. dharma kA mokSamArgAtmaka svarUpa / ina svarUpoM ke mAdhyama se hI hama jaina saMskRti kI mUla avadhAraNAoM ko samajhane kA prayana kreNge| 2. AtmA hI paramAtmA hai jainadharma AtmavAdI dharma hai / saMsArI AtmA hI karmoM kA svayaM vinAza kara paramAtmA bana jAtA hai / isalie sabhI jainAcAryoM ne sAmAnyataH dharma use kahA hai, jo sAMsArika duHkhoM se uThAkara uttama vItarAga sukha meM pahuMcAye / yathA 1. saMsAraduHkhataH, sattvAn yo dharatyuttame sukha 2. iSTasthAne dhatte iti dharma : 1 3. yasmAjjIvaM nAraka-tiryagyonikumAnuSa - devatveSu prapatantaM dhArayatIti dhrm| jainAcAryoM kI dharma kI ina paribhASAoM ko dekhakara aisA lagatA hai ki ve vyakti ko prathamataH sAMsArika duHkhoM se paricita karAnA cAhate haiM aura phira AtmA kI vizuddhi tulasI prajJA janavarI-mArca, 2006 47
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________________ avasthA rUpa paramAtmA ko prApta karane kA AhvAna karate haiM / yaha manovaijJAnika tathya hai ki vyakti bAra-bAra duHkha kA sAkSAtkAra karane se bImArI kI pragAr3hatA se paricita ho jAtA hai, vastusthiti ko svayaM jAnane lagatA hai aura phira usI AtmA meM vAsa karane vAle paramAnanda svarUpa ko prApta karane kA lakSya banA letA hai tathAkathita Izvara rUpa paramAtmA kA bhAva usake mana meM AtA hI nahIM / hai bhI nahIM / isalie jainadharma ko nakArAtmaka aura duHkhavAdI nahIM mAnA jAnA caahie| jainadharma saMsAra ko svapna aura mAyA bhI nahIM kahanA caahtaa| vaha to hameM usakI yathArthatA se paricita karAtA hai| isalie dharma kI yaha paribhASA bar3I vyAvahArika hai aura jainadharma bhI usI vyAvahArika dRSTikoNa ke sAtha saMsAriyoM ko duHkha se mukta karAne kA prayatna karatA hai / use vaha una duHkhoM se palAyana karane kI salAha nahIM detA balki jUjhane aura saMSargha karane kI preraNA detA hai aura AgAha karatA hai ki ina sAMsArika dukhoM kA mUla kAraNa rAga aura dveSa hai / prANI karma moha kI prabalatA se unmatta hote haiN| vaha janma-maraNa kA mUla hai aura janma-maraNa kI bhAva- paramparA duHkha kA mUla hai| isa saMsAra meM kahIM bhI sukha nahIM hai| janma-maraNa ke cakkara meM sukha hogA bhI kahAM ? isalie yadi hama yathArtha sukha pAnA cAhate haiM to janma-maraNa ke bhava- cakkara se mukta honA Avazyaka hai| upAdeya bhI yahI hai / AtmA hI paramAtmA hai, isa paramatattva ko samajhane kA mArga bhI yahI hai / I 3. Atma- svatantrya jaina sAMskRtika paramparA meM Atma - svAtantrya kI ghoSaNA meM vyakti kI svatantratA udghoSita hai| use svayaM vicAra aura dhyAna karane kI svatantratA prApta hai| usake Upara Izvara jaisA koI tattva nahIM hai / vaha svayaM apane karma kA nirmAtA aura bhoktA hai / isa cintana se vairAgya kA jAgaraNa hotA hai| samatA Ane se sAdhaka ke caitanya kI dazA vItarAgatA se bhara jAtI hai| vaha saMsAra meM rahate hue bhI usI prakAra vahAM rahatA hai jisa prakAra pokhara meM khilA huA kamala jo jala meM rahatA huA bhI jala usakA sparza bhI nahIM kara pAtA / bhAve virato maNio visogo, eeNadukkhoharaparaMpareNa / na lippaI bhavamajjhe vi saMto, jaleNa vA pokharaNi palAsaM // jaina-dharma ke cintana kA kendrIbhUta tattva AtmA hai| AtmA ke atirikta usameM na saMsAra kA mUlya hai aura na sRSTikAraka paramAtmA kA / vaha svArtha kI bAta karatA hai, svayaM ke kalyANa kI, maMgala kI, Atmahita kI / Atmahita kI bAta karane vAlA hI parahita kI bAta soca sakatA hai| vahAM maiM nAma ke tattva kA bhI koI astitva nhiiN| hAM, ahaMkAra kA 48 tulasI prajJA aMka 130
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________________ vigalana Avazyaka ho jAtA hai| usake visarjana binA ekAkIpana A hI nahIM sakatA / kaivalya kI sAdhanA ekAkIpana kI sAdhanA hai / vaha vyaSTiniSTha Ananda hai / jo svayaM Anandita nahIM hotA hai vaha dUsare ko bhI Anandita kara hI nahIM sktaa| yahAM svArtha meM parArtha sadhA huA hai| AtmA meM vizuddha paramAtmA kA rUpa basA huA hai| isalie AtmasAdhanA se hI paramAtma-sAdhanA hogii| paramAtmA koI Izvara nahIM, sRSTi kA karttA hartA nahIM / bahirAtmA meM vyakti bAhara hI bAhara ghUmatA rahatA hai / usakA antara kA saMgIta khoyA rahatA hai, svabhAva se vimukha rahatA hai| rAga-dveSAdi vikAroM se grasta rahatA hai| jaba jAgaraNa viveka kA hotA hai to vaha saMsAra se vimukha ho uThatA hai, sva-para cintana karane lagatA hai, antarAtmA kI ora bar3ha jAtA hai aura dhyAna - sAmAyika karane lagatA hai / jaba yaha bhI bheda samApta ho jAtA hai to AtmA kI paramAtmAvasthA A jAtI hai| manuSya hI paramAtmA bana jAtA hai| AtmA hI paramAtmA hai, yaha krAntikArI udghoSaNA jainadharma kI nirAlI hai / Izvara se manuSya ko itanI svatantratA denA jainadharma kI apanI vizeSatA hai| nItze ne kahAIzvara mara cukA hai| aba AdamI svatantra hai kucha bhI karane ke lie | para jainadharma ne isase bhI Age bar3hakara kahA- Izvara kA astitva thA hI kahA~ ? phira usake marane kA prazna hI nahIM utthtaa| hara vyakti meM paramAtmA baiThA huA hai| basa, use jAgRta karane kI AvazyakatA hai / Izvara meM jagat-kartRtva hai hI nhiiN| saMsAra to upAdAna - nimitta kA saMyojana mAtra hai svayaM hI / use Izvara kartRtva kI AvazyakatA nahIM hotI / saMsAra kI sRSTi nimitta- upAdAna kAraNoM se hotI hai| Izvara sRSTi - kAraka nahIM hai / vyakti svayaM hI kartA hai, svayaM hI bhoktA hai / sArA uttaradAyitva svayaM ke sira para hai| AtmA hI sukha-duHkha kA karttA hai, bhoktA hai| satpravRtti meM sthita AtmA apanA hI mitra hai / vaha asaMyama se nivRtta hotA hai aura saMyama meM pravRtta hotA hai / nivRtti aura pravRtti, usakI eka sAtha calatI hai| sabase bar3A zatru yadi koI hai to indriyAM haiM, kaSAya haiM jinheM jItane ke lie vyakti ko sadaiva saMgharSa karanA par3atA hai, viveka jAgrata karanA par3atA hai| tabhI dharmAcaraNa ho pAtA hai| viveka jAgrata ho jAne para sAMsArika sukha yathArtha meM sukhAbhAsa lagane lagatA hai, unameM jhUThA Ananda dikhAI dene lagatA hai, mRtyu kA cintana prakhara ho uThatA hai / appA kattA vikattA ya, duhANa ya suhANa y| appA mittamamittaM ya, duppaTThiya suppaTThio // egappA ajie sattU, kasAyA indriyANi ya / te jiNittU, jahAnAyaM viharAmi ahaM muNI // ' tulasI prajJA janavarI-mArca, 2006 49
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________________ isa dRSTi se jaina saMskRti kI prathama yaha mUla avadhAraNA hai ki AtmA ananta hai| ve pRthak-pRthak haiN| unameM ananta zakti aura jJAna pravAhita haiN| mUlataH vaha AtmA vizuddha hai para karmoM ke kAraNa usakI vizuddhatA AvRtta ho jAtI hai| vItarAgatA prApta karane para vahI saMsArI AtmA paramAtmA bana jAtI hai| jaina saMskRti kA yaha lokatantrAtmaka svarUpa hai jahA~ sabhI AtmAyeM barAbara haiM aura ve sarvocca sthAna pA sakatI hai| 4. samatAvAda dharma kA yaha svabhAva hai ki vaha samatAmUlaka ho| jaina saMskRti kI yaha vizeSatA hai ki atha se iti taka samatA kI bAta karatI hai| samatAvAdI dharma kI paribhASA ke antargata vastu aura vyakti ke svabhAva kI ora saMketa kiyA gayA hai| vastu kA asAdhAraNa dharma hI usakA svabhAva hai, usakA bhItarI guNa hI usakA svarUpa hai / utpAda, vyaya aura dhrauvyarUpa sthiti meM padArtha apanA svarUpa banAye rakhatA hai| isI meM svabhAva kI dRSTi se AtmA ke svarUpa para bhI vicAra kiyA gayA hai, jo samatAmUlaka hai| jaise 1. dhammo vatthu sahAvo / 2. mohakkhohavihINo pariNAmo appaNo dhmmo| 3. dharmaH zrutacAritrAtmako jIvasyAtmapariNAmaH karmakSayakAraNam' 4. samyagyadarzanAdyAtmapariNAmalakSaNo dhrmH|0 dharma sampradAya se Upara uThA huA hai| sampradAya bhIr3a hai para dharma vaiyaktika hai, samUha nahIM / dhArmika vyakti apane Apako akelA karatA jAtA hai, svabhAva kI ora mur3atA jAtA hai, svAnubhUti ke prakAza meM saMsAra ko chor3atA jAtA hai aura eka dina niSkAma bana jAtA hai| niSkAma tyAga kA jIvana hai| dharma tyAga binA Acarita nahIM ho sktaa| vaha mAMga se dUra rahane kI prakriyA sikhAtA hai, mana kI caMcalatA ko samajhane kI AvazyakatA para bala detA hai| isalie vaha spaSTa kara detA hai ki krodhAdi vikAroM ko kisI bhI kImata para Azraya na de anyathA ye phaila jAyeMge aura apanA ghara banA leNge| vikAra bhAva apanA ghara na banA pAye, yaha tabhI saMbhava hai jaba vyakti kA saMkalpa dRr3ha ho, vaha unake sAmane AtmasamarpaNa na kre| saMkalpa ke samakSa satya rahatA hai, jisakI koI sImA nahIM hotii| asatya kI to sImA rahatI hai| saMkalpI vyakti satya kI khoja meM rahatA hai| paramAtmAvasthA ko vApasa pAne kI talAza meM ekAkI bana jAtA hai aura samatva yoga kI sAdhanA karatA hai| yahI samatA vyakti kA vAstavika dharma hai, svabhAva hai| ise hama yoM bhI kaha sakate haiM ki samatA at gatyavarthaka dhAtu se siddha hokara sahajAvasthA ko dyotita karatI hai jo dhyAna kI upAnta avasthA hai aura samAdhi usakI antima sAdhanA hai| 50 - tulasI prajJA aMka 130
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________________ samatA mAnavatA kA rasa hai| barbaratA, pazutA, saMkIrNatA usakA pratikSI svabhAva hai| rAga-dveSAdi bhAva usake vikAra-tantu haiN| RjutA, niSkapaTatA, vinamratA aura prazAntavRtti usakI pariNati hai| sahiSNutA aura saccaritratA usakA dharma hai| yadyapi sApekSatA vyApakatA liye hue rahatI hai para mAnavatA ke sAtha sApekSatA ko sambaddha karanA usake tathyAtmaka svarUpa ko AvRtta karatA hai| isalie samatA kI sattA mAnavatA kI sattA meM nihita hai| ye donoM sattAyeM AtmA kI vizuddha avasthA ke guNa haiM / ina guNoM se samaveta vyaktitva ko hI sAdhu kahA jA sakatA hai samayAe samaNo hoi, baMbhacereNa bNbhnno| nANeNa ya muNI hoI, taveNaM hoi taavso||" vyavahArataH mAnavatA ke sAtha sApekSatA ke AdhAra para vicAra kiyA bhI jA sakatA hai para vAstavika samatA usase dUra rahatI hai| samatA meM yadi, aura to kA saMbaMdha baiThatA hI nhiiN| vaha to samudra ke samAna gaMbhIra, pRthvI ke samAna kSamAzIla aura AkAza ke samAna svaccha tathA vyApaka hai| isalie samatA kA sahI rUpa dharma hai| yahI usakA dharma hai| yahI samatA aura dhArmika cetanatA sAMskRtika aura sAmudAyika cetanA kA avinAbhAvI aMga hai jisameM dhRti aura sahiSNutA, ahiMsA aura saMvega-niyantraNa jaise tattva ApAda samAhita haiN| karmoM kA upazamana aura mokSa kI prApti bhI samatA kA hI pariNAma hotA hai| jaina saMskRti sAmAjika samatA kI pakSadhara hai| usameM jAti ke sthAna para karma ko mahattva diyA gayA hai aura svayaM ke puruSArtha ko prasthApita kiyA gayA hai| yahI puruSArtha kala kA niyati bana jAtA hai| isaliye yahA~ Izvara kA nahIM, puruSArtha kA sarvopari sthAna hai| 5. cAritrika vizuddhi dharma ko zAzvata aura cirantana sukhadAyI mAnA gayA hai para usake vaividhya rUpa meM yaha zAzvatatA dhUmila-sI hone lagatI hai| samatA kA svarUpa dhUmila hone kI sthiti meM kabhI nahIM aataa| vaha to vikArI bhAvoM kI asattA meM hI janma letA hai| krodhAdika vikArI bhAva asamatA vinamratA, uddhattatA aura saMsaraNazIlatA kI pRSThabhUmi meM prAdurbhUta hote haiM / samyagdarzana, 'samyagjJAna aura samyaktvacAritra ke samanvita rUpa kI sAdhanA se hI ye vikArabhAva tirohita hote haiM aura vahI sahI rUpa hai| AsthA isakI AdhArabhUmi hai| cAritra kA samyak paripAlana kiye binA darzana aura jJAna kI ArAdhanA ho nahIM sktii| darzana aura jJAna, Atmazakti, AtmavizvAsa aura AtmajJAna ke pratIka haiM jo samatA ke mUla kAraNa haiN| isalie cAritra ko dharma kahA gayA hai aura dharma hI yathArtha jIvana hai| tulasI prajJA janavarI-mArca, 2006 - 51
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________________ dharma tathA samatA ko rAga-dveSAdika vikArabhAvoM kI abhAvAtmaka sthiti kahA jAtA hai| mamatva kA visarjana aura sahiSNutA kA sarjana usake Avazyaka aMga haiN| mAnasika caMcalatA ko saMyama kI lagAma se vazIbhUta karanA tathA bhautikatA kI viSAdAgni ko AdhyAtmikatA ke zItala jala se zamana karanA samatA kI apekSita tattva dRSTi hai| sahayoga, sadbhAva, samanvaya aura saMyama usake mahAstambha haiN| zramaNa kA yahI sahI rUpa hai, svarUpa hai| isI ko AcArya kundakunda ne isa prakAra kahA hai : cArittaM khalu dhammo dhammo jo so samo tti nnitttthio| mohakkhohavihINo pariNAmo appaNo hi smo|| suviditapayatthasutto saMjamatavasaMjudo vigdraago| samaNo samasuhadukkho bhaNido suddhovattiogo tti|| samatA AtmA kA saccA dharma hai, isalie AtmA ko samaya bhI kahA jAtA hai| samaya kI gahana aura vizada vyAkhyA karane vAle dazavaikAlika, samayasAra Adi grantha isa saMdarbha meM draSTavya hai| sAmAyika jaisI kriyAyeM usake phIlDa varka haiN| ahiMsA usI kA aMga hai| vaha to eka nirdvandva aura zUnya avasthA hai jisameM vyakti niSpakSa, vItarAga, sukha-duHkha meM nirlipta prazaMsA-nindA meM nirAsakta, loSTha-kAMcana meM nirlipta tathA jIvana-maraNa meM nirbhaya rahatA hai| yahI zramaNa avasthA hai| vItarAgatA se jur3I huI samatA AdhyAtmika samatA hai. jo AgamoM aura kundakundAcArya ke granthoM meM dikhAI detI hai| mAdhyastha bhAva se jur3I huI samatA dArzanika samatA hai jise hama syAdvAda, anekAntavAda kiMvA vibhajyavAda meM dekha sakate haiM tathA kAruNyamUlaka samatA para vyakti kI vikhaNDita, daridra, patita aura vIbhatsa avasthA dekhakara/anubhavakara rAjanIti ke kucha vAda prasthApita hue haiN| mArksa kA sAmyavAda aisI hI pRSThabhUmi liye hue haiN| gAMdhIjI kA sarvodayavAda mahAvIra ke sarvodaya tIrtha para AdhArita hai jisakA sarvaprathama prayoga AcArya samantabhadra (I. dUsarI, tIsarI sadI) ne kiyA thaa| sarvAntavat tadguNamukhyakalpaM, sarvAntazUnyaM ca mitho'npekssm| sarvApadAmantaraM nirantaM, sarvodayaM tIrthamidaM tvaiv|| cAritrika vizuddhi kI AdhArazilA vastutaH parivAra hai aura parivAra kA dharma hai gRhastha dharma, jise jaina saMskRti meM zrAvaka yA upAsaka dharma kahA jAtA hai| vaha sAdhu santoM se upadeza sunakara sAdhanA ke kSetra meM Age bar3hatA hai| pArivArika, rASTrIya aura antarrASTrIya zAnti kI sthApanA kA jIvana sadAcAramaya honA caahie| sAmAjika karttavya bhI usake 52 - tulasI prajJA aMka 130
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________________ sAtha jur3A huA hai| AcArya haribhadrasUri, jinamaNDanagaNi, paNDita AzAdhara Adi cintakoM ne zrAvaka ke guNoM kI eka lambI sUcI dI hai jisameM satsaMga, zuzrUSA, karuNA, satkAra, kRtajJatA, paropakAra Adi guNa ullekhanIya haiN| ina guNoM meM bhI nyAyapUrvaka dhana kamAnA, zAkAhArI vRtti rakhanA aura karuNAzIla honA zrAvaka kI pahacAna kahI jA sakatI hai nyAyopAttadhano yajatguNagurUn sadgIstrivarga bhajannayonyAnuguNaM tadarhagRhiNo-sthAnAlayo hImayaH / yuktAhAravihAraArya-samitiH prAjJaH kRtajJo vazI zRNvan dharmavidhi dayAlu dharmIH sAgAradharmaM cret|| 6. anekAntavAda mAnavIya ekatA, saha astitva, samAnatA aura sarvodayatA dharma ke tAttvika aMga haiN| tathAkathita dhArmika vijJAna aura AcArya ina aMgoM ko tor3a-maror3akara svArthavaza vargabheda aura varNabheda jaisI vicitra dhAraNAoM kI viSailI Aga ko paidA kara dete haiM jisameM samAja kI bher3iyAdhasAna vAlI vRtti vaicArika dharAtala se asambaddha hokara kUda par3atI hai| usake sAre samIkaraNa jhulasa jAte haiN| dRSTi se hiMsaka vyavahAra apane pUre zaktizAlI svara meM gUMjane lagatA hai, zoSaNa kI manovRtti sahAnubhUti aura sAmAjikatA kI bhAvanA ko dUSita kara detI hai, vaiyaktika aura sAmUhika zAnti kA astitva khatare meM par3a jAtA hai| isa durvyavasthA kI sArI jimmedArI ekAntavAdI cintakoM ke sabala hiMsaka kandhoM para hai jisane samAja ko eka bhaTakAva diyA hai, azAnti kA eka AkAra-prAkAra khar3A kiyA hai aura par3osI ko par3osI jaisA rahane meM saMkoca, vitRSNA aura maryAdAhIna bhare vyavahAroM ko lauhika dIvAla ko gar3ha diyA hai| anekAntavAda aura sarvodaya darzana ina sabhI prakAra kI viSamatAoM se ApAdamagna samAja ko eka naI dizA dAna detA hai| usakI kaTI pataMga ko kisI taraha saMbhAla kara usameM anuzAsana tathA suvyavasthA kI susthira majabUta aura sAmudAyika cetanA se sajI Dora lagA detA hai, AsthA aura jJAna kI vyavasthA meM prANa phUMka detA hai| taba saMSargha ke svara badala jAte haiN| samanvaya kI manovRtti, samatA kI pratidhvani, satyAnveSaNa kI cetanA gatizIla ho jAtI hai, apane zAstrIya vyAmoha se mukta hone ke liye, apane vaiyaktika ekapakSIya vicAroM kI Ahuti dene ke lie, dUsare ke dRSTikoNa ko samAna dene ke lie aura niSpakSatA, nirvairatA-nirbhayatA kI cetanA ke stara para mAnavatA ko dhUla-dhUsarita hone se bacAne ke liye| tulasI prajJA janavarI-mArca, 2006
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________________ sApekSika kathana dUsaroM ke dRSTikoNa ko samAna rUpa se Adara detA hai| khule mastiSka se pArasparika vicAroM kA AdAna-pradAna karatA hai, pratipAdya kI yathArthavattA pratibaddhatA se mukta hokara sAmane A jAtI hai| vaicArika hiMsA se vyakti dUra ho jAtA hai, asti-nAsti ke vivAda se mukta hokara nayoM ke mAdhyama se pratinidhi zabda samAja aura vyakti ko premapUrvaka eka pleTaphArma para baiThA dete haiN| cintana aura bhASA ke kSetra meM aura vyakti ke antardvandvoM ko samApta kara detA hai, sabhI ko pUrNa nyAya dekara sarala, spaSTa aura nirvivAda abhivyakti kA mArga prazasta kara detA hai| AcArya siddhasena ne uddhAviva samudIrNAstvayi nAthaH dRSTyaH ! kahakara isI tathya ko apanI bhagavad stuti meM prastuta kiyA hai| haribhadrasUri kI bhI samanvaya-sAdhanA isa saMdarbha meM smaraNIya hai bhavavIjAMkurajananA rAgAdyAH kSayamupAgatA ysy| brahmA vA viSNu rvI haro jino vo nmstsmai|| 7. ahiMsA aura aparigraha jaina saMskRti ahiMsA aura parigraha mUlaka hai| isalie dharma ke guNAtmaka svarUpa para cintana karate samaya jainAcAryoM ne vyakti aura samAja ko paraspara-niSTha batAyA hai| unhoMne spaSTa kahA hai ki dharma vastutaH AtmA kA spandana hai jisameM kAruNya, sahAnubhUti, sahiSNutA, paropakAravRtti, saMyama, ahiMsA, aparigraha jaise guNa vidyamAna rahate haiN| vaha kisI jAti yA sampradAya se pratibaddha nhiiN| usakA svarUpa to sArvajanika, sArvabhaumika aura loka mAMgalika hai| vyakti, samAja,rASTra aura vizva kA abhyutthAna aise hI dharma kI parisImA se saMbhava hai| dharma ke isa guNAtmaka svarUpa kI paribhASAyeM isa prakAra milatI haiM 1. dhammo dyaavisddho| 2. dhammo maMgalamukkiTuM ahiMsA saMjamo tvo| 3. kSAntyAdilakSaNo dhrmH| dharma aura ahiMsA meM zabdabheda hai, guNa bheda nhiiN| dharma ahiMsA hai aura ahiMsA dharma hai| kSetra usakA vyApaka hai| ahiMsA eka niSedhArthaka zabda hai| vidheyAtmaka avasthA ke bAda hI niSedhAtmaka avasthA AtI hai| ataH vidhiparaka hiMsA ke anantara isakA prayoga huA hogaa| isalie saMyama, tapa, dayA Adi jaise vidhedhAtmaka mAnavIya zabdoM kA prayoga pUrvatara rahA hogaa| hiMsA kA mUla kAraNa hai-pramAda aura kssaay| usake vazIbhUta hokara jIva ke mana, vacana, kArya meM krodhAdika bhAva pragaTa hote haiM jinase svayaM ke zabda prayoga rUpa bhAva prANoM 54 - - tulasI prajJA aMka 130
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________________ kA hanana hotA hai| kaSAdAyika tIvratA ke phalasvarUpa usake AtmaghAta rUpa dravya guNoM kA hanana hotA hai| isake atirikta dUsare ko marmAntaka vedanAdAna athavA paradravyavyaparopaNa bhI inhIM bhAvoM kA kAraNa hai / isalie bhikSuoM ko kaise calanA-phiranA, uThanA-baiThanA, khAnA-pInA cAhie ? isakA vidhAna mUlAcAra, dazavaikAlika Adi graMthoM meM upalabdha hai| samasta prANiyoM ke prati saMyama bhAva hI ahiMsA hai- ahiMsA niuNaM diTThA sabbabhUyesu saMjamoM / usake sukha saMyama meM pratiSThita haiM / mana, vacana, kAya se saMyamI vyakti sva-para kA rakSaka tathA mAnavIya guNoM kA AgAra hotA hai / zIla, saMyamAdi guNoM se ApUra vyakti hI satpuruSa hai| jisakA hita malIna aura dUSita rahatA hai, vaha ahiMsA kA pujArI kabhI nahIM ho sakatA / jisa prakAra ghisanA, chedanA, tapAnA aura ragar3anA ina upAyoM se svarNa kI parIkSA kI jAtI hai, usI prakAra zruta, zIla, tapa aura dayA rUpa guNoM ke dvArA dharma evaM vyakti kI parIkSA kI jAtI hai 1 dhammo maMgalamukkiTThe ahiMsA saMjamo tavo / devA vi taM namassaMti jassa dhamme sayA maNo // 7 saMjamu sIlu saujju tavu suri hi guru soI / dAhaka - chedaka - saMghAyakasu uttama kaMcaNu hoI // 18 pAnI chAnakara pInA, rAtri bhojana niSedha, deva - darzana, aSTamUla guNoM kA paripAlana, nirvyasanI jIvana, samanvayAtmaka dRSTi Adi kucha aise niyamoM kA vidhAna isIlie kiyA gayA hai ki sAdhaka ahiMsaka aura saMyamI banakara ahiMsaka samAja kI racanA kara sake / jIvana kA sarvAGgINa vikAsa karanA saMyama kA parama uddezya rahatA hai / sUtrakRtAMga meM isa uddezya ko eka rUpaka ke mAdhyama se samajhAne kA prayatna kiyA gayA hai| jisa prakAra kachuA nirbhaya sthAna para nirbhIka hokara calatA-phiratA hai, kintu bhaya kI AzaMkA hone para zIghra hI apane aMga-pratyaMga pracchanna kara letA hai aura bhaya - vimukta hone para punaH aMgapratyaMga phailAkara calanA-phiranA prAraMbha kara detA hai / usI prakAra saMyamI vyakti apane sAdhanA mArga para bar3I satarkatApUrvaka calatA hai| saMyama kI virAdhanA kA bhaya upasthita hone para vaha paMcendriyoM va mana ko AtmajJAna meM hI gopana kara letA hai / maitrI, karuNA, muditA aura mAdhyastha bhAva samabhAva kI paridhi meM Ate haiM / samabhAvI vyakti samAcAritA kA pAlaka aura sarvodayazIlatA kA dhAraka hotA hai / adhyAtma kA saMbaMdha anubhUti se hai aura hiMsA - ahiMsA kA saMbaMdha jaise adhyavasAyasaMkalpa se hai| adhyAtma aura saMkalpa se AsthA kI sRSTi hotI hai jisase mAnasika tulasI prajJA janavarI-mArca, 2006 55
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________________ durbalatA se bharI vilAsitA samApta ho jAtI hai, svArtha aura ahiMsA kA visarjana ho jatA hai, parizodhana aura pavitratA ke Andolana se yaha jur3a jAtA hai| vaha bhoga meM bhI yoga khoja letA hai| jaina saMskRti mUlataH aparigrahavAdI saMskRti hai| jina, nirgrantha, vItarAga jaise zabda aparigraha ke hI dyotaka haiN| murchA parigraha kA paryAyArthaka hai| yaha murchA pramAda hai aura pramAda kaSAyajanya bhAva hai| rAga-dveSAdi bhAvoM se hI parigraha kI pravRtti bar3hatI hai| mithyAtva, kaSAya, nokaSAya Adi bhava aMtaraMga parigraha hai aura dhana-dhAnyAdi bAhya parigraha kA sAdhana hiMsA hai| jhUTha, corI, kuzIla usake anuvartaka hai aura parigraha usakA mUla hai| parigrahI vRtti vyakti ko hiMsaka banA detI hai| isa hiMsaka vRtti se vyakti tabhI vimukha ho sakatA hai jaba vaha aparigraha yA parigraha parimANavrata kA pAlana kre| ___ kSamA, mArdava Adi dasa dharmoM kA pAlana bhI dharma hai| manuSya giragiTa svabhAvI hai, aneka citta vAlA hai| krodhAdi vikAroM ke kAraNa vaha bahuta bhUleM kara DAlatA hai| krodha vibhAva hai, paradoSadarzI hai| kSamA AtmA kA svabhAva hai| parapadArthoM meM kartRtva buddhi se, mithyAdarzana se krodha utpanna hotA hai aura kSamA samyagdarzana se utpanna hotI hai| paJcama guNasthAnavartI aNuvratI se lekara nauve-dasaveM guNasthAna meM mahAvratI ke uttama kSamA hai para nauMveM graiveyaka taka pahuMcane vAle mithyAdRSTi dravyaliMgI ke uttama kSamA nahIM hotii| __mArdava mAna kA virodhI bhAva mAnA hai| du:kha apamAna meM nahIM, mAna kI AkAMkSA meM hai| jJAna, pUjA, kula, jAti, samRddhi, tapa, Ayu aura bala ke abhimAna se dUsare ko nIce dikhAne kA bhAva paidA hotA hai| isase satya kI khoja nahIM ho paatii| binA vinaya ke bhakti aura AtmasamarpaNa kahA~ pratikriyA aura pratizodha ko janma dene vAle ahaGkAra ko samApta kiye binA jIvana kA badalanA saMbhava nahIM hai| isI taraha mAyA, lAbha Adi vikAra bhAvoM ko bhI vinaSTa kiye binA parama zAnti nahIM miltii| dharma Atmasthiti kA mArga hai, AtmanirIkSaNa kA patha hai| RjutA Aye binA dharma kA marma pAyA nahIM jA sktaa| zaucadharma meM caritra vizuddha ho jAtA hai aura akaSAya kI sthiti A jAtI hai aura lobha calA jAtA hai / satya, saMyama, tapa, tyAga, AkiMcanya, brahmacarya Adi dharma bhI AdhyAtmika sAdhanA ko jAgrata karate rahate haiM aura vicAroM kI pavitratA ko banAye rakhate haiN| ina dharmoM kA pAlana karane se saMkalpa zakti kA vikAsa hotA hai aura sAdhaka dhyAna-sAdhanA kara AtmasvarUpa ke cintana meM DUbane lagatA hai| 56 _ tulasI prajJA aMka 130
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________________ 8. ratnatraya kI samanvita sAdhanA tIrthaGkara mahAvIra ne sAdhanA kI saphalatA ke lie tIna kAraNoM kA nirdeza kiyA haisamyagdarzana, samyagjJAna aura samyakcAritra / ina tInoM tattvoM ko samaveta rUpa meM ratnatraya kahA jAtA hai| darzana kA artha zraddhA athavA vyAvahArika paribhASA meM AtmanubhUti ke liye prayAsa kaha sakate haiN| zraddhApUrvaka jJAna aura cAritra kA samyak yoga hI mokSa rUpa sAdhana kI saphalatA meM mUlabhUta kAraNa hai| mAtra jJAna athavA cAritra se mukti prApta nahIM ho sakatI / isalie ina tInoM kI samanvita avasthA ko hI mokSamArga kahA gayA hai - samyagdarzana jJAnacAritrANi mokSamArga: / " ratnatraya kA pAlana hI dharma hai| isa prakAra kI paribhASAyeM dekhiye 1. sadRSTijJAnavRttAni dharmaM dhamezvarA viduH 20 2. dhammo NAma sammaddaMsaNa - NANa - carittANisa 3. samyagdRSTi - prApti cAritraM dharmoM ratnatrayAtmaka 22 mokSa - prApti kA ratnatraya ke sAtha avinAbhAva saMbaMdha hai / jisa prakAra auSadhi para samyak vizvAsa, jJAna aura AcaraNa kiye binA rogI roga se mukta nahIM ho sakatA usI prakAra saMsAra ke janma-maraNa sabhI roga se mukta hone ke lie ratnatraya kA samyak yoga honA Avazyaka hai 3 jIva, ajIva, Asrava, bandha, saMvara, nirjarA aura mokSa ina sAta tattvoM aura puNya-pApa ko milAkara nava padArthoM meM ruci honA samyagdarzana hai- taccaruI sammattaM / 24 sacce deva, zAstra aura guru kA jJAna honA bhI samyagdarzana hai / vaha paropadeza se athavA paropadeza ke binA bhI prakaTa hotA hai| ina donoM prakAroM meM AtmapratIti honA mUla kAraNa hai| AtmapratIti meM samyagjJAna hotA hai / samyagjJAna vaha hai jisameM saMsAra ke sabhI padArtha sahI sthiti meM pratibimbita hoN| pramANa aura naya isI sImA meM Ate haiM / samyaktva kA mahattva "daMsaNabhaTTA bhaTTA" gAthA se bhalI-bhAMti spaSTa ho jAtA hai / samyak AcaraNa ko samyakcAritra kahA jAtA hai jisameM koI pApa - kriyAyeM na hoM, kaSAya na hoM, bhAva nirmala hoM tathA para-padArthoM meM rAgAdika vikAra na hoM / yaha samyakcAritra do prakAra kA hotA hai-gRhasthoM ke lie aura muniyoM ke lie| eka aNuvrata hai, dUsarA mahAvrata hai| inameM aNuvratoM kI saMkhyA bAraha anarthadaNDavrata paMcavratoM ko pAlana karane meM sahAyaka banate haiM aura sAmAjika, proSadhopavAsa, bhogopabhogapariNAma tathA atithi saMvibhAga ina cAra vratoM kA pAlana karane se sAmAjikatA kA pAlana hotA hai / zrAvaka bar3I mahattvapUrNa avasthA hai| isameM vyakti isa avasthA taka pahuMca jAtA hai tulasI prajJA janavarI - mArca, 2006 57
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________________ ki vaha upadeza grahaNa karane kA pAtra bana ske| vaha bAraha vratoM kA pAlana ghara meM rahakara karatA hai| vrata pAlana karane se dhIre-dhIre usakI cittavRttiyA~ vizuddhatA kI ora bar3hatI calI jAtI haiN| AtmA meM isa AdhyAtmika kramika vikAsa ko jainadharma meM pratimA kahA gayA hai| unakI saMkhyA bAraha hai| unameM prAraMbha ke chaha pratimAdhArI gRhastha kahalAte haiM aura ve jaghanya zrAvaka haiN| sAta se navamI pratimAdhArI ko brahmacArI yA varNI kahA jAtA hai| ve madhyastha zrAvaka haiM tathA dasavIM aura gyArahavIM pratimA ke dhAraka bhikSuka kahalAte haiM aura ve utkRSTa zrAvaka haiN| unameM dazavI pratimA taka sAdhaka zrAvaka gRhasthAvasthA meM rahatA hai para gyArahavIM pratimA svIkAra karane para bhI use gRhatyAga karanA Avazyaka ho jAtA hai| usake bAda vaha paripUrNa niSparigrahI muni bana sakatA hai| jaina muni 28 mUla guNoM kA pAlana karatA hai-pAMca mahAvrata, pAMca samitiyAM, paJcendriAvijaya, chaha Avazyaka, keza luJcanatA, acelakatA, asnAnatA, bhUzayyA, sthiti bhojana, adanta dhAvana aura ekbhukti| ina mUlaguNoM ke paripAlana se usake mana meM saMvega aura vairAgya kI bhAvanA prabalatara hotI rahatI hai| vaha kSamAdi daza dharmoM kA pAlana karatA hai aura anitya, azaraNa Adi bAhara bhAvanAoM kA anucintana karatA hai, bAIsa parISahoM ko sahajatApUrvaka sahana karatA hai tathA bAhya tapoM aura aMtaraMga tapoM kA pAlana karatA hai| 9. upayoga aura bhakti jaina saMskRti meM AtmA ke paramAtmA banane ke lie zuddha bhakti kA Azraya liyA jAtA hai| yahAM AtmA kI vyAkhyA upayoga zabda ke mAdhyama se bhI kI gaI hai| yaha upayoga caitanya kA pariNAma hai, jJAna-darzana mUlaka hai| jo jJAnopayoga indriyoM kI sahAyatA ke binA hI pragaTa hotA hai vaha kevalajJAna hai, svabhAvajJAna hai| zeSa cAroM jJAnoM meM se matijJAna aura zrutajJAna indriya aura mana kI sahAyatA se hote haiM tathA antima do jJAna avadhi jJAna aura manaHparyavajJAna indriya aura mana kI sahAyatA ke binA hI utpanna hote haiN| kramaza: ye jJAna uttarottara vimalatA ko liye rahate haiN| yaha upayoga tIna prakAra kA hai-zubhopayoga, azubhopayoga tathA shuddhopyog| jIvoM para dayA, zuddha mana-vacana kI kriyA, zuddha darzana jJAnarUpa upayoga ye zubhopayoga saMvara tathA nirjarA sahita mukhyatA se puNya karma ke Asrava ke kAraNa haiN| pUjA, dAna Adi meM lIna AtmA zabhopayogI hotI hai, paMca parameSThiyoM ke prati bhakti-bhAva se bhI zubhopayoga hotA hai| prazama, saMvega, maitrI, pramoda, kAruNya aura mAdhyastha Adi bhAvanAoM se citta vizuddha hotA hai| para rAga, dveSa, moha Adi vikAra bhAva isa citta vizuddhi ko prApta karane meM bAdhaka banate 584 - tulasI prajJA aMka 130
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________________ haiN| kaSAya vyakti ko bAMdha detI hai, kATa detI hai| krodha prIti ko naSTa karatA hai, ahaGkAra vinamratA ko naSTa karatA hai, mAyA maitrI ko naSTa karatI hai aura lobha saba kucha naSTa kara detA hai| ina kaSAyoM se dUra hone kA kAraNa hai aura azubhopayogI rUpa asadAcaraNa rUpa vyavahAra dharma puNya kA kAraNa hai aura zubhopayogI rUpa asadAcaraNa pApakarmAstrava kA kAraNa hai| AtmA kA zuddha svabhAva zuddhopayoga hai jo zubhopayoga ke mAdhyama se prApta hotA hai| zuddhopayoga hI mokSa kA kAraNa hai| __zubhopayoga vyavahAra dharma hai aura zuddhopayoga nizcaya dharma hai jIva kA svabhAva atIndriya Ananda hai| jisa anuSThAna vizeSa se usa Ananda kI prApti hotI hai vaha dharma kahA jAtA hai| vaha do prakAra kA hai-eka bAhya aura dUsarA aNtrNg| pUjA, dAna, puNya, zIla, saMyama, vrata, tyAga Adi bAhya anuSThAna hai aura aMtaraMga anuSThAna samatA va vItarAgatA kI sAdhanA karanA hai| bAhya anuSThAna vyavahAra dharma hai aura aMtaraMga nizcayadharma hai| nizcaya dharma samyaktva rahita bhI hotA hai| parama samAdhi rUpa kevalajJAna prApta karane ke lie vyavahAra dharma bhI tyAjya ho jAtA hai| isake bAvajUda nizcaya dharma saMvara tathA karmanirjarA kA tathA paramparA se mokSa kA kAraNa siddha hotA hai| zramaNa saMskRti yadyapi mUlataH sva puruSArthavAdI saMskRti hai para vyavahAra meM vaha apane parama vItarAga iSTadeva ke prati zraddhA aura bhakti kI abhivyakti se vimukha nahIM raha skii| yaha svAbhAvika hai aura manovaijJAnika bhii| vyakti ke mana meM jisake prati pUjya bhAva hotA hai, usake prati niSThA, zraddhA, AsthA aura bhakti svayaM sphurita hona lagatI hai aura svara laya khojane lagatA hai| stuti aura stotra usI laya kA jIvanta rUpa hai| saMgIta kA mAdhurya aura hRdaya kA svara-srota usI se pravAhita hotA hai| bhakti ke mAdhyama se AdhyAtmika ke sAthasAtha bhautika sAdhanoM kI prApti kI bhI lAlasA jAgrata hotI hai aura usI lAlasA se mantratantra kA prAdurbhAva hotA hai| isalie bhakti adhyAtma kA niSpanda hai aura mantra-tantra usake putr-pussp| nirvANa-prApti usakA phala aura lakSya hai| isa bhUmikA para baiThakara jaba hama Agama aura siddhAnta granthoM ko dekhate haiM, TaTolate haiM to pAte haiM ki bhakti vaha ArAdhanA hai jo vItarAga deva ke prati zuddha ratnatraya-pariNAmoM se kI jAtI hai| vastutaH vaha zuddha Atmatattva kI bhAvanA hai| vyavahAra se sarAga samyagdRSTi paMca parameSThiyoM kI ArAdhanA-bhakti karatA hai| vizuddha bhAvoM ke sAtha unake prati anurAga vyakta karatA hai| yaha bhakti-darzana-vizuddhi Adi ke binA ho nahIM sktii| isa bhakti kI chaha Avazyaka kriyAyeM haiM-sAmAyika, vandanA, stuti, svAdhyAya, tulasI prajJA janavarI-mArca, 2006 - 3059
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________________ pratyAkhyAna aura kaayotsrg| stutiyoM meM tIrthaMkaroM kA stavana hotA hai aura kAyotsarga meM nizchala sIdhe khar3e hokara 27 zvAsoM meM NamokAra mantra kA japa kiyA jAtA hai| pratyeka kriyA ke sAtha bhakti pAThoM kA nirdeza hai| dainika aura naimittika kriyAoM meM inhIM bhaktipAThoM kA prayoga kiyA jAtA hai| bhakti tantra se mantra paramparA kA udbhava huaa| bhakti ke pravAha meM Akara sAdhaka paramAtmA kI stuti karatA hai aura use stuti meM vaha vAcAla ho uThatA hai / mantra usa vAcAlatA ko kama karatA hai aura mana ko ekAgra karake AdhyAtmika anubhava ko pAne kA prayatna karatA hai| nAmasmaraNa, zravaNa, manana, cintana kI pRSThabhUmi meM mantra kI utpatti hotI hai, mAMgalika kArya karane ke lie iSTadeva kI stuti hotI hai| samAsa-paddhati kA AdhAra lekara bhagavAna kA anucintana hotA hai aura maMgalavAkya ke rUpa meM mantra kI racanA ho jAtI hai| vistAra se samAsa kI ora jAne kI yaha eka sarvamAnya svAbhAvika pravRtti hai| mantra tantra paramparA bhI usI se sambaddha hai| svAnubhUti kI sarasatA kA pAna karane ke lie mantra hI eka aisA mAdhyama hai jisameM mAnasika caMcalatA kI daur3a ko virAma diyA jA sakatA hai| isalie mantra kI paridhi meM samaya tattva-cintana A jAtA hai jo hamAre zubha-azubha bhAvoM ke sAtha ghUmatA rahatA hai| mantra kI sArthakatA hamAre bhAvoM para adhika nirbhara karatI hai| jainadharma cUMki bhAvoM kI zuddhi aura ahiMsaka AcaraNa para adhika jora detA hai, isalie zaiva aura vaiSNava zAkta paramparAoM kA prabhAva hone para bhI jaina mantra-tantra paramparA para unakI hiMsaka mAnyatA kI koI chApa dikhAI nahI detii| koI bhI yakSa, yakSiNI, devadevatA aisA nahIM mAnA gayA hai jisakA AkAra-prakAra vIbhatsa aura duSTa ho yA hiMsA kI gandha usameM AtI ho| yaha vizeSatA jaina saMskRti kI pragAr3ha ahiMsaka bhAvanA kA phala hai| havana, yajJa Adi kriyAyeM bhI yadyapi jaina saMskRti kI mUla kriyAyeM nahIM haiM phira bhI unheM dharma kA aMga mAnA gayA hai| AcArya haribhadra aura jinasena ke cintana meM ina kriyAoM ko vaidika saMskRti se lekara apane DhaMga se AtmasAt kiyA gayA hai| vizeSatA yaha hai ki jaina saMskRti ne use vyavahAra dharma kA aMga banA diyA aura ahiMsAtmaka kI paridhi meM use svakAra kara liyaa| yahAM yaha ullekhanIya hai ki vyavahAra dharma jaina saMskRti meM nizcaya dharma ke lie sopAnavat kAma karatA hai| isalie vaha bhakti kA abhinna aMga hai aura upekSaNIya nahIM hai| isakA phala yaha huA ki bhakti zAstra kA janma huA aura mantra-tantra paramparA stutiyoM aura stotroM kA sRjana huaa| nizcaya aura vyavahAra dharma ke samanvaya se ahiMsA kI paridhi meM rahakara jaina saMskRti vaidika saMskRti ke samIpa pahuMcakara bhI apanA 60 - tulasI prajJA aMka 130
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________________ pRthak astitva banAye rakhane meM sakSama rhii| zAkAhAra kI pratiSThA aura paryAvaraNa kI surakSA kA AhvAna sabase pahale jaina saMskRti ne hI kiyA jo usakI mUla avadhAraNA kA aMga thaa| 10. sAmAjika samatA ___ jaina saMskRti bhAva pradhAna saMskRti hai| isalie vahAM UMca-nIca, strI-puruSa sabhI ke lie samAna sthAna rahA hai| vaidika saMskRti meM prasthApita jAtivAda kI kaThora zrRMkhalA ko kATakara mahAvIra ne janma ke sthAna para karma kA AdhAra diyaa| unhoMne kahA ki ucca kula meM utpanna hone mAtra se vyakti ko UMcA nahIM kahA jA sktaa| vaha UMcA tabhI ho sakatA hai jabaki usakA cAritra yA kartRtva UMcA ho, vizuddha ho| isalie mahAvIra ne samAnatA ke AdhAra para cAroM jAtiyoM kI naI vyavasthA kI aura unheM eka manuSya jAti ke rUpa meM prastuta kiyA kammuNA bambhaNo hoI, kammuNA hoI khttiyo| vaisso kammuNo hoI, suddo hoI kmmunno|| isI sAmAjika samatA ke AdhAra para mahAvIra ne sabhI jAtiyoM aura sampradAyoM ke logoM ko apane dharma meM dIkSita kiyA aura unheM vizuddha AcaraNa dekara vItarAgatA ke patha para baiThA diyaa| yahI kAraNa hai jainAcAryoM ne sabhI jAtiyoM ke AcArya hue haiN| isI prakAra nArI ko bhI dAsatA se mukta kara use sAmAjika samatA ko hI dehalI para nahIM khar3A kiyA balki nirvANa-prApti ko bhI adhikArI ghoSita kiyaa| yaha usa samaya kA bahuta bar3A krAntikArI siMhanAda thaa| dAsa mukti, nArI mutti aura jAtibheda mukti ke kSetra meM jaina saMskRti kA yaha avadAna avismaraNIya hai| 11. vaiyaktika svAtantrya aura karmavAda - jaina saMskRti vaiyaktika svAtantrya para vizvAsa karatI hai| isalie usane vyakti ko hI usake sukha-duHkha kA pUrNa uttaradAyI banAyA hai| jJAna aura adhyAtma meM samanvaya sthApita kara hamAre AcaraNa kI kArya kAraNAtmaka mImAMsA meM usane karmavAda ko sthApita kara IzvaravAda ko nakAra diyA hai| saMsAra kI vibhinnatA meM karma ko bhI kAraNa batalAkara use anAdi tathA zAnta batAyA aura mokSa prApti ke mArga ko pUrNa vItarAgatA tathA vizuddhi ke mAdhyama se prazasta kiyaa| karma adRzya hai aura paudgalika hai| use hama vAsanA aura saMskAra nahIM kaha sakate, kyoMki ve to dhAraNA yA smRti se saMbaddha hai| acchAI yA burAI se usakA koI saMbaMdha nhiiN| usakA saMbaMdha hai hamAre karma se, rAga-dveSa se| rAga-dveSa kA valaya hI hamAre AcaraNa kA tulasI prajJA janavarI-mArca, 2006 - - 61
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________________ AdhAra bana jAtA hai| mithyAtva, avirati, pramAda aura kaSAya ke yoga se karmAzrava hote haiN| ve sahaja nahIM, Agantuka hai| unake vartamAna ke sAtha atIta aura bhaviSya bhI jur3A rahatA hai| amUrta AtmA ke sAtha mUrta karma kA saMyoga saMbaMdha vaise hI ho jAtA hai jaise amUrta AkAza kA mUrta ghaTa se saMbaMdha hokara vaha ghaTAkAza, paTAkAza kI saMjJA pA jAtA hai| yaha paudgalika karma hamAre bhAvakarma para nirbhara karatA hai| bhAvacitta kA saMvAdI hotA hai| paudgalikacitta aura paudgalika citta kA saMvAdI hotA hai-sthUla shriir| kartRtva aura bhoktRtva donoM Apasa meM jur3e hue haiN| unheM kisI IzvararUpa niyantA yA niyAmaka kI AvazyakatA nahIM hotii| karma kA vipAka svayaM ho jAtA hai yA tapa se unakI nirjarA kara lI jAtI hai| ise hama udAttIkaraNa yA mArgAntarIkaraNa bhI kaha sakate haiN| ____ AtmA meM acintya jJAna-darzana zakti kA prasphuTana karma-nirjarA ke bAda hI hotA hai| isa avasthA ko koI bhI vyakti apanI sAdhanA se prApta kara sakatA hai| yahAM AtmA kI hI tIna avasthAyeM haiM-bahirAtmA, antarAtmA aura prmaatmaa| bahirAtmA saMsArAvasthA hai| antarAtmA vizuddha patha para calanA hai aura paramAtmA pUrNa vItarAga avasthA hai| Izvara kA koI sthAna nhiiN| saMsAra kI sRSTi nimitta hai| upAdAna se svayameva hotI rahatI hai| vyakti apane hI zrama aura puruSArtha se paramAtmA bana sakatA hai| 12. dArzanika avadAna jainadharma kI samUcI avasthAeM svAnubhUti para TikI huI hai| isalie ahiMsA aura samatAvAda isa darzana kI mUla bhitti bnii| dArzanika kSetra bhI isI bhitti para pratiSThita hokara anekAntavAda, syAdvAda aura pramANavAda ko saMsthApita kiyA, bhedavijJAna ne adhyAtma ko pukhtA kiyA aura utpAda vyaya-dhrauvyAtmaka tattvavAda ne saMsAra ke svarUpa ko spaSTa kiyaa| bauddhadharma bhedavAdI aura asatkAryavAdI hai, nyAya-vaizeSikoM ne asatkAryavAda kI pratiSThA kI, saMkhyA-yoga satkAryavAdI hai, mImAMsaka bAhyArthavAdI hokara pariNAmavAdI hai| ye sabhI darzana bhedavAdI rahe haiN| jaina darzana ne anekAntavAda ke AdhAra para bhedAbhedavAda kI bAta kahakara sadasatkAryavAda kI saMstuti kI aura isI meM kSaNabhaMguratAvAda ke sahI darzana kraaye| jaina darzana ne AtmA ko nitya, vizuddha aura jJAna-darzana Adi guNamaya mAnA, parantu yaha bhI kahA ki mithyAtva aura ajJAnatA ke kAraNa usakA yaha svarUpa dhUla dhUsarita ho jAtA hai| yoganirodha se usa vizuddha mUla rUpa ko punaH prApta kiyA jA sakatA hai| AtmA kA yaha svatantra astitva jainadarzana kI eka viziSTa dena hai| mana ko paudgalika kahakara isa vicAra ko aura bhI pukhtA kara diyA hai| 62 - - tulasI prajJA aMka 130
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________________ yahAM Izvara na to jagat kA sRSTikartA hai aura na krm-phlprdaataa| sRSTi to aNuskaMdhoM ke svAbhAvika pariNamana se hotI hai| usameM cetana-acetana athavA anya kAraNa kabhI-kabhI nimitta avazya bana jAte haiM para unake saMyoga-viyoga meM Izvara jaisA koI kAraNa nahIM hotaa| apanI kAraNa sAmagrI ke saMvalita ho jAne para yaha saba svAbhAvika pariNamana hotA rahatA hai| saMsAra ko SaDdravyAtmaka kahakara aura kAla ko svatantra dravya mAnakara isa vicAra ko aura bhI paripuSTa kiyA hai| pramANa kA svarUpa-manthana karate hue jainAcAryoM ne samyagjJAna ko pramANa mAnA aura use sva-para prakAzaka kahakara avisaMvAdI honA Avazyaka khaa| niSkarSa ko yahAM sAdhakatamakaraNa na mAnakara jJAna ko hI sAdhakatamakaraNa mAnA hai| jaina darzana pramANasaMplavavAdI hai| vaha veda ko apauruSeya na mAnakara pramANa ko svata: aura parataH donoM mAnatA hai| usane nizcayAtmaka savikalpakajJAna ko pratyakSa kahakara pratyakSa aura parokSa kI svatantra avadhAraNA dI hai| yahI cintana usakI viziSTa dena hai| 13. kalAtmaka avadAna kalA AtmAnubhUti kA paryAyArthaka zabda hai| isakA saMbaMdha mUla pravRttiyoM kI abhivyakti se hai| isalie isameM adhyAtma kA bhI nirjhara jharatA hai aura isI ke mAdhyama se rAgAdi vikAroM kI bhI khulepana se jAnakArI dI jAtI hai| jaina saMskRti meM kalA kA mUla uddezya adhyAtma kI abhivyakti hai aura sArI abhivyaktiyAM usI irda-girda ghUmatI rahatI hai| jaina sAdhakoM ne kalA aura sthApatya ko eka nayA AyAma diyA hai| unhoMne mUtikalA, vAstukalA, abhilekha, pANDulipi, citrazailI Adi sabhI kSetroM ko pariSkRta kiyA hai| har3appA aura lohAnIpura se prApta mastaka vihIna nagna kAyotsargI mUrtiyAM tathA mohanajodar3o se prApta isI taraha kI anya mUrtiyoM kI avasthiti ko kadAcit mUrtikalA ke kSetra meM jainoM kA mahattvapUrNa avadAna kahA jA sakatA hai| khAravela ke zilAlekha ne nandakAlIna kaliMga jisakI mUrti kA ullekha kara isa avadAna para eka aura hastAkSara kara diyA hai| mathurA ke kaMkAlI TIle meM chipI jaina kalA sampadA ne to aura bhI use samRddha kara diyaa| zravaNabelagolA kI bAhubalI pratiSThA to vizruta hai hii| yahAM yaha bhI ullekhanIya hai ki zAsana devI-devatAoM ke Ane ke bAvajUda mUrtikalA ke kSetra meM ahiMsA kA hI prAdhAnya rahA hai| usameM kisI bhI mUrti ke sAtha hiMsaka tattva nahIM jur3A huA hai| tantra-mantra kA kSetra bhI ahiMsaka hI rahA hai| tulasI prajJA janavarI-mArca, 2006 - 63
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________________ mUrtikalA ke sAtha hI guphAoM aura vAstukalA kA sambandha bhI avicchinna hai| barAbara, nAgArjunI pahAr3a, udayagiri - khaNDagiri, rAnIguphA, giranAra guphAyeM, sonabhaNDAra tathA dakSiNApatha kI madurai, rAmanAthapuram, sitannavAsala Adi meM prApta jaina guphAyeM vizeSa ullekhanIya haiN| ayAgapaTTa, stUpa, sarasvatI mUrtiyoM, mandira Adi ke nirmANa ne vAstukalA ko aura bhI samRddha kiyA / nAgara, vesara aura drAviDa zailiyoM ke sAtha hI anya prAdezika zailiyoM kA bhI bharapUra prayoga jaina sAdhakoM ne kiyA hai| samUce bhAratavarSa meM jaina sthApatyakalA phailI huI hai| zailotkIrNa guphA mandiroM ke atirikta pallava, cAlukya, hoyasala Adi sabhI zailiyoM meM mandiroM kA nirmANa huA hai| citrakalA bhAvAbhivyakti kA sundaratama udAharaNa hai / usameM upadeza aura sandeza dene kI anUThI kSamatA hai| jainAcAryoM ne jaina dharma ke pracAra meM isakA samucita upayoga kiyA hai| nAyAdhammakahAo, varAMgacarita, AdipurANa, harivaMzapurANa Adi graMthoM meM citrakalA kA acchA varNana milatA hai| citrakalA ke bhedoM meM pramukha bheda hai - bhitticitra, kargalacitra, kASThacitra, paTacitra, raMgAvali athavA dhUlicitra | prAcInatama bhitticitra zittAnAvAsala ke jaina guphA mandira meM milate haiM / vahA~ jalAzaya kA eka sundara citra banAyA gayA hai| elorA aura zravaNavelagolA ke maThoM meM bhI yaha citra paramparA dikhAI detI hai / yaha paramparA 11vIM zatI taka adhika lopriya rhii| usake bAda tAr3apatroM para citrAMkana prArambha ho gayA / mUDavadrI, pATana Adi grantha bhaNDAroM meM yaha citrAMkana surakSita hai / kargala (kAgaja) citra lagabhaga 14vIM zatI ke bAda adhika milate haiM / pANDulipiyoM meM kathAoM ko citrAMkita kiyA jAtA thA / kAlakAcArya kathA zAntinAthacarita, supAsanAhacariya, yazodharacarita, kalpasUtra Adi ko citroM meM bAMdhA gayA hai| isa citrAMkana meM samRddhi zailI, taimUra citra zailI Adi kA upayoga huA hai| inameM raMgayojanA, vividha mudrAyeM, veza-bhUSA tathA sthApatya kI aneka paramparAoM kA aMkana huA hai / kASTha citra pANDulipiyoM para lage kASThaphalakoM para banAye jAte the| ina para vidyAdeviyoM, tIrthaMkaroM aura pazu-pakSiyoM tathA mAnavAkRtiyoM kA aMkana kiyA jAtA thA / rAjasthAna aura gujarAta meM isa zailI kA prayoga kiyA gayA hai| isI prakAra paTacitra aura dhUlicitra ke bhI ullekha sAhitya meM milate haiM / citrakalA ke ina vividha rUpoM meM jaina sAdhakoM ne apanI dhArmika bhAvanAoM kI saphala abhivyakti kI hai| usake mAdhyama se antarvRttiyoM kA udghATana, manodazAoM kA abhivyaMjana tathA rUpa - bhAvanA aura AkRti - saundarya kA citraNa bar3I saphalatApUrvaka huA hai| 64 tulasI prajJA aMka 130
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________________ brAhmaNa paramparA kI anuzrutiyoM meM licchivi, malla, moriya Adi jAtiyoM ko vrAtya kahA gayA hai| vrAtya janmataH kSatriya aura Arya jAti ke the, jo mUlataH madhya deza ke pUrva yA uttara-pazcima meM rahate the| unakI bhASA prAkRta thI aura vezabhUSA apariSkRta thii| ve caityoM kI pUjA karate the| Arya dravir3oM, nAga, paNi aura vidyAdhara jAti se bhI unake sambandha the| varNasaMkaratA unameM banI huI thii| phira bhI apane ko ve kSatriya mAnate the aura zramaNa saMskRti ke pujArI the| unake vaidika yajJa vidhana aura jAtivAda ke virodhaka prakhara svara meM AdhyAtmikatA va aupaniSadika vicAradhArA kA udaya vrAtya saMskRti kA hI pariNAma hai| jahA~ vaidika yajJoM ko phUTI nAva kI upamA dI gaI hai| zramaNa vyavasthA ne usa ekAtmakatA ko acchI taraha parakhA thA aura saMjoyA thA apane vicAroM meM jinheM tIrthaMkaroM aura jainAcAryoM ne samatA, puruSArtha aura svAvalambana ko pramukhatA dekara jIvana kSetra ko eka nayA AyAma diyA aura jise mahAvIra aura buddha jaise mahAmAnavIya vyaktiyoM ne AtmAnubhUti ke mAdhyama se puSpita-phalita kiyaa| zramaNa saMskRti ne vaidika saMskRti meM dhokhe se AyI vikRta paramparAoM ke virodha meM apanI tIkhI pratikriyA vyakta kI aura anAyAsa hI samAja kA navInIkaraNa aura sthitikaraNa kara diyaa| isa samAja kI mUla nidhi cAritrika pavitratA aura ahiMsaka dRr3hatA thI, jise usane thAtI banAkara kaThora jhaMjhAvAtoM meM bhI saMbhAlakara rkh| vibhajyavAda aura anekAntavAda ke mAdhyama se samanvaya aura ekAtmakatA ke lie jo athaka prayatna jainadharma ne kiyA hai, vaha nizcaya hI anupama mAnA jaaegaa| bauddhadharma meM to kAlAntara meM vikRtiyA~ A bhI gaIM para jainadharma ne cAritra ke nAma para kabhI koI samajhautA nahIM kiyaa| aba mAtra saMskRta hI sAhityakAroM kI abhivyakti kA sAdhana nahIM thaa| pAli, prAkRta, apabhraMza jasI lokaboliyoM ne bhI janamAnasa kI cetanA ko naye svara diye aura sAhitya sRjana kA nayA prAMgaNa khulA gyaa| isa samUce sAhitya meM ekAtmakatA kA jitanA sundara tAnA-bAnA huA hai va anyatra durlabha hai| arhantoM aura bodhisatvoM kI vANI ne jIvana-prasAda ko jitanA manorama aura dhavala banAyA, utanA hI unake prati AtmIyatA jAgrata hotI rhii| phalataH hara kSetra meM unakA atula yogadAna sAmane aayaa| bhAvAtmaka ekatA kI sRjana-zakti bhI yahIM se vikasita huii| isI bIca magadha sAmrAjya kA udaya huaa| videzI AkramaNa hue| usa rAjanItika asthiratA ko dUra kara ekatA prasthApita karane kA kAma kiyaa| rASTranirmAtA kuzala prazAsaka maurya samrATa candragupta maurya ne jisane jainAcArya bhadrabAhu ke sAtha dakSiNa pradeza kI yAtrA kI aura digambara munivrata dhAraNa kara zravaNabelagolA meM samAdhimaraNa pUrvaka zarIra tyAga diyaa| azoka (268-69 I.pU.) bhI mUlataH jaina samrAT thA, jisameM dhArmika tulasI prajJA janavarI-mArca, 2006 - - 65
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________________ sahiSNutA, sArvabhaumikatA, asAmpradAyika manovRtti, ahiMsAtmaka bhAvanA, sadvicAra aura ekAtmakatA kUTa-kUTa kara bharI huI thii| maurya sAmrAjya ke patana ke bAda puSpamitra zuMga ne brAhmaNa sAmrAjya kI sthApanA kI Andhra-sAtavAhana Aye, jinhoMne prAkRta bhASA kA vizeSa Azraya diyaa| kaliMga khAravela bhI jaina samrAT thA, jisane magadha sAmrAjya se yuddha kara kaliMga jinamUrti ko vApisa prApta kiyaa| isI samaya mUrtikalA ke kSetra meM gAndhArakalA ne eka nayI dRSTi-sRSTi dii| mathurA kalA kA bhI apane DhaMga kA vikAsa huA aura vahA~ jaina, bauddha, vaidika- tInoM sampradAya samAna rUpa se vikAsa karate rhe| mathurA kI jainakalA kadAcit prAcInatama kalA hai| guptakAla ko hamAre itihAsa kA svarNayuga mAnA jAtA hai| pUjyapAda, siddhasena Adi prakhara jaina vidvAna isI kAla meM hue jinhoMne samanvayavAditA para vizeSa jora diyaa| isI yuga meM devardhigaNi dvArA 453 I. meM vallabhI meM jainAgamoM kA saMkalana huaa| ___gupta kAla ke bAda rAjanItika vikendrIkaraNa kI pravRtti prArambha ho gii| isa kAla meM harSa kI dhArmika sahiSNutA vizeSa nidarzanIya hai| harSa kI mRtyu (646 I.) ke uparAnta uttara bhArata meM pAla, sena, paramAra, kalacuri Adi kitane hI choTe-moTe rAjA hue, jinhoMne hamArI saMskRti ko surakSita hI nahIM rakhA, balki use bahuta kucha diyA bhI hai| vAkATaka, rASTrakUTa Adi rAjavaMzoM ne bhI jainadharma kA pAlana karate hue sAMskRti ekatA ke yajJa meM apanA yogadAna diyaa| pUrva madhyakAla meM cAlukya, pAla, cedi, candela Adi vaMza Aye, jinhoMne zaiva aura vaiSNava mata kA vizeSa prasAra kiyaa| zAkta aura nAtha sampradAya bhI udita hue| brahmA, viSNu, maheza, gaNeza, dikpAla Adi kI pUjA kA pracalana bar3hA aura avatAravAda kA khUba pracAra-prasAra bddh'aa| isI kAla meM bauddhadharma kI tAntrikatA ne use patana kA rAstA batA diyaa| para jainadharma apekSAkRta adhika acchI sthiti meM rhaa| vizeSataH dakSiNa bhArata meM use acchA rAjyAzraya milaa| yadyapi liMgAyata sampradAya dvArA DhAye gaye atyAcAroM ko bhI use jhelanA pdd'aa| phira bhI apanI cAritrika niSThA ke kAraNa jainadharma nAmazeSa nahIM ho sktaa| yaha isalie bhI huA ki jainadharma vaidika dharma ke adhika samIpa A gayA thaa| kalA ke kSetra meM usakA yaha rUpa AsAnI se dekhA jA sakatA hai| jainadharma prArambha se hI vastutaH ekAtmakatA kA pakSadhara rahA hai| usakA anekAntavAda kA siddhAnta ahiMsA kI pRSThabhUmi meM ekAtmakatA ko hI puSTa karatA rahA hai| yaha eka aitihAsika tathya hai| hiMsA ke virodha meM abhivyakta apane ojasvI aura prabhAvaka vicAroM se jainAcAryoM ne eka ora jahA~ dUsaroM ke duHkhoM ko dUra karane kA prayAsa kiyA, 66 - - tulasI prajJA aMka 130
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________________ vahIM mAnava-mAnava ke bIca panapa rahe antardvandvoM ko samApta karane kA bhI mArga prazasta kiyaa| samantabhadra ne usI ko sarvodayavAda kahA thaa| haribhadra aura hemacandra ne isI ke svara ko nayA AyAma diyA thaa| prArambha se lekara abhI taka sabhI jainAcArya apane upadeza aura sAhitya sajana ke mAdhyama se ekAtmakatA kI pratiSThA karane meM hI lage rahe haiN| itihAsa meM aisA koI udAharaNa nahIM, jisameM jaina dharmAvalambiyoM ne kisI para AkramaNa kiyA ho aura ekAtmakatA ko dhakkA lagAyA ho| bhAratIya saMskRti meM usakA yaha ananya yogadAna hai, jise kisI bhI kImata para jhuThalAyA nahIM jA sktaa| muslima AkramaNakAriyoM dvArA mandiroM aura zAstra bhaNDAroM ko naSTa kiye jAne ke bAvajUda jaina dharmAvalambiyoM ne apanI ahiMsA aura ekAtmakatA ke svara meM A~ca nahIM Ane dii| yaha unakI ahiMsaka dhArmika jIvana paddhati aura dArzanika, AdhyAtmika tathA sAmAjika cintana kA pariNAma thA ki sadaiva usane jor3ane kA kAma kiyA, tor3ane kA nhiiN| jaina saMskRti kI ye mUla avadhAraNAe~ mAnavatAvAda ke vikAsa meM sadaiva kAryakArI rahI haiN| unhoMne Arthika, sAmAjika aura rAjanaitika kSetra se bhraSTAcAra dUra kara sarvodayavAdI aura ahiMsAvAdI vicAradhArA ko pracArita karane kA athaka prayatna kiyA, dhanopArjana ke siddhAntoM ko nyAyavattA kI ora mor3A, mUka prANiyoM kI vedanA ko ahiMsA kI cetanAdAyI saMjIvinI se dUra kiyA, zAkAhAra para pUrA bala dekara paryAvaraNa kI rakSA kI aura sAmAjika viSamatA kI sarvabhakSI agni ko samatA ke zItala jala aura manda vayAra se zAnta kiyaa| jIvana ke hara aMga meM ahiMsA aura madya, mA~sa, dyUta Adi jIvanaghAtI vyasanoM se mukti ke mahattva ko pradarzita kara mAnavatA ke saMrakSaNa meM jaina saMskRti ne sarvAdhika yogadAna diyA hai| yaha usakI gahana caritra-niSThA kA pariNAma hai| bAraha vratoM meM anarthadaNDavrata ko jor3akara usane aura bhI mahanIya pratiSThA kA kAma kiyA hai| paryAvaraNa ko surakSita rakhane kA bhI uttaradAyitva jainoM ne acchI taraha nibhAyA hai| unakI vaijJAnika dRSTi bhI ullekhanIya rahI hai| yaha tathya jaina sAhitya se paripuSTa ho jAtA hai sandarbha grantha : 1. trayo dharmaskandhAH 2.3 2. dharmaM cara-1.11 3. ratnakaraNDazrAvakAcAra-2 4. sarvArthasiddhi-9 tattvArthavArtika 9.23 5. dazavaikAlikacUrNi, pR. 15 jalitavistarA, pR. 90, AvazyaksUtra malayavRtti, pR. 592, padmapurANa 14.103-4, mahApurANa 2.37, utatarAdhyayana cUrNi3 pR. 98, dharmAmRta TIkA- 5 pra. sA. jaya. vR. 1-8 aadi| uttarAdhyayana, 20.37-38 6. tulasI prajJA janavarI-mArca, 2006 - 67
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________________ 7. kArtikeyAnuprekSA, 478 8. bhAvapAhuDa 81 9. sUtrakRtAMga, zI. vR. 2.5.14) 10. dharmasaMgrahaNI - malayagiri, vR. 25 11. uttarAdhyayana, 25.32 12. pravacanasAra, 1.7, 1.14 13. sAgAradharmAmRta 1.11, dharmabindu 3-5 14. bodha pAhuDa, 25 niyamasAra va 6, varAMgacarita-15-107, kArtikeyA 97 15. dazavaikAlika sUtra 1. 1 tattvArthavArtika 6.13.5 sarvArthasiddhi, 6.13 jIvANaM rakkhaNaM dhammo - kArtikeyA 478 68 16. tattvArthasAra, 6.42, bhAvasaMgraha 306, tattvArthavRtti, zruta 6 - 13, 3 dharmasaM. zrI. 10-99 Adi / dazavaikAlika 1.1 17. 18. 19. 20. 21. dhavalA pu. 8, pR. 92 22. lATIsaMhitA, 4.237-38 23. tattvArthavArtika 1.1, pR. 14 24. mokkhapAhuDa, 38 / 25. uttarAdhyayana 25.19.27 bhAvapAhuDa 143 tattvArthasUtra 1.1 / ratnakaraNDa zrAvakAcAra 3 tukArAmacAla, sadara nAgapura - 440001 tulasI prajJA aMka 130
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________________ jaina karma - siddhAnta aura vaMza-paramparA vijJAna sohanarAja tAter3a loka yA brahmANDa (Universe) mukhyatayA do tattvoM-cetana aura jar3a se banA hai| ina donoM kA astitva zAzvata hai| donoM ke paryAya badalate rahate haiM, isI kAraNa sRSTi meM hara kSaNa rUpAMtaraNa hotA rahatA hai| jaina karma siddhAnta ke anusAra cetanA va jar3a kA tAratamya anAdi ananta kAla se hai tathA vaha taba taka banA rahegA taba jaba AtmA paudgalika karma - baMdhanoM kA pUrNa kSaya kara mukta avasthA ko prApta nahIM kara letii| jaina karma-siddhAnta ke anusAra " upayoga lakSaNo jIvaH / " jIva (AtmAcetanA) kA lakSaNa upayoga hai| jJAna-darzana ko upayoga kahate haiM / jJAna - darzana ko Abaddha karane vAlA mukhya mohanIya karma hai / moha ke kAraNa rAga-dveSa / rAgadveSa ke kAraNa karma / karma ke kAraNa janma-maraNa / janma-maraNa ke kAraNa duHkha kI utpatti | isa prakAra yaha AvRtti punarAvRtti hotI rahatI hai / tatvArthasUtra meM kahA gayA "badhyate paratantrIkriyate AtmA'neneti bandhanam / " jisake dvArA AtmA paratantra kara diyA jAtA hai vaha baMdhana (karma) hai| jaina karma siddhAnta ke anusAra karmabaddha AtmA hI naye karmoM kA saMcaya karatI hai| mukta AtmA karma saMcaya nahIM kara sakatA, kyoMki unake karma bIja rAga-dveSa pUrNa naSTa ho cuke hote haiN| jaina karma-siddhAnta ke anusAra AtmA karma kA upAdAna hai / AtmA karma kI karttA tathA bhoktA hai / upAdAna tabhI vyakta hotA hai jaba use nimitta mile / karmoM ko bhogane ke lie nimitta banate haiM- yoga ( mana-vacanakAyA), vAtAvaraNa tathA paristhiti / binA nimitta ke karma Atma pradezoM meM hI bhoga lie jAte haiM / kaSAya ( rAga-dveSa ) yogoM kI caMcalatA bar3hAte haiM / yoga caMcala hone para kaSAya ko uttejita karate haiM tathA karma yogya pudgaloM kA baMdha hotA haiM / isa prakAra pUrA eka cakra hai / ' tulasI prajJA janavarI-mArca, 2006 69
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________________ zarIra mAdhyama banatA hai cetanA kI abhivyakti kA evaM kRta karmoM ke bhogane kaa| sthUla zarIra kA ghaTaka hai 'jiin'| sUkSma zarIra kA ghaTaka hai krm| jaisA "jIna" hotA hai, guNa sUtra hotA hai, vyakti vaisA hI bana jAtA hai| yaha jIna sabhI saMskAra sUtroM tathA sAre vibhedoM kA mUla kAraNa hai / vaMza-paramparA vijJAna (Genetic Science) kI bhASA meM kahA jAtA hai ki eka-eka jIna kA sATha-sATha lAkha Adeza likhe hue hote haiM to karmazAstra kI bhASA meM kahA jA sakatA hai ki karma skandha meM ananta Adeza likhe hue hote haiN| abhI taka vaMza-paramparA vijJAna (Genetic Science) jIna' taka hI pahuMca pAyA hai aura yaha 'jIna' sthUla zarIra kA hI ghaTaka hai, kintu karma sUkSma zarIra kA ghaTaka hai| isa sthUla zarIra ke bhItara taijasa zarIra hai, vidyut zarIra hai| vaha sUkSma zarIra hai| karma zarIra-sUkSmatama hai| isake eka-eka skandha para ananta-ananta lipiyA~ likhI huI haiN| hamAre puruSArtha kA, acchAiyoM kA, burAiyoM kA, nyUnatAoM aura vizeSatAoM kA sArA lekhA jokhA aura sArI pratikriyAeM karma zarIra meM aMkita rahatI haiN| vahAM se jaise spaMdana Ate haiM, AdamI vaisA hI vyavahAra karane laga jAtA hai| prANa se tAtparya jIvana zakti hai| jinake saMyoga se yaha jIva jIvana avasthA ko prApta hotA hai aura viyoga se maraNa avasthA ko prApta hotA hai, usako prANa kahate haiN| pAMcoM hI indriyoM kI jo jJAna karane kI zakti hai use kahate haiM- pAMca indriya prANa / manana karane, bolane aura zArIrika kriyA karane kI zakti ko kahate haiM- manobala, vacanabala aura kaaybl| bala aura prANa eka hI haiN| pudgaloM ko zvAsocchvAsa ke rUpa meM grahaNa karane aura chor3ane kI zakti zvAsocchvAsa prANa hai| amuka bhava meM amuka kAla taka jIvita rahane kI zakti ko kahate hai- AyuSya praann|| prANa kA saMbaMdha paryApti ke sAtha hai| prANa jIva kI zakti hai aura paryApti jIva dvArA grahaNa kie hue pudgaloM kI zakti hai| paryApti kAraNa hai aura prANa kArya hai| jIva kI mana, vacana aura kAyA se sambandha rakhane vAlI koI bhI aisI pravRtti nahIM, jo pudgala dravya kI sahAyatA ke binA hotI hai| pAMca indriya prANoM kA kAraNa hai- indriya paryApti / manobala, vacanabala aura kAyabala kA kramazaH kAraNa hai manaH paryApti, bhASA paryApti aura zarIra paryApti / zvAsocchvAsa prANa kA kAraNa hai- zvAsocchvAsa pryaapti| AyuSya prANa kA kAraNa hai AhAra paryApti, kyoMki AhAra paryApti ke AdhAra para hI AyuSya prANa Tika sakatA hai| jaina karma-siddhAnta ke anusAra ina dasa prANoM meM mukhya prANa hai- aayussypraann| zarIra kI samasta kriyAeM aura samasta aMgoM kA kArya saMcAlana tabhI taka saMbhava hai jaba taka AyuSya prANa kriyAzIla hai| isake samApta hote hI samasta kriyAeM sampUrNa rUpa se banda ho jAtI haiM jise hama mRtyu kI saMjJA dete haiN|' 70 - tulasI prajJA aMka 130
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________________ jaba AtmA eka zarIra ko chor3akara dUsarA zarIra dhAraNa karatI hai, taba naye janma ke prArambha meM jaina karma siddhAnta ke anusAra vaha paryApti nAma-karma kI sahAyatA se bhAvI jIvana yAtrA ke nirvAha ke lie eka sAtha Avazyaka paudgalika sAmagrI kA nirmANa karatI hai| ise yA isase utpanna hone vAlI paudgalika zakti ko paryApti kahate hai| paryAptiyoM kA krama isa prakAra hai-AhAra, zarIra, indriya, zvAsocchvAsa, bhASA aura manaH paryApti / kula chaH paryAptiyA~ haiM / chahoM hI paryAptiyoM kA Arambha eka kAla meM hotA hai, parantu unakI pUrNatA kramazaH hotI hai, isalie isa krama kA niyama rakhA gayA hai| AhAra paryApti ko pUrNa hone meM eka samaya aura zarIra paryApti Adi pAMcoM meM se pratyeka ko antarmuhartta lagatA hai| AhAra, zarIra, indriya, zvAsocchvAsa, bhASA, manaH paryAptiyoM ke dvArA jIva paryApti ke mAdhyama se AhAra, zarIra, indriya, zvAsocchvAsa, bhASA evaM mana ke yogya pudgaloM ko grahaNa karate haiN| unheM tadanurUpa pariNata karate haiM aura asAra pudgaloM ko chor3a dete haiN| ___vaMza-paramparA vijJAna (Genetic Science) ke antargata 'jInsa" ko jaina-siddhAnta ke antargata zarIra paryApti ke rUpa meM mAnA jA sakatA hai| paryApti kA artha jIvanopayogI pudgaloM kI zakti ke nirmANa kI puurnntaa| sabase kama vikasita prANI meM kama se kama sparzendriya prANa, kAyabala, zvAsocchvAsa prANa, AyuSya prANa-kula cAra prANa tathA AhAra paryApti, zarIra paryApti, indriya paryApti aura zvAsocchvAsa paryApti- kula cAra paryApti avazya hotI haiN| isa prakAra jaina karma siddhAnta ke anusAra prANoM tathA paryAptiyoM ke yoga se prANI kA jIvana krama calatA hai| kozikAoM meM jo vRddhi vibhAjana viziSTatA (Specialisation) bhinnatA (differentiation) Adi kriyA hotI haiM ve saba ina paryAptiyoM kA hI hissA hai| ina paryAptiyoM kA niyantraNa karmoM dvArA hotA hai| kozikA kI mRtyu hotI hai tathA aneka kozikAoM dvArA nirmita bahukozIya prANI kI bhI mRtyu ho jAtI hai| yaha mRtyu AyuSya karma ke hisAba se hotI hai| jitanA inakA AyuSya hogA, utane varSa taka jIvita rheNge| vyakti ke vyavahAra, AcAra, vicAra aura pratyeka kriyA kalApa kA aMkana vyakti ke bhItara niraMtara hotA rahatA hai| aisA Aja vijJAna kI aneka zAkhAeM bhI mAnane lagI haiN| Aja vahI aMkana kAlAMtara se usa vyakti ko prabhAvita karatA hai| bhAratIya darzanoM ne isa aMkana praNAlI kI karma-siddhAnta ke rUpa meM vistRta vivecanA kI hai| Adhunika vijJAna usa aMkana kI vibhinna paddhatiyoM aura saMsthAnoM kI carcA ko AdhAra banAtI hai| hamArA mastiSka bhI hamAre kriyA-kalApoM ko rikArDa karatA hai| hamArI pratirodhAtmaka kozikAyeM tulasI prajJA janavarI-mArca, 2006 __ 71
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________________ bhI unakA aMkana karatI haiM aura anta meM una sabhI aMkanoM kA AdhAra banatA hai saMskAra sUtra "jiins"| ina donoM ke svataMtra adhyayana se jahAM donoM ko samajhane meM suvidhA hogI, vahIM Adhunika pariprekSya meM samasyAoM ko sulajhAne meM mArgadarzana bhI milegaa| ____ karma siddhAnta ati sUkSma hai| buddhi se pare kA siddhAnta hai| vaMza-paramparA vijJAna ne karma siddhAnta ko samajhane meM suvidhA pradAna kI hai| jIna vyakti ke AnuvaMzika guNoM ke saMvAhaka hai| pratyeka viziSTa guNa ke lie viziSTa prakAra kA jIna hotA hai| ye AnuvaMzikatA ke niyama karmavAda ke saMvAdI niyama hai| yaha sthUla zarIra sUkSma kozikAoM (Biological Calls) se nirmita hai| mAnava zarIra meM lagabhaga sATha-sattara kharaba kozikAeM haiN| ina kozikAoM meM guNasUtra hote haiM, jinheM kromosoma (Chromosomes) kahate haiN| pratyeka guNasUtra eka lAkha jIna se banatA hai| jIna sAre saMskAra sUtra haiN| mAnava zarIra kI pratyeka kozikA meM chIyAlIsa kromosoma hote haiN| inheM vaMza sUtra kI saMjJA bhI dI gaI hai| jIva vijJAna ke anusAra pratyeka kozikA yA bIjakoSa (Germ Plasm) meM 23 pitA ke tathA 23 mAtA ke vaMza sUtroM (Chromosomes) kA samAgama hotA hai| vaijJAnikoM kA anumAna hai ki inake saMyoga se 16,77,216 prakAra kI vibhinna saMbhAvanAeM apekSita ho sakatI haiN| yadi tulanAtmaka dRSTi se dekhA jAe to vAtAvaraNa, paristhiti, paryAvaraNa, bhaugolikatA, AnuvaMzikatA, jIna aura zarIra kI granthiyoM ke vibhinna srAvoM dvArA rAsAyanika parivartana, ye sabhI karma siddhAnta ke saMvAdI sUtra haiN| jIna hamAre sthUla zarIra kA avayava hai aura karma hamAre sUkSmatama zarIra kA avayava hai| donoM zarIra se jur3e hue haiM, eka sthUla zarIra se aura dUsarA sUkSmatama zarIra se| yaha sUkSmatama zarIra karma zarIra hai| mRtyu kA saMbaMdha kevala sthUla zarIra se hai| sUkSma zarIra maraNoparAnta bhI vidyamAna rahatA hai| jaina darzana meM jise sUkSma zarIra (taijasa, kArmaNa) kahA gayA hai, sAMkhya darzana meM use liMga zarIra kahA jAtA hai| saMsArAvasthA meM ye niraMtara sAtha rahate haiM / isa carcA ko vaijJAnika saMdarbha meM isa prakAra kahA jA sakatA hai ki vaijJAnika padArtha kI cAra avasthAeM mAnate haiM :-Thosa, dravya, gaisa va plaajmaa| eka avasthA aura khojI gaI jise proToplAjmA yA jaivaplAjmA kahA jAtA hai| adhyAtma-yoga kI bhASA meM proToplAjmA hamArI prANa zakti hai, jo hamAre astitva kA saTIka pramANa hai| vaijJAnikoM kA yaha kahanA hai ki proToplAjmA amara tatva hai| mRtyu ke pazcAt bhI yaha rasAyana, jo hamArI kozikAoM meM rahatA hai, zarIra se alaga hokara vAyumaMDala meM bikhara jAtA hai| vahI proToplAjmA niSecana kI kriyA ke samaya 'jInsa' meM zizu ke sAtha punaH calA jAtA hai| 72 - - tulasI prajJA aMka 130
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________________ vaMza paramparA vijJAna kI bhASA meM pRthvI meM bhI kucha ati sUkSma jIva hote haiM jinheM viSANu (Virus) kahate haiN| ye viSANu jaise hI kisI jIvita (Linving Media) mAdhyama ke samparka meM Ate haiM to inakI asaMkhyAta gunA (Infinite) vRddhi hotI hai| inakA zarIra eka kozikA se banatA hai jise baikTIriyA kahate haiN| usameM eka kendraka hotA hai| kendraka meM D.N.A hotA hai| usameM vaMza-vRddhi ke guNa hote haiN| isI kAraNa yaha eka kozIya jIva cayApacaya kI kriyA karatA hai| vaMza-vRddhi kA ghaTaka tattva D.N.A hai, jo eka kozIya jIva meM bhI pAyA jAtA hai|' kloniMga arthAt prANI pratilipikaraNa kisI jIva vizeSa kA jaineTikala pratirUpa paidA karanA arthAt Donara perenTa (nara yA mAdA koI eka) kI hU-ba-hU zakla sUrata (pratilipi) paidA kara denA kloniMga kahalAtA hai| ise jaina karma-siddhAnta ke anusAra zarIra-nAma-paryApti karma ke vipAka kA phalita mAnA jA sakatA hai| kisI bhI jIva ke guNoM kA nirdhAraNa usakI ghaTaka kozikAoM ke andara sthita guNasUtroM ke dvArA hotA hai| vibhinna vikasita prANI laiMgika prajanana kI vidhi dvArA apanI santAnoM ko utpanna karate haiM, jisameM nara evaM mAdA kI janana kozikAoM ke Adhe guNasUtra (vaMzasUtra) milakara eka naI racanA karate haiM jinameM janaka mAtA-pitA ke guNa mile rahate haiN| kloniMga meM mAtra nara athavA mAdA kI sAmAnya daihika kozikAoM ke guNasUtroM ke dvArA santAna utpanna kI jAtI hai jo ki svAbhAvika rUpa se unake dAtA vyakti (janaka) jaisI hI hotI hai| avikasita jIvoM, per3a paudhoM Adi meM to yaha kriyA kAyika prajanana, alaiMgika prajanana Adi ke rUpa meM prAkRtika rUpa meM pAI jAtI hai| parantu Adhunika vijJAnikoM ne vikasita jIvoM, cUhoM, bher3oM evaM manuSyoM taka ko isa vidhi se utpanna karanA zurU kara diyA hai| stanadhArI pazuoM meM klona banAne ( paidA karane ) kI takanIka / pratyeka pazu tathA vanaspati meM aneka kozikAeM (Cells) pAI jAtI haiN| manuSya ke zarIra meM ina kozikAoM kI kula saMkhyA lagabhaga 100 kharaba haiN| pratyeka kozikA (Cell) apane Apa meM pUrNa jIvita ikAI hotI hai| kozikA ke kendra meM eka nAbhika (Nucleus) hotA hai jise kendraka bhI kahate haiM / kendraka ke andara usa jIva ke guNasUtra (vaMzasUtra) hote haiN| manuSya kI kozikA meM guNasUtroM (Chromosomes) kI saMkhyA 46 hotI haiN| ina guNasUtroM meM hI AnuvaMzikI (Heredity) ke sabhI guNa maujUda hote haiM . guNasUtroM kI racanA DI.ena.ena. (D.N.A) tathA Ara.ena.e. (R.N.A) nAmaka rasAyanoM tulasI prajJA janavarI-mArca, 2006 - - 73
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________________ se nirmitta hotI hai| ina guNasUtroM para jIna sthita hote haiN| kozikA ke kendraka ke cAroM aura eka jIva-dravya hotA hai jise proToplAjamA kahate haiM / nara ke zukrANu (Sperm Cell) tathA mAdA ke aNDANu (Egg Cell) bhI paripakva kozikAeM hotI haiM, inameM dviguNana dvArA vRddhi nahIM hotI / stanadhArI pazuoM meM laiMgika (Sexual) prajanana hotA hai / isa prakriyA meM zukrANu, aNDANu ke sAtha milakara (Fu sion) eka naI kozikA kA nirmANa hotA hai| isa naI kozikA meM dviguNana (Copying) karane kI kSamatA hotI hai jisase vaha bhrUNa meM parivartita ho jAtA hai / isa kozikA ke kendra meM guNasUtroM kI saMkhyA to 46 hotI haiM, lekina inameM se Adhe guNasUtra nara ke tathA zeSa mAdA ke hote haiN| isake viparIta kloniMga dvArA utpanna naI kozikA meM sAre ke sAre guNa sUtra kisI eka hI ke hote haiM / stanadhArI pazuoM meM klona paidA karane kI prakriyA kucha isa prakAra se hai isake lie sarvaprathama mAdA ke eka svastha aNDANu (Egg Cell) ko kAma meM liyA jAtA hai / isa aNDANu (Egg Cell) meM se vizeSa takanIka dvArA kendraka (Nucleus) ko alaga kara diyA jAtA hai tathA usa kendraka - vihIna kozikA (Protoplasma) ko eka surakSita sthAna para kalcara mIDiyama meM DUbokara rakha diyA jAtA hai| aba hameM jisa prakAra ke jIva kA klona taiyAra karanA hai ( usa prakAra ke Dorana peTenTa) tvacA meM se kozikA (Cell) alaga kara dI jAtI hai| isa kozikA ke kendraka (Nucleus) ko bar3I sAvadhAnIpUrvaka alaga kara diyA jAtA hai| isa kendraka ko pUrva meM surakSita kI gaI kendraka-vihIna kozikA (Protoplasma) meM pratisthApita (Trandplant ) kara diyA jAtA hai| isa prakAra eka naI kozikA paidA ho jAtI hai jisakA kendraka Donara peTenTa kI kozikA kA kendraka hotA hai / isa prakAra naI kozikA meM guNasUtra ve hI hote haiM jo ki Donara perenTa (Doner Parent) ke hote haiM / yahI naI kozikA dviguNana (Copying) dvArA bhrUNa meM parivartita ho jAtI hai| isa bhrUNa ko kisI bhI mAdA ke garbhAzaya meM sthita kara diyA jAtA hai jahAM vaha sAmAnya rUpa se vikasita hone lagatA hai| isa prakAra jo navajAta paidA hotA hai usameM guNasUtra ve hI hote haiM jo ki Donara perenTa ke hote haiM, ataH usakI zakla sUrata hU-ba-hU Donara perenTa (Doner Parent) jaisI hI hotI hai yAni ki vaha Donara peTenTa (Doner Parent) kI kArbana kaoNpI kI hotI hai| isa prakAra hama jisakA pratirUpa (kaoNpI-klona) taiyAra karanA cAhate haiM usakA kendraka mAdA ke kendraka - vihIna (Protoplasma) aNDANu meM pratisthApita karanA hogA / yadi hama nara kA klona taiyAra karanA cAhate haiM to usakI kozikA (Cell) kA kendraka aura yadi mAdA kA klona taiyAra tulasI prajJA aMka 130 74
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________________ karanA cAhate haiM to mAdA kI kozikA kA kendraka mAdA ke kendraka-vihIna aNDANu meM pratisthApita karanA hogaa| jaina karma-siddhAnta tathA mAnava kloniMga jaina dharmAnusAra jIvana kI vibhinna kriyAoM, racanAoM tathA ghaTanAoM kA niyantraNa karmoM ke dvArA hotA hai| vibhinna jIvoM ko milane vAle alaga-alaga zarIra, Ayu, gotra, sukha-duHkha Adi kA nirdhAraNa vibhinna karma karate haiN| parantu isakA artha yaha nahIM kI jIvana kA pUrNa saMcAlana karmoM ke dvArA hI hotA hai| vastutaH karma to mAtra paristhitiyoM kA nirmANa karate haiM kintu una karmoM ke anusAra AcaraNa karanA yA nahIM karanA, isake lie jIva svatantra hai| AtmA karmoM ke kArAgAra meM baMdhI avazya hai parantu vaha apane puruSArtha ke dvArA karmoM ke phala meM parivartana kara sakatI hai| cetanA kI svatantra zakti ke dvArA karmoM para vijaya pAnA hI jina-dharma hai| prazna uThatA hai ki jaba vaijJAnika hI mAnava tathA anya jIvoM ke lie vibhinna guNoM kA nirdhAraNa karane lage haiM to jaina karma-siddhAnta kahA~ lAgU hotA hai? zarIra meM kisI prakAra kA parivartana karanA kyA karma-siddhAnta ko cunautI nahIM hai? isa viSaya meM yaha kahanA ucita hogA ki eka aparAdhI kisI vyakti kA aMga-bhaMga kara detA hai yA koI vyakti zalyakriyA ke dvArA aMga parivartita karavA letA hai athavA koI mAnasika upacAra ke dvArA aparAdhI pravRtti se chuTakArA pA letA hai yA phira jahara / durghaTanA se asamaya meM mRtyu ko prApta ho jAtA hai, to yaha saba karma-siddhAnta ke lie cunautI nahIM mAne jA skte| yahI kArya aba aura bhI vyavasthita rUpa se parantu aprAkRtika, anaitika rUpa se kloniMga prakriyA ke dvArA vaijJAnika kara rahe haiN| eka samAna manacAhe jIvoM ko paidA karane kI bAta bhI bilkula adhUrI hai| eka jaisI zakla sUrata zarIra bana jAne kA yaha artha nahIM hotA ki usakA vyaktitva aura vyavahAra bhI eka jaisA ho arthAt yaha jarUrI nahIM ki aparAdhI kA klona aparAdhI tathA vaijJAnika kA klona vaijJAnika hI bne| logoM ko lagatA hai ki kloniMga ke dvArA kisI bhI jIva ko vaijJAnika sunizcita rIti se banA sakate haiM parantu aisA nahIM hai| pahalI klona bher3a kA nirmANa isa sambandha meM kie gae 277 parIkSaNoM kI asaphalatA ke bAda huA thA tathA mAnava kloniMga ke 100 meM se 1 yA 2 mAmaloM meM hI saphalatA milI hai| jo jIva kaI bAra kI asaphalatAoM ke bAda banate bhI haiM to vaha daraasala vaijJAnikoM ke dvArA nahIM banate haiN| vaijJAnika to mAtra eka nizcita zarIra racanA ke anukUla tulasI prajJA janavarI-mArca, 2006 - 75
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________________ paristhitiyAM dete haiN| usameM jIva/AtmA kA AvirbhAva unake basa ke bAhara kI hai| kloniMga sirpha zarIra ke stara taka jur3I huI haiM jabaki AtmA tathA punarjanma kA siddhAnta vaijJAnikoM aura vaijJAnika prayogazAlAoM kI sImAoM se pare hai| AtmA tathA punarjanma kA AbhAsa satyAnveSI ahiMsaka mAnavoM ko hotA hai| ise abhI vaijJAnika bhI pUre AtmavizvAsa tathA pramANoM ke sAtha nakAra nahIM sake haiN| kAraNa spaSTa hai ki inake astitva ke sambandha meM saMsAra bhara meM asaMkhya pramANa/ ghaTanAeM hara samaya hotI hI rahatI haiN|" jaina dharma tathA praudyogikI jIva vijJAna kI Adhunika vikasita zAkhA jaiva praudyogikI meM mAnava jInoma pariyojanA, jaineTika abhiyAMtrikI, jaineTika sarjarI tathA mAnava kloniMga Adi kA adhyayana, anveSaNa kiyA jAtA hai| isake nUtana anusaMdhAnoM ke dvArA jIvoM ke guNasUtroM para sthita jInsa (saMskAra sUtra) ke kaI guNa dharmoM kA patA cala rahA hai| jIvoM kI vibhinna dazAoM-bur3hApA, aparAdha, bImAriyAM Adi kA niyamana bhI ina saMskAra sUtroM se hotA hai tathA inake parivartana ke dvArA manovAMchita jIvana banAne kA dAvA vaijJAnika kara rahe haiN| jInoM tathA jaineTika koDa ke isa guNadharma ko dhyAna meM rakhate hue jaineTika koDsa aura karma paramANuoM ke bIca sambandhoM para parikalpanA vaijJAnikoM ko dI gaI hai jisa para kucha vaijJAnika vyApaka anusaMdhAna bhI kara rahe haiN| pahale to hameM yaha samajha lenA cAhie ki jIna tathA jaineTika koDa sarvopari nahIM haiM tathA una para zArIrika, paryAvaraNIya, vAtAvaraNa, AMtarika tathA bAhya paristhatiyAM bhI niyantraNa rakhatI haiN| jIvana ke kriyAkalApa usake svayaM ke zarIra ke sAtha-sAtha dUsare jIvoM ke kriyAkalApoM tathA anya bAhya paristhitiyoM dvArA saMcAlita hote haiN| ina jInoM tathA inakoM prabhAvita karane vAle ukta kAraNa hI antataH karma-paramANuoM kI saMbhAvanAoM ko sUcita karate haiM jinake saMbaMdha meM vaijJAnika varga philahAla pUrNataH mauna hai| agara vaijJAnika jaina karma-siddhAnta ko samajhakara jIvoM ke vibhinna kArya-saccAI-jhUTha, ahiMsAaparAdha, jIvadayA-krUratA para satata anveSaNa kareM to ve isa mahAn jaina karma-siddhAnta ko satya siddha paaeNge|" jaina karma-siddhAnta ke anusAra jIva ke zarIra kI racanA usake nAma-karma ke kAraNa hotI hai| koI jIva kaisI zakla-sUrata prApta karegA usakA nirdhAraNa isI nAmakarma se hotA hai| lekina yahAM to klona se zarIra kI racanA manuSya ke apane hI hAthoM meM A gaI hai| hama jaisI zakla-sUrata banAnA cAhate haiM, banA sakate hai| aisI sthiti meM nAmakarma kI avadhAraNA 76 - - tulasI prajJA aMka 130
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________________ arthahIna ho gaI hai| lekina aisA sahI nahIM hai / vastusthiti samajhane ke lie hameM jaina karma - siddhAnta ko gaharAI se samajhanA hogaa| 1 sabase pahale to hameM spaSTa karanA hogA ki pratyeka ghaTanA mAtra karma se ghaTita nahIM hotI / AcArya mahAprajJajI ne apanI pustaka karmavAda meM likhA hai- "karma se hI saba kucha nahIM hotA / yadi hama karmoM ke adhIna hI saba kucha ghaTita honA mAna leMge to yaha vaisI hI vyavasthA ho jAegI jaisI ki IzvaravAdiyoM kI hai ki jo kucha hotA hai vaha Izvara kI icchA se hotA hai yA phira una niyativAdiyoM kI sthiti hai ki saba kucha niyati ke adhIna hai / hama usameM kucha bhI phera-badala nahIM kara sakate / yadi karma hI saba kucha ho jAe to unako kSaya karane ke lie na to puruSArtha kA hI mahattva raha jAegA aura na hI mokSa saMbhava hogA, kyoMki jaise karma hoMge vaisA hI unakA udaya hogA aura usa udaya ke anurUpa hI hama kArya kareMge tathA nae karmoM kA baMdhana kreNge| isase puruSArtha tathA mokSa kI bAta galata siddha ho jAegI / " aba yaha spaSTa hai ki karma hI saba kucha nahIM hai / 12 I AcAryazrI mahAprajJajI Age spaSTa karate hue likhate haiM- " karma eka niraMkuza sattA nahIM hai| karma para bhI aMkuza hai| karmoM meM parivartana bhI kiyA jA sakatA hai| bhagavAna mahAvIra ne kahA- ' kiyA huA karma bhugatanA par3egA' / yaha sAmAnya niyama hai, lekina kucha apavAda bhI haiM / karmoM meM udIraNA, udvartana, apavartana tathA saMkramaNa saMbhava haiM jisake dvArA karmoM meM parivartana bhI kiyA jA sakatA hai / sAmAnya zabdoM meM hama kaha sakate haiM ki puruSArtha dvArA karmoM kI nirjarA samaya se pahale kI jA sakatI hai| karmoM kI kAla maryAdA aura tIvratA ko bar3hAyA aura ghaTAyA bhI jA sakatA hai tathA sajAtIya karma eka bheda se dUsare bheda meM badala sakate hai / udaya meM Ane vAle karmoM ke phala kI zakti ko kucha samaya ke lie dabAyA jA sakatA hai tathA kAla vizeSa ke lie punaH phala dene meM akSama bhI kiyA jA sakatA hai, ise upazama kahate hai / ' 13 AcArya mahAprajJajI kA mAnanA hai - " saMkramaNa kA siddhAnta jIna ko badalane kA siddhAnta hai / 14 eka vizeSa bAta yaha bhI dhyAna dene yogya hai ki karmoM kA vipAka (phala) dravya, kSetra, kAla, bhAva ke anurUpa hotA hai / vyaktitva ke nirmANa meM karma hI saba kucha nahIM hote haiM balki AnuvaMzikatA, paristhiti, vAtAvaraNa, bhaugolikatA, paryAvaraNa yaha saba manuSya ke svabhAva aura vyavahAra para asara DAlate haiM / AyuSya bhI eka karma haiM lekina bAhya nimitta jahara Adi ke sevana se AyuSya ko kama kara diyA jAtA hai| isI prakAra kozikA (Cell) guNasUtroM (Chromosome) meM avasthiti jInsa (saMskArasUtra ) meM parivartana karake zakla-sUrata meM parivartana kiyA jA sakatA hai, kyoMki jaina-karma tulasI prajJA janavarI-mArca, 2006 77
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________________ siddhAnta ke anusAra saMkramaNa dvArA yaha saMbhava hai / ataH hama isa niSkarSa para pahuMcate haiM ki jaina karma - siddhAnta ke anusAra mAnava jInoma pariyojanA, jaineTika abhiyAMtrikI, jaineTika sarjarI, mAnava kloniMga dvArA eka hI zakla-sUrata vAle jIva paidA karanA, kozikA ke kendraka ko parivartita kara denA saMbhava hai / ataH vaMza-paramparA vijJAna ( Genetic Science) karma siddhAnta ke lie koI cunautI nahIM hai balki jaina karma-siddhAnta ko vyavasthita tarIke se samajha lene para vaMza-paramparA vijJAna ( Genetic Science) kI vyAkhyA jaina karma - siddhAnta ke AdhAra para saralatA se kI jA sakatI hai / jaina karma - siddhAnta aura vaMza-paramparA vijJAna (Jain Theory of Karma and Genetic Science) donoM kA gahana adhyayana va zodha kara jana-mAnasa taka yaha tathya ujAgara karanA hai ki hara prANI puruSArtha kara saMkramaNa ke dvArA azubha karmoM ko zubha meM badala sakatA hai tathA tyAga, saMyama, saMvara aura nirjarA ke dvArA sthUla zarIra ke 'jInsa' ke svarUpa ko bhI badalA jA sakatA hai| vaMza-paramparA vijJAna ( Genetic Science) kA zodha kara yaha udghATita karanA hai ki kisI bhI prANI ke jakhmI 'jInsa' kA pratyAropaNa kara sthUla zarIra ko unnata kiyA jA sakatA hai| sAmAjika upayogitA isa zodha kArya se saMsArI AtmA kI zubha-azubha pravRtti se cipakane vAle zubhaazubha karmoM kI jAnakArI mAnava jagata ko milegI jisase vyakti anaitikatA evaM hiMsA karane meM saMkoca karegA / prANI mAtra ke sthUla zarIra racanA meM 'jInsa' kisa prakAra apanA yogadAna dete haiM, jaisA 'jInsa' vaisA sthUla zarIra kA mahattva jana-mAnava ko prakaTa hogA, jisase ve apane 'jInsa' ke zuddhikaraNa ke bAre meM saceta hoNge| hamArI AtmA cintana va puruSArtha meM svataMtra hai, parantu karmoM kI baddhatA ke kAraNa parataMtra hai| AtmA ke puruSArtha se jIva tyAga, saMyama, saMvara, nirjarA karake prANI apanI AtmA kI zuddhi karake sthAyI sukhAnubhUti prApta kara sakatA hai| 'bhAva parivartana' dvArA karmoM kI nirjarA tathA 'jInsa' kA rUpAntaraNa kiyA jA sktaa| isa zodha se jaba sUkSma evaM sthUla zarIra ke zuddhikaraNa kA sUtra jana-mAnasa ke hAtha lagegA to vaha bhAvoM kI zuddhi karake eka acche samAja, rASTra tathA vizva kA nirmANa kara skegaa| isa zodha prabandha meM itanI sAmAjika arhatA hai ki vaha vartamAna bhAvAtmaka yugIna samasyAeM parigraha, AtaMkavAda, hiMsA, janasaMkhyA - vRddhi, lUTakhasoTa, kadAgraha, garIbI, bImArI kA sthAyI samAdhAna de sakatA hai| isa zodha kArya se udghATita hogA ki vaMza-paramparA vijJAna (Genetic Science) kI zAkhA kloniMga 78 tulasI prajJA aMka 130
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________________ takanIka ke dvArA mAnava ke vibhinna aMgoM ko prayogazAlA meM hI vikasita kiyA jA sakatA hai, jisase kaI asAdhya rogoM ko dUra karane meM AsAnI hogii| isake alAvA isa takanIka se vibhinna bekAra jInsa ko badalA jA sakegA tathA bur3hApe ko rokA jA skegaa| isI cikitsakIya upayogitA ko dekhate hue briTiza sarakAra ne janavarI 2001 meM mAnava kloniMga kI ijAjata de dI hai| jaina karma-siddhAnta ke anusAra karmabaddha AtmA hI naye karmoM kA saMcaya karatI hai| karma kA bIja hai-rAga-dveSa / mukta AtmA karma saMcaya nahIM krtii| usake rAga-dveSa pUrNata: naSTa ho cuke hote haiN| karma kSaya karane meM jaina dharma kA puruSArtha evaM prayatna meM aTUTa vizvAsa hai| jaina sAdhanA paddhati kA uddezya saMvara aura nirjarA ke dvArA karmoM kA kSaya kara mokSa kI prApti karanA hai| saMkramaNa, udvartanA, apavartanA tathA udIraNA Adi ke dvArA pUrvabaddha karmoM kI sthiti ko, anubhAga ko ghaTAyA-bar3hAyA jA sakatA hai| isake lie samatA-bhAva kI sAdhanA, ArAdhanA karate hue tapa rUpa nirjarA ko jIvana kA aMga banAnA Avazyaka hai| jIna hamAre sthUla zarIra kA avayava hai aura karma hamAre sUkSmatama zarIra kA avayava hai| "jInsa" vyakti ke AnuvaMzika guNoM ke saMvAhaka haiN| pratyeka viziSTa prakAra ke guNa ke lie viziSTa prakAra kA jIna hotA hai| yaha jIna karmavAda ke saMvAdI haiN| vaMza-paramparA vijJAna meM kloniMga takanIka ke dvArA mAnava ke vibhinna aMgoM ko prayogazAlA meM hI vikasita kiyA jA sakatA hai, jisase kaI asAdhya rogoM ko dUra karane meM AsAnI hogii| isake alAvA isa takanIka se vibhinna bekAra "jInsa" ko badalA jA sakegA tathA bur3hApe ko rokA jA skegaa| saMkramaNa kA siddhAnta jIna ko badalane kA siddhAnta hai| "bhAva parivartana" dvArA karmoM kI nirjarA tathA jInsa kA rUpAntaraNa kiyA jA sakatA hai| niSkarSa vaijJAnikoM ke sAmane eka cunautI hai ki jaba jIna hI jIva ke pratyeka kArya kara niyaMtraNa rakhatA hai taba jIna ko kauna niyaMtrita karatA hai ? isakA uttara unake pAsa nahIM hai| isa samasyA kA uttara jaina darzana kI karma-vyavasthA dvArA diyA jA sakatA hai| ina jInoM (Genes) ko karma niyaMtrita karate haiN| karma hI samaya-samaya para jInoM ko nirdeza dete haiM ki unheM Age kyA kArya karanA hai phira jIna usI ke anurUpa kArya karate haiM yAni ki audArika zarIra ke nirmANa meM jIna karma ke saMvAdI tattva haiN| tulasI prajJA janavarI-mArca, 2006 - - 79
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________________ sandarbha grantha : 1. tatvArtha sUtra - AcArya umAsvAti 2. karmavAda - yuvAcArya (vartamAna AcArya) mahAprajJa, pR. 137 3. jIva-ajIva - AcArya mahAprajJa, pR. 22 4. vahI, pR. 18 5. manovijJAna aura zikSA, pR. 161 AcArAMga prathama adhyayana : eka anuzIlana, pR. 10 7. vahI, pR. 14 8. jIvana kyA hai : DaoN. anila kumAra jaina, pR. 95 9. varmA, saMjaya, vijJAna pragati (naI dillI) mArca, 2003, pR. 19 10. arhata vacana - ajita jaina 'jalaja' janavarI-mArca, 2004, pR. 49 11. jaina ajita jaina 'jalaja' karma siddhAnta kI jIva vijJAnika parikalpanA, arhata vacana (indaura) julAI, 1999, pR. 17-22 12. karmavAda - yuvAcArya (vartamAna AcArya) mahAprajJa, pR. 132 13. vahI, pR. 102 14. vahI, pR. 132 15. varmA, saMjaya, mAnava kloniMga, vijJAna pragati (naI dillI), 2003, pR. 20 zodhArthI pAramArthika zikSaNa saMsthA, lADanU~ 80 - tulasI prajJA aMka 130
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________________ pAli-prAkRta muktaka kAvya kA samIkSAtmaka adhyayana rajanIza zukla bhagavAna buddha aura mahAvIra ne apane upadezoM kA mAdhyama janasAmAnya meM pracalita janabhASA pAli aura prAkRta ko banAyA thaa| usa samaya ke gaNadharoM aura zrutadharoM tathA bhikSuoM aura bhikSuNiyoM ne buddha aura mahAvIra ke upadezoM ko surakSita rakhA thaa| kucha samaya pazcAt una upadezoM ko lekhana ke mAdhyama se surakSita kiyA gyaa| usa samaya ke adhikAMzataH upadeza kAvyAtmaka zailI meM rakhe jAte the, jisase ki ve Age bhI vidyamAna rhe| pAli aura prAkRta ke muktaka kAvyoM aura gItikAvyoM meM dhammapada, theragAthA, prAkRta ke aneka muktaka granthoM ko vidvAnoM ne saMkalita karake zruta paramparA ko jIvita rakhA hai, jo ki mAnava jIvana ke mUlyoM se kisI na kisI rUpa meM jur3e hue haiN| sAhityika prAkRta kA vikAsa bolacAla kI jana-bhASA se huA hai| dUsare zabdoM meM asAhityika prAkRta se huA, jaise vaidika bhASA yA chandas kaa| yahI kAraNa hai ki vaidika bhASA aura prAkRta meM aneka sthaloM para sAdRzya prApta hotA hai| bhArata kI prAcIna bhASAoM meM prAkRta bhASAoM kA mahattvapUrNa sthAna hai| loka bhASAoM ke rUpa meM prArambha meM inakI pratiSThA rahI aura kramazaH ye sAhitya aura cintana kI bhASAe~ bniiN| prAkRta prAcIna bhArata ke jIvana aura sAhityika jagata kI AdhAra bhASA hai| janabhASA se vikasita hone ke kAraNa aura janasAmAnya kI svAbhAvika (prAkRtika) bhASA hone ke kAraNa ise prAkRta bhASA kahA gayA hai| bhagavAna mahAvIra ne prAkRta meM aura bhagavAna buddha ne pAli (jo ki prAkRta kA eka prAcIna rUpa hai) meM upadeza diye| lokabhASA jaba jana-jana meM lokapriya ho jAtI hai tathA usakI zabda tulasI prajJA janavarI-mArca, 2006 - - 81
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________________ sampadA bar3ha jAtI hai taba vaha kAvya kI bhASA bhI banane lagatI hai / prAkRta meM jo Agama grantha, vyAkhyA sAhitya, kathA evaM caritragrantha Adi likhe gaye, unameM kAvyAtmaka saundarya aura madhura rasAtmakatA kA samAveza hai / kAvya kI prAyaH sabhI vidhAoM - mahAkAvya, khaNDakAvya, muktakakAvya Adi ko prAkRta bhASA ne samRddha kiyA hai / muktaka paramparA kA prAkRta kAla IsA kI prathama zatAbdI se Arambha hotA hai aura usakA mahAkavi hAla kI 'gAhAsatasaI' jo muktaka kAvya jagata kA sabase mahAn evaM sarvAdhika mahattvapUrNa koSa -grantha hai, isakI pratyeka gAthA apane Apa meM svacchaMda hai| apanI artha - pratIti ke lie vaha kisI anya gAthA para avalambita nahIM hai| aise mukta padyoM kA kAvyazAstrIya nAma 'muktaka' hai| muktaka vaha pada hai jo svataH nirapekSa rahate hue pUrNa artha kI abhivyakti meM samartha ho, kAvya ke lie apekSita camatkRti ityAdi vizeSatAoM se mukta ho, apanI kAvyagata vizeSatAoM ke kAraNa jo Ananda dene meM samartha ho, jisakA gumphana atyanta ho aura jisakA parizIlana brahmAnanda-sahodara rasa kI carvaNA ke prabhAva se hRdaya kI muktAvasthA ko pradAna karane vAlA ho / kAvya ke saMdarbha meM 'muktaka' kI yahI paribhASA hai / hamArI dRSTi se muktaka aisI racanA ko kahate haiM jisake padya yA chaMda paraspara nirapekSa hoM evaM usameM paurvAparya saMbaMdha kA abhAva ho / isameM rasa kA pUrNa pravAha ho arthAt muktaka kAvyarasa se ApUrNa ho / isameM ukti vaicitrya yA abhivyakti saundarya kA vidhAna kiyA gayA ho| isameM kArya kA AtmAnubhAva vyakta hotA hai arthAt jaba kavi apanI vizeSa kSaNa kI anubhUti ko atyanta tIvratA ke sAtha abhivyakta karatA hai to usameM AtmaniSThA kA samAveza ho jAtA hai| aisI hI AtmabhivyaMjaka racanA muktaka kAvya hai / muktaka meM bhAva vaibhava evaM kalAtmaka saMpatti kA samagra vega rahatA hai| isameM rasa parimApa ke atirikta kavi kA vyAsa camatkAra pradarzana kI ora bhI rahatA hai / kavi rasAtmaka Avega se bharakara hRdayagata bhAvoM kI vyaMjanA karatA hai / ataH usameM pAThakoM ke manovagoM ko taraMgita karane kI adhika zakti hotI hai / muktakakAra apanI racanA meM cAturya kA pradarzana karake pAThakoM ke hRdaya meM rasa kI dhArA pravAhita karAne kI apekSA choTe-choTe chITeM hI uThAne meM apanA kartavya mAna letA hai / pAli aura prAkRta bhASA meM kAvya-racanA prAcIna samaya se hI hotI rahI hai / Agama granthoM evaM zilAlekhoM meM aneka kAvya-tattvoM kA prayoga huA hai / prAkRta bhASA ke kathAsAhitya evaM caritra graMthoM meM bhI kaI kAvyAtmaka racanAe~ bhI upalabdha haiM / pAdalipta kI taraMgavatI-kathA tathA vimalasUri ke paumacariyaM meM kaI kAvyacitra pAThaka kA dhyAna tulasI prajJA aMka 130 82
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________________ apanI ora AkarSita karate haiM / upamA, rUpaka, utprekSA, zleSa Adi alaMkAroM kA prayoga bhI isameM huA hai| bhAratIya vAGmaya meM pAli, prAkRta, saMskRta, apabhraMza aura hindI Adi vibhinna bhASAoM meM muktaka kAvya, gItikAvya, mahAkAvya, khaMDakAvya, campUkAvya kI racanAe~ kI gayI haiM / pAli meM udAna, dhammapada, suttanipAta, theragAthA, therIgAthA, majjhimanikAya, saMyuktanikAya Adi tathA prAkRta granthoM meM AcArAMgasUtra, uttarAdhyayanasUtra, dazavaikAlikasUtra, AcArya kundakunda ke grantha, bhagavatI ArAdhanA, setubaMdha kumArapAlacarita, gauDavaho, kaMsavaho, kuvalayamAlAkahA, samarAiccakahA Adi aneka taraha ke kAvyoM aura kathAoM kI racanA kI gayI hai / prabandha kAvyoM kI apekSA muktaka kAvyoM kI ora pAThaka adhika AkRSTa hote haiM / isakA pramukha kAraNa hai muktakoM kA aneka prakAra ke zrRMgAra Adi rasoM se pUrNa honA / muktaka ke pratyeka pada kI svatantra sattA hotI hai aura ve svatantra rUpa se bhAva vyakta karane meM bhI sakSama hote haiN| ina muktakoM kI zabda zailI meM bhAvoM kI pradhAnatA hotI hai / muktaka kAvya meM bhAva sahaja saMpreSaNIya hotA hai / pAli sAhitya meM muktakoM kI dRSTi se khuddaka nikAya ke dhammapada, suttanipAta, theragAthA, therIgAthA Adi grantha mahattvapUrNa haiM / ina sabameM tatkAlIna jana-samudAya kI ruci, vyavasAya, vidyA, kalA, vijJAna, rAjanIti, grAma, nagara, janapada, logoM kA rahana-sahana, khetI, vyApAra, sAmAjika rItiyA~, samAja meM striyoM kA sthAna, dAsa-dAsiyoM aura naukaroM kI avasthA prabhRti aneka upayogI viSayoM kA samAveza isameM mila jAtA hai / prAkRta bhASA meM likhita muktaka yA gItikAvya ke granthoM meM Agama aura unake vyAkhyAtmaka sAhitya ke atirikta gAthAsaptazatI, vajjAlaggaM, gAhAkoSa, Adi mahattvapUrNa racanAe~ haiM jinakA prabhAva paravartI muktaka kAvya paramparA, zataka, sUkti evaM subhASitakAroM para bhI dikhAI par3atA hai / hamane apane isa zodhaprabandha ko pA~ca adhyAyoM meM vibhakta kiyA hai| jinakA saMkSepa meM paricaya nimna prakAra hai: hamane zodha- prabandha ke prathama adhyAya meM bhASA ke vikAsakrama meM pAli bhASA aura prAkRta bhASA ke svarUpa ko spaSTa karate hue prAkRta sAhitya aura pAli sAhitya ke pramukha granthoM kI samIkSA kara muktaka ke svarUpa ko spaSTa kiyA hai| dvitIya adhyAya meM pAli aura prAkRta ke muktaka granthoM kA samIkSAtmaka adhyayana prastuta kiyA gayA hai| isase yaha jJAta huA hai ki pramukha rUpa se saMyukta nikAya, dhammapada, tulasI prajJA janavarI-mArca, 2006 83
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________________ suttanipAta, theragAthA aura therIgAthA Adi pAli ke muktaka kAvya kahe jA sakate haiN| isI adhyAya ke dUsare anuccheda meM hamane prAkRta aura apabhraMza paramparA ke muktaka granthoM kI samIkSA kI hai, jisameM jaina Agama sAhitya ke muktakoM ke atirikta gAthAsaptazatI aura vajjAlaggaM prAkRta ke pramukha muktaka grantha sunizcita hote haiM / isa adhyayana se yaha bhI jJAta hotA hai ki prAkRta ke anya kAvya granthoM meM bhI aneka muktaka gAthAe~ upalabdha haiN| isa adhyAya ke anta meM saMskRta ke pramukha muktaka granthoM aura bhASAoM ke pramukha muktaka granthoM kI bhI samIkSA kI gayI hai| ___ tRtIya adhyAya meM hamane pAli aura prAkRta ke bhASA meM racita vibhinna granthoM meM dharma ke vividha rUpoM kA vivecana kiyA hai| unameM jaba hama Agamika paramparA ke sAhitya kA adhyayana karate haiM to vizuddha rUpa se dhArmika muktakoM kA svarUpa bhI spaSTa hotA hai| isameM se pAli va prAkRta ke Agama va laukika kAvyoM meM dhArmika muktakoM kA viSayavAra cayana kiyA gayA hai| ye dhArmika muktaka kisI dharma vizeSa kI bAta nahIM karate haiM parantu dharma ko kaise dhAraNa kiyA jAye, isakA pratipAdana karate haiN| jo manuSya apane jIvanakAla meM ina dhArmika vicAraparaka subhASitoM ko par3hakara, sunakara apane jIvana meM utAra letA hai, vaha apanA dharma sabhI lokoM meM prakAzita kara puNya arjita karatA hai| pAli va prAkRta ke graMthoM meM nimna prakAra ke dhArmika kathanoM kA cayana kiyA hai| yathA-apramAda, ahiMsA, ahaMkAra, tyAga, karma, kaSAya vijaya, kAmabhogoM para vijaya, tapa, dharma, darzana, dhyAna, namratA, kSamA, aparigraha, puNya, brahmacarya, mRdutA, maMgalAcaraNa, zIla, satya aadi| jainAgamoM tathA pAli tripiTaka ke granthoM meM pramAda tyAga ke saMbaMdha meM aneka sthaloM para vistAra se vivecana prApta hotA hai| ahaMkAra, krodha, pramAda, roga aura Alasya zikSA ke lie bAdhaka haiN| avinIta, svAdu, krodhI aura kapaTI zikSA dene ke yogya nahIM hote| manuSya janma milanA bar3A durlabha kahA gayA hai| pUrva saMcita karmoM ke kSaya ke lie hI manuSya deha dhAraNa karanI caahie| bolane ke pahale jo kucha bolA jAye, usa para vicAra kara lenA caahie| kabhI aisI bAta nahIM bolanI cAhie jisase kalaha bddh'e| jhaThe aura kaThora vacana se sadA dUra rahanA caahie| jo apramatta hotA hai vaha zIghra mokSa prApta kara letA hai| jinheM tapa, saMyama, kSamA aura brahmacarya priya hai ve svargaloka athavA mokSa ko prApta hote haiN| jo binA dharmAcaraNa kie paraloka jAtA hai vaha aneka vyAdhiyoM se pIr3ita hokara atyaMta du:khI hotA hai| __ naitika aura AcAramUlaka muktaka kAvyoM meM gauravazAlI jIvana vyatIta karane ke lie zarIra kI kSaNabhaMguratA, satya, zama, dama, viveka, vidvattA, vidyA kA mahattva, manasvitA, 84 - _ tulasI prajJA aMka 1300
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________________ tejasvitA, bhakti, vinaya, kSamA, dayA, udAratA, zIla, saMtoSa Adi viSayoM kA pAli prAkRta ke muktaka kAvyoM meM vistAra se vivecana kiyA gayA hai / ina kAvyoM meM sajjana, durjana, yaza- apayaza, AtmaprazaMsA, sAhasa, dhairya, mitratA, paropakAra, vIratA Adi kA bhI kathana kiyA gayA hai| vastutaH nItiparaka muktakoM meM zArIrika, Atmika, sAmAjika va rASTrIya pariprekSya meM nirUpaNa kiyA jAtA hai| manuSya ke jisa vyavahAra se usakA svayaM kA hita tathA saMsAra kA upakAra hotA hai, use AcAra kahate haiM / vedoM aura AgamoM meM jo dharmAcaraNa Adi kA vyavahAra kiyA jAtA hai vahI AcAra hai / AcaraNa hI paramadharma hai 'AcArI paramadharmaH ' / 1 pAli muktakoM meM jahA~ prema ko dukhoM kA kAraNa, Asakti kA mAdhyama hone se loga dharma sAdhanA meM isako bAdhA mAnakara prema se dUra rahane kA saMketa karate haiM vahIM prAkRta mukkoM meM prema ko zrRMgAra ke mAdhyama se aneka kaviyoM ne isakA apane granthoM meM vistAra se varNana kiyA hai| rUpa saundarya ko pAne ke lie prema kI AvazyakatA hotI hai| rUpa ke prati kaviyoM ne Asakti vyakta kI hai| prema do vyaktiyoM ko eka sUtra meM bAMdhatA hai, lekina prema ko sadA ekarUpa honA caahie| isa adhyAya ke adhyayana se yaha jJAta hotA hai ki mAnava jIvana ke aneka anubhava haiM jo manuSya ko paga-paga para vibhinna rUpoM meM zikSA pradAna karate haiM / pAli aura prAkRta gAthAeM paryApta samRddha haiN| zodha prabaMdha ke caturtha adhyAya meM pAli prAkRta kI samIkSya muktaka gAthAoM ko kAvyAtmaka aura bhASAtmaka donoM kA tulanAtmaka adhyayana prastuta kiyA gayA hai / isa adhyayana se yaha jJAta hotA hai ki ina muktakoM ko pramukha chaMda gAthA chaMda rahA hai / yadyapi isake atirikta chaMdoM kA prayoga muktakoM meM huA hai| ina muktakoM kI kAvyAtmaka suSamA kI zreSThatA ke kAraNa alaMkAroM ke udAharaNoM ke rUpa meM prAkRta muktakoM ke kAvyazAstrIya rUpa meM prastuta kiyA hai| hamane isa saMbaMdha meM katipaya alaMkAroM ke udAharaNa zodha-prabandha meM diye haiN| isa adhyayana se yaha spaSTa huA hai ki pAli prAkRta muktakoM meM prAyaH sabhI rasoM kA samAveza pAyA jAtA hai| inameM zrRMgAra rasa ke atirikta zAMta aura bhakti rasoM kI pradhAnatA hai| ina samIkSya muktakoM kI bhASA pramukha rUpa se mahArASTrI prAkRta hai| inameM dezI zabdoM kA prayoga bhI pAyA jAtA hai| zodha-prabandha ke paMcama adhyAya meM pAli prAkRta ke muktakoM kA sAMskRtika dRSTi se bhI adhyayana kiyA gayA hai / adhyayana meM prayukta muktaka gAthAe~ vibhinna kAloM meM likhe gaye pAli prAkRta granthoM kI haiN| ataH ina muktaka gAthAoM kI sAMskRtika sAmagrI kisI eka samayAvadhi kI nahIM hai aura na hI eka prakAra kI / phira bhI ina muktakoM meM jo sAmAjika tulasI prajJA janavarI-mArca, 2006 85
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________________ va sAMskRtika jIvana upalabdha hotA hai vaha loka jIvana ke adhika najadIka hai| isa adhyayana se yaha jJAta hotA hai ki saMyukta parivAra meM aneka sadasya prema-bhAva se rahate the| gRhiNI parivAra kI kendra bindu thii| dhArmika saMskAra parivAra meM bane hue the| Arthika jIvana zrama aura kRSikarma para nirbhara thaa| zikSA aura kalA ke antargata paramparAgata viSaya sammilita the| isa prakAra isa zodhaprabandha meM pAli prAkRta muktaka kAvyoM ke gahana adhyayana dvArA bhAratIya sAhitya kI eka svataMtra vidhA kA vizleSaNa karane kA prayatna hai tathA muktakoM ke mAdhyama se tatkAlIna kAvyazAstrIya abhiruci aura saMskRti kI samIkSA upasthita kI gayI hai| jainavidyA evaM prAkRta vibhAga mohanalAla sukhAr3iyA vizvavidyAlaya udayapura 86 / - tulasI prajJA aMka 130
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________________ Acaranga-Bhasyam by Acarya Mahaprajna Taiam Ajjhayanam - Siosanijjam CHAPTER-III ENDURANCE OF COLD AND HOT SECTION -4 3.71 se vamta koham ca, manam ca, mayam ca, lobham ca. The aspirant purges himself of anger, pride, deceit and greed. Bhasyam Sutra 71 Now, instruction is being given for the path of freedom from the labyrinth of the visible and the invisible worlds. The monk who is tolerant of the affliction of (the twins like) cold and heat is spiritually freed due to his being free from the passions. The passions are four viz., anger, pride, deceit and greed. Of these, the anger is the mentality due to physical attack and like. Pride is the mentality due to self-exaltation. Deceit is the mentality of cheating. Greed is the mentality arising due to hankering and possessiveness. The aspirant desirous of emancipation purges' all these four kinds of passions. The implication is that he calms down or uproots these passions. 3.72 eyam pasagassa damsanam uvarayasatthassa paliyamtakarassa. This is the doctrine of the seer who has abandoned the weapon of violence and eliminated the destructive karmas. TCRA ET HHO - 417, 2006 - 87
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________________ Bhasyam Sutra 72 The purging of the passions is the doctrine of the seer. The seer sees everything because he has done away with the destructive karma. Here the reference is to Lord Mahavira. The weapon is twofold: physical and non-physical. Fire etc. are physical weapons. The non-physical weapons are passions and non-restraint (see 1.19). "The fire, poison, salt, fat, alkali, acid are (physical) weapons. The evil mind, speech and body and also non-abstinence are the non-physical weapons. The person who eschews all these weapons is the 'eschewer of weapons'. The person who puts an end to the obstructive karmas is the 'end-maker'. The person who has eschewed the weapons is (also) the 'end-maker'. The end-maker is a seer. This (i.e., purging of the passions) is the substance of his doctrine. 3.73 ayanam (nisiddha?) sagadabbhi. The person who inhibits the passion destroys his past karma. Bhaoyam Sutra 73 There should not be any doubt that one must experience (the result of) karmas that one has acquired. How is it possible to make an end of his karma? (The reply is: It is possible to make an end of the karma acquired in the past if one can stop the intake of the new ones. The intake of the new ones means the passions (that are responsible for the new ones). The person who inhibits (and destroys) the passions is competent enough to destroy the karmas bound in the past. On such inhibition, the inflow of new karmas is stopped and the karmas acquired in the past are also destroyed. The implication is that for the purpose of such destruction, the passions must be inhibited. 3.74 je egam janai, se savvam janai, je savvam janai, se egam janai. He who knows one knows all. He who knows all knows one. Bhasyam Sutra 74 The adjective 'one' here is without any definite substantive. The word 'passion' follows here from the preceding Sutra. The person who knows a single passion, such as the passion of anger, knows the nature of all the 88 C - The FT 310 130
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________________ other passions. The person who knows all the passions, knows the essence of one passion. The first step towards the release from passion is the comprehensive knowledge of that particular passion. The person who does not know (the nature of passion) can not be expected to strive for its inhibition or elimination. This is the ethical view -point. In the Curni and the Vrtti, the present Sutra has been explained from the doctrinal standpoint. There are four limbs of the scriptural method of exposition, viz., ontological disquisition, ethical disquisition, mathematical disquisition, didactic narrative disquisition. Every sutra is to be propounded from all these four angles of vision. The doctrinal standpoint, therefore, is also not irrelevant in the present context. The opinion of the Curni (p. 126). the person who knows only the substance called jiva or only the substance called ajiva in all 'modes - past, future and present - (knows all substance). The disciple may have asked : 'O Lord! does the person who knows only 'one' also knows all too?' (The reply is:) 'Yes'. Here the modes of the jiva and the ajiva are to be explained to the disciple to show how the understanding of one substance with all its modes is sufficient enough to know all other substance in all their modes.? This has been explained in some detail in the Vrtti (patra 155) - "If any person, whosoever, examines any atom or any other sbustance in its present and future mode or its own or alien modes is capable of knowing all its own and alien modes. This is so because there is universal concomitance between the knowledge of all things and the knowledge of all the past and future modes of a substance.? The person who knows all the things in the womb of the world necessarily knows the single thing like the jar. The single object through its different modes past and future assumes different natures in the beginningless and endless time and thus passes through the nature of every substance. As has been said - "The past and the future modes, both substantial and verbal of a single entity constitute the entire reality of the substance." (Sanmatitarkapra karana, 1.31). All the substances are interrelated spatially and temporally. And therefore the knowledge of any one particular substance requires the knowledge of all others. TAH 431 4Q - ATE, 2006 89
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________________ Jinbhadragani Ksamasramana says that one cannot know the single letter "A" without knowing the entire world of objects. ( Visesavasyaka Bhasya gatha, 484).6 Maladhari Hemcandra has supported this as follows: A person knowing a single object in respect of all its own and alien modes is capable of knowing all objects is the cosmic and transcosmic universe, in all their own and alien modes. This is so because there is universal concomitance between the knowledge of one object and the knowledge of all objects. Conversaly one who knows all objects in all their modes knows one object in all its modes, because there is concomitance between the knowledge of all and the knowledge of one (Ibid, gatha 484 vrtti).' 3.75 savvato pamattassa bhayam, savvato appamattassa natthi bhayam. The non-vigilant has fear from all sides; the wakeful has no fear from any side. Bhasyam Sutra 75 By means of the knowledge of the nature of the passions, one is convinced of the truth that a non-vigilant person is subject to fear from all sides. "All sides" means in respect of substance, space, time and mode. In respect of substance, the fear pervades all the soul-points; in respect of space, from all six directions; 'in respect of time' means; each moment', 'in respect of modes' means 'in all states of existence'. The person who is overwhelmed by attachment or aversion, or by anger, pride, deceit and greed is non-vigilant. The person under the sway of attachment incurs a fear lest he should have bereavement from his dear ones. The person under the sway of aversion has the fear of meeting an undesirable situation. In a similar way, fear pervades the passions of anger and the like. There is no fear for the person who is evenly disposed towards the desirable and the undesirable objects. The implication is that wherever there is the activity of passions, there must be fear. And wherever there is no passion, their reigns fearlessness. 3. 76 je egam name, se bahum name, je bahum name, se egam name. One who tranquallizes any one passion traquillizes all; one who tranquillizes all passions tranquillizes any one of them. 90 D ] H 4511 310 130
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________________ Bhasyam Sutra 76 The topic under discussion are the passions. The purging of passions is twofold - (1) calming down and (2) eliminating. In the spiritual science, suppression is not approved of, but purging is recommended. There is an order in the calming down of the passions which is explained here. One who tranquillizes one of the passions virtually tranquillizes all. According to the Curni, "calming down' and 'tranquillizing' are synonyms. 8 'Tranquillizing' means calming down the deluding karma in its tweny eight sub-species. The aspirant who calms down a single subspecies of passion such as anger, virtually calms down the remaining ones, namely, the twenty seven sub-species. The calming down of anger and the like is effected by the practice of the antidotes, the reflections and the practice of the yogic postures and the like (such as breathing exercise). The elimination is done only once but the calming down is done many times. The person who calms down all the passions does ipso-facto calm down the single passion - anger and the like. 3.77 dukkham loyasa janitta Comprehending the misery of the world, one should avoid its cause namely passion. Bhasam Sutra 77 Here purging qua elimination is under discussion. If a person practices the spiritual discipline on comprehending the nature of misery and its ultimate cause, his various passions are naturally destroyed. After comprehending that the world is afflicted with misery, one should search out the basic cause of that misery. Conventionally misery consists in unpleasurable feeling, whereas truly speaking misery consists in the karma that is responsible for unpleasurable feeling. 3.78 vamta logassa samjoga, jamti vira mahahanam. parena param jamti, navakamkhamti jiviyam. Severing the relationship with the world, the heroes tread on the great path. They advance further and further, and have no hankering for life. 51 HOT-HTEP, 2006 C = 91
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________________ Bhasyam Sutra 78 The world consists of everything other than the pure self, such as fortune, progeny, body and the like. The relationship with the world stands for the connection with the sense of 'mine'ness which is the cause of karmic bondage. Therefore, the valiant ones who purge the relationship with the world treads on the great path of spiritual discipline. The great path is the great way that is identical with the ladder of elimination (of deluding karma)'. Alongwith the abandonment of the relationship with the world, there is progressive advancement towards the great path. It has, therefore, been said in the scripture that the aspirant moving toward the great path gradually attains the radiant colouring, as for instance in the Bhagavati Sutra (14.136)' in the following dialogue"O Lord! Whom do the bondless ascetics presently ordained, surpass in radiant colouring?" "O Gautama! The bondless ascetic of one months' standing surpasses the forest gods in radiant colouring. "The bondless ascetic of two months standing surpasses the palace dwelling gods, excepting Asurendras, in radiant colouring. "Similarly the bondless ascetic of three months' standing surpasses that of the asurkumaras; of four months' standing that of the luminous gods like the planets, asterisms and stars; of five months' standing that of the lords of luminous gods and rows (galaxy) of luminious gods like the moon and the sun; of six months' standing that of the Sohamma and Isana gods; of seven months' standing that of Sanatkumar and Mahinda gods; of eight months' standing that of Bambhaloga and Lantaga gods; of nine months' standing that of the Mahasukka and Sahassara gods; of ten months' standing that of the Anaya, Panaya, Arana and Acchuya; of eleven months' standing that of the Gavajjaga gods; of twelve months' standing that of the Anutarovavaiya gods. **Thereafter they become sukka (white) and sukkabhijaya (perfectly white) and are emancipated, enlightened, released, freed and put an end to all sufferings.'' Such ascetics do not hanker after life. The craving for life is the strongest disposition in the world. They are freed from such hankering also. They do not desire for a long worldly life, nor for a life of unrestraint and addicted to sensual objects and passions. 92 D - TARI 451 31 130
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________________ 3.79 egam vigimcamane pudho vigimcai, pudho vigimcamane egam vigimcai. One who eliminates one eliminates all; one who eliminates all eliminates one. Bhagyam Sutra 79 The aspirant climbing the ladder of elimination while engaged in eliminating a single passion like anger, does eliminate all others. Here, entire process of eliminating the karma should be understood in accordance with the treatises on the science of karma." Conversely speaking, while eliminating all varieties of passions, the aspirant eliminates everyone passion. 3.80 saddhi anae mehavi. The aspirant informed with faith, following the instruction of scriptures, grows in intelligence. Bhasyam Sutra 80 Here the Sutra expounds the first competence of the monk aspiring to climb up the ladder of elimination. A person of deep faith is competent to tread on the great path. Faith"? means eagerness for emancipation. Only a person of deep faith, develops dread for worldly life and strives for elimination of karma. This is explained in the following dialogue in Uttaradhyayana (29.2): "What does an aspirant produce by means of dread for worldly life, O Lord?" "By means of such dread he produced supreme faith in the discipline. By means of the supreme faith in the discipline, the dread is fulfilled quickly and the aspirant eliminates never-ending anger, pride, deceit and greed. Consequently, he does not bind any new karma. On account of the destruction of the passions, he purifies his perversity and becomes the practiser of the faith. On the purification of his faith, some aspirants attain emancipation in that very life. Some again, on the gradual purification of the faith do not cross the limit of the third life for attaining emancipation."13 Now the second competence for emancipation is shown. The monk grows in intelligence on account of his faithfulness to the scriptures. The monk get 4511 792 - H1E, 2006 -
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________________ whose intelligence with respect to the subtle objects follows the commandment is capable of attaining the great path. The aspirant who is bereft of faith is the denouncer of the doctrine. He propounds the subtle subjects that are knowable only through the scripture by logical arguments devised by himself or his wavered power of reasoning. This is explained in the Sanmatiarkaprakarana (3.45) as follows : **The persons who propounds the logical issue through logic and scriptural issues though scripture is the genuine propounder of the scriptures. Others are denouncers of the doctrine.":14 Briefly put, a person endowed with faith grows in intelligence through the study of the scriptures.s 3.81 logam ca anae abhisamecca akutobhayam. Properly understanding the world of passions according to the commandment of the Jina, one become fear-free from all directions. Bhasyam Sutra 81 "World' in this context stands for the world of passions. One who engages in activities in conformity with the words of the omniscient is not confronted with from any quarters, and as such, he experiences the state of fearlessness in all respects. The chief cause of fear is suffering, the chief cause of suffering is passions or non-vigilance. As it has been said in Thanam: "What is the source of fear to creatures?" "Suffering is the source of fear to creatures." "Who is the maker of suffering, O Lord?" "The soul produces all of his suffering on account of his non-vigilance."'16 There is no suffering for the person who has calmed down or rooted out the passion. And the person who has no suffering is absolutely freed from fears. 3.82 atthi sattham parena param, natthi asattham parena param. Weapons are deadlier and deadlier endlessly but the non-weapon has no gradation, being uniform and identical always. 94 C - ISTEN 4511 310 130
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________________ Bhaoyam Sutra 82 The succeeding weapon is deadlier than the preceding one. It is quite evident that the atomic weapons are deadlier than the weapons of the stone-age. There is uniformity or identity in the case of non-weapons, there being no gradation. In the present context, 'weapon' stands for passion, that has degree of intensity," rising upto infinity. This explains the types of passions, such as the one causing endless transmigration, and the like with gradual diminition of intensity. Non-weapon means non-passions, that is, self-restraint or equanimity. The attitude of non-violence cannot be mild towards some creatures, intense, towards others, or more intense, or of higher and highest intensity to others. But the attitude of non-violence is uniform towards all creatures, there being no degrees of it. The implication is, whatever disparity there is, is due to the passions. The development of the weapons is also due to the passions. So long as there is no subsidence or elimination of it, it is futile to talk of mental peace or world-peace.18 . 3.83 je kohadansi se manadansi, je manadamsi se mayadansi. je mayadamsi se lobhadansi, je lobhadansi se pejjadansi. je peijadansi, se dosadansi, je dosadamsi, se mohadansi. je mohadamsi se gabbhadamsi, je gabbhadamsi se jammadamsi. je jammadamsi se maradamsi, je maradamsi se nirayadamsi. je nirayadamsi se tiriyadansi, je tiriyadassi se dukkhadamsi. He who sees anger sees pride, he who sees pride sees deceit; he who sees deceit sees greed, he who sees greed sees love; he who sees love sees hatred; he who sees hatred sees delusion; he who sees delusion sees (conception in) the womb; he who sees conception sees the birth; he who sees the birth sees hell; he who sees the hell sees animal life; he who sees the animal life sees suffering. Bhasyam Sutra 83 Previously, in the Sutra 77, the "Comprehension of the suffering of the world" was mentioned. In the present Sutra the basic causes of suffering are explained. In the previous Sutra, the gradation of weapons was simply indicated. But here the weapon is demonstrated in a direct manner. TAI YF147727 -- 418, 2006 S ] 95
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________________ The person who perceives anger, that is indulges in it, does also perceive pride. In the same way, there is invariable relation of deceit with pride, greed with deceit, love with greed, hatred with love, delusion with hatred. This is the chain of weapon. The creature experiences transmigration due to this chain. The sequence - birth from womb, death from birth, hell and animal life from death, the mutual relation to be understood according to the propriety. The ultimate result of this transformation is suffering If one wants to know the nature of suffering, one should know the nature of anger too, and so on upto the passion of delusion. So long as the latter are not known, the nature of suffering in its genuineness can not also be known. If the suffering is to be avoided, the anger should be avoided at the outset, and so upto delusion. The avoidance of suffering is not possible without getting rid of the aforesaid factors. Accordingly it has been said : 3.84 se mehavi abhinivattejja koham ca, manam ca, mayam ca, loham ca, pejjam ca, dosam ca, moham ca, gabbham ca, jammam ca, maram ca, naragam ca, tiriyam ca, dukkham ca. The intelligent monks should avoid anger, pride, deceit, greed, love, hatred, delusion, conception, birth, death, hell, animal life and suffering. Bhasyam Sutra 84 The intelligent monk desirous of avoiding suffering, should avoid anger etc. in the following order - he should first of all expello anger, cast off and sever connection with it. The person who has cast off anger, has also severed pride and the like, upto suffering. 3.85 eyam pasagassa damsanas uvarayasatthassa paliyamtakarassa. This is the doctrine of seer who has abandoned weapon of violence and eliminator of destructive karma. Bhasyam Sutra 85 See Bhasyam 3.72 3.86 ayanam nisiddha sagadabbhi. The person who inhibits the passion destroys his past karma. 96 C 31130
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________________ Bhasyam Sutra 86 See Bhasyam 3.73 3.87 kimitthi uvahi pasagassa na vijjai? natthi. - tti bemi. Is there any adjunct in a seer? There is non. - Thus I say. Bhasyam Sutra 87 The adjunct e.g. contaminating factor, means the state of soul which is governed by passion. To the query whether all the souls are infected with the contaminating factor, a further query arises as to whether the seer (Jina)deg has any such factor? The Lord answered negatively. The aspirant who only knows and sees (without any reaction) is not subject to the rise of passion, nor is he subject to any kind of contamination of karma. The moment of the experience of delusion is the moment of contamination. The knower or the seer experiences the state of freedom from delusion, and consequently, is not amenable to any kind of contamination - Thus I say. 2. Reference: Acaranga Curni, p. 126 : vamanamti va vireyanamti va vigimcanamti va egastha. Acaranga Curni, p. 126 : jo egam jivadravyam ajivadravyam va atitanagatavastamanehim savvapajjaehim janai, sisso va pucchati - bhagavam! jo egam janai so savvam janai? amam, ettha jivapajjava ajivapajjava ya bhaniyavva. Acaranga Vrtti, Patra 155 : va kascidavisesitah ekam paramanvadi dravyam pascatpuraskata-paryayam svaparaparyayam va janati - paricchinatti, sa sarva svaparaparyayam janati, atitanagataparyayidravyaparij(n)anasya samastavastuparicchedavinabhavitvat Snmatitarkaprakarana, 1.31 : egadaviyassa je atthapajjava vayanapajjava vavi. yiyanagayabhuya tavaiyam tam havai davvam So developed is the knowledge of a person who has cognised the tritemporal modes of one substance that he is capable of cognizing all substances and vice-versa. VIVAL ... Totat 5 ha - ATES, 2006 - 97
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________________ 8. The substances have two kinds of modes: (i) inherent and (ii) externally derived Unless both of these are fully comprehended, even a single entity cannot be fully known. The comprehension of one entity through both kinds of modes leads one to the comprehension of all entities. The spiritual significance of this sutra can be expressed thus: One who knows the soul knows everything, and vice-versa. Visesavasyakabhasya, gatha 484 : *egam janam savvam janai, savvam ca janamegam ti. iya savvamajanamto, nagaram savvaha munai. Ibid, gatha 484 Vrti : ekam kimapi vastu sarvaih svaparaparyayaih yuktam janan - avabhudhya-manah sarvam lokalokagatam vastu sarvaih svaparaparyayairyuktam janati, sarvavastuparijna ananantariyaktvad ekavastujnanasya yasca sarvam sarvaparyayopetam vastu janati sa ekamapi sarvaparyayopetam janati, ekaparijnana vinabhavitvat sarvaparijnanasya. Acaranga Curni, p. 126 : uvasamanamti va namanam va egattha. "There are four classes of gods: forest, palace dwelling, luminous and empyrean. The colouring of boundless ascetics increase in radiance along with the increase in their monastic standing. Gradually the ascetics develop their radiance and finally surpass the gods of the highest heaven." Acaranga Curni, p. 127 : egam anamtanubamdhim koham savvaayappadesehim vigimcimto, vigimcinamti va vivegotti va khavanatti va egattha. Pamcama Karmagrantha, Ksapakasreni Dvara, gatha 99, 100 Patanjalayogadarsana 1.20 bhasyam - sradha cetasah samprasadah, sa hi jananiva kalyani yogi-nam pati. Uttarajjhayanani, 29.2 : 'samvegenam bhamte! jive kim janayai? 'Samvegenam anuttaram dhammasaddham janayai. anuttarae dhammasaddhae samvegam havvamagacchai, anamtanubamdhikohamanamayalobhe khavei, kammam na bamdhai, tappaccaiyam ca nam micchattavisohim kaunam damsanarahae bhavai. damsanavischie ya nam visuddhae atthegaie teneva bhavaggahanenam sijjhai. sohie ya nam visuddhae taccam puno bhavaggahanam naikkamai. Sammatitarkaprakarana 3.45: jo heuvayapakkammi heuo agame ya agamio. Jo sasamayapannavao siddhamtavirahao anno. 10. 12. 13. 14. 98 C ICH 2311 310 130
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________________ J 15. 16. 17. 18. 19. 20. (a) Gita 4.39: sradhavan labhate jnanam. (b) Uttarajjhayanani 28.30: nadamsanissa nanam. Amgasuttani I, Thanam, 3.336: 'kambhaya pana ? samanauso !.....' 'dukkhabhaya pana samanauso!' 'se nam bhamte dukkhe kena kade ? 'jivenam kade pamadenam. Amgasuttani I, Thanam, 4.84-87 Malice, hatred, wrath, etc. are various weapons, whereas friendliness, forgiveness, tolerance, etc. are means of disarmament. Different weapons have different degrees of destructiveness. As for example, X is less inimical to A, more inimical to B, still more inimical to C and so on and so forth. Thus does the intensity of enmity of X towards other persons vary. This shows that the edges of weapons have different degrees of bluntness or sharpness. Violence is not only committed by the use of weapons but it itself is a sort of weapon. Violence means lack of self-discipline. One whose senses and mind are not under his control is a weapon to every living being. Abstinence from violence is a non-weapon i.e. a means of disarmament. Ones own restraint towards all living beings is nonviolence. One whose senses and mind are under his control does not act as a 'weapon' all living beings. Acaranga Curni, p. 128: nivvattanamti va chinnanatti va egattha. logevi jaha egenappaharena hattho nivvattito pado va, jam bhanitam - chinna. Acaranga Vrtti, patra 158: 'pasyakasya' kevalinah 'upadhih' visesanam, upadhiyate iti vopadhih, dravyato hiranyadih, bhavato' staprakaram karma, sa dvividhopyupadhih kimastyahosvinna vidyate? Nastiti. tulasI prajJA janavarI-mArca, 2006 99
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________________ Higher Education and National Development Dr Anil Dhar India is a land with an ancient culture and traditions, with records of significant contributions to education, science and technology during several periods of its history. The countryas significant contribution in the field of mathematics, astronomy, metallurgy, shipbuilding. architecture and town planning in ancient and medieval times bears testimony to the highly developed state of education and science in the country up to about the 16th century. Foreign invasion and colonialization affected the growth of both education and science in the country for the next four centuries. * The British introduced to India the modern educational system based on a traditionally western model, and also established a number of institutions for higher education. After British regime higher education in India has expanded very rapidly in the last five decades. At the time of independence we had only 20 universities, today we have more than 300 universities and 1500 colleges. The Indian system of higher education is one of the largest in the country and the system is expanding year after year. And as we are in the invited stage of our journey in the 21th century, we find that higher education is gaining greater importance; it is drawing more attention and attracting higher investment than before from the governments all over the world. Questions have been raised on, and committees and commissions have been appointed to examine the role of higher education and research in the context of modern development. In addition, since the governments (particularly in India) treat higher education not as a social service but as an investment, there has been increasing 100 - Joh 2511 312130
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________________ emphasis on relevance and matching education and research with the needs of the development and economy. Even in the field of higher education, every pursuit must have purpose. Excellence too must satisfy the test of relevance. The goal of higher education is not to award degrees only on the basis of indifferent instruction and dubious and unreliable system of education. The goal rather is to develop the younger people of the country in such a manner that they not only have a satisfying personal life but can also make a worthy contribution to the progress of the society to which they belong. The institution of higher education is a platform to provide all round development of the students intellectual, physical, moral and spiritual; development of the mind, body, heart and personality; disseminate knowledge, promote skills and develop outlook so as to produce young persons who are intellectually alert, physically strong, morally upright, aesthetically sensitive, socially committed and economically self reliant. Higher education is a sector of crucial importance in the overall development of the countries. In the developing countries, the relevance of its contribution to national development transcends the narrow notion of only preparing persons for the current and anticipated labour market. There is the other dimension of higher education as the agenerator and preservera of the intellectual and cultural resources of a country and as a medium which sustains the flow of knowledge, technology, inventiveness. In the education policies of the countries, higher education should be viewed as an integral part of national development. Development not only as economic growth, rather it comprehended aopportunities to alla people for better life, with mass as the end of development and the instrumenta. Higher education and development are linked in a variety of ways. First, education is a human right, the exercise of which is essential for individual development and fulfillment. The individualas capacity to contribute to societal development is made possible and enhanced by his or her development as an individual. In this higher education is also a basic need. It is also a means by which other needs, both collective and individual, are realized. Then, education is the instrument by which the skills and productive capacities are developed and endured. All these interrelationships of education and development are inseparable from the conceptions of educational policies. The role of education is socio-economic development, has been gett ull HOT - HTE, 2006 - 101
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________________ universally acknowledged. It is also well established fact that higher education contributes towards the development of competencies required by a nation in all expects of life. It is higher education which prepares the human resource for the professions, for the administrative and defence services, for business and industry, for teaching and the health services and for leadership in all walks of life. In educational set-up higher education has special importance because it provides ideas and men to sustain all other facets and levels of education. The quality and pace of development of any nation depends on the ideological climate it is able to generate, the perceptions of history, culture, tradition and values a nation acquires and confidence it has in human capability to overcome problems of material and spiritual life. And, it is precisely rare that the intelligentsia and higher education have a unique role. Higher education supplies the wide variety of increasingly sophisticated and ever changing manpower. The self-reliant and endogenous character of an economy can only be maintained when competent people are available to foresee, plan and execute research and development activity necessary to keep us abreast of developments in the world. Higher education is of paramount importance for economic and social development. Institutions of higher education have the main responsibility for equipping individuals with the advanced knowledge and skills required for positions of responsibility in government business and the professions. These institutions produce new knowledge through research serve as conducts for the transfer, adoption and dissemination of knowledge generated elsewhere in the world, and support government and business with advice and consultancy services thus proving the capability to piller the national development. The important goal of national development can be said to be the enhancement of production accompanied by distribution of goods and services with a view to ameliorate poverty, create conditions of social justice and thus strengthen the foundations of a socialist and democratic state. The goals of national development translated in human terms imply the cultivation of a personality with knowledge and awareness not only in the special fields but also of culture, tradition and the needs of our people, a personality endoured with values which would promote socialism, national integration, secularism and scientific temper together with enthusiasm to change society through personal commitment and involvement. In other words, our concept of national development goes far beyond economic growth: the concern for creating a cohesive and vibrant nation out of people speaking different languages, professing 102 D - Tot 4511 Bich 130
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________________ different religions, possessing a variety of cultures is equally great. In this sphere, higher education has to be the mainstay of our endeavour. An important part of the role of higher education in national development is the improvement of the education system itself. Rainy at the apex of the education system and representing a unique concentration of highly qualified staff, its major contribution to other levels of education lies in the training of educational personnel and research. Through research institutions of higher education can provide a crucial service to the education system. Research in the educational sciences from the foundation of education as a body of knowledge, and is an important source of educational renewal. It is interdisciplinary in nature, and has its origin in the confluence of different disciplines i.e., psychology, sociology, anthropology, economics, conflict management and peace sciences, management sciences and communication sciences. The output of research in other disciplines may also have a bearing on education and training. Relevant results from these endeavours can guide overall politics as well as the daily operation of the education system. It has been stated in world bank report 1994 that higher education investments are important for economic growth. They increase individuals productively and incomes, and also produce significant external benefits such as longterm returns to basic research and to technology development and transfer. Now, as higher education proves to be an important plateform for national development, it qualifies for complete production and propagation from the governmental center. But, unfortunately higher education in Indian policy is considered as non-merit good with a few factors of productivity as compared to elementary education, thus disqualifying higher education from subsidies. It is patently unacceptable that subsidies should be governed by economic considerations alone. Being associated with strong externalities, education qualifies for large subsidies. Higher education improves occupational mobility, and voluntary compliance to law and social responsibilities. It contribute to the productive efficiency of the system and a more equitable income distribution. Almost the entire progress that the country has made sometimes international agencies tend to reinforce doubts about higher education and counterpoise it prioritywise, against elementary education. We should be cautions in this respect and reaffirm that there ought to be a proportionate and harmonious development of the various levels of education, so as to optimize educationas role in ensuring social change. There can be no a priori formula for sharing of resources between these levels, but what TCHT UII H2-HTE, 2006 103
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________________ proportions have come to be established in the developed countries could be a general guide to us. A study of this kind would show that we have to go a long way in providing adequate funds for higher education. And since the various levels are also interdependent it is not possible to say one level is more important than the other. It is the view of the commission that inadequacy of funds provided for education as a whole quite of less leads to the claim the higher education with a greater per capita expenditure is depriving elementary education of what is its due. Almost the entire progress that the country has made in the last fifty years has been made possible by the planning and work of the intellectuals who have been the beneficiaries of higher education and that the same individuals would not have been able to contribute what they did without exposure of higher education. If the number and quality of persons with higher education falls, the countryas progress will be greatly hampered. Not only is the quantity important, it is the quality of a few individuals which at times determines long term benefits to the nation. Already India has one of the lowest access rate for higher education less than 6% of the eligible age-group of 18 to 23 years pursuing for higher education (compared to nearly 50% in the U.S.A.). And, the expansion of higher education introduces philosophy counter to that underlying the traditional role of producing a small aelitea to provide intellectual leadership to the community at large. In contrast, the widespread availability of higher education, by its very nature, helps a society and its people to democratize the nations building processes. In conclusion it can be said that our problems are structural problems. We will have to tackle the problems by doing some changes in our structure mainly in population dynamics and ownership our factors of productions leading to diversification of economic activities. Higher education can play a vital role in this respect. Higher education cannot remain confined to the procession of degree and diplomas, vocational and professional training to the individuals but it will have to recourse with the system with the structure so that the problems may be studied, analyzed and possible cure options may be recommended for a better future. India has higher education to play a vital role for national development. In the present changing global scenario of liberalization and competition, India in the coming years, is poised to become more and more integrated into the world economy. For survival and prosperity, the work force will 104 0 - TAHFIT 310 130
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________________ need to maintain higher quality skill and scientific temper, which will keep our technology and products at par with international standard. Higher education justifies it relevance by remaining the principal avenue through which a developing country can attain all-round progress. As problems grow more complicated in a society, higher education becomes more important, not less, as a resource for solution of difficulties. Reference Books: 1. Education in Asia and the Pacific, Raja Roy Singh. 2. The contents of education, S. Rassekh, G. Vaideanu. 3. Solving Education Problems, R.G. Havelock, A.M. Huberman. 4. Educational planning as a social process, Thierry Malan. 5. Educational Planning in context of current development problems, Unesco Publication. 6. State Funding of Higher Education, AIU Publication. 7. Decentralisation of Higher Education System, AIU Publication. 8. State Funding of Universities, Mridula. 9. Report on National Colloquium on Right to Education as a Fundamental Right, AIU, Publication. 10. Universities and Research, AIU, Publication. tulasI prajJA janavarI-mArca, 2006 Asst. Professor Dept. of Non-violence and Peace Jain Vishva Bharati Institute (Deemed University) Ladnun 341 306 (Rajasthan) 105
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________________ Application of Meditation in the field of Astrological Treatment Dr Chintaharan Betal As the term 'Astrology' denotes the meaning 'to show the light' or to show the light for liberation'; its practical aspect announces that human beings must be conscious of the soul within them. This will pave the way of actual awakening of the inner sun and the inner solar system which brings forth the real light of the world. It is possible only by way of spiritual integration and fortunately it is inherent in astrology and its symbolism. Indeed, the astrological chart is the symbolic representation of subtle body through seven chakras. These chakras are the centres of consciousness and their positions correspond in the physical body reflect the seven planets of the solar system. Nodes (Rahu & Ketu) are shadowy and have no special consideration in Vedic astrology. Regular practice of meditation on these centres provide the practitioner an immense energy for acquiring a strong immunity power to diseases and also the elevated level of consciousness. Each of these dynamic centers are the medium of link between the cosmic energy of physical world and human body, mind and personality. By meditating on these centres (chakras), psychophysically; a strong and good health can be achieved whereas spiritually; a state of pure consciousness is developed. The state is ideal for unification of individual consciousness with the physical universe i.e., global consciousness and this unified state is beyond the influencing area of planets. Introduction The scope of wisdom buried in our ancient literature is so immense and diversified that the problems of any dimension of 106 THE 317h 130
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________________ human life can be solved easily. It is, however, to be regretted that under the influence of modern technology and western culture we are neglecting our own knowledge that has been cognized and given us by the ancient sages of our country. Astrology is, undoubtedly an oldest system of Vedic knowledge. It's base is Cosmology aethe stars; movement of the universe and their influence on living and non-living objects. It is the astrology which put forth a relation of inner mind and soul (i.e., individual consciousness) with the physical universe (i.e., global consciousness). The act of unifying such relation is termed as 'Yoga' (union) in Indian philosophy. Therefore, yoga is the practical aspect of astrology and without understanding the significance of this practical aspect, the very purpose of astrology remained unfulfilled Objective of the Study As the term 'Astrology' denotes the meaning to show the light' or 'to show the light for liberation,'the aim of the present study is to highlight the holistic means of liberation from the negative influences of planets which manifest in the form of ill health, mental aberration, difficulties and obstructions in individual life and epidemic, cataclysm, war and aggression on collective level. Individual can not go on safely by increasing some theoretical knowledge or by maintaining his usual life style unless a good harmony and a good coordination is established with the cosmos. Indeed, an individual needs a practical daily way of adjustment with the cosmos and its influences. Such techniques of adjustments are occult and spiritual because in astrology, one's inharmonic relation is equalize by using the subtle forces come from objects like gems, colours, metals and herbs and more internal methods of ritual, mantra and meditation. If Individual is unable to adopt such things on a daily basis, knowledge of astrology may not be able to change his life. Astrology and Health Connection of human being with the universe if not grasped properly, it will not be possible to ward off the negative effects of cosmic forces or to draw in those which are benefic. One's relationship with the stars is the relationship with the cosmos, with his psyche and with his inner self. The great time cycle or 'Kalachakra' are related to special planetary conjunctions and as a lord of time, the planets are the lord of karma or TAHT 1 HRT-ATE, 2006 ] 107
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________________ destiney. They transmit cosmic rays or energies that individuals are developing and thereby determining their nature of destiney. If individuals are unable to develop the cosmic energies in accordance with the 'laws of nature' they may be susceptible to both physiological and psychological disorders. The fact explains the secrecy that why a correlation is found between the particular disease and the specific position of a planet in the birth chart of a native. (Frawley, 1990). The whole universe is a cosmic body, existing as pure consciousness (Brahman) and is produced, sustained, governed by it and dissolved in it. In other words, consciousness pervade the entire universe and it animates all organic and inorganic matter. Human body and mind also follow the same principle and is directly related to the cosmic body, cosmic mind and cosmic consciousness of Brahman. The difference in degrees of life in lower and higher organism is merely due to the degrees in the quantum of consciousness and three fold nature or gunas (i.e., sattvika, rajsika and tamsika ). These three gunas indulge human being to different nature of actions in accordance with their dominance and produce the cycle of karma and rebirth. It is the karma which explains the diversity and individuality of human being. Karmic residuals are responsible for transmigration as it causes the state of bondage of the subtle body i.e., the 'soul'. In this way, connection of the soul is disrupted form the true soul. Due to lack of self knowledge (i.e., the knowledge about the Atma) and the true cosmic knowledge (i.e., the knowledge of the Brahman), individuals are moving randomly in the darkness of ignorance and struck down by negative encounters of cosmic energies. Consequently, they are suffering from traumas of life like disease, conflict, war, accident and pre- mature death. Astrology- the science of enlightenment not only shows our bondage to time (kala) but also indicates proper way of liberation from it. The law of karma states that an individual himself is responsible for a state in his life; even the condition of birth and childhood. Naturally, as he has created the situation so he can transcend them as well. If he adopt the technique of purifying the actions of his body, mind and speech (on which the nature and quantity of karmic matter depend), all the adversities of life can be avoided. If individual become aware of the comic forces working upon him, he can reintegrate these power within himself. Thus, he can escape from dangerous diseases and navigate safely in cosmic ocean of life. 108 tulasI prajJA aMka 130
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________________ By virtue of the specialized knowledge of Medical Astrology (a branch of astrology ), astrologers can diagnose about the planets which are disease makers and what kind of diseases may occur in near future. Conventional therapeutic techniques in Astrology Generally, astrologers adopt the following techniques: (i) Gem therapy: It is the most conventional of all the techniques of astrological therapy. The gems corresponding to the colours of planets are used to redirect planetary influences in a positive way (Frawley, 1990). (ii) Mantras (Words of power): Mantras are power full means of treatment inherited by Sages and other Man of God directly form the supreme. It is an occult formula to eradicate various worries, troubles and desires (Pahwa, 1998). (iii) Yantras (power of diagram): Yantras are possess a special energy pattern and is the visible form of mantra on one side and the planet on the other to which it (yantra) corresponds (Frawley, 1990). (iv) Special rituals (Pujas and homes): As the planets are considered as living entity in astrology, pujas and homes are conducted to please them so that their malefic influences can be minimized or avoided. But there is also a scientific reason behind homes. During homes, many kinds of perfumed items are ignited collectively. The smoke and gases released form them produce a special kind of antibiotic which sterilize the surrounding. Thus, disease producing factors are destroyed and a pure environment is availed (Shrivastava, 2001). (v) Herbs and metals: Some times astrologers suggest their clients to use herbs and metals to alleviate the malefic nature of planets. In addition to these, right diet, right colour of dresses, right location, right living pattern, observance of fast are also included as therapeutic ingredients in astrology. The above stated conventional methods of astrological therapies aim at the alleviation of malefic nature of planets, yet they found many inherent complexities. TAHT 511 Tat-970, 2006 - 400 - 109
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________________ Shortcomings of Conventional Astrological Treatment In case of gem- therapy, a number of factors delimit its use. The quality of gems is a questionable factor because ordinary people are not well acquainted with the grades of gems. It may cause side effects if not properly diagnosed. Gems may be cracked, lost or wasted in the business of life. They are valuable and beyond the purchasing power of poor. Besides, the effect of gems is unidirectional. Single gem is usable only to mitigate the functions of a single planet. Similarly, yantras, metals and herbs are also useful form single point of view. Observance of special rituals are the subject of financial expense and separate programmes to be conducted for separate planet. Mantras are, though, more beneficial, yet chanting of mantra without devotion becomes mechanical and expected result will not be visible. Under this situation, astrologers need a holistic technique of treatment which must have an all round beneficial effect. At this crucial point of history i.e. on the eve of third millennium, people of almost all professions in every continents are experiencing anxiety, chronic restlessness, dangerous disease, marital maladjustment in the midst of all materialistic sufficiency. Hence, they should incline to arise their 'inner potential power' through the practice of meditation. Meditation as a holistic technique of Astrological Treatment In Vedic astrology, it is mentioned that adjustment to one's subtle environment is indispensable to treat astrological maladies and it is possible only through the practice of meditation and yoga (Frawley, 1990). The great sages of ancient time fore tell every things about the universe by virtue of their elevated level of pure consciousness. What science, politics, economics and sociology are trying to achieve now, the science of astrology had been viewed it centuries ago by virtue of pure consciousness achieved through meditation. Practice of meditation and recitation of mantra is the tradition of vedic culture. Sages like Parasara, Garga and Vragu have mentioned the effectiveness of meditation and yoga in the eradication of negative planetary influences. Currently Yoga and Meditation is ganing popularity among the physicians and therapists as they are treating their patients to cure from illness and mental aberration (Pahwa, 1998). 110 tulasI prajJA aMka 130
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________________ A number of inherent qualities which ennoble the preference of meditation to other conventional techniques of astrological remedies are under laid. * * * * * Meditation is a powerful technique for integrating body, breath, mind and consciousness and hence it is a method for understanding the deeper level of consciousness. Practice of meditation helps to arise and strengthen the potential power of the practitioner. By arising this infinite latent power one is able to purify his consciousness and thereby eliminates all the negative tendencies of body, mind and speech (Yatiswarananda, 1989). Extending the range of consciousness one can harmonize the functions of the solar system within and outside the body. Thus, the negative influences of planets are easily counterpoised. In fact, the outer solar system is the reflection of our inner one and anything that occurs in the solar system is also occurs within our body (Shastri, 1999). Once this harmonized condition is achieved, it will no longer be a problem to avoid any inconsistency between microcosm and macrocosm. Thus a disease free life can be achieved. On the physical level, meditation revitalize each bodily cell, facilitates digestion, makes respiration more efficient and promotes circulation of blood. On the mental level, by increasing and strengthening will power it helps to treat serious psychosomatic illness without medicines. On emotional level, it harmonizes the functions of nervous system and regulates the secretions of endocrine system. Hence, all the psychological distortions are disappeared (Mahaprajna, 1994). Finally, meditation is a secular, self-sustainable, expense less technique and its effect is multi dimensional. tulasI prajJA janavarI-mArca, 2006 111
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________________ Application of Meditation for astrological healing in various Indian concepts Meditation, like any other sciences has both the theoretical as well as practical aspects. Just as the aim of other science is to discover new form of energy in the outer world, so also meditation aims at to connect individual with new forms of energy in his mind and deeper consciousness. Therefore, meditation provides tools and techniques to reach at the deeper level of his consciousness so that individual can deal with the negative forces of his subtle environment. This technology does not consists of material equipments or complex machines but it is a way of harnessing energy to improve one's relationship with the cosmos and the forces within him. Keeping in view this fact, meditation has been considered as a technique of astrological treatment directly or indirectly in various dimensions of Indian knowledge since ancient days. (i) Vedic Concept: According to vedic astrology, the astrological chart can be used to depict the subtle body through seven chakras. These chakras are the centres of consciousness and their positions corresponds in the physical body to points along the spinal cord. The six chakras are energy centres of the subtle body; reflects the seven planets around the sun (Table 1). The sun and the moon are considered as a single planet and both of them are coincided with the third eye centre (Ajna chakra) (Frawley, 1990). Practice of meditation on these centres provide the practitioner an immense energy which help to acquire a strong immunity power to diseases, for example, if one meditate on the solar plexus (Manipura charka), it accelerates the functions of digestive organs and improves the ability to secrete enzymes which process food. At the solar plexus (Manipura chakra), aggression, assertiveness, fire, heat, digestion, assimilation and active metabolism and other qualities are intermix in such a way that it cuts across our separate concepts of what is physical, what is physiological and what is psychological (Rama. et al, 1990). Similarly, each of these dynamic centres are the medium of relationship between the cosmic energy of the physical world on the one hand and human body, mind, and consciousness, on the other. The seventh charka or the head centre (Sahasrara) is beyond this system. It transcends the six centres (i.e., third eye, throat centre, heart centre, nevel centre, sex center and root centre) and movement of the time cycle (kala chakra). It is the symbolic centre of pure consciousness 112 D - Ich gl 310 130
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________________ and if and individual achieved this state of consciousness, he reaches beyond the influencing area of planets. (ii) Concept of Lesya Dhyan (Perception of Psychic Colour) in Jain Yoga : According to Jain philosophy, colour is the most unique process of catharsis for cleansing the body. Hence, lesya dhyan (perception of psychic colour) may be a very useful technique to cure somatic illness and mental imbalance. It is also useful for modifying modes and behaviour because colour effects the conscious, subconscious, and unconscious mind of an individual. The radiant energy of bright colours neutralize the waves of thoughts, uncertainties and obstructions in life. Lesya dhyan is helpful to regain and maintain physical, mental and emotional health as well as spiritual progress (Mahaprajna, 1989). It is not a mere theoretical tenet but can be used as a comprehensive and holistic astrological theraphy to cure all evil effects of planets. Exponents state that it is an efficient theraphy for remedying spiritual incompleteness and reducing inner discord. TABLE-1 Relation of planets and signs with the centres of energy (chakras) of human body according to ancient yoga and vedic astrology Energy Centres (Chakras) Planets Signs 6. Third eye (Ajna) Sun and Moon Leo and cancer 5.Throat centre (Visuddhi) Mercury Gemini and Mithuna 4. Heart centre (Anahata) Venus Taurus and Libra 3.Navel centre (Manipura) Mars Aries and scorpio 2. Sex centre (Svadhisthana) Jupiter Pisces and saggitarious 1. Root centre (Muladhara) Saturn Aquarius and Capricorn (Source: The Astrology of Seers by D. Frawley, Motilal Banarsidas Publications, Delhi) (N.B. Nodes (i.e., Rahu and Ketu) are considered as shadowy planets and Rahu's function is similar to Saturn and Ketu's Mars. So in vedic astrology they are not considered separately). Therefore, lesya dhyan can be used as an alternative technique of gem theraphy whose principles is also based on colour. If an individual perceive a specific colour on particular energy center of the subtle body during meditation he can alleviate the malefic influences of the related TAPET U511 Hai - AFE, 2006 D 113
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________________ planet. The theoretical concept displays a good relationship among the various energy (psychic) centres of the body and the planets with their corresponding colours (Table-2). (Table-2) Coincidence of planets on different energy centres (chakras) of human body and planet's corresponding colour to be perceive during leshya dhyan. Energy Centres (Chakras) 6. Third eye (Ajna) Planets Sun Moon 5. Throat centre (Visuddhi) Mercury 4. Heart centre (Anahata) Venus 3. Navel centre (Manipura) Mars 2. Sex centre (Svadhisthana) Jupiter (Muladhara) 1. Root centre Saturn Transparent blue (Source: The Astrology of Seers by D. Frawley, Motilal Banarsidas Publications, Delhi) 114 Colours Rising sun Red Full moon White Green (ii) Transcendental Meditation as a technique of Astrological Treatment His Holiness Maharishi Mahesh Yogi found an excellent correlation between human physiology and the various contents of astrology. His concept has been elaborately discussed by Dr. Tony Nader in his book aHuman physiology: Expression of Veda and the Vedic literaturea. According to Maharishi, any problem of human life whether it is personal or collective; it is due to the violation of natural law' (i.e., the laws which structure life at the individual and social levels and which maintain an integrated, balanced and holistic functioning in the infinite diversity of the universe). Natural law, when violated due to lack of awareness (or due to low level of consciousness) creates an imbalance in personal as well as social life. Therefore, a complete knowledge of natural law on the level of personal experience expands individual's awareness which encompasses and enlivens the whole range of balance from point to infinity Transparent white Red Like Fire Light Yellow tulasI prajJA aMka 130
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________________ (i.e., from individual consciousness to global consciousness). The concept reveals the fundamental law of astrology. The practical aspects of astrology is to maintain the balance and union between the cosmic energy and the energy of the body. This process of unification is termed as yoga (union). The state of unification can only be achieved through the attainment of self-referral (pure or absolute) consciousness (Mahesh Yogi, 1995). Transcendental Meditation, as propounded by Maharishi Mahesh Yogi is the self-sufficient source of unbounded consciousness and pure knowledge. It's infinite organizing power gives an ability to a practitioner to make a balance between the inner solar system and the solar system of the outer world. Therefore by practicing Transcendental meditation the real aim of astrology can be achieved. Discussion It is already mentioned that astrology is not only concerned with the intellectual knowledge about the stars, their movements and consequent effects of human beings but also it tries to establish one's relation with the divine and cosmic forces that working upon him. The cosmic effect on human being is for all year round. Unless Individual's life is maintained in harmony with the cycle and rhythm of nature and reciprocal relationship between individual life and cosmic life is taken into consideration, there will never be possible to run a happiest and peaceful life. One's life will be the victim of inevitability of suffering, imperfection and unfulfilment. Contemporary astrologers are use to adopt a number of materialistic techniques to ward off the negative planetary influences on human being. But as the planets act at the subtle level, materialistic treatment can not yield any satisfactory result. Hence, the real remedy lies in the arena of spiritual practice like meditation. As the practice of meditation uplifts the level of consciousness, individual can equalize the subtle forces; coming from the planets. Conclusion In conclusion, it can be stated that through the practice of meditation, one's ability of perception becomes too subtle and therefore an infinite awareness is achieved. Once this state is acquired, individual will make out every rhythm, every waves and every mystery of nature. Thus his relation with the nature become so intimate that his each and every step will be in accordance with the laws of nature. Now owing to full support of nature, there will be no suffering, no obstruction and no misery in life. THE WE Hai - Ard, 2006 L - 115
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________________ References Frawley, D. (1990). "The Astrology of Seers', Motilal Banarsidas publications, Delhi. Mahaprajana, Y. (1989). 'Perception of Psychic Colour', JVB, Ladnun, Rajasthan. Mahaprajana, Y. (1994). Preksha Dhyana: theory and practice. 3rd edi, JVB, Ludnun, Rajashan. Pahwa, S.P. (1998). Astrology- The soul of all, Nov., Vol.-34, P.20. Rama, S. Ballentine, R, and Ajay, S. (1990) "Yoga and Psychotheraphy: The evolution of Consciousness', Himalayan International Institute of Yoga Science and psychology, Pennsylvania, USA. Shastri, N.C. (1999). "Bharatiya Jyotish', 28th ed., Bharatiya Jnanpith Publication, New Delhi. Shrivastava, R. C., (2001). Durbhagya our Samashyao Se Bachao kaise, Vishva Tantra Jyotish (Hindi) Feb.,P.77. Yatiswarananda, S. (1989). Meditation and Spiritual Life' Shri Ramkrishna Ashram, Bangalore, Karanatika. Yogi, M.M. (1990). 'Chetna', Age of Enlightenment publication, New Delhi. Yogi, M.M. (1995). Maharishi Forum of Natural Law and National Law for Doctors', Age of Enlightenment publications, New Delhi. Regular guest lecturer Yoga Centre Rani Durgawati University Jabalpur (M.P.) 116 C A TCHE YETI 31 130
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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 niHzastrIkaraNa ke sAmUhika prayatna maitrI va zAnti saMgaThanoM kI sArvadezika ekasUtratA - anuzAstA AcArya tulasI prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI saMsthAna, lADanUM Jain Education international ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita www.ainelibrary