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________________ tulasI prajJA TULSI PRAJNA varSa 33 0 aMka 1310 apraila-jUna, 2006 Research Quarterly anusaMdhAna traimAsikI o) ) ) elelalelere (celect Locieo ) ) jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) pement en premier JAIN VISHVA BHARATI INSTITUTE, LADNUN Jain Eduta(DEEMED UNIVERSITY) ate & Personal use only
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________________ qarft ust. -TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-131 APRIL -- JUNE, 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 BRITTE
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________________ Research Quarterly of Jain Vishva Bharati Institute VOL.-131 Publisher APRIL 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 JUNE, 2006 : 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-302 015, 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 hindI khaNDa viSaya lekhaka pRSThasaM. jaina tattvamImAMsA kI vikAsayAtrA aitihAsika ... jaina vAGmaya meM aSTamaMgala - eka vivecana bhAratIya darzana meM kAraNa-kAryavAda jaina AgamoM meM vANI-viveka ke sUtra bhAratIya saMskRti meM zramaNa saMskRti kA yogadAna gA~dhI evaM mArksa : eka vizleSaNa pro. sAgaramala jaina DaoN. harizaMkara pANDeya 11 DaoN. AnandaprakAza tripAThI 27 muni vinoda kumAra 39 yogeza kumAra jaina oma kaMvara rAThaur3a aMgrejI khaNDa Subject Author Page No. Acaranga - Bhasyam Acarya Mahaprajna ___77 Some problems raised by the ... Sten Konow
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________________ zraddhA kI bhASA zraddhA jJAna kI paripakva dazA kA nAma hai| jJAna ke abhAva meM jo zraddhA hotI hai vaha yathArtha meM zraddhA nahIM hotI, kintu eka saMskAragata rUr3hi hotI hai| vyakti meM sabase bar3A bala zraddhA kA hai| zraddhA TUTatI hai taba paira thama jAte haiM, vANI rUka jAtI hai aura zarIra jar3a ho jAtA hai| zraddhA banatI hai taba ye saba gatizIla bana jAte haiN| samasyA ke samAdhAna kA sabase bar3A sUtra hai shrddhaa| kisI bhI vivAda kA anta tarka se nahIM hotA, kintu zraddhA se hotA hai| zraddhA jIvana kI sabase bar3I saphalatA hai| - anuzAstA AcArya mahAprajJa
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________________ jaina tattvamImAMsA kI vikAsayAtrA aitihAsika pariprekSya meM - pro. sAgaramala jaina jaina dharma mUlata: AcAra pradhAna hai, usameM tattvamImAMsIya avadhAraNAoM kA vikAsa bhI AcAramImAMsA ke pariprekSya meM hI huA hai| usake tattvamImAMsIya avadhAraNAoM meM mukhyataH paMcAstikAya, Sadravya, SaTjIvanikAya aura sapta tattvoM kI avadhAraNA pramukha hai| paramparA kI dRSTi se to ye sabhI avadhAraNAyeM apane pUrNa rUpa se sarvajJa praNIta aura sArvakAlika hai, kintu sAhityika sAkSyoM kI dRSTi se vidvAnoM ne kAlacakra meM inakA vikAsa mAnA hai| prastuta Alekha meM kAlacakra meM nirmita granthoM ke AdhAra para inakI vikAsayAtrA ko citrita kiyA gayA hai| astikAya kI avadhAraNA vizva ke mUlabhUta ghaTakoM ke rUpa meM paMcAstikAyoM kI avadhAraNA jainadarzana kI apanI maulika vicAraNA hai, paMcAstikAyoM kA ullekha AcArAMga meM anupalabdha hai, kintu RSibhASita (I.pU. caturtha zatI) ke pArzva adhyayana meM pArzva kI mAnyatAoM ke rUpa meM paMcAstikAya kA varNana hai| isase phalita hotA hai ki yaha avadhAraNA kama se kama pArzvakAlIna (I.pU. AThavIM zatI) to hai hii| mahAvIra kI paramparA meM bhagavatIsUtra meM sarvaprathama hameM isakA ullekha milatA hai| jainadarzana meM astikAya kA tAtparya vistArayukta astitvavAna dravya se hai| jIva, dharma, adharma, AkAza aura pudgala ko aneka dravya mAnA gayA hai| I. san kI tIsarI zatI se dasavIM zatI ke madhya isa avadhAraNA meM koI vizeSa parivartana nahIM dekhA jAtA hai, mAtra SaDdravyoM kI avadhAraNA ke vikAsa ke sAtha-sAtha kAla ko anastikAya dravya ke rUpa meM svIkAra kiyA gayA hai| itanA spaSTa hai ki I. san tulasI prajJA aprela- jUna, 2006 - - 1
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________________ kI tIsarI-cauthI zatI taka arthAt tattvArthasUtra kI racanA ke pUrva yaha vivAda prArambha ho gayA thA ki kAla ko svatantra dravya mAnA jAye yA nhiiN| vizeSAvazyakabhASya ke kAla taka arthAt IsA kI sAtavIM zatI taka kAla ko svatantra dravya ke rUpa meM svIkAra karane ke saMbaMdha meM matabheda thaa| kucha jaina dArzanika kAla ko svatantra dravya mAnate the aura kucha use svatantra dravya nahIM mAnate the, kintu bAda meM zvetAmbara evaM digambara donoM paramparAoM meM astikAya aura dravya kI avadhAraNAoM kA samanvaya karate hue kAla ko anastikAya dravya ke rUpa meM svatantra dravya svIkAra kara liyA gyaa| yaha spaSTa hai ki astikAya kI avadhAraNA jainoM kI maulika avadhAraNA hai| kisI anya darzana meM isakI upasthiti ke saMketa nahIM milte| merI dRSTi meM prAcIna kAla meM astikAya kA tAtparya mAtra astitva rakhane vAlI sattA thA, kintu Age calakara jaba astikAya aura anastikAya aise do prakAra ke dravya mAne gaye to astikAya kA tAtparya AkAza meM vistAra yukta dravya se mAnA gyaa| pAramparika bhASA meM astikAya ko bahupradezI dravya bhI kahA gayA hai, jisakA tAtparya yahI hai ki jo dravya AkAza kSetra meM vistarita hai, vahI 'astikAya' hai| paMcAstikAya jaina darzana meM vartamAna kAla meM jo SaDdravya kI avadhAraNA hai, usakA vikAsa isI paMcAstikAya kI avadhAraNA se hI huA hai| paMcAstikAyoM meM kAla ko jor3akara lagabhaga prathama-dvitIya zatI meM SaDdravyoM kI avadhAraNA nirmita huI hai| jahAM taka paMcAstikAya kI avadhAraNA kA prazna hai vaha nizcita hI prAcIna hai, kyoMki usakA prAcInatama ullekha hameM 'isibhAsiyAI' ke pArzva nAmaka adhyayana meM milatA hai| RSibhASita kI prAcInatA nirvivAda hai| paM. dalasukhabhAI kA yaha kathana hai ki "paMcAstikAya kI avadhAraNA paravartI kAla meM banI hai"- itanA hI satya hai ki mahAvIra kI paramparA meM AcArAMga aura sUtrakRtAMga ke prathama zrutaskandha kI racanAkAla taka isa avadhAraNA kA ullekha nahIM hai, kyoMki mUla meM yaha avadhAraNA pAzrvApatyoM kI thii| jaba pArzva ke anuyAyiyoM ko mahAvIra ke saMgha meM samAhita kara liyA gayA, to usake sAtha hI pArzva kI aneka mAnyatAe~ bhI mahAvIra kI paramparA meM svIkRta kI gyii| isI krama meM yaha avadhAraNA mahAvIra kI paramparA meM spaSTa rUpa se mAnya huii| bhagavatIsUtra meM sarvaprathama yaha kahA gayA ki loka-dharma, adharma, AkAza, jIva aura pudgala rUpa hai| RSibhASita meM to mAtra pA~ca astikAya hai- itanA hI nirdeza hai, 2 - - tulasI prajJA aMka 131
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________________ unake nAmoM kA bhI ullekha nahIM hai| cAhe RSibhASita ke kAla meM paMcAstikAyoM ke nAma nirdhArita ho bhI cuke hoM, kintu phira bhI unake svarUpa ke viSaya meM vahAM koI bhI sUcanA nahIM milatI hai| yaha bhI spaSTa hai ki dharma-adharma Adi paMca astikAyoM kA jo artha Aja hai, vaha kAlakrama meM vikasita huA hai| bhagavatIsUtra meM hI hameM aise do sandarbha milate haiM jinase yaha spaSTa ho jAtA hai ki prAcInakAla meM dharma astikAya aura adharma astikAya kA artha gati aura sthiti meM sahAyaka dravya nahIM thaa| bhagavatIsUtra ke hI bIsaveM zataka meM dharmAstikAya ke jo paryAyavAcI diye gaye haiM, unameM aTThAraha pApa sthAnoM se virati, pA~ca samiti aura tIna guptiyoM ke pAlana ko hI dharmAstikAya kahA gayA hai| isI prakAra prAcInakAla meM aTThAraha pApasthAnoM ke sevana ko tathA pA~ca samitiyoM aura tIna guptiyoM kA paripAlana nahIM karane ko hI adharmAstikAya kahA jAtA thaa| isI prakAra bhagavatIsUtra ke solahaveM zataka meM yaha prazna uThAyA gayA ki lokAnta meM khar3A hokara koI deva Aloka meM apanA hAtha hilA sakatA hai yA nahIM? isakA na kevala nakArAtmaka uttara diyA gayA apitu yaha bhI kahA gayA ki gati kI sambhAvanA jIva aura pudgala meM hai aura Aloka meM jIva aura pudgala kA abhAva hone se aisA sambhava nahIM hai| yadi usa samaya dharmAstikAya ko gati kA mAdhyama mAnA gayA hotA to pudgala kA abhAva hone para vaha aisA nahIM kara sakatA, isa prakAra ke uttara ke sthAna para aisA kahA jAtA hai ki dharmAstikAya ke abhAva ke kAraNa vaha aisA nahIM kara sakatA, kyoMki tattvArthasUtra meM mukta AtmA ke Aloka meM gati na hone kA kAraNa Aloka meM dharmAstikAya kA abhAva hI batAyA gayA hai| ataH yaha spaSTa hai ki dharmAstikAya gati meM sahAyaka dravya hai aura adharmAstikAya sthiti meM sahAyaka dravya hai- yaha avadhAraNA eka paravartI ghaTanA hai, phira bhI itanA nizcita hai ki tattvArthasUtra ke racanAkAla taka arthAt tRtIya zatAbdI ke uttarArdha aura caturtha zatAbdI ke pUrvArdha meM yaha avadhAraNA astitva meM A gaI thii| bhagavatI Adi meM jo pUrva saMdarbha nirdiSTa kie gae haiM unase yaha spaSTa hai ki prAcIna kAla arthAt I.pU. tIsarI-cauthI zatI taka meM dharmAstikAya aura adharmAstikAya kA artha dharma aura adharma kI hI avadhAraNAe~ thii| navatattva kI avadhAraNA : paMcAstikAya aura SaTjIvanikAya kI avadhAraNA ke samAna hI navatattvoM kI avadhAraNA bhI jaina paramparA kI apanI maulika evaM prAcInatama avadhAraNA hai| isa avadhAraNA ke mUla bIja AcArAMga jaise prAcInatama Agama meM bhI milate haiN| usameM sukRta, duSkRta, kalyANa, pApa, sAdhu, asAdhu, siddhi (mokSa), asiddhi (baMdhana) Adi ke astitva tulasI prajJA aprela- jUna, 2006 -
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________________ ko mAnane vAlI ekAntika vicAradhArAoM ke ullekha haiN|' isa ullekha meM Asrava-saMvara, puNya-pApa tathA baMdhana-mukti ke nirdeza haiM, vaise AcArAMga sUtra meM jIva - ajIva, puNyapApa, Asrava-saMvara, bandha, nirjarA aura mokSa aise navoM tattvoM ke ullekha prakIrNa rUpa meM milate haiM, kintu eka sAtha ye nau tattva haiM - aisA ullekha nahIM hai / sUtrakRtAMga meM asti aura nAsti kI koTiyoM kI carcA huI hai / usameM jinheM asti kahanA cAhie, unakA nirdeza bhI hai| usake anusAra jina tattvoM ko asti kahanA cAhie, ve nimna haiM- loka, aloka, jIva, ajIva, dharma, adharma, bandha, mokSa, puNya, pApa, Asrava, saMvara, vedanA, nirjarA, kriyA, akriyA, krodha, mAna, mAyA, lobha, prema, dveSa, caturaMga saMsAra, deva, devI, siddhi, asiddhi, siddhanijasthAna, sAdhu, asAdhu, kalyANa aura pApa / isa vistRta sUcI kA saMkoca sUtrakRtAMga ke dvitIya zrutaskandha ke dvitIya adhyayana huA hai| jahAM jIva- ajIva, puNya-pApa, Asrava - saMvara, vedanA - nirjarA, kriyA- adhikaraNa, baMdha aura mokSa kA ullekha hai| paM. dalasukhabhAI mAlavaNiyA kA mAnanA hai ki isameM se vedanA, kriyA aura adhikaraNa ko nikAlakara Age nau tattvoM kI avadhAraNA banI hogI jisakA nirdeza hameM samavAyAMga (9) aura uttarAdhyayana' (28,14) meM milatA hai| unhIM nau tattvoM meM se Age calakara IsA kI tIsarI - cauthI zatAbdI meM umAsvAti ne puNya aura pApa ko Asrava ke antargata vargIkRta karake sAta tattvoM kI avadhAraNA prastuta kii| ina sAta athavA nau tattvoM kI carcA hameM paravartI sabhI zvetAmbara aura digambara AcAryoM ke granthoM meM milatI hai| isase yaha spaSTa hai ki jainoM meM sAta tattvoM kI avadhAraNa bhI paMca - astikAya kI avadhAraNA se hI eka kAlacakra meM lagabhaga IsA kI tIsarI caturthI zatI meM astikAya meM AyI hai| sAtavIM se dasavIM zatAbdI ke madhya jo mukhya kAma ina avadhAraNAoM ke sandarbha meM huA vaha yaha ki unheM samyak prakAra se vyAkhyAyita kiyA gayA aura unake bheda-prabheda kI vistRta carcA kI gayI / 1 isa prakAra hama dekhate haiM ki jaina darzana meM SaDdravya sAta yA nau tattva aura SaDjIva nikAya kI avadhAraNA kA jo vikAsa huA hai usake mUla meM bhI jIva aura pudgala mukhya hai, kyoMki ye jIva kI karmapudgaloM ke sAtha sambandha ko sUcita karate haiM / karma pudgaloM kA jIva kI ora AnA Asrava hai, jo puNya yA pApa rUpa hotA hai / jIva ke sAtha karma pudgaloM kA saMzliSTa honA baMdha hai / karma pudgaloM kA Agamana rukanA saMvara hai aura unakA AtmA jIva se alaga honA nirjarA hai / anta meM karma pudgaloM kA AtmA se pUrNata: vilaga honA mokSa hai / itanA nizcita hai ki jaina AcAryoM ne paMcAstikAya kI avadhAraNA kA anya darzana paramparAoM meM vikasita dravya kI avadhAraNA se samanvaya karake SaDdravyoM kI tulasI prajJA aMka 131 4 -
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________________ / avadhAraNA kA vikAsa kiyaa| agrima paMktiyoM meM hama yaha dekhane kA prayatna kareMge ki SaDdravyoM kI avadhAraNA kA aura vizeSa rUpa se dravya kI paribhASA ko lekara jaina darzana meM kaise vikAsa huA hai? dravya kI avadhAraNA vizva ke mUlabhUta ghaTaka ko hI sat yA dravya kahA jAtA hai| prAcIna bhAratIya paramparA meM jise sat kahA jAtA thA vahI Age calakara dravya ke rUpa meM mAnA gyaa| jinhoMne vizva ke mUla ghaTaka ko eka, advaya aura aparivartanazIla mAnA unhoMne sat zabda kA hI adhika prayoga kiyaa| bhAratIya cintana vedAnta meM sat zabda kA prayoga huA, jabaki usakI svatantra dhArAoM yathA- nyAya, vaizeSika Adi meM dravya aura padArtha zabda adhika pracalana meM rahA, kyoMki dravya zabda hI parivartanazIlatA kA sUcaka hai| jahAM taka jainadarzana kA prazna hai AcArAMga meM davI (dravya) zabda kA prayoga to upalabdha hotA hai kintu apane pAribhASika artha meM nahIM hai apitu dravita ke artha meM hai| dravya zabda kA prayoga prAcIna stara ke AgamoM meM sarvaprathama uttarAdhyayana meM milatA hai| uttarAdhyayana ke ve adhyayana jinameM dravya kA vivecana hai, apekSAkRta paravartI mAne jAte haiN| vahAM na kevala dravya zabda kA prayoga huA hai apitu dravya, guNa aura paryAya ke pArasparika saMbaMdha ko bhI spaSTa karane kA prayatna bhI kiyA gayA hai| usameM dravya ko guNoM kA Azrayasthala mAnA gayA hai| merI dRSTi meM uttarAdhyayana kI dravya kI yaha paribhASA nyAyavaizeSika darzana se prabhAvita lagatI hai| pUjyapAda dvArA devanaMdI ne pAMcavI zatAbdI meM apanI tattvArthasUtra kI sarvArthasiddhi nAmaka TIkA meM guNoM ke samudAya ko hI dravya kahA hai| isameM dravya aura guNa kI abhinnatA para adhika bala diyA gayA hai| pUjyapAda sarvArthasiddhi meM uddhRta yaha cintana bauddhoM ke paMca skandhavAda se prabhAvita hai| yadyapi yaha avadhAraNA pUjyapAda kI sarvArthasiddhi meM hI sarvaprathama milatI hai, kintu unhoMne "guNAnAM samUho davvo" isa vAkyAMza ko uddhRta kiyA hai| ataH yaha avadhAraNA pAMcavI zatI se pUrva kI hai| dravya kI paribhASA ke saMbaMdha meM 'dravya guNoM kA AzrayadAna' hai aura 'dravya guNoM kA samUha hai' - ye donoM hI avadhAraNAe~ merI dRSTi meM tIsarI zatI se pUrva kI hai| isa saMbaMdha meM jainoM kI anekAntika dRSTi se kI gayI sarvaprathama paribhASA hameM IsA kI caturtha zatI ke prArambha meM tattvArthasUtra meM milatI hai| jahAM dravya ko guNa aura paryAyayukta kahA gayA hai| isa prakAra dravya kI paribhASA ke sandarbha meM anekAntika dRSTi kA prayoga sarvaprathama tattvArthasUtra meM milatA hai| tulasI prajJA aprela- jUna, 2006 -
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________________ Sadravya : yaha to hama spaSTa kara cuke haiM ki SaT-dravyoM kI avadharaNA kA vikAsa paMcAstikAya kI avadhAraNA se hI huA hai| lagabhaga prathama-dvitIya zatAbdI meM hI paMcAstikAyoM ke sAtha kAla ko bhI svatantra dravya mAnakara SadravyoM kI avadhAraNA nirmita huii| yadyapi kAla svatantra dravya hai yA nahIM? isa prazna para lagabhaga IsA kI dUsarI zatAbdI se lekara sAtavIM zatAbdI taka yaha vivAda calatA rahA hai, jisake saMketa hameM tattvArthasUtra ke bhASya mAnya pATha se lekara vizeSAvazyaka bhASya taka aneka granthoM meM milate hai| kintu aisA lagatA hai ki sAtavIM zatAbdI ke pazcAt yaha vivAda samApta ho gayA aura zvetAmbara aura digambara donoM paramparAoM meM SadravyoM kI mAnyatA pUrNataH sthira ho gii| usake pazcAt usameM kahIM koI parivartana nahIM huaa| ye Sadravya nimna haiM- dharma, adharma, AkAza, jIva, pudgala aura kaal| Age cala kara ina SadravyoM kA vargIkaraNa astikAya-anAstikAya, cetana-acetana athavA mUrtaamUrta ke rUpa meM kiyA jAne lgaa| astikAya aura anastikAya dravyoM kI apekSA se dharma-adharma, AkAza, jIva aura pudgala- ina pAMca ko astikAya aura kAla ko anastikAya dravya mAnA gyaa| cetana-acetana dravyoM kI apekSA se dharma, adharma, AkAza, pudgala aura kAla ko acetana dravya aura jIva ko cetana dravya mAnA gayA hai| mUrta aura amUrta dravyoM kI apekSA se jIva, dharma, adharma, AkAza aura kAla ko amUrta dravya aura pudgala ko mUrta dravya mAnA gayA hai| __ jaisA ki hama pUrva meM kaha cuke haiM ki vidvAnoM ne yaha mAnA hai ki jaina darzana meM dravya kI avadhAraNA kA vikAsa nyAya-vaizeSika darzana se prabhAvita hai| jainAcAryoM ne vaizeSika darzana kI dravya kI avadhAraNA ko apanI paMcAstikAya kI avadhAraNA se samanvita kiyA hai| ataH jahAM vaizeSika darzana meM nau dravya mAne gaye the vahAM jainoM ne paMcAstikAya ke sAtha kAla ko jor3akara mAtra chaH dravya hI svIkAra kie| inameM bhI jIva (AtmA) AkAza aura kAla- ye tIna dravya donoM hI paramparAoM meM svIkRta rhe| paMcamahAbhUtoM jinheM vaizeSika darzana meM dravya mAnA gayA hai, meM AkAza ko chor3akara zeSa pRthvI, ap (jala), teja (agni) aura marUt (vAyu) ina cAra dravyoM ko jainoM ne svatantra dravya na mAnakara jIva dravya ke hI bheda mAnA hai| dika aura mana- ina do dravyoM ko jainoM ne svIkAra nahIM kiyA, inake sthAna para unhoMne pA~ca astikAyoM meM se dharma, adharma aura pudgala aise anya tIna dravya nizcita kie| yaha bhI jJAtavya hai ki jahAM anya paramparAoM meM pRthvI, ap, vAyu aura agni ina cAroM ko jar3a mAnA gayA thA vahAM jainoM ne inheM cetana maanaa| isa prakAra yaha spaSTa hai ki jaina darzana kI 6 - - tulasI prajJA aMka 131
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________________ : SaDdravya kI avadhAraNA apane Apa meM maulika hI hai| anya darzana paramparA se usakA AMzika sAmya hI dekhA jAtA hai| isakA mUla kAraNa yaha hai ki unhoMne isa avadhAraNA kA vikAsa apanI maulika paMcAstikAya kI avadhAraNA se kiyA hai / SaTjIvanikAya kI avadhAraNA paMcAstikAya ke sAtha-sAtha SaTjIvanikAya kI carcA bhI jaina granthoM meM upalabdha hai| jJAtavya hai ki paMcAstikAya meM jIvAstikAya ke vibhAga ke rUpa meM SaTjIvanikAya kI yaha avadhAraNA vikasita huI hai| SaTjIvanikAya nimna hai - pRthvIkAya, apkAya, vAyukAya, tejaskAya, vanaspatikAya aura trasakAya / pRthvI Adi ke lie 'kAya' zabda kA prayoga prAcIna hai| dIghanikAya meM ajitakezakambalina ke mata ko prastuta karate hue - pRthvIkAya, apakAya, tejaskAya aura vAyukAya kA ullekha huA hai| usI grantha meM pakudhakaccAyana ke mata ke sandarbha meM pRthvI, apa, tejas, vAyu, sukha, duHkha aura jIva- ina sAta kAryoM kI carcA hai| isase yaha phalita hotA hai ki pRthvI, apa Adi ke lie kAya saMjJA anya zramaNa paramparAoM meM pracalita thI / yadyapi kAya kauna-kauna se aura kitane haiM isa prazna ko lekara unameM paraspara matabheda the| ajitakezakambalina pRthvI, apa, tejas aura vAyu- ina cAra mahAbhUtoM ko kAya kahatA thA to pakudhakaccAyana ina cAra ke sAtha sukha, duHkha aura jIva ina tIna ko sammilita kara sAta kAya mAnate the| jainoM kI sthiti inase bhinna thI- ve jIva, dharma, adharma, AkAza aura pudgala - ina pAMca ko kAya mAnate the, kintu itanA nizcita hai ki unameM paMca astikAya aura SaTjIvanikAya kI avadhAraNA lagabhaga I.pU. chaTThI - pAMcavI zatI meM astitva meM thI / kyoMki AcArAMga evaM sUtrakRtAMga ke prathama zrutaskandha meM ina SaTjIvanikAyoM kA aura RSibhASita ke pArzva adhyayana meM paMca astikAyoM kA spaSTa ullekha hai| ina sabhI granthoM ko sabhI vidvAnoM ne I.pU. pAMcavI - cauthI zatI kA aura pAlItripiTaka ke prAcIna aMzoM kA samakAlika mAnA hai / ho sakatA hai ki ye avadhAraNAyeM kramazaH pArzva aura mahAvIrakAlIna ho / jJAtavya hai ki paMcAstikAya kI avadhAraNA mUlataH pArzva kI paramparA kI rahI hai - jise loka kI vyAkhyA ke prasaMga meM mahAvIra kI paramparA meM bhI mAnya kara liyA gayA thA / loka ke svarUpa kI vyAkhyA ke sandarbha meM mahAvIra ne pArzva kI avadhAraNAoM ko svIkAra kiyA thA, jo ullekha bhagavatIsUtra meM hai, ataH isI krama meM unhoMne pArzva kI paMcAstikAya kI avadhAraNA ko bhI mAnyatA dI hogii| 1 ataH maiM paM. dalasukhabhAi mAlavaNiyA~ ke isa kathana se sahamata nahIM hU~ ki paMcAstikAya kI paramparA kA vikAsa bAda meM huaa| hAM, itanA avazya satya hai ki mahAvIra kI paramparA tulasI prajJA aprela - jUna, 2006 7
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________________ meM sammilita ho jAne para jo dArzanika avadhAraNAyeM bhI mahAvIra kI paramparA meM mAnya huI aura unameM paMcAstikAya kI avadhAraNA bhI thI / ata: cAhe paMcAstikAya kI avadhAraNA mahAvIra kI paramparA meM AcArAMga aura sUtrakRtAMga ke prathama zrutaskandha kI racanA ke bAda bhagavatI meM mAnya huI ho, kintu vaha hai pArzvakAlIna / yahAM hamArI vivecya SaTjIvanikAya kI avadhAraNA hai, jo nizcita hI mahAvIrakAlIna to hai hI aura usake bhI pUrva kI ho sakatA hai, kyoMki isakI carcA AcArAMga ke prathama adhyayana meM hai / itanA bhI nizcita satya hai ki na kevala vanaspati aura anya jIva-jantu sajIva hai apitu pRthvI, ap, teja aura vAyu bhI sajIva hai / yaha avadhAraNA spaSTa rUpa se jainoM kI rahI hai - sAMkhya, nyAya-vaizeSika Adi prAcIna darzana - dhArAoM meM inheM paMcamahAbhUtoM ke rUpa meM jar3a hI mAnA gayA thA jabaki jainoM meM inheM cetana, sajIva mAnane kI paramparA rahI hai| paMcamahAbhUtoM meM mAtra AkAza hI aisA hai jise jaina paramparA bhI anya darzana paramparAoM ke samAna ajIva (jar3a) mAnatI hai / yahI kAraNa thA ki AkAza kI gaNanA paMcAstikAya meM to kI gaI kintu SaTjIvanikAya meM nhiiN| jabaki pRthvI, ap, teja aura vAyu ko SaTjIvanikAya ke antargata mAnA gyaa| yahAM yaha bhI jJAtavya hai ki jaina paramparA I pRthvI, jala Adi ke Azrita jIva rahate haiM- itanA hI na mAnakara yaha bhI mAnA gayA hai ki ye svayaM jIva haiM / ata: jaina dharma kI sAdhanA meM aura vizeSa rUpa se jaina muni AcAra inakI hiMsA se bacane ke nirdeza diye gaye haiN| jaina AcAra meM ahiMsA ke paripAlana meM jo sUkSmatA aura ativAditA AyI hai, usakA mUla kAraNa yaha SaTjIvanikAya kI avadhAraNA hai / yaha svAbhAvika thA ki jaba pRthvI, pAnI, vAyu Adi ko sajIva mAna liyA gayA to ahiMsA ke paripAlana ke liye inakI hiMsA se bacanA Avazyaka ho gyaa| yaha spaSTa hai ki SaTjIvanikAya kI avadhAraNA jaina darzana kI prAcInatama avadhAraNA hai / prAcIna kAla se lekara yaha Aja taka yathAvat rUpa se mAnya hai / tIsarI zatAbdI se IsA kI dasavIM zatAbdI ke madhya isa avadhAraNA meM vargIkaraNa saMbaMdhI kucha mahattvapUrNa muddoM ko chor3akara anya koI maulika parivartana huA ho, aisA kahanA kaThina hai| itanA spaSTa hai ki AcArAMga ke bAda sUtrakRtAMga ke dvitIya zrutaskandha ke jIva saMbaMdhI avadhAraNA meM kucha vikAsa avazya huA hai| paM. dalasukhabhAI mAlavaNiyA ke anusAra jIvoM kI utpatti kisa-kisa yoni meM hotI hai jaba ve eka zarIra ko chor3akara dUsarA zarIra grahaNa karate hai, to apane janma sthAna meM kisa prakAra AhAra grahaNa karate haiM isakA vivaraNa sUtrakRtAMga AhAra - parijJA nAmaka dvitIya zrutaskandha meM hai / yaha bhI jJAtavya hai ki usameM jIvoM ke eka prakAra ko 'anusyUta' kahA gayA hai / sambhavataH isI se Age jainoM meM tulasI prajJA aMka 131 8
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________________ ! anantakAya aura pratyeka vanaspati kI avadhAraNAoM kA vikAsa huA ho / do, tIna aura cAra indriya vAle jIvoM meM kisa varga meM kauna se jIva haiM, yaha bhI paravartIkAla meM hI nizcita huaa| phira bhI bhagavatI, jIvAjIvAbhigama, prajJApanA ke kAla taka arthAt I. kI tIsarI zatAbdI taka yaha avadhAraNA vikasita ho cukI thI, kyoMki prajJApanA meM indriya AhAra aura paryApti Adi ke sandarbha meM vistRta vicAra hone lagA thA / IsavI san kI tIsarI zatAbdI ke bAda STajIvanikAya meM trasa aura sthAvara ke vargIkaraNa ko lekara eka mahattvapUrNa parivartana aayaa| AcArAMga se lekara tattvArthasUtra ke kAla taka pRthvI, apa aura vanaspati ko sthAvara mAnA gayA thA jabaki agni, vAyu aura dvIndriya Adi jIvoM ko trasa kahA jAtA thA / uttarAdhyayana kA antima adhyAya, kundakunda kA paMcAstikAya aura umAsvAti kA tattvArthasUtra spaSTa rUpa se pRthvI, apa aura vanaspati ko sthAvara aura agni, vAyu aura dvIndriya ko trasa mAnatA hai / dvIndriya Adi ko trasa mAnane kI paramparA to thI hI, ataH Age calakara sabhI ekendriya jIvoM ko sthAvAra mAnane kI paramparA kA vikAsa huaa| yadyapi kaThinAI yaha thI ki agni aura vAyu meM spaSTataH gatizIlatA dekhe jAne para unheM sthAvara kaise mAnA jAya ? prAcIna AgamoM meM jahAM pAMca ekendriya jIvoM ke sAtha-sAtha trasa kA ullekha hai vahAM use trasa aura sthAvara kA vargIkaraNa nahIM mAnanA cAhiye, anyathA eka hI Agama meM antarvirodha mAnanA par3egA, jo samucita nahIM hai / isa samasyA kA mUla kAraNa yaha thA ki dvIndriya Adi jIvoM ko sa nAma se abhihita kiyA jAtA thA ataH yaha mAnA gayA ki dvIndriya se bhinna sabhI ekendriya sthAvara hai / isa carcA ke AdhAra para itanA to mAnanA hogA ki lagabhaga chaTThI zatAbdI ke pazcAt hI trasa aura sthAvara ke vargIkaraNa kI dhAraNA meM parivartana huA hai tathA Age calakara zvetAmbara aura digambara donoM paramparAoM meM paMca sthAvara kI avadhAraNA dRr3hIbhUta ho gayI / yahAM yaha bhI jJAtavya hai ki jaba vAyu aura agni ko trasa mAnA jAtA thA, taba dvIndriyAdi soM ke lie udAra (urAla) trasa zabda kA prayoga hotA thaa| pahale gatizIlatA kI apekSA sesa mAnA jAtA thA / vAyu kI gatizIlatA spaSTa thI / ataH sarvaprathama use trasa kahA gyaa| bAda meM sUkSma avalokana se jJAta huA ki agni bhI IMdhana ke sahAre dhIre-dhIre gati karatI huI phailatI jAtI hai / ataH use bhI trasa kahA gyaa| jala kI gati kevala bhUmi ke DhalAna ke kAraNa hotI hai, svata: nahIM / ataH use pRthvI evaM vanaspati ke samAna sthAvara hI mAnA gyaa| kintu vAyu aura agni meM svataH gati hone se unheM trasa mAnA gayA / punaH jaba Age calakara dvIndriya Adi ko hI trasa aura sabhI ekendriya jIvoM ko sthAvara mAna liyA gayA to - pUrva Agamika vacanoM se saMgati biThAne kA prazna AyA / tulasI prajJA aprela - jUna, 2006 9
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________________ ata: zvetAmbara paramparA meM yaha mAnA gayA ki labdhi kI apekSA se to vAyu evaM agni sthAvara hai, kintu gati kI apekSA se unheM trasa kahA gayA hai| digambara paramparA meM dhavalA TIkA (10vIM zatI) meM isakA samAdhAna yaha kaha kara diyA gayA ki vAyu evaM agni ko sthAvara kahe jAne kA AdhAra unakI gatizIlatA na hokara sthAvara nAmakarma kA udaya hai| digambara paramparA meM hI kundakunda ke paMcAstikAya ke TIkAkAra jayasenAcArya ne yaha samanvaya nizcaya aura vyavahAra ke AdhAra para kiyaa| ve likhate haiM- pRthvI, apa aura vanaspati ye tIna sthAvara nAmakarma ke udaya se sthAvara kahe jAte haiM, kintu vAyu aura agni paMca sthAvara meM vargIkRta kiye jAte hue bhI calana kriyA dikhAI dene se vyavahAra se trasa kahe jAte haiM / vastuta: yaha saba prAcIna aura paravartI granthoM meM jo mAnyatAbheda A gayA thA usase saMgati baiThAne kA eka prayatna thaa| __ jahAM taka jIvoM ke vividha vargIkaraNoM kA prazna hai, nizcaya hai ki ye saba vargIkaraNa I. san kI dUsarI-tIsarI zatI se lekara dasavIM zatI taka kI kAlAvadhi meM sthira hue haiN| isa kAla meM jIvasthAna, mArgaNAsthAna, guNasthAna Adi avadhAraNAoM kA vikAsa huA hai| bhagavatI jaise AgamoM meM jahAM ina viSayoM kI carcA hai vahAM prajJApanA Adi aMgabAhya granthoM kA nirdeza huA hai| isase spaSTa hai ki ye vicAraNAeM IsA kI prathama-dvitIya zatI ke bAda hI vikasita huiiN| aisA lagatA hai ki prathama aMga bAhya AgamoM meM unakA saMkalana kiyA gayA hai aura phira mAthurI evaM vallabhI vAcanAoM ke samaya unheM aMga AgamoM meM samAviSTa kara inakI vistRta vivecanA ko dekhane ke lie tad tad granthoM kA nirdeza kara diyA gyaa| isa prakAra jaina sAhityika sAkSyoM ke AdhAra para mAnA jAtA hai ki jaina tattvamImAMsA kA kAlakrama meM vikAsa huA hai| yadyapi paramparAgata mAnyatA jaina darzana ko sarvajJa praNIta mAnane ke kAraNa isa aitihAsika vikAsakrama ko asvIkAra karatI hai| sandarbha grantha : 1. 1,8,1, 2000 2. samavAyAMga 3. uttarAdhyayana 28,14 4. jainadarzana kA AdikAla pR. 21 pro. sAgaramala jaina 35 osavAlaserI zAjApura (ma.pra.) 465 001 10 - - tulasI prajJA aMka 131
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________________ jaina vAGmaya meM aSTamaMgala - eka vivecana DaoN. harizaMkara pANDeya 1. prarocanA bhAratIya paramparA maMgala aura mAMgalika vastaoM ke sRjana, samvarddhana aura saMpAdana meM saMnyasta hai| aihika jIvana meM pUrNa maMgala kI saMsthApanA kara, usako bhogakara pAralaukika maMgala meM pUrNa pratiSThita ho jAnA pratyeka bhAratIya kA saMkalpa hotA hai| "jIvema zaradaH zatam" kI ramaNIya bhAvanA se vibhUSita RSi-paramparA vahAM jAnA cAhatI hai, jahAM zoka, duHkha, moha kA nAmonizAna bhI nahIM rahatA, sirpha ramaNIyatA kA, divyAhlAdakatA kA, paramAnanda aura paramamoda kA sAmrAjya avaziSTa rahatA hai vahAM janma, mRtyu, jarA aura jIrNatA pUrNata: jIrNa zIrNa ho jAtI hai, nitya mahotsava hI avazeSa rahatA hai, jo ciranavIna hotA hai| tadeva ramyaM ruciraM navaM navaM, tadeva zAzvat mahato mhotsvm| tadeva zokArNava zoSaNaM nRNAM, sadUttamazloka ysho'nugiiyte|| 2. maMgala-vimarza _ 'magi-gatyarthaH' dhAtu se maMgateralac se alac (ala) pratyaya hokara maMgala, napuMsakaliMga meM 'maMgalama' zabda banatA hai| abhipretArthasiddhiH maMgalam arthAt abhipreta artha kI siddhi maMgala hai| prazasta kA nitya AcaraNa aura aprazasta kA visarjana maMgala hai prazastAcaraNaM nitymprshstvisrjnm| etaddhi maMgalaM proktaM RssibhisttvdrshibhiH||' 'magi sarpaNe' dhAtu se bhI alac pratyaya karane para maMgala zabda niSpanna hotA hai| maMgati sarpati pApAni iti jisase pApa dUra bhAga jAte haiM, vaha maMgala hai| viSNupurANakAra kA abhimata hai tulasI prajJA aprela- jUna, 2006 - - 11
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________________ azubhAni nirAcaSTe tnotishubhsnttim| smRtimAtreNa yat puMsAM brahmA tanmaMgalaM viduH|| arthAt sAre azubhoM kA vinAza tathA zubha-paramparA kA vistAra jisake smaraNa mAtra se hotA hai, vaha brahma maMgala hai| jainAcArya yativRSabha ne 'tiloyapaNNatti' meM likhA hai-- gAlayadi viNAsayade ghAdedi dahedi haMti sodhyde| viddhaMsedi malAI jamhA tamhA ya maMgalaM bhnnidN|| arthAt jo pApa maloM ko gAlita karatA hai, vinaSTa karatA hai, ghaTita karatA hai, jalAtA hai, mAra detA hai, zodhita karatA hai aura vidhvaMsa karatA hai, use maMgala kahate haiN| maMgaM nArakAdiSu pavaDataM so lAti maMgalaM / lAti geNhai tti vuttaM bhavati / arthAt nArakAdi meM girate hue ko jo bacAtA hai, vaha maMgala hai| maMgaM sukhaM lAtIti mNglm| malaM gAlayati vinAzayati iti mNglm| arthAt jo sukha ko lAtA hai, pApa mala kA vinAza karatA hai vaha maMgala hai| isa prakAra jo pApa vinAzaka, pApa prakSAlaka, sukhakAraka, paramAhlAdaka hai, use maMgala kahate haiN| 3. maMgala ke paryAya koza graMthoM meM maMgala ke aneka paryAyoM kA ullekha milatA hai| jaise-bhAvuka, bhavya, kalyANa, bhavika, zubha, kSetra, prazasta, bhadra, svazreyas, ziva, ariSTa, kuzala, bhadra, shst| bhAgavata purANa meM aneka paryAyoM kA nirdeza haimaMgalAya ca lokAnAM kSemAya ca bhavAya y|| vaidyeka ratnamAlA meM aneka nAmoM kA uccAraNa haikalyANaM maMgalaM kSemaM zAtaM zarmaM zivaM shubhm| amarakozakAra ne amarakoza' meM vibhinna nAmoM kA varNana kiyA hainandathurAnanda zarmaM zAta sukhAni ca zvazreyasaM zivaM bhadraM kalyANaM maMgalaM shubhm| bhAvukaM bhavikaM bhavyaM kuzalaM kSema shstm|| 12 - - tulasI prajJA aMka 131
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________________ 4. zAstroM meM mAMgalika dravya bhArata ke prAcIna zAstroM meM aneka mAMgalika dravyoM kA ullekha hai, jisakA saMkSipta vivaraNa isa prakAra udiSTa hai| pUrNa kuMbha, dvija (brAhmaNa), vezyA, zukladhAnya, darpaNa, dahI, madhu, tAjA puSpa, dUrvA, zveta akSata, vRSabha, gajendra, turaga, prajvalita agni, sonA, parNa, pake hue phala, nArI, pradIpa, uttamamaNi, muktA, puSpamAlA, candana Adi kA darzana maMgala mAnA jAtA hai| rAjahaMsa, mayUra, khajjana, zuka, pika, kabUtara, zaMkha, cakravAka, kAlI gAya, zvetacamara vAlI caMvarIgAya, vatsayuktA dhenu aura patAkA Adi dakSiNa bhAga meM zubhadAyaka hai brahmavaivartapurANa meM hI anya maMgaladravyoM kA ullekha hai| divyAbharaNabhUSita pati evaM putroM se sampanna sAdhvI nArI, zuklapuSpa, mAlA, dhAnya khaMjana Adi zubha hai| dakSiNa bhAga meM prajvalita agni, vipra, vRSabha, gaja, vatsaprayuktA, dhenu, rAjahaMsa, vezyA, puSpamAlA, patAkA, dadhi, pAyasa maNi, suvarNa, rajata, muktAmaNi, candana, ghRta, phala, lAjA, darpaNa, zvetakamala, kamalavana Adi zubha mAMgalika vastueM haiN| mAMgalika vastuoM meM dUrvA, dadhi, ghI, jalapUrNa kuMbha, savatsA dhenu, vRSabha, suvarNa, gobara se yukta bhUmi, svastika, akSata, madhu, brAhmaNakanyA, zvetapuSpa, zamI, hutAzana, candana, sUryabimba aura azvatthavRkSa Adi kA ullekha hai| bauddha vAGmaya ke lalitavistara evaM divyAvadAna meM aneka mAMgalika dravyoM kA nirdeza milatA hai| jaina vAGmaya meM inakA prabhUta varNana hai| 5. aSTa maMgala ___bhAratIya paramparAoM meM kiMcit bheda mAtra se ATha maMgala dravyoM kA ullekha milatA hai| vaidika paramparA ke aneka graMthoM meM aSTamaMgala kA ullekha hai mRgarAjo vRSo nAga: kalaso vyNjnntthaa| vaijayantI tathA bherI dIpa ityssttmNglm|| arthAt mRgarAja (siMha) vRSabha, zreSTha hAthI yA zreSTha sarpa, kalaza, vyaMjana (zubhalakSaNa), vaijayantI, bherI tathA dIpa ye ATha maMgala hote haiN| kiMcit aMtara mAtra se aSTamaMgala kA anyatra bhI ullekha milatA hai loke'smin maMgalAnyaSTau brAhmaNye gorhatAzanaH / hiraNyaM sarpirAditya Apo rAjA tathASTamaH // 3 arthAt brAhmaNa, gau (gAya aura vRSabha), prajvalita agni, hiraNya sarpi (ghRta) sUrya, jala aura rAjA ye ATha maMgala haiN| tulasI prajJA aprela- jUna, 2006 - - 13
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________________ 6. jaina vADmaya meM aSTamaMgala jaina vADmaya meM aneka mAMgalika dravyoM kA nirdeza milatA hai, jinameM ATha pramukha haiM- svastika, zrIvatsa, nandyAvartta, vardhamAnaka, bhadrAsana, kalaza, matsya aura darpaNa / inheM hI aSTamaMgala, prAkRta meM aTThamaMgala kahA jAtA hai / bhagavatIsUtra meM sarvaprathama ATha maMgaloM kA nirdeza milatA hai - sotthiya- sirivaccha- naMdiyAvatta-vaddhamANaga-bhaddAsaNa-kalasamacchadappaNA |14 meghakumAra kI puruSasahastravAhinI (hajAra puruSoM dvArA le jAyI jAne vAlI) zivikA ke sAmane aSTamaMgala kA ullekha hai - taM jahA sovitthaya - sirivacchaM / 15 arthAt svastika, zrIvatsa, nandyAvartta, varddhamAnaka, bhadrAsana, kalaza, matsya aura darpaNa / aupapAtika sUtra " meM azokavarapAdapa ke Upara ATha maMgaloM kA nirdeza hai| hastiratna para ArUDha bhiMbhisAra putra ke abhiSeka kAla meM sAmane ATha maMgala yathAkrama se rakhe gae the|" 1 aupapAtika sUtra meM hI aSTa maMgaloM ke svarUpa viSayaka kucha vizeSaNa padoM kA bhI ullekha huA hai| zreSTha azoka vRkSa ke Upara bane ye aSTa maMgala jAtyaratnoM ke bane hue, sundara, komala, malArahita, rajarahita, ghase hue, mArjita kie hue, nirUpama evaM sundara prakAza se yukta darzanIya evaM ramaNIya the / rAjapraznIyasUtra meM aupapAtika sUtra ke samAna hI aSTamaMgala kA svarUpa vivRNita hai / sUryAbhadeva kA vimAna aSTamaMgaloM se suzobhita thA / " siddhAyatana meM vidyamAna jina pratimAoM ke sAmane aSTamaMgala bane hue the 120 jIvAjIvAbhigamasUtra meM toraNadvAroM para aSTamaMgaloM kI racanA kA varNana prApta hai ( eka prasAdAvataMsaka zreSTha bhavana) aSTamaMgaloM se suzobhita thA / digambara sAhitya meM aneka sthaloM para aSTamaMgala kA nirdeza milatA hai| tiloyapaNNatti meM ullikhita hai 22bhiMgArakalasadappaNacAmara dhayaviyaNachattasupayaTThA arthAt bhRMgAra, kalaza, darpaNa, caMvara, dhvajA, bIjanA aura supratiSTha- ye ATha maMgaladravya haiM / jaina purANoM meM aneka sthala para mAMgalika dravyoM kA nirUpaNa milatA hai| chatra, camara, dhvajA, bhaMgAra ( jhArI), kalaza, supratiSThaka (ThaunA) darpaNa aura vyaMjana (vyaMjana) Adi mAMgalika dravya haiM, jinase pANDukazilAvibhUSita rahatI hai| samavasaraNa ke gApuradvAra bhI isase alaMkRta rahate haiM / 3 isa prakAra Agama sAhitya meM aneka sthaloM para aSTamaMgaloM kA varNana milatA hai| jaina purANoM, caritakAvyoM evaM mahAkAvyoM meM bhI aSTamaMgala kA varNana milatA hai| 6. 1 svastika svastika zabda do zabdoM ke mela se banA hai - svastika aura ka / su upasargapUrvaka 'asa-bhuvi' dhAtu se sAvase: 24 sUtra se ti pratyaya hokara svasti banatA hai / AzIrvAda, kSema, tulasI prajJA aMka 131 14
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________________ puSpAdi ko svasti kahate haiN| maMgala, nirupadrava, pApaprakSAlanAdi svasti hai / svasti kA prathama zravaNa bhI maMgalavAcaka mAnA jAtA hai| AcArya bhaguri ne svasti upapada ko maMgala, AzIrvAda, pApavinAzakAdi arthoM meM svIkAra kiyA hai-svasti maMgalAzIrvAdapApaniNejanAdiSviti amarakozakAra ne likhA hai svastyAzIH, kSemapuNyAdau prakarSe laMghane'pi26 svastipUrvaka 'kai zabde' dhAtu se ka (a) pratyaya hokara 'svastika' zabda banatA hai| 'svastika kSemaM kAyati iti' arthAt jo kSema, maMgala puNya kA vistAra karatA hai, pApa kA vinAzaka hai, vaha svastika hai| svasti zabda se svArtha meM ka pratyaya karane para bhI svastika zabda banatA hai| jo maMgalakAraka ho vaha svastika hai| taNDulAdi mAMgalika dravyoM ke dvArA maMgalasaMvarddhana aura amaMgalavinAza ke lie mAMgalika cihna kI racanA Aja bhI kI jAtI hai| svastika prAcIna kAla se hI bhAratIya saMskRti sabhyatA aura janamAnasa kA abhinna aMga rahA hai| vaidika sAhitya se lekara Aja taka ke sabhI sAMskRtika AcAryoM, manISiyoM aura prajJApuruSoM ne svastika kI mahattA ko rekhAMkita kiyA hai| vedoM meM 'UM svasti' se uccarita aneka maMtroM dvArA vibhinna prakAra ke devoM kI abhyarthanA kI jAtI hai| Aja bhI svastivAcaka maMtra Astika samAja kA abhinna aMga banA huA hai| veda meM yaha maMtra udiSTa hai svasti na indro vRddhazravAH svasti naHpUSA vishvvedaaH| svasti nastAryo ariSTanemiH svasti no bRhsptirddhaatu|| anyatra bhI aneka maMtroM meM svasti zabda kA prayoga huA hai / svastika aneka devoM kA pratIka mAnA jAtA hai| benjAmina rolaiNDa I. TAmasa tathA vAsudevazaraNa agravAla Adi kalAvidoM ne svastika ko sUryadeva kA pratIka mAnA hai| yaha brahmA kA bhI pratIka hai| caturAnana brahmA svastika kI cArabhujAoM ke pratIka hai| jaina pamparA meM svastika siddha kA pratIka hai| jainadarzana ke anusAra pratyeka manuSya ko usake karmoM ke anusAra use dUsarA janma prApta hotA hai| cAra yoniyAM-deva, manuSya, tiryaMca aura naraka hai| siddha puruSa ina cAra yoniyoM ke AvAgamana se sarvathA mukta hotA hai| isI dArzanika mAnyatA kA pratIka svastika hai| madhyabindu se prAraMbha cAra bhujAeM punarjanma kI cAra avasthAoM ke pratIka haiM, kintu siddha puruSa inase mukta hotA hai| svastika kI cAra bhujAoM kI mur3I rekhAeM vyakta karatI haiM ki siddhAvasthA ko prApta puruSa ke lie AvAgamana kI ye avasthAeM baMda kiMvA samApta ho gayI haiN| siddha zabda smaraNa evaM uccAraNa maMgala ke sAtha dRSTi maMgalAtmaka bhI hai| usI taraha svastika smaraNa, uccAraNa aura darzana trividha rUpa se maMgalAtmaka hai, isalie siddha kA pratIka hai| yaha sAtaveM tIrthaMkara supArzvanAtha kA pramukha cihna hai| tulasI prajJA aprela- jUna, 2006 - - 15
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________________ arddhamAgadhI Agama sAhitya meM yaha svastika zabda sotthiya, sovatthiya Adi aneka rUpoM meM milatA hai| aSTamaMgaloM meM yaha prathama sthAna para parigaNita hai| svastika kA bauddha dharma se bhI nikaTa kA saMbaMdha rahA hai| bauddha graMtha-lalitavistara evaM divyAvadAna meM zubha cihnoM kA varNana milatA hai| lalitavistara meM eka sthala para aneka zubha pratIkoM ke sAtha svastika kA bhI ullekha hai divyAdAnava meM bhI anya cihnoM ke sAtha svastika kA ullekha hai, jo bhagavAn buddha ke cihna haiM tato bhagavatA cakrasvastikena nandyAvartena jAlAvanaddhenAnekapuNya zatanirjAtena bhItAnAmAzvAsakareNa pRthivI prbhRssttaa| kalAoM meM svastika kalAoM meM aneka sthaloM para svastika kA ullekha yA aMkana hai| vastukalA se isakA svastika saMbaMdha rahA hai| svastika eka zreSTha gRha ko bhI kahate haiN| toraNa, gopura, vedikA bhadrAsanAdi para bhI svastika kA aMkana kiyA jAtA thaa| zreSTha puruSoM kA eka cihna svastika bhI hai| bhagavAn mahAvIra ke hAtha para svastika kA cihna thaa|" 6.2 zrIvatsa zrIvatsa zabda do zabdoM ke mela se banA hai-zrI aura vts| zrIyuktaM vatsaM vakSo yasya' arthAt zrI lakSmI yukta vakSasthala jisakA hai vaha zrIvatsa hai| bhagavAna viSNu kA cihnavizeSa hai| zrI aizvarya, vibhUti, sampannatA, zobhA, cArUtA, sampatti, sRjana Adi kA pratIka hai| vatsa kA artha hai santAna, bacchar3A, baccA, bAlaka aadi| zrI kI kRpA pAtra jo hai, vaha zrIvatsa hai, jahAM para zobhA sampannatA ananta sukha kA cira adhivAsa ho vaha zrIvatsa hai| apane jAgarUka puruSArtha, apramatta prayatna, zobhA cArUtA ke dvArA puruSa zrIvatsa ho jAtA hai| yahI kAraNa hai ki mahApuruSoM ke pramukha lakSaNa meM zrIvatsa pramukha hai| bhagavAna viSNu, zrIrAma, zrIkRSNa, bhagavAna arhat, mahAtmA buddha Adi zrIvatsa lakSaNa se lakSita hue haiN| koza vADmaya meM zrIvatsa amarakoza meM viSNu ke aneka nAmoM meM zrIvatsalAMchana ko ginAyA gayA hai| AcAryoM ne ise vizeSa romAvarta kahA hai, jisase vakSa zrI se yukta ho jAtA hai| hemacandra ne bhagavAna viSNu ke vakSa para aMkita cihna vizeSa ko zrIvatsa kahA hai-aMka zrIvatso / TIkAkAra kA abhimata hai zriyA yukto vatso vakSo'nena zrIvatsaH romAvartavizeSaH / halAyudhakoza meM nirdiSTa hai-sa tu vakSasya zuklavarNadakSiNAvarta lomaavlii| 16 - - tulasI prajJA aMka 131
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________________ yahI kAraNa hai ki mahApuruSoM ke pradhAna lakSaNa meM zrIvatsa kI gaNanA kI gaI hai| jaina tIrthaMkaroM ke pramukha cihnoM meM zrIvatsa bhI eka hai| bRhatsaMhitA evaM mAnasAra ke anusAra AjAnulambabAhuH zrIvatsAMkaH prshaantmuurtishc| digvAsAstaruNo rUpavAMzca kAryo'rhatAM devH| nirAbharaNasarvAMgaM nirvastrAgaM mnohrm| sarvavakSasthale hemvrnnshriivtslaaNchnm| jaina arddhamAgadhI Agama aupapAtika sUtra meM bhagavAn mahAvIra ke vakSalakSaNa ke rUpa meM zrIvatsa kA ullekha hai- sirivacchaMkiyaM vcche| unake hAtha para svastika kA bhI cihna thaa| pravacanasAroddhAra nAmaka graMtha meM tIrthaMkaroM ke cihnoM meM zrIvatsAdi kA bhI ullekha hai| viSNu rAmAdi ke zreSTha cihnoM meM zrIvatsa kA ullekha aneka bAra milatA hai| rAmAyaNa meM zrIrAma viSNu ke avatAra mAne gae haiM tathA unheM zrIvatsavakSa kahA gayA hai36 - zrIvatsavakSo nityazrIrajayyaH zAzvato dhruvH| mAnuSaM rUpamAsthAya viSNuH stypraakrmH|| mahAbhArata meM zrIvatsa viSayaka eka bar3I hI rocaka ghaTanA varNita hai| zrIrudra aura zrInArAyaNa ke bIca yuddha hotA hai| yuddha ke bAda jaba saMdhi huI to zrI nArAyaNa ne zrIrudra se kahA ki Apake zUla se aMkita mere vakSasthala kA yaha cihna Aja se zrIvatsa hogA tathA mere hAtha se jo Apake kaNTha meM cihna aMkita ho gayA hai, usase Apa zrIkaNTha kahalAyeMge adyaprabhRti zrIvatsaH zulAMko'yaM bhvissyti| mama pANyaMkitazcApi zrIkaNThastvaM bhvissysi|| zrImadbhAgavata purANa ke anusAra zrIkRSNa ke vakSaHsthala para zrIvatsa suzobhita thAzrIvatsalakSmaM glshobhikaustubhm|" mahAkavi kAlidAsa ne zrIviSNu ke vakSasthala para vidyamAna zrIvatsa kA sundara varNana kiyA hai| raghuvaMza meM AyA hai38 prabhAnuliptazrIvatsaM lkssmiivibhrmdrpnnm| kaustubhAkhyAmapAM sAraM vibhrANaM bRhatorasA / / kumArasaMbhava meM prathama vidhAtA (zrI viSNu) ko zrIvatsa yukta batAyA gayA hai"-. tamabhyagacchata prathamo vidhAtA zrIvatsalakSmA purussshcsaakssaat| tulasI prajJA aprela - jUna, 2006 - - 17
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________________ jyotizAstra ke anusAra zrIvatsAMkita manuSya rAjA, cakravartI samrAT zreSThadAnI, dharmarakSaka evaM dharmapravartaka hotA hai / zrIvatsAMkita puruSa yajJa dAnAdi meM nipuNa tathA dhanaghAnya sampanna hotA hai / strI ke kisI bhI aMga meM yaha cihna ho to vaha rAnI banatI hai / 1 jaina pratimA vijJAna aura zrIvatsa jaina kalA meM sabase prAcIna tIrthaMkara mUrtiyoM para zrIvatsa kA cihna aMkita milatA hai| mathurA se prApta hone vAlI tIrthaMkara kI mUrtiyoM ke vakSasthala para prApta zrIvatsalAMchana zuMgayugIna zrIvatsa kA aMlakRta rUpa hai 1 mathurA meM milI aisI jaina tIrthaMkaroM kI 17 mUrtiyAM mathurA ke purAtAtvika saMgrahAlaya meM tathA 14 lakhanaU ke rAjya saMgrahAlaya meM haiM / inake vakSa para aMkita zrIvatsa kuSANa tathA guptakAlIna apane svarUpa vikAsa para acchA prakAza DAlate haiM / vidizA kSetra meM milI tIrthaMkara mUrtiyoM para bhI vaisA hI cihna hai| mathurA saMgrahAlaya kI varddhamAna kI eka Adamakada pratimA ke vakSa para zrIvatsa kA sundara madhyamaNi ke samAna cihna aMkita hai, jisakA svarUpa lagabhaga kamala puSpa jaisA hai| lakhanaU ke rAjya saMgrahAlaya kI eka jaina pratimA para kamala jaisA zrIvatsa aMkita hai| anyatra bhI etadviSayaka prabhUta sAmagrI upalabdha hotI hai| 6.3 nandyAvarta nandyAvarta zabda nandi aura Avartta do zabdoM ke mala se banA hai / nandi janako AvartI yatraH / mAMgalika gRha ko nandyAvarta kahate haiN| amarakozakAra ne IzvarasadyavizeSa ko nandyAvarta kahA hai- svastikaH sarvatobhadro nandyAvartAdayo'pi ca / vicchaMdaka prabhedAhi bhavaMti IzvarasadyanAma // abhidhAna cintAmaNi meM aThArahaveM tIrthaMkara ara kA cihna vizeSa nandyAvarta batAyA gayA hai|" vahIM para viziSTa DhaMga se bane hue dhanavAnoM ke gRha ko nandyAvarta kahA hai| vRkSA eka nAma nandyAvarta hai / monIyaravilimsa ne saMskRta - aMgrejI koza meM nimna arthoM kI ora nirdeza kiyA haiKing diagram, anything so formed, a palace or temple, a species of large fish, the holy fig&tree any trace, a kind of shell, attitude in dancing. prAkRta hindI koza meM nandyAvarta (nandiyAvarta) ke nimnalikhita artha nirdiSTa haisvastika vizeSa, eka lokapAladeva, kSudrajantuvizeSa, devavimAnavizeSa | I 18 tulasI prajJA aMka 131
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________________ . 6.4 vardhamAnaka _ 'vardhacchedanapUraNayoH' dhAtu se zAnac zap muk (ma) karane para varddhamAna banatA hai| puna: varddhamAna zabda se 'saMjJAyAMkana' pANinisUtra se kan (ka) pratyaya hokara varddhamAnaka zabda banatA hai| vardhate iti vardhamAnaka arthAt jo nitya vardhanazIla ho yA vaisA cihna vizeSa jo nitya samRddhikAraka ho vaha vardhamAnaka hai| svArtha meM ka pratyaya hokara bhI vardhamAnaka zabda banatA hai| dhanikoM yA devoM yA zreSThajanoM ke gRhavizeSa ko vardhamAnaka kahA jAtA hai / 12 bRhatsaMhitA meM varddhamAnaka gRha vizeSa kA lakSaNa nirdiSTa hai| prAcIna kAla kA eka vikhyAta deza kA nAma bhI varddhamAna yA varddhamAnaka hai| mArkaNDeya purANa ke anusAra bhadrAzvavarSa kA eka kulaparvata vizeSa varddhamAnaka hai| amarakozakAra ne varddhamAnaka ko sarAva' kahA hai-sarAvo varddhamAnaka: / monIyara viliyamsa ne likhA hai- a dish of saucer of a partic. shape. Lid of cover way of joining the hands. a serpent demon, various men. 'prAkRta-hindI koza' ke anusAra aThAsI mahAgrahoM meM eka mahAgraha jyotiSka devavizeSa, eka devavimAna, zarAva, puruSa vara ArUr3ha puruSa, svastika-paMcaka, eka taraha kA mahala hai| 6.5 bhadrAsana zreSTha, sukhakAraka siMhAsana ko bhadrAsana kahA jatA hai| amarakozakAra ne siMhAsana yA nRpAsana ko bhadrAsana kahA hai-nRpAsanaM yattad bhadrAsanaM siMhAsanaM tat / AcArya hemacandra ne rAjA ke baiThane ke Asana ko bhadrAsana kahA hai-bhadrAsanaM nRpaasnm|" bhadrAya lokahitAya Asanam bhadrAsanam arthAt lokakalyANa ke lie banAyA gayA rAjA kA Asana bhadrAsana hai| yogiyoM ke Asana vizeSa ko bhI bhadrAsana kahate haiN| monIyara viliyamsa ne nimna arthoM kI ora nirdeza kiyA hai-a splendid seat, throne, posture of a devotee during meditation. bRhatsaMhitA meM bhadrAsana kA svarUpa batAyA gayA hai| vaha zreSTha maNiyoM, suvarNoM evaM ratnoM kA banA hotA thaa| usa para mRgacarma, hasticarma evaM anya prakAra ke zreSTha evaM sukhasparza gaddoM kA prayoga kiyA jAtA thaa| sADhe tIna hAtha usakI UMcAI hotI thii| mANDalikoM, rAjyavistAra ke icchuka rAjAoM ke lie vaha zubhadAyaka thaa| prasanna mana se rAjA loga usa para baiThate the| tulasI prajJA aprela - jUna, 2006 - - 19
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________________ Agama sAhitya meM aneka sthaloM para bhadrAsana kA sundara varNana milatA hai| rAjA bala kI patnI prabhAvatI mahAsvapnoM ko dekhakara rAjA ke pAsa jAtI hai aura rAjA se sammAnita hokara nAnA prakAra ke maNiratnoM se khaMcita zreSTha Asana (bhadrAsana) para baiThatI hai| nAnAmaNirayaNabhatticittaMsi bhddaasnnNsi| rAjA bala prAtaHkAla uThakara pUrva dizA kI ora muMhakara zreSTha Asana para baiThatA hai| zreSTha Asana para baiThakara vaha nRpati apane se uttarapUrva bhAga meM ATha bhadrAsanoM kA nirmANa karatA hai| ve bhadrAsana utkRSTa zveta vastroM se AcchAdita the tathA prayojana siddhi hetu mAMgalika upacAroM (kRtyoM) se yukta the| vaha punaH rAnI prabhAvatI ke lie bhI nAnAmaNi ratnoM se khacita, sukomala evaM sundara bichAvana evaM AsanoM kA nirmANa karatA hai| svapna pAThakoM ko bulAkara rAjA bala bhadrAsanoM para baiThatA hai| rAjA udrAyaNa ke dAhine bhAga meM vidyamAna zreSTha bhadrAsana para baiThakara padmAvatI tIrthaMkaroM ke atizaya-chatrAdi ko dekhatI hai| jJAtAdharmakathA meM aneka sthaloM para bhadrAsana kA varNana hai| dhAriNI mAMgalika mahAsvapnoM ko dekhakara rAjA zreNika ke pAsa nivedana karane lagatI hai| rAjA zreNika se sammAnita hokara zreSTha bhadrAsana para baiThatI hai| vaha bhadrAsana nAnA prakAra ke maNiratnoM se khaMtica thA 2 rAjA zreNika bhI bhagavatI sUtra ke rAjA bala ke samAna uttara pUrva bhAga meM ATha bhadrAsanoM kA nirmANa karAtA hai| ve bhadrAsana zvetavastroM se AcchAdita evaM siddhidAyaka mAMgalika upacAroM se yukta the aSTamaMgaloM meM bhadrAsana jJAnAdharmakathA meM hI eka sthala para aSTamAMgalika dravyoM meM bhadrAsana kA ullekha hai| sovatthiya-sirivaccha-naMdiyAvatta-vaddhamANaka-bhaddAsaNa-kalasa-maccha-dappaNayA 4 praznavyAkaraNa meM eka sthala para bhadrAsana kA ullekha hai| aupapAtika meM nirdiSTa zreSTha azoka vRkSa ke Age aSTamaMgaloM meM bhadrAsana kA nirdeza hai| yahAM aSTamaMgaloM kA sundara citraNa hai| usake aneka guNoM kA nirdeza hai| ve aSTamaMgala sabhI prakAra ke zreSTha ratnoM ke bane hue sundara, svaccha, sparzasukhadAyaka, rajarahita, nirmala, nirUpaMka, udyotayukta evaM ramaNIya the aupapAtika sUtra meM bhI aSTamAMgalika padArthoM kA nirdeza hai 7 rAjapraznIya meM aupapAtika kI taraha bhadrAsana ke sAtha aSTamAMgalika dravyoM kA svarUpa varNita haiN| vahIM para sUryAbhadeva bhadrAsana kI vikurvaNA karatA hai| siMhAsana ke cAroM tarapha cAra-cAra yAni solaha bhadrAsanoM kI racanA karatA hai| sUryAbhadeva sva viracita yAnavimAna meM bhI aSTagaMmala kA nirmANa karatA hai| vahIM para vibhinna prakAra ke mahaloM meM aneka prakAra ke AsanoM ke sAtha ratnamaya bhadrAsana 20 - - tulasI prajJA aMka 131
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________________ - kA nirmANa karatA hai| siddhAyatana meM vidyamAna jinapratimAoM ke sAmane aSTamAMgalika dravyoM ke sAtha bhadrAsana kI racanA bhI kI gaI thii| vahIM para sUtra 658 se 664 taka pratyeka meM sudharmA sabhA meM bhadrAsanoM kA varNana hai| jina para Rddhi sampanna deva, agramahiSiyoM tathA anya prakAra ke deva baiThate haiN| jIvAjIvAbhigama sUtra meM ta toraNa dvAroM para aSTamaMgaloM ke sAtha bhadrAsana ko aMkita batAyA gayA hai| vijayadvAra ke antargata aneka bhadrAsanoM kA ullekha hai| eka sIla para eka zreSTha bhavana (prAsAdAvataMka) kA varNana hai| jisameM aneka siMhAsanAdi suzobhita haiN| unake sAtha parivArAbhUta bhadrAsana bhI bane haiN| vahIM aSTamaMgaloM ke hone kA bhI ullekha hai| bhadrAsana ke sAtha mAMgalika dhvajoM kA bhI honA batAyA gayA hai- bhaddAsaNAI uvariM maMgalA jhyaaN|" jIvAbhigama sUtra meM anyatra bhI siddhAsanoM kA varNana hai| anya jaina graMthoM meM aneka sthaloM para bhadrAsana kA varNana hai| jainetara zAstroM meM bhI bhadrAsana kA svarUpa nirUpita hai| 6.6 kalaza kalaza zabda kalaza aura kalasa donoM rUpoM meM milatA hai| kala upapadapUrvaka zu gatau dhAtu se pratyaya karane para kalaza zabda banatA hai| kalaM madhurAvyaktazabdaM zavati jalapUraNasamaye prApnoti ityartha 'ac'| ghaTa, kuTa, nipa, kalasa, kumbha, karIra Adi paryAya hai| kalaza zabda ka upapada pUrvaka lasadIptau dhAtu se ac pratyaya karane para bhI niSpanna hotA hai| kena jalena lasati zobhate arthAt jo jala se suzobhita hotA hai vaha kalasa hai| kAlikA purANa meM kalasa kA sundara nivarcana prApta hai00 kalAH kalAstu devAnAmasitAstAH pRthak pRthak / yataH kRtAstu kalasAstataste prikiirtitaaH|| sarvaprathama sAgara maMthana ke samaya caudaha-ratnoM ke sAtha amRta-kalaza kI utpatti huii| usameM bhare hue amRta ko thor3A-thor3A eMva pRthak-pRthak devoM ne pAna kiyA, isalie usakA nAma kalaza pdd'aa| vahIM para nava bhedoM kA ullekha bhI hai-gohya, upagohya, maruta, mayUkha, manohA, RSibhadra, tanuzodhaka aura vijaya / kSitIndra, jalasaMbhava, pavanodbhUta, agnikalasa, yajamAna, koSasaMbhava, soma, Aditya aura vijaya- ye anya ATha nAma bhI milate haiN| paMcamukhI kalasa kA ullekha hai| sAhityaka paramparA meM kalaza yA pUrNaghaTa kA ullekha sarvaprathama vizva ke Adya grantha Rgveda meM prApta hotA hai| vahAM para pUrNa kalaza2 kuMbha,63 aura bhadrakalaza Adi rUpa meM tulasI prajJA aprela- jUna, 2006 - - 21
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________________ kalaza kA sundara varNana huA hai| smRti sAhitya meM aneka sthaloM para jalapAtra ke rUpa meM isakA varNana milatA hai| skandapurANa meM pArvatI ke vivAha ke avasara para varNita mAMgalika cihnoM meM suvarNakalaza kA bhI ullekha hai| matsyurANa meM zrIparNI latA sahIta pUrNakaMbha ko mukhya dvAra para rakhakara akSata evaM jala se pUjane kA vidhAna hai| devAlayA aura bhavanoM meM bhI padmayukta kalaza ke aMkana kA vidhAna batAyA gayA hai|' ____ kAlidAsAdi ke kAvyoM meM isakA prabhUta prayoga huA hai| zakuntalA ke stanoM ko ghaTa se upamita kiyA gayA hai-ghaTastanaprasravanaiH vyavardhayat / raghuvaMza meM saubhAgya evaM pUrNatA kA pratIka pUrNakumbha se suzobhita gRhadvAra kA varNana hai| AcArya bhatRhari ne utkaSTa yuvati ke stanoM kI upamA kanakakalaza se dI hai| amaruka zataka meM 'stanakalaza' zabda kA prayoga huA hai| paMDitarAja jagannAtha ne kumbha zabda kA prayoga kiyA hai-iyaM sustanI mstknystkumbhaa| isa prakAra kAvyakAla meM kalaza kI udAttatA, pavitratA aura ramaNIyatA tathA maMgalacArUtA ke kAraNa kaumAryasampanna kanyAoM ke stanoM ke lie kumbha, ghaTa, kalaza Adi upamAna ke rUpa meM prayoga kiyA gayA hai| ___ bauddha vAGmaya meM kalaza ke mAMgalika rUpa kA darzana hotA hai| lalita-vistara meM vibhinna avasaroM para mAMgalika cihnoM kI sUciyAM dI gaI haiN| buddha kI hathelI para aMkita cihnoM meM svastika, zaMkha, mIna Adi ke sAtha kalaza kA bhI ullekha prApya hai| vahIM para buddha ke janma ke saMdarbha meM gaMdhodaka se bharA huA pUrNakuMbha kA bhI varNana upalabdha hotA hai / ___ jaina vAGmaya meM isakA prabhUta varNana milatA hai| aSTamAMgalika dravyoM meM isakA pramukha sthAna hai| bhagavatIsUtra meM aneka prakAra ke kalazoM kA ullekha hai| jAmAlikSatriyakumAra ke siMhAsanAbhiSeka mahotsava kAla meM aneka kalazoM kI sthApanA kI gaI thii| unameM ATha sau suvarNa kalaza, ATha sau rupaye (cAMdI ke) kalaza, ATha sau maNi kalaza, ATha sau suvarNa aura cAMdI ke mizraNa se bane kalaza, Adi aneka kalazoM kA varNana hai| kalaza ke mAMgalika jala se usakA snAna karAyA jAtA hai| zivabhadrakumAra ke rAjyAbhiSeka samaya meM bhI aneka prakAra ke mAMgalika kalazoM kI saMsthApanA kI gaI thii| udrAyaNa rAjA ke abhiSeka kAla meM bhI aneka mAMgalika kalazoM kI pratiSThA kI gaI thii| isI prakAra jJAtAdharmakathA, aMtakRddazA, praznavyAkaraNa, vipAkasUtra Adi meM aneka sthaloM para kalaza ke mAMgalika rUpa kA darzana hotA hai| 22 - - tulasI prajJA aMka 131 ,
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________________ / 6.7 matsya (mIna) 'mada' dhAta se 'RtanyajIti' satra se syan (sya) pratyaya karane para matsya zabda niSpanna hotA hai| mAdyanti lokaa'neneti| jisase saMsAra prasanna hotA hai| matsya dRSTiramaNIya hotA hai| jala kI svacchatA usakA kArya hai| bhagavAna viSNu kA prathamAvatAra matsya hI hai| lokamaMgala ke lie bhagavAna ne matsya kA rUpa dhAraNa kiyaa| zAstroM meM nirdiSTa mAMgalika dravyoM meM matsya kA sthAna hai| jaina aSTamaMgala meM matsya hai| Agama sAhitya meM aneka sthaloM para nirdiSTa aSTamaMgaloM kI sUcI meM matsya kA ullekha hai| bhAratIya kalA vizeSataH vAstukalA meM matsyAMkana kA prabhUta upayoga prApta hai| 6.8 darpaNa 'dRpa saMdIpane' dhAtu se 'Nic' aura nandigrapacAdibhyo lyuNinyacaH sUtra se lyu pratyaya karane paradarpaNa banatA hai| darpayati sandIpayati iti darpaNaH arthAt jo saMdIpita karatA hai, dikhA detA hai, vaha darpaNa hai| mukuTa, Adarza, AtmAdarza Adi paryAya zabda haiN| jo pAparUpa darpa kA vinAzaka hai| maMgalakAraka hai vaha darpaNa hai| rAjavallabha ke anusAra yaha Ayu, lakSmI, yaza, zobhA, samRddhi kA kAraka hai| darpaNa dekhakara yAtrAraMbha maMgaladAyaka mAnA jAtA hai| zAstroM meM mAMgalika dravyoM ke sAtha darpaNa kA bhI ullekha hai| Agama graMthoM meM aneka sthaloM para aSTamAMgalika dravyoM meM tathA svatantra rUpa se bhI darpaNa kA ullekha hai| ___ isa prakAra aSTamAMgalika dravyoM meM svastika, zrIvatsa, nandyAvarta, varddhamAnaka, bhadrAsana, kalaza, matsya darpaNa Adi kA saMkSipta varNana prastuta kiyA gyaa| inake atirikta bhI anya mAMgalika dravya, brAhmaNa, agni, zaMkha, kamala, dUrvA, akSata, dahI Adi haiM, unakA bhI yathAsaMbhava varNana vivecana kiyA jAnA vAMkSya hai| 7. aSTa maMgala meM ATha saMkhyA kA mahattva aba prazna hotA hai ki mAMgalika dravya to aneka haiM, lekina aSTa kA hI grahaNa kyoM kiyA gyaa| ATha kI saMkhyA kA kyA mahattva hai? isa saMdarbha meM aSTa saMkhyA vicAraNIya hai| aSTa zabda kI vyutpatti ___azU vyAptau' dhAtu se tuTa evaM kan pratyaya karane para aSTa zabda niSpanna hotA hai| jo sarvatra parivyApta hotA hai, vaha aSTa hai| saMsAra meM jitane bhI aSTa saMkhyA vAcaka padArtha haiM ve tulasI prajJA aprela- jUna, 2006 - - 23
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________________ 3 o saba sarvazaktimAna, aizvaryavAna evaM vibhUtimaya haiN| kucha aSTasaMkhyAvAcaka padArthoM kA nAmollekha isa prakAra haiM1. yoga ke aSTa aMga - yama, niyama, Asana, prANAyAma, pratyAhAra, dharaNA, dhyAna, smaadhi| aSTa vasu (eka prakAra ke deva samUha) - Apa, dhruva, soma, ghara yA dhava, anila, anala, pratyUSa aura prbhaas| 3. aSTa zivamUrti - pRthvI, jala, agni, vAyu, AkAza, sUrya, candramA tathA yjny| 4. aSTa diggj| aSTasiddhi - aNimA, laghimA, prApti, prAkAmya, Izitva, vazitva aura kaamaavsaayitaa| aSTa brhmshruti| 7. aSTa vyAkaraNa - indra, candra, kAzakRtsnya, ApizalI, zAkaTAyana aadi| aSTa digpAla - AThoM dizAoM ke ATha dizApAla - indra, agni, yama, naiRta, varuNa, maruta, kubera aura iish| 9. aSTa ahi 10. aSTa kulAdri - ATha kulaparvata -mahendra, malaya, mandara, sahya, zuktimAna RkSaparvata, vindhya, priyaatr| . 11. aSTa - RSabha, jIvAka, bheda, mahAbheda, Rddhi, vRddhi, kAkolI, kssiirkaakolii| 12. aSTAMga praNAma - zarIra ke ATha aMgoM dvArA kiyA jAne vAlA praNAma - do jAnu, ___ do paira, do hAtha, vakSasthala, buddhi, zira, vANI aura dRSTi se kiyA jAne vAlA prnnaam| 13. aSTa maithuna - ATha prakAra ke saMbhoga rasa - smaraNa, kIrtana, krIr3A-prekSaNa, guhyabhASaNa, saMkalpa, adhyavasAya aura kriyaanissptti| 14. aSTAdhyAyI - ATha adhyAyoM vAlA vyAkaraNa grNth| 15. aSThanRpakarttavya - rAjA ke ATha karttavya - grahaNa, visarjana, praiSa, niSedha, ___ arthavacana, vyavahAra kArya (nyAya), daNDazuddhi aura sadA prjaanurkt| 24 - tulasI prajJA aMka 131
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________________ 16. aSTa guNa - zreSTha brAhmaNa ke ATha guNa - sabhI jIvoM para dayA, kSAMti, zauca, anAyAsa, maMgala, akRpaNatA aura nispRha | aSTadalakamala - sabhI kamaloM ke zreSTha ATha daloM vAlA kamala / 17. 18. cikitsAzAstra ke ATha aMga 20. 21. 22. kaumarabhRtya, agadataMtra, rasAyanataMtra, vAjIkaraNataMtra / - 19. sUrya ke aSTa ardhya - jala, dugdha, kuzAgrabhAga, ghRta, dadhi, lAlakaravIra aura candana / aSTa dhAta - svarNa, rupya (cAMdI) tAmra, raMga, jastA, sIsA, lauha, pArA / aSTa ratna puSparAga, mANikya, indranIla, gomeda, vaidUrya, mauktika, vidruma / sAhityazAstra ke ATha rasa aSTa rasa zrRMgAra, hAsa, karuNa, raudra, vIra, bhayAnaka, vIbhatsa evaM adbhuta / sandarbha grantha : 1. bhAgavata purANa, 12.12, 49 2. u. sU. 570 3. zabdakalpadruma 3, pR. 564 4. tiloyapaNatti 1-9 5. dazavaikAlika cUrNi pR. 15 6. dhavalApurANa 1, pR. 31-33 7. bhAgavata purANa 5.14.34 8. zabdakalpadruma 3, pR. 504 amara koza 1.1.4.3-4 9. 10. brahmavaivartapurANa gaNapati khaNDa 1 a. 6 11. bahmavaivarta purANa, zrIkRSNa janma khaNDa adhyAya 70) matsyasUktamahAtantra (paTala 43 ) tulasI prajJA aprela - jUna, 2006 zalya, zAlAkya, kAyacikitsA, bhUtavidyA, isa prakAra uparyukta uddharaNoM se aSTa zabda kI mahanIyatA siddha hai, isalie aSTa maMgala kA grahaNa huA / - 15. 16. 12. zabdakalpa bhAga-1, pR. 148 13. vahI, 1, pR. 148 14. vahI, 9, pR. 204 jJAtA sUtra 1.7.143 aupapAtika sUtra 12 anasUyA, 17. 18. 19. rAjapraznIya sUtra 49 20. vahI, 291 21. jIvAjIvAbhigama 3.289 22. tiloya paNNatti 4-1979 23. vahI, 64 vahI, 12 mahApurANa 13.91, 15.437-43, 22.185.210, padmapurANa 2.137 24. uttarAdhyayana sUtra 4.180 25
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________________ 25. zabdakoza 5 pR. 489 26. vahI,3.4.3. 27. Rgveda 1.89.6 sAmaveda 1875 te. A. 1.1.1 28. abhidhAna cintAmaNi koza 1.27.47 / 29. lalitavistara adhyAya 21, pR. 232 30. divyAdAnava, maitreyAvadAna, 3 pR. 34 31. aupapAtika sUtra, 16 32. abhidhAna cintAmaNi, 2.136 33. bRhatsaMhitA 58/45 34. mAnasAra 55/46 35. aupAtika sUtra, 16 36. yuddha 111.13 37. bhAgavata purANa 10.3.9. 38. raghuvaMza 10.10 39. kumArasaMbhava 7/43 40. abhidhAna cintAmaNi 1.48 41. vahI, 4.18 42. bRhatsaMhitA 53/33 43. mArkaNDeya purANa 59.12 44. amarakoza 2.9.32 45. prAkRta hindI koza, pR. 710 46. amarakoza 2.8.2.31 47. abhidhAna cintAmaNi 3.380 48. zabdakalpa bhA. 3 pR. 4 49. bRhatasaMhitA adhyAya 48 50. bhagavatI sUtra 11.133 51. vahI, 11.138 52. jJAtAsUtra 1.1.19 53. vahI, 1.1.25 54. vahI, 1.1.143 55. prazna vyAkaraNa 4.4 56. aupapAtika sUtra,12, 64 57. rAjapraznIya sUtra 11,aupa. sUtra, 12 58. jIvAjIvAnagama 3.289 59. vahI, 3.370 60. kAlikA purANa 87 61. zabdakalpadruma-2 pR. 57 62. Rgveda 3.32.15 63. vahI, 1.116.7 64. vahI, 10.32.9 65. skandha 1.24.23 66. matspu rANa 255.19 67. vahI, 255.5 68. raghuvaMza, 50.63 69. bhRtahari 1.97, 3.20 70. amaruka zataka, 54 71. lalita. a. 21 pR. 232 72. vahI, 7.71 73. bhagavatI, 9.182 74. vahI, 11.6 75. vahI, 13.115 76. zabdakoza 2, pR. 688 adhyakSa prAkRta evaM jainAgama vibhAga sampUrNAnanda saMskRta vizvavidyAlaya vArANasI (uttara pradeza) 26 - - tulasI prajJA aMka 131
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________________ bhAratIya darzana meM kAraNa-kAryavAda DaoN. AnandaprakAza tripAThI kAraNa-kAryavAda dArzanika jagat kA eka pramukha siddhAnta hai| isa siddhAnta ke anusAra pratyeka kArya kA koI na koI kAraNa avazya hotA hai arthAt koI ghaTanA akAraNa nahIM hotI hai| jaba bhI koI ghaTanA ghaTita hotI hai to usa ghaTanA kA koI kAraNa avazya hotA hai| lagabhaga sabhI dArzanika manISAoM ne kAraNakArya sambandhI isa satya ko svIkAra kiyA hai| arthAt prAya: sabhI dArzanika kAraNa kArya ke astitva ko svIkAra karate haiN| kAraNa-kArya kI paribhASA meM bhI prAya: sabhI dArzanika eka mata haiN| dArzanikoM ke anusAra kAraNa pUrvavartI hotA hai (prAkbhAvitvaM kAraNatvam) aura kArya pazcAtavartI hotA hai (pazcAt bhAvitvaM kAryatvam) aisA koI dArzanika dRSTigocara nahIM hotA hai jo kArya ko pUrvavartI aura kAraNa ko pazcAtavartI kahatA ho| isase yaha bhI siddha hai ki kAraNa jaba bhI hogA taba pUrva meM hogA aura kArya jaba bhI hogA taba kAraNa ke bAda meM hI hogaa| kAraNa-kArya kI vizeSatAe~ : prAyaH sabhI bhAratIya dArzanika kAraNa-kArya ke astitva ko svIkAra karate haiN| kAraNa-kAryavAda ke antargata kAraNa-kArya kI nimna vizeSatAeM dRSTigocara hotI haiM1. kAraNa pahale hotA hai aura kArya bAda meM arthAt kAla kI dRSTi se kAraNa sadaiva kArya ke pahale hotA hai| kArvetharIDa ke anusAra kArya kAraNa kI apekSA bAda meM hI hotA hai| 2. kAraNa pUrvavartI hI nahIM apitu niyata pUrvavartI hotA hai arthAt kabhI aisA nahIM kaha sakate ki kAraNa kabhI pUrvavartI hotA hai aura kabhI tulasI prajJA aprela- jUna, 2006 - - 27
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________________ kucha aura dUsarA ho sakatA hai| niyata pUrvavartI pratyeka sthiti meM kAraNa ko pUrvavartI siddha karatA hai| 3. kAraNa niyata pUrvavartI hI nahIM, avyavahita pUrvavartI hotA hai| dUrasthapUrvavartI ko kAraNa na mAnane ke lie avyavahita pUrvavartI zabda kA ullekha kiyA gayA hai| kAraNa kArya kA avyavahita pUrvavartI hI nahIM hotA apitu nirupAdhika pUrvavartI bhI hotA hai| kabhI-kabhI aisA dekhA jAtA hai ki koI kriyA pUrvavartI, niyata pUrvavartI aura avyavahita pUrvavartI hone ke bAvajUda bhI kAraNa nahIM kahalAtI hai, kyoMki vaha kriyA aupAdhika hotI hai, nirupAdhika nhiiN| jaise svica Ana karane para paMkhA calatA hai aura svica oNpha karane para paMkhA ruka jAtA hai, kintu yahAM kAraNa-kArya sambandha isalie nahIM, kyoMki yaha kisI upAdhi arthAt bijalI para nirbhara hai| bijalI (ilekTrika) hogI tabhI paMkhA calegA athavA nahIM clegaa| 5. kAraNa pUrvavartI, niyata pUrvavartI, avyavahita pUrvavartI, niropAdhika pUrvavartI ke sAtha-sAtha anyathAsiddha se zUnya bhI honA caahie| anyathA siddha se tAtparya kisI kArya se sAkSAt sambandha na rakhane vAle arthAt ghaTotpatti se pUrva gadhe kI upasthiti anyathA siddha hai| ata: ghaTotpatti ke lie gadhe kI upasthiti kA koI aucitya nahIM hai, isIlie kAraNa-kArya kI eka vizeSatA meM anyathAsiddha zUnya kahA gayA hai| kAraNa aura kArya pUrNatayA bhinna-bhinna bhI nahIM hote haiM arthAt nirapekSa rUpa se koI bhI tathya kevala kAraNa yA kevala kArya nahIM hotA hai| Aja kA kAraNa kala kA kArya ho sakatA hai aura kala kA kArya parasoM kA kAraNa ho sakatA hai|' prAya: sabhI bhAratIya dArzanika kAraNa-kArya sambandhI uparyukta tathya ko svIkAra karate haiM kintu kAraNa-kArya ke svarUpa ke sandarbha meM prAyaH sabhI bhAratIya dArzanika ekamata nahIM haiN| isalie kAraNa-kArya ke svarUpa ko lekara bhAratIya darzana meM aneka vAda dRSTigocara hote haiM, jo isa prakAra haiM - 1. satkAryavAda (sAMkhya) 2. asatkAryavAda (nyAya-vaizeSika) 3. satkAraNavAda (vivartavAda) advaitavedAntI zaMkara 28 - tulasI prajJA aMka 131
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________________ . 4. asatkAraNavAda (pratItya samutpAda) bauddha 5. sadasatkAryavAda (jaina) kAraNa-kArya ke saMdarbha meM bhAratIya dArzanikoM ke uparyuktavAdoM kI vistRta mImAMsA yahAM apekSita hai1. satkAryavAda yaha sAMkhyadarzana kA abhISTa mata hai jisake anusAra pratyeka kArya apanI utpatti ke pUrva apane kAraNa meM sat rahatA hai| sat-kArya arthAt kArya apane kAraNa meM pahale se nihita rahatA hai| tAtparya yaha hai ki jo pahale kAraNa meM thA vahI kArya ke rUpa meM abhivyakta hotA hai| satkAryavAdI sAMkhya kAraNa se kArya kI naI utpatti svIkAra nahIM karate haiN| unake anusAra kachuA jaba apane aMgoM ko nikAlatA hai to jo aMga pahale se the vahI abhivyakta hote haiM arthAt kArya meM koI naI utpatti nahIM hotI hai| satkArya ko siddha karane ke lie IzvarakRSNa kI sAMkhyakArikA meM kahA gayA hai asadakaraNAdupAdAnagrahaNAt srvsNbhvaabhaavaat| zaktasya zakyakaraNAt kAraNabhAvAcca stkaarym|| 1. asatkaraNAt jo asad hai arthAt astitvavihIna hai vaha akAraNAta arthAt kisI kA kAraNa nahIM ho sakatA hai| jo hai hI nahIM, jisakA koI astitva nahIM hai vaha bhalA kisI kA kAraNa kaise ho sakatA hai ? vandhyAputra jisakA koI astitva nahIM hai, kharagoza kI sIMga kA bhI koI astitva nahIM hai to ye kisI ke kAraNa nahIM ho sakate haiN| tAtparya yaha hai ki kArya apanI utpatti ke pUrNa kAraNa meM yadi nihita nahIM hogA to usakI utpatti kabhI saMbhava nahIM hai| gItA bhI kahatI hai-nAsato vidyatebhAvaH arthAt asat se koI bhAva utpanna nahIM ho sakatA hai| 2. upAdAna grahaNAt kisI kArya kI utpatti ke lie jaise kAraNa kA sat honA Avazyaka hai vaise hI kArya kI utpatti ke lie upAdAna kAraNa kA astitva Avazyaka hai| upAdAna kAraNa mUla hotA hai| pratyeka kArya apanI utpatti ke pUrva jisa kAraNa meM nihita hotA hai vaha upAdAna kAraNa hI hai| miTTI kA ghar3A apanI utpatti ke pUrva miTTI ke piMDa meM, sone kA tulasI prajJA aprela- jUna, 2006 - 29
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________________ AbhUSaNa apanI utpatti ke pUrva svarNa piMDa meM aura lakar3I kI meja apanI utpatti ke pUrva lakar3I meM nihita hai tabhI to ina-ina upAdAnoM se vaise-vaise kArya utpanna hote haiN| dahI apanI utpatti ke pUrva dUdha meM nihita hai na ki pAnI meM / tela apanI utpatti ke pUrva tila meM rahatA hai na ki miTTI meM yA bAlU meM / ataH upAdAna kAraNa ke grahaNa se hI kArya hotA hai| 3. sarvasambhavAbhAvAt sabhI kAraNoM se saba kArya saMbhava nahIM hai| miTTI se sone kA ghar3A saMbhava nahIM hai| lakar3I se sTIla kI meja saMbhava nahIM hai| pAnI se dahI saMbhava nahIM hai| yadi asambaddha kAraNoM se kArya kI utpatti svIkAra kara lI jAye to kisI se bhI kisI kArya kI utpatti svIkAra kI jA sakatI hai phira alaga-alaga kAryoM ke lie alaga-alaga kArya kI AvazyakatA nahIM hotI kintu saccAI yaha hai ki sabhI kArya sabhI kAraNa se utpanna nahIM hote haiN| 4. zaktasyazakyakaraNAt kisI kArya kI utpatti usI kAraNa se saMbhava hai jisa kAraNa meM use utpanna karane kA sAmarthya ho arthAt tela utpanna karane kA sAmarthya tila meM hai| miTTI ke ghar3e ke lie miTTI, sTIla kI meja ke lie sTIla evaM sone ke ghar3e ke lie svarNa piNDa kI apekSA hogii| saikar3oM kuzala kArIgara bhI tAMbe se sone kA AbhUSaNa nahIM banA skte| ata: yaha spaSTa hai ki dahI jamAne ke lie dUdha kI apekSA hogii| 5. kAraNabhAvAt kAraNa aura kArya meM koI antara nahIM hai| kArya kAraNa kA bhAva hai arthAt kArya kA avyakta rUpa kAraNa hai aura kAraNa kA vyakta rUpa kArya hai| kArya kAraNAtmaka hotA hai, ata: vaha apanI utpatti ke pUrva sat hotA hai| anyatra bhI kahA gayA hai ki kArya kAraNa se bhinna nahIM hotA ata: yadi kAraNa kA astitva hai to kArya bhI usase abhinna hogA, kyoMki kAraNa kA jo svabhAva hotA hai vahI kArya kA svabhAva hotA hai| ata: kAraNa aura kArya meM avasthAbheda kA antara hai, anya koI antara nahIM hai| satkAryavAda ke prakAra sAMkhya ke satkAryavAda ko tarka kI kasauTI para siddha kara lene ke bAda aba prazna hotA hai ki satkAryavAda ke kitane bheda haiM ? mUlataH satkAryavAda ke do bheda kiye jAte 30 - tulasI prajJA aMka 131
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________________ haiM-1. pariNAmavAda, 2. vivrtvaad| pariNAmavAda se tAtparya kArya kAraNa kA vAstavika parivartana hai| jaise dUdha kA vAstavika parivartana dahI hai, tila kA vAstavika parivartana tela hai| sAMkhya darzana sabhI prakAra ke pariNAma kA kAraNa jahAM prakRti ko mAnatA hai vahIM rAmAnujAcArya sabhI prakAra ke parivartana kA kAraNa brahma ko mAnate haiN| sAMkhya aura rAmAnuja ke pariNAmavAda meM yahI mUlabhUta antara hai| vivartavAda se tAtparya hai kArya, kAraNa kA vAstavika parivartana nahIM apitu AbhAsika parivartana hai| jaise rassI meM srp| rassI ko dekhakara hama sarpa kA vivarta karate haiM na ki sahI mAyane meM sarpa vahAM upasthita hotA hai| nimna cArTa se yaha spaSTa hai satkAryavAda pariNAmavAda vivartavAda (zaMkara) prakRti pariNAmavAda (sAMkhya) brahma pariNAmavAda (rAmAnuja) sAMkhya ke satkAryavAda kI mImAMsA kara lene ke bAda prazna yaha utpanna hotA hai ki kyA sAMkhya kA satkAryavAda tarka kI kasauTI para sahI siddha ho sakatA hai| sAMkhya ke satkAryavAda ke anusAra jaba kAraNa aura kArya-abhinna hai to parivartana aura vikAsa ke lie koI sthAna nahIM hogaa| yadi kisI darzana meM vikAsa aura parivartana ke lie sthAna nahIM to vaha darzana saMsAra kI vyAkhyA kaise kara sakatA hai? sAMkhya kI viDambanA hai ki sAMkhya vikAsavAdI hote hue bhI kAraNa-kArya kI isa rUpa meM mImAMsA karate haiM jo kathamapi ThIka nahIM hai| jahAM sAMkhya ke satkAryavAda kA sakArAtmaka pakSa yaha hai ki kisI artha ke ghaTita hone ke lie usI prakAra ke kAraNa kI apekSA hogI vahIM isa siddhAnta kA nakArAtmaka pakSa hai ki sAMkhya ke kAraNa aura kArya kI samarUpatA ke lie usakI ekarUpatA svIkAra kara vikAsa aura parivartana ke lie koI avakAza nahIM rakhA, jo ThIka nahIM hai| asatkAryavAda kAraNa-kArya sambandhI yaha mata nyAya-vaizeSikoM kA hai jisake anusAra kArya apanI utpatti ke pUrva kAraNa meM sat nahIM rahatA hai| asat kAryavAda arthAt kArya apanI utpatti ke pUrva kAraNa meM asat hotA hai| jaba kArya kAraNa meM nahIM hotA hai to isakA matalaba vaha nayA utpanna hotA hai, isIlie nyAya-vaizeSika kArya kI utpatti bilkula tulasI prajJA aprela- jUna, 2006 - - 31
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________________ nayA mAnate haiN| nyAyavaizeSika dArzanika sAMkhya ke satkAryavAda ke viparIta kArya ko kAraNa se sarvathA nayA mAnate haiN| unake anusAra kAraNa se kArya kA nayA Arambha hotA hai, isIlie isa mata ko ArambhavAda bhI kahate haiN| kArya ke rUpa meM naye adhyAya kA sRjana hotA hai| apane siddhAnta kI puSTi meM nyAya-vaizeSika dArzanika sAMkhya se kucha prazna karate haiM jisase sAMkhya ke satkAryavAda kA khaNDana aura asatkAryavAda kA maMDana hotA hai, jo isa prakAra hai 1. yadi satkAryavAda ke anusAra kAraNa aura kArya eka hai to alaga-alaga nAma kI saMjJA kyoM ? donoM eka haiM to donoM ke eka nAma hone caahie| jabaki eka kA nAma 'kAraNa' hai to dUsare kA nAma 'kArya' hai| nAma yA saMjJA kA pArthakya yaha siddha karatA hai ki donoM alaga-alaga haiN| 32 2. yadi kAraNa aura kArya eka haiM to donoM ke svarUpa meM antara kyoM hai ? kAraNa arthAt miTTI kA piNDa aura kArya arthAt miTTI ke ghar3e kA svarUpa eka jaisA nahIM hai| piMDa kA AkAra alaga hai to ghar3e kA AkAra bhI pRthak hai / yadi donoM ke AkAra eka jaise nahIM haiM to donoM eka na hokara pRthak-pRthak haiM arthAt kAraNa aura kArya kA svarUpa pRthak hai / 3. yadi kAraNa aura kArya eka haiM to donoM ke upayoga meM antara kyoM ? arthAt kAraNa kA pRthak upayoga hotA hai to kArya kA pRthak upayoga hotA hai| lakar3I jalAne ke kAma AtI hai to lakar3I kI kursI baiThane ke kAma AtI hai ataH lakar3I aura lakar3I kI kursI meM antara hai, ataH satkAryavAda ThIka nahIM hai| 4. yadi kAraNa aura kArya eka hai to rUpAntaraNa kI jarUrata nahIM honI caahie| jabaki hama dekhate haiM ki kAraNa kA rUpAntaraNa hotA hai aura isake lie nimitta kAraNa kI apekSA hotI hai, ataH satkAryavAda ThIka nahIM hai| ataH jahAM satkAryavAdI kAraNa aura kArya meM abheda mAnate haiM vahIM nyAya-vaizeSika donoM meM bheda mAnate haiN| unake anusAra kAraNa aura kArya donoM ke svarUpa, zakti aura vinyAsa meM bheda dRSTigocara hotA hai arthAt kAryakAraNayo: svarUpa zakti saMsthAna bhedasya pratyakSa siddhatvAt / ata: kAraNa aura kArya meM bheda hai| tulasI prajJA aMka 131
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________________ 3. satkAraNavAda __ AcArya zaMkara sAMkhya kI taraha satkAryavAdI haiN| ve bhI yaha mAnate haiM ki kadApi aura kathamapi kArya kAraNa se bhinna koI sattA nahIM hai| jaba kArya kAraNa se bhinna aura svatantra nahIM hai to dUsare zabdoM meM hama yaha kaha sakate haiM ki kAraNa hI sat hai, isIlie isa siddhAnta se satkAraNavAda kahA jAtA hai| ise vivarta isalie kahA jAtA hai, kyoMki ki yahAM kArya ko vivarta mAnA gayA hai arthAt kArya kAraNa kA vAstavika rUpAntaraNa na hokara AbhAsarUpa hai| apane kAraNa-kArya siddhAnta ko spaSTa karate hue zaMkarAcArya kahate haiM ki kAryarUpa sattA to mithyA hai| vastuta: kAraNa se bhinna kArya nahIM hai| kahA hai- na hi kAraNavyatirekeNa kAryanAma vstu|' AcAryazaMkara -nyAya vaizeSika ke asatkAryavAda kA khaNDana karate hue kucha tarka dete haiM, jo isa prakAra hai1. miTTI se ghar3A tathA sone se sone ke AbhUSaNa ko pRthak nahIM kiyA jA sktaa| isase yaha siddha hotA hai ki kArya-kAraNa meM abheda sambandha hai| ataH kAraNa se kArya kI utpatti ke AdhAra para bheda nahIM kiyA jA sakatA hai| 2. asatkAryavAdiyoM ke anusAra yadi kArya pahale se kAraNa meM hai to nimitta kAraNa kA kyA prayojana hai? AcArya zaMkara ke anusAra nimitta kAraNa se kisI naye dravya kI utpatti nahIM hotI hai apitu dravya meM nihita zakti kI abhivyakti hotI hai| kArya to kevala kAraNa kI abhivyaktimAtra hai na ki nUtana utptti| ataH kArya ko kAraNa kA avasthA vizeSa mAtra mAnanA ucita hai| 3. asatkAryavAda ke anusAra kAraNa aura kArya donoM sahI nahIM ho skte| zaMkarAcArya ke anusAra asat se sat kI utpatti nahIM ho sakatI arthAt vaMdhyA kA putra jo asat hai use vIra yA bahAdura kaise kaha sakate haiM? 4. asatkAryavAdI ke anusAra kAraNa ke naSTa hone para kArya kA AvirbhAva hotA hai| AcArya zaMkara ke anusAra yaha mithyA pralApa hai| kAraNa kabhI naSTa nahIM hotaa| dahI banakara bhI dUdha naSTa nahIM hotA, aMkura banakara bhI bIja naSTa nahIM hotA hai| 5. asatkAryavAda ke anusAra kArya nayA utpanna hotA hai, ata: kAraNa aura kArya pRthak-pRthak hai| AcArya zaMkara ke anusAra jo kArya abhivyakta hotA hai vaha tulasI prajJA aprela- jUna, 2006 - - 33
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________________ kAraNa ke rahane para hI hotA hai, kAraNa ke na rahane para abhivyakta nahIM hotA hai, ata: kAraNa aura kArya meM abheda sambandha hai| isa prakAra AcArya zaMkara nyAya-vaizeSikoM ke asatkAryavAda kA khaNDana karate hue satkAryavAda ke satkAraNavAda svarUpa ko svIkAra karate haiN| unake anusAra eka mAtra kAraNa brahma hI sat hai| brahma hI satya hai, jagat mithyA hai| jagat brahma kA vivarta mAtra hai| samasta nAmarUpAdi jagat svayaM to mithyA hai, kevala brahma ke vivartarUpa meM hI satya hai|12 yahI zaMkara kA vivartavAda hai| ata: zaMkara ke vivartavAda ke anusAra kevala kAraNa kI hI ekamAtra sattA hai, kArya kI nhiiN| miTTI hI sat hai| miTTI ke aneka vikAra ho sakate haiM kintu ve vivarta rUpa hoNge| asatkAraNavAda gautamabuddha ke cAra Aryasatya meM dvitIya Aryasatya hI duHkha samudaya arthAt duHkhoM kA kAraNa hai| unake anusAra duHkha akAraNa nahIM hai, unake bhI kAraNa hai| saMsAra kI koI ghaTanA jaba akAraNa nahIM hotI to duHkha bhI akAraNa nahIM hai| cUMki bauddha zAzvatavAda meM vizvAsa nahIM krte| unake anusAra kucha bhI zAzvata yA nitya nahIM hai| saba kucha utpanna aura naSTa hotA hai| isIlie ve anityavAdI kahalAte haiN| kAlAntara meM unake anuyAyI kSaNikavAdI kahalAye, kyoMki sarvaM kSaNikaM ko unhoMne mahattva diyaa| jaba sabakucha anitya hai yA kSaNika hai to yahAM para yaha kahanA bhI prAsaMgika hogA ki kAraNa bhI asat hai| bauddha kAraNa ko sat nahIM mAna skte| aisA karane para unakA anityavAda yA kSaNikavAda kA siddhAnta dharAzAyI ho jaayegaa| isIlie bauddha dArzanikoM kA mAnanA hai ki kAraNa ke asat arthAt naSTa hone para kArya utpanna hotA hai| ataH bauddha dArzanika kAraNa ko asat mAnate haiN| bauddha darzana kA kAraNa kArya siddhAnta pratItyasamutpAda ke nAma se jAnA jAtA hai| pratItya kA artha hai aisA hone para aura samutpAda kA artha hai aisA hotA hai| tAtparya hai ki kAraNa ke hone para kArya hotA hai| kAraNa-kArya ke isa cakra ko janma-maraNa cakra, bhavacakra kahA gayA hai| cUMki isa cakra meM bAraha aMga hai, ataH ise dvAdaza nidAna kahA gayA hai| jo isa prakAra hai- 1. avidyA, 2. saMskAra, 3. vijJAna, 4. nAmarUpa, 5. Sar3Ayatana, 6. sparza, 7. vedanA,, 8. tRSNA, 9. upAdAna, 10. bhava, 11. jAti, 12. jraa-mrnn| isa prakAra vartamAna jIvana kA kAraNa bhUta jIvana aura bhaviSya jIvana kA kAraNa 34 .... - tulasI prajJA aMka 131
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________________ 1 vartamAna jIvana hai / isa darzana ke anusAra pratyeka pUrvavartI apane uttaravartI para chApa chor3akara svayaM naSTa ho jAtA hai| kAraNa naSTa hone ke kAraNa hI asatkAraNavAda sat hai aura uttaravartI para apanI chApa chor3a jAtA hai / ata: smRti, punarjanma aura mokSa saMbhava hai tAtparya yaha hai ki bauddha pratItyasamutpAda (asatkAraNavAda) ko mAnate hue bhI smRti, punarjanma aura mokSa kI vyAkhyA karane meM saphala hote haiM / isIlie prasiddha AcArya nAgArjuna pratItyasamutpAda kI prazaMsA karate hue kahate haiM yaH pratItyasamutpAdaM prapaJcopazamaM zivam / dezayAmAsa samavuddhastaM vaMde vadatAM varama || 14 arthAt saMkSepa meM pratItyasamutpAda vyAvahArika dRSTi se prapaJca hai aura pAramArthika dRSTi se prapaJca kA upazama nirvANa hai| sadasatkAryavAda - jaina darzana eka samanvayavAdI darzana hai / anekAntavAda ko svIkAra karane ke kAraNa jaina darzana prAyaH dArzanika siddhAntoM meM samanvaya sthApita karatA hai / kAraNa-kAryavAda ke siddhAnta meM bhI jainadarzana kisI prakAra ke ekAntavAda ko nahIM mAnatA hai| jaina darzana ko korA satkAryavAda svIkAra nahIM hai, kyoMki satkAryavAda ko svIkAra karane para vikAsa aura parivartana ke lie avakAza nahIM raha jAtA hai| korA asatkAryavAda bhI svIkAra nahIM hai, kyoMki asatkAryavAda mAnane para parivartana aura vikAsa kA AdhAra dharAzAyI ho jaayegaa| kisI bhI kAraNa se kisI bhI kArya kI utpatti siddha ho jAyegI / phira gati meM sahAyaka adharmAstikAya aura sthiti meM sahAyaka dharmAstikAya ho jAyegA jabaki aisA nahIM ho sakatA / ataH jaina ke sadasatkAryavAda ke anusAra kArya apanI utpatti ke pUrNa kAraNa meM sat bhI hotA hai aura asat bhI hotA hai| jaise kArya ghar3A miTTI meM sat bhI hai aura asat bhii| cU~ki miTTI kA ghar3A miTTI se banegA, ataH sat hai kintu miTTI ke AkAra (kAraNa) se ghar3e kA AkAra (kArya) bhinna hai, ataH asat bhI hai| jaina darzana ke anusAra guNaparyAyavad dravyam'' arthAt dravya guNa aura paryAya se yukta hai / dravya ke isI svarUpa se sadsatkAryavAda ko samajhA jA sakatA hai / kAryarUpa dravya guNa kI dRSTi se kAraNarUpa dravya meM antarnihita rahatA hai ataH satkAryavAda siddha hai / kAryarUpa dravya paryAya kI dRSTi se kAraNa rUpa dravya se sadaiva nUtana hotA hai, ataH sadsatkAryavAda siddha hai| kahA bhI gayA hai 1 tulasI prajJA aprela - jUna, 2006 35
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________________ "UrdhvatAdimasAmAnyaM pUrvApara gunnodym| piMDasthAdika saMsthAnAnugatA mRdyathAsthitA / / 16 arthAt pUrvavartI miTTI meM hI uttaravartI sthAsa, kusula Adi kAraNa-kArya sambandha se nihita haiN| isa prakAra yaha kahane meM koI saMkoca nahIM honA cAhie ki jahA~ sAMkhya-yoga dArzanika kAraNa aura kArya meM abheda sambandha svIkAra kara vikAsa pragati, parivartana kA mArga avaruddha karate haiM vahIM kAraNa aura kArya meM samagrataH bheda svIkAra kara nyAyavaizeSika bAlU se tela nikAlane evaM pAnI se dahI jamAne kI nirarthaka koziza karate haiM vahIM jaina darzana kAraNa-kAryavAda ke antargata donoM prakAra ke virodhoM meM sAmaJjasya sthApita karatA hai arthAt kAraNa aura kArya eka dUsare se na to pUrNatayA bhinna hai aura na abhinna, ataH sApekSa hai| saMkSepa meM kAraNatA ke saMdarbha meM jainadarzana ke nimna niSkarSa dRSTigocara hote haiM - 1. kAraNa ke binA kArya nahIM hotA hai| 2. kAraNa sadRza hI kArya hotA hai| kAraNa bheda se kAryabheda bhI hotA hai| kAraNa aura kArya pUrvottara kAlavartI hote haiN| 5. kAraNa-kArya meM kathaMcita bhedAbheda hai| 6. upAdAna aura nimitta do kAraNa hote haiN| 7. upadAna kI yogyatA ke sadbhAva meM bhI nimitta ke binA kArya nahIM hotA hai| kAraNa-kAryavAda kI mImAMsA karate hue yaha kahA jA sakatA hai ki prAyaH bhAratIya darzanoM meM do kAraNa mAne gaye haiM - 1. upAdAna kAraNa 2. nimitta kaarnn| naiyAyikoM ne tIna kAraNa batAye haiM7-1. samavAyi kAraNa 2. asamavAyikAraNa 3. nimittkaarnn| jisameM kArya samaveta ho vaha samavAyikAraNa kahalAtA hai| paTa tantu meM samaveta hai, ataH tantu samavAyi kAraNa hai| jo samavAya sambandha se samavAyikAraNa meM rahatA ho tathA samavAyikAraNa ke kArya kA janaka ho vaha asamavAyikAraNa kahalAtA hai| tantu rUpa paTarUpa kA asamavAyikAraNa hai| samavAyikAraNa kevala dravya kA sAdharmya hai arthAt kevala dravya hI samavAyikAraNa hotA hai| asamavAyikAraNa kevala guNa, karma kA sAdharma hai| ataH kevala guNa, karma hI asavAyikAraNa hote haiM / 36 - tulasI prajJA aMka 131
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________________ samavAyikAraNa aura asamavAyikAraNa se bhinna nimittakAraNa hai| ataH kisI kArya kI utpatti meM tInoM kAraNa rahate haiN| para kArya ke lie tantu smvaayikaarnn| tantu rUpa yA saMyoga asamavAyikAraNa, vemA aura julAhA nimitta kAraNa haiN| isake atirikta yogasUtra ke vyAsa bhASya meM nau prakAra ke kAraNoM kA bhI ullekha milatA hai, jo isa prakAra hai-1_ 1. utpattikAraNa - bIja paudhe kA utpattikAraNa hai| 2. sthitikAraNa - jala, miTTI, sUrya, prakAza paudhe ke sthitikAraNa haiN| 3. abhivyaktikAraNa - prakAza jisake kAraNa aMdhere meM ghaTa vyakta hotA hai| vikArakAraNa - jAmana jisase dUdha meM vikRti hokara dahI banatA hai| pratyaya kAraNa - durgandha se sar3I huI lAza kA anubhava hotA hai, ataH vaha pratyaya kAraNa hai| 6. prApti kAraNa - puruSa ko prakRti se alaga jAnanA mokSa prApti kA kAraNa viyoga kAraNa - vairAgya saMsAra meM Asakti kA viyoga kAraNa hai| 8. anyatva kAraNa - jo dUdha ko dahI, chAcha, makkhana Adi meM parivartita karatA hai| 9. dhRtikAraNa - jaise nIMva makAna ko khar3A karane kA kAraNa hai| uparyukta vivaraNa se siddha hotA hai ki kAraNa-kAryavAda bhAratIya darzana kA eka pramukha siddhAnta hai| anya dArzanika siddhAnta bhI prAyaH isI kAraNa-kAryavAda para avalambita haiN| prAyaH sabhI bhAratIya darzana ke kAraNa-kAryavAda unake mUlabhUta siddhAnta ke anusAra hai| jaise sAMkhyadarzana meM saba kucha prakRti ke vikAra haiM to yahA~ prakRti pariNAmavAda hai| rAmAnuja saba kucha brahma kA pariNAma mAnate haiM, ataH yahA~ brahma pariNAmavAda hai| nyAyavaizeSika darzana meM parivartana paramANu aura Izvara ke mAdhyama se hotA hai| paramANu ke skandha naye hote haiM, ataH asatkAryavAda yahA~ mAnya hai| bauddha dArzanika anityavAda ko mAnane ke kAraNa asatkAraNavAda meM vizvAsa karate haiN| zaMkarAcArya jagat ko brahma kA vivarta mAnate haiM aura 'ekameva paramArtha sat advayaM brahma' mAnakara satkAraNavAda aura vivartavAda meM vizvAsa karate haiN| jaina dArzanika anekAntavAdI hone ke kAraNa sadsatkAryavAda ko svIkAra karate haiN| isa prakAra bhAratIya darzanoM meM kAraNa-kAryavAda siddhAnta unake mUla dArzanika siddhAntoM ke anusAra hone ke kAraNa hI svarUpataH bhinna-bhinna hai| tulasI prajJA aprela- jUna, 2006 - - 37
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________________ sandarbha grantha : 1. tarkasaMgraha - 17 2. anyathAsiddhazUnyasya niyata pUrvavartitA - bhA. 4.16 grIka darzana, DaoN. choTelAla tripAThI, pR. 228 sAMkhyakArikA - 9 5. kAraNabhAvAcca kAryasya kAraNAtmakatvAt - tatva kaumudI 6. kAraNabhAvAditi kAraNa svabhAvAt / jymNglaa| 7. nyAya kaMdalI, 341 8. vahI, 343 9. tai. upa. bhASya 2/1 10. bra.sU.zA.bhA. 2/2/17 11. vahI, 2/1/18 12. chAndogya upa. bhASya - 7/3/2 13. bra.sU.zA.bhA. 2/1/18 14. mAdhyamika kArikA 15. tattvArtha sUtra 16. dravyAnuyogatarkaNA 17. bhASA pariccheda, 17 18. vahI, 18 19. tarka saMgraha - 18 20. bhASA pariccheda, 135 21. yogasUtra (1/28) ke vyAsa bhASya se upanidezaka jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM - 341 306 (rAjasthAna) 38 - - tulasI prajJA aMka 131
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________________ jaina AgamoM meM vANI-viveka ke sUtra muni vinoda kumAra manuSya ke vikAsa meM vANI kA sthAna bar3A mahattvapUrNa hai| yadi manuSya ke pAsa vANI kI vikasita saMpadA nahIM hotI to itane vikAsa kI kalpanA bhI nahIM kI jA sktii| manuSya aura pazu meM jo bheda rekhA hai usameM vANI pramukha hai| vANI ke dvArA hI manuSya apane cintana ko dUsaroM taka pahu~cAtA hai aura isI ke dvArA apanI jijJAsAoM kA samAdhAna pAtA hai| jIvana meM Ane vAlI samasyAoM kA samAdhAna bhI vANI ke dvArA hI sambhava hai| vANI mAnava jIvana kI eka bahuta bar3I upakAriNI hai| vANI kI upayogitA tabhI siddha hotI hai jaba usakA upayoga saMyata aura vivekapUrvaka hotA hai| viveka ke abhAva meM samAdhAna dene vAlI vANI samasyA utpanna kara detI hai| jIvana meM saphalatA pAne ke lie vANI kA viveka atyAvazyaka hotA hai| vivekazUnya vANI vaktA ko vaise hI girA detI hai jaise lagAma rahita ghor3A apane savAra ko| isa prakAra vANI kA mahattva saMyama aura viveka sApekSa hai| dainika vyavahAra meM Ane vAlI prayogAtmaka bhASA kaisI ho? isakA mArgadarzana jaina AgamoM meM kAphI milatA hai| yadyapi jaina AgamoM meM jitane bhI upadeza die gae haiM ve prAyaH sAdhuoM ko sambodhita karake die gae haiM para isakA artha yaha nahIM ki ye sUtra gRhasthoM ke lie nahIM haiN| AgamoM ke sUtroM kA lakSya vyakti kA Atma vikAsa rahA hai aura usakI upayogitA sArvabhaumika, sArvadezika aura sArvakAlika hai| bhale hI koI sAdhu ho yA gRhastha, ina sUtroM ko jo bhI, jitanA bhI apane jIvana meM utAregA vaha utanA hI lAbhAnvita hogaa| vANI kI kucha aisI kasauTiyA~ zAstroM meM batalAI gaI hai jina para kasakara yadi vANI kA prayoga kiyA jAe to vyakti aneka samasyAoM se svayaM ko bacA sakatA hai| vANI kA viveka apane Apa meM kalA bhI hai aura vijJAna bhii| jo vyakti tulasI prajJA aprela- jUna, 2006 - - 39
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________________ isa viveka se yukta hotA hai vaha AdhyAtmika aura vyAvahArika donoM kSetroM meM saphalatA prApta kara sakatA hai| bhagavAna mahAvIra ne vANI viveka ke bahuta sundara sUtra die, unameM se kucha isa prakAra haiM : 1. binA pUche nahIM bolanA- (nApuTTho vAgare kiMci)' jisa prakAra pAnI kA mUlyAMkana pyAsA hI kara sakatA hai usI prakAra jJAna kA mUlyAMkana jijJAsu vyakti hI kara sakatA hai| isalie jaba taka jijJAsu vyakti prazna na kare taba taka mauna rahanA hI ucita hotA hai| apane jJAna kA pradarzana karane ke lie kisI ke binA pUche bolanA yA salAha denA eka prakAra kA ajJAna hI hai| yahA~ anapekSita rUpa se binA pUche bolane kA niSedha hai| kucha sUcanAeM aisI bhI hotI haiM jinheM binA pUche hI batAnA Avazyaka hotA hai| vahA~ para isa sUtra kA apavAda bhI hai| 2. bIca meM nahIM bolanA-(bhAsamANassa aMtarA) bIca meM bolanA do taraha se hotA hai(1) do vyakti Apasa meM bAta kara raheM ho taba unake bIca meM bolnaa| aisA karane se sAmAnya ziSTAcAra kA ullaMghana bhI hotA hai aura dUsaroM ke kArya meM bAdhA bhI utpanna hotI hai| (2) koI vyakti kucha kara rahA ho taba binA kathana ke sandarbha ko samajhe bIca meM ttoknaa| jaise :- 'yaha aisA hai, vaisA nahIM' yA Apane yaha kahA thA, vaha nhiiN| yadi kucha kahanA atyanta apekSita ho to bIca meM bolane kI AjJA lekara tathA bAdhA ke lie kSamA yAcanA kara apanI bAta kahI bhI jA sakatI hai| lekina apanI vidvatA pradarzana karane ke lie dUsaroM ke bIca meM bolanA tucchatA kA dyotaka hotA hai| 3. vAcAlatA nahIM karanA - anAvazyaka asaMyamita bolane vAle ko vAcAla kahate haiN| uttarAdhyayana sUtra meM vAcAla' zabda ke lie 'muharI' zabda kA prayoga huA hai| vyAkhyA sAhitya meM 'muharI' zabda ke tIna artha milate haiM(1) mukhAri- jisakA mukha hI ari-zatru hai athavA jisakA mu~ha (vacana) ihaloka aura paraloka kA upakAra karatA hai| (2) mudhAri- asambandha bhASA bolane vAlA arthAt jo pAtra-apAtra kA bheda kie binA sUtra kA artha batA detA hai yA 'yaha aisA hI hai' aisA aikAntika __ Agraha pUrvaka bolatA hai| (3) mukhara- vAcAla, anargala pralApa karane vaalaa| 40 - tulasI prajJA aMka 131
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________________ AgamoM meM vAcAlatA ke aneka duSpariNAma batAye haiM - (1) (2) (3) (4) vAcAlatA vyakti ko patana kI ora le jAtI hai| nIti zAstra meM kahA bhI gayA hai --- maukharyaM lAghavakaraM, maunamunnatikArakam / mukharau nupurau pAdai, hAraH kaNThe virAjate // vAcAlatA avanati aura mauna unnati karane vAlA hotA hai| jaise - vAcAla hone ke kAraNa nupura pairoM meM bAMdhA jAtA hai aura mauna ke kAraNa hAra gale meM virAjita hotA hai / vAcAlatA svayaM ke lie to ahitakara hai hI, dUsaroM ke lie bhI ahitakara hotI hai / jaise- aMTa-saMTa bolane vAlA vAcAla avinIti vyakti komala svabhAva vAle dUsaroM ko bhI krodhita kara detA hai / vAcAla vyakti abahuzruta kahalAtA hai / sar3e hue kAnoM vAlI kutiyA ke samAna sarvatra tiraskRta hotA hai, avinIta mAnA jAtA hai| 10. (5) nirvANa ko prApta nahIM hotA / " (6) pApa zramaNa kahalAtA hai|12 ( 4 ) nirarthaka nahIM bolanA 3 - aisI bAteM jinakA koI artha hI na ho, nahIM bolanA caahie| kyoMki nirarthaka bolane se zakti aura samaya kA durupayoga to hotA hI hai, vaktA kI gambhIratA aura sAmAjika pratiSThA meM bhI kamI AtI hai / vyAkhyA sAhitya meM 15 isakA eka sundara udAharaNa isa prakAra milatA hai eSa bandhyAsuto yAti, khapuSpakRtazekharaH / mRga tRSNAmbhasi snAtaH, zazazrRMgadhanurdharaH // 1 dekho yaha bAMjha kA beTA jA rahA hai| yaha AkAza kusumoM kA seharA bAMdhe hue hai isane mRga tRSNA meM snAna kara hAtha meM kharagoza ke sIMga kA dhanuSa le rakhA hai| bAMjha ke putra, AkAza kusuma, mRgatRSNA meM jala tathA kharagoza ke sIMga kA astitva hI nahIM hotaa| isa prakAra ke anargala pralApa karane se zrotA meM bhrama paidA hotA hai| isalie isa prakAra ke arthahIna zabdoM kA prayoga varjita kiyA gayA hai| 5. parimita bolanA - (miyaM bhAse 15 ) parimita kA artha hai alpa / isake do prakAra haiM 16. tulasI prajJA aprela - jUna, 2006 41
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________________ (1) (2) mita bhASaNa ke lAbha : (1) (2) 42 kisI ke pUchane para bhI eka bAra yA do bAra bolanA yA prayojanaAvazyakatA hone para bolanA mita- bhASaNa yA alpa bhASaNa hai / yahA~ AvazyakatA aura anAvazyakatA kA viveka karanA jarUrI hai / jo anAvazyaka bolatA hai vaha kama bolane para bhI alpabhASI nahIM hai aura jo AvazyakatAvaza adhika bolatA hai vaha adhika bolane para bhI alpabhASI hI hai| tAtparya yaha hai ki jo bAta thor3e zabdoM meM hI samApta hone yogya hai use anAzyaka lambA nahIM karanA cAhie / ucca svara meM na bolanA / inameM padma lezyA zubha lezyA meM pariNata vyakti ke lakSaNa isa prakAra haiM- usameM krodha, mAna, mAyA aura lobha atyanta alpa hote haiM, prazAnta citta AtmAnuzAsI, samAdhiyukta, upadhAna karane vAlA, atyalpa bhASI, upazAnta jitendriya hotA hai / " isa prakAra mitabhASaNa se bhAvadhArA nirmala hone se aneka guNoM kI vRddhi hotI hai / samaya aura zakti kA apavyaya nahIM hotA / padma lezyA meM pariNati :- jIva ke cAroM tarapha eka AbhAmaMDala hotA hai| raMgoM kI pradhAnatA ke AdhAra para yaha chaH prakAra kA hotA hai- kRSNa, nIla, kApota, tejas, padma aura zukla / inameM prathama tIna zubha tathA antima tIna azubha hotI hai| ye lezyAeM jIva kI bhAvadhArA ko prabhAvita karatI haiM tathA jIva kI zuddhAzuddha bhAvadhArA ina lezyAoM ko prabhAvita karatI haiM arthAt jaisI lezyA vaisI bhAvadhArA tathA jaisI bhAvadhArA vaisI lezyA / ( 6 ) marmabhedI vacana nahIM bolanA " - ( NoyaM vamphejja mammayaM ) 'marma' zabda ke aneka artha hote haiM, jaise- rahasyamaya, gupta bAta, kaTuka, pIr3AkAraka vcn| cUrNikAra ne marma zabda kI vyAkhyA isa prakAra kI hai- 'mriyate yena tat marma' - jisase vyakti mRtyu ko prApta hotA hai, vaha marma hai / deg jaise kAne ko kAnA, naMpusaka ko napuMsaka, rogI ko rogI aura cora ko cora kahanA marmabhedI vacana hai / yaha satya hone para bhI marma ko sparza karatA hai tathA mAnasika utpIr3ana utpanna karatA hai / isalie yathArtha bAta bhI vahI vacanIya hai jo anavadya, mRdu aura saMdeharahita ho / " isI prakAra, janma aura kArya sambandhI vacana bhI marmabhedI kI zreNI meM Ate haiN| jaise- 'tU jAra kA putra hai ' ' tU kSudra hai', 'tu dAsa hai' aadi| ina tInoM hI tulasI prajJA aMka 131
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________________ prakAra ke marmabhedI vacanoM kA prayoga nahIM karanA cAhie, kyoMki vANI kI kaThoratA lambe samaya taka kaSTadAyaka hotI hai| kahA bhI jAtA hai ki lohe ke kA~Te alpakAla taka duHkhadAyI hote haiM aura ve bhI zarIra se saralatA pUrvaka nikAle jA sakate haiM kintu durvacana rUpI kA~Te sahajatayA nahIM nikAle jA sakane vAle aura mahA bhayAnaka hote haiN| kisI vyakti ke lie lajjAjanaka, apavAdajanaka yA nindanIya AcaraNa sambandhI gupta bAta bhI 'marma' kahalAtI hai| kisI vyakti kI durAcaraNa sambandhI koI bAta kisI bhI mAdhyama se yadi jAnakArI meM A jAe to use kisI dUsare ko kahanA varjanIya hai| 23 marmabhedI vacana ke pariNAma (1) (2) (3) marmaviddha vyakti svayaM Atma-hatyA kara sakatA hai 24 vaha marmakArI vacana kahane vAle kI hatyA kara sakatA hai 125 marmaviddha vyakti marmakArI vacana kahane vAle ko mAra-pITa kara yA bA~dha kara kaSTa de sakatA hai 26 (4) marmabhedI vacana kahane vAlA zikSA prApti ke ayogya hotA hai 7 (5) aise vacana se zatrutA bar3hatI hai / 28 (6) marmabhedI vacana bolane vAlA mAna-sammAna nahIM pAtA / " 7. cugalI nahIM khAnA- (piTThimaMsaM na khAejjA) parokSa meM kisI kA doSa kahanA cugalI khAnA kahalAtA hai| isase mile hue manoM meM darAra par3a jAtI hai| yaha itanA ghRNAspada kArya hai ki ise 'pITha kA mAMsa khAne' ke tulya mAnA jAtA hai / cugalI ke pariNAma (1) cugalakhora ko mokSa nahIM milatA 1 (2) cugalakhora loka meM pUjya nahIM hotA / 2 8. tiraskAra nahIM karanA - (Na katthaI bhAsa vihiMsaejjA) kisI ke dvArA ajJAnavaza yA pramAdavaza koI bhUla yA skhalanA ho jAne para usakA apamAna karanA tiraskAra kahA jAtA hai| hiMsA tIna taraha se hotI haiM- mana se, vacana se aura kAyA se / kisI kA tiraskAra karanA bhASA kI hiMsA hai| nirvANa prApti kI ayogyatA ke caudaha lakSaNa batalAe gae haiM unameM pAMcavAM hai 'jo dUsaroM kI bhUla dekhakara usakA tiraskAra karatA hai / ' tiraskAra karanA avinItatA kA lakSaNa hai, vinIta vyakti kisI kA tiraskAra nahIM karatA 34 tulasI prajJA aprela - jUna, 2006 43
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________________ yaha eka sApekSa sUtra hai / isakA bhAva yaha hai ki vinIta vyakti vaise to kisI kA tiraskAra nahIM karatA kintu ayogya ko dharma meM prerita karane kI dRSTi se yA usameM sudhAra kI dRSTi se usakA thor3A tiraskAra karatA hai / 35 jisa prakAra cikitsaka rogI ko kar3avI davA detA hai yA zalya cikitsA karatA hai vaha use kaSTa dene ke lie nahIM, Arogya dene ke lie karatA hai / isake pIche dveSa kA bhAva nahIM, sevA kA bhAva rahatA hai / usI prakAra kaThora zabdoM meM tiraskAra kucha apekSAoM se hitakara bhI hotA hai| kabhI-kabhI aisI sthiti utpanna hotI hai ki mRdu zabda kAma nahIM krte| vahA~ yadi hita kI dRSTi se kaThora zabdoM / prayoga kiyA jAtA hai to vyakti patita hote hote baca jAtA hai| muni rathanemI kI ghaTanA " isakA sundara udAharaNa hai| jaba rathanemI kA mana saMyama se vicalita huA aura usane rAjImatI ke sAmane bhoga kA prastAva rakhA taba rAjImatI ne bahuta hI kar3e zabdoM meM ratha mI ko prabodha diyaa| rathanemI ko rAjImatI ne 'yazakAmin' se sambodhita kiyaa| usa samaya yaha zabda roSa meM Akara kSatriyoM ke lie prayukta kiyA jAtA thA / " tiraskAra karate hue rAjImatI ne kahA- " dhikkAra hai tumheM ! jo tU kSaNabhaMgura jIvana ke lie vamI huI vastu ko pIne kI icchA karatA hai, isase to terA maranA zreya hai / ' 138 aisA bhI kahA jA sakatA hai ki yaha tiraskAra rathanemI kA nahIM, usakI bhUla kA thA, kyoMki vinIta vyakti doSI kA nahIM, doSa kA tiraskAra karate haiN| donoM ke dRSTikoNa meM bahuta bar3A antara hotA hai / sudhAra kI dRSTi se bhI kahanA Avazyaka ho to isa bAta kA viveka rakhanA jarUrI hotA hai ki kaThora zabdoM kA prayoga kisake prati ho / vinIta aura AtmArthI vyakti aise zabdoM ko sunakara punaH satpatha meM sthira ho jAte haiM, jabaki sAmAnya vyakti ise mana para le letA hai| doSa mukta karane ke lie zubha bhAvoM se kie gae tiraskAra kA samarthana to hai parantu AdhyAtmika aura vyAvahArika dRSTi se yahI ucita hai ki yaha kArya manovaijJAnika DhaMga se viveka pUrvaka hI kiyA jAnA caahie| jaisA ki AcArya zrI tulasI ne kahA bhUla kisI kI dekhakara, kaheM use ekAnta / bhASA madhura sujhAva kI, boleM hokara zAnta // 9. soca samajhakara bolanA " ( aNuvIi viyAgare )- samajhadAra vyakti pahale acchI taraha socatA hai phira bolatA hai| ajJAnI binA soce bolatA hai phira use socanA par3atA hai| isalie jaba bhI bolanA ho taba pahale pIche kA acchI taraha cintana kara phira bolanA caahie| bolane se pahale yaha socanA cAhie ki vaha vacana apane lie, dUsare ke lie yA donoM ke lie kaSTakara to nahIM hai| kahA bhI hai- 'puvviMbuddhie pehittA, pacchA vakkAmudAhare'- pahale buddhi se soca kara phira bole / 44 tulasI prajJA aMka 131
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________________ 10. nizcayakAriNI bhASA nahIM bolanA- bhagavAna mahAvIra ne muniyoM ko satya mahAvrata kI surakSA ke lie eka vizeSa nirdeza diyA ki vaha nizcayAtmaka bhASA kA viveka rkhe| muni jaba taka kevalajJAnI nahIM hotA taba taka vaha chadmastha hotA hai| sabhI ghaTanAoM kA use nizcita jJAna nahIM hotaa| isalie bhUta, vartamAna aura bhaviSya ke viSaya meM nizcita bolane se asatya kA doSa laga sakatA hai| udAharaNata: 'maiM kala AU~gA', 'maiM amuka kAma karUMgA' Adi / ho sakatA hai paristhiti isa prakAra badale ki kahI huI bAta na ho paae| isalie nizcayakAriNI bhASA nahIM bolanI caahie| ina bAtoM ko isa prakAra kahA jA sakatA hai- 'kala Ane kA bhAva yA vicAra hai, 'amuka kAma kala karane kA bhAva yA cintana hai'- atIta, vartamAna aura anAgata kAla sambandhI jisa tathya kI samyak jAnakArI na ho yA usameM zaMkA ho 'use yaha aisA hI hai' isa prakAra nizcaya rUpa se nahIM kahanA caahie| nizcayakAriNI bhASA na bolane ke prasaMga meM vRttikAra kA abhimata isa prakAra hai annaha pariciMtijai, kajaM pariNamai annahA cev| vihivasayANa jiyANaM, muhuttameMva pi bahuvigdhaM // (sukhabodhA, patra 1) arthAt -pratyeka prANI bhAgya ke adhIna hai, karmoM ke adhIna hai| vaha socatA kucha hai aura ho kucha aura hI jAtA hai| jIvana kA pratyeka kSaNa vighnoM se bharA par3A hai| isalie bhaviSya ke sambandha meM nizcata rUpa se kucha nahIM kahA jA sktaa|) nizciyakAriNI bhASA ke varjana kA eka lAbha yaha bhI hai ki isase vaktA kI bAta kA mUlya bar3ha jAtA hai| isalie vaha pUjyatA kI arhatA prApta karatA hai| isake viparIta, jo vyakti bAra-bAra nizcayakAriNI bhASA bolatA hai, sahI na nikalane para usakI bAta bAra-bAra jhUThalA dI jAtI hai| yaha usake samAdhi (mAnasika kleza) utpanna karane kA kAraNa banatA hai| ____ 11. Aropa nahIM lagAnA- kisI bhI vyakti para usake AcAra ko lekara mithyA Aropa nahIM lagAnA caahie| kisI meM koI kamI ho, to kisI ke dila meM coTa pahu~ce vaisA nahIM karanA caahie| udAharaNArtha, koI gRhastha yA bheSadhArI sAdhu avyavasthita AcAra vAlA ho to bhI yaha kuzIla hai', aisA nahIM kahanA caahie| dUsaroM ke coTa lage, aprIti utpanna ho vaisA vyaktigata Aropa ahiMsaka vyakti ke lie ucita nahIM hotaa| 12. upahAsa nahIM karanA -(na taM uvahase maNI) pratyeka vyakti kI bauddhika aura zArIrika sthiti bhinna-bhinna hotI hai| koI vyakti bauddhika dRSTi se kamajora hotA hai| vaha kisI bAta ko AsAnI se nahIM samajha pAtA yA anyathA samajha letA hai to usakA upahAsa tulasI prajJA aprela - jUna, 2006 - - 45
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________________ nahIM karanA caahie|" aneka bAra jJAnI vyakti bhI bolane meM liMga, vacana yA varNa sambandhI bhUla kara sakatA hai arthAt vAkya racanA meM koI truTi raha sakatI hai yA jo bAta jaise kahanI cAhie use pramAdavaza anyathA kaha sakatA hai to use sunakara upahAsa nahIM karanA caahie| __ haMsI meM bhI dUsaroM ke doSoM kI bhI abhivyakti karanA pApa karma ke bandhana kA hetu hotA hai| isalie pApa karma kI sthApanA karane vAle kuprAvacanikoM kI bhI majAka karate hue aise zabda nahIM kahane cAhie jisase unake mana meM amarSa paidA ho| udAharaNArtha 'are! Apake vrata to bar3e acche haiN|' sone ke lie mRdu zayyA, prAta:kAla uThate hI acche-acche peya, madhyakAla meM bhojana Adi-Adi, isa prakAra suvidhApUrvaka jIvana yApana karate hue bhI Apako mokSa prApti ho jAtI hai| 13. zAlInatA rakhanA- vyakti kI pahacAna usakI bolI se hotI hai| ziSTa vyakti dUsaroM ke lie tuccha aura apamAnita karane vAle zabdoM kA prayoga nahIM krtaa| vizeSataH sammAnanIya vyaktiyoM ke lie tU-tU jaisA apriya aura aniSTa vacana kA prayoga nahIM karanA caahie|" ___ 14. Atma prazaMsA nahIM karanA --- (attANaM na samukkase) Atma prazaMsA abhimAna kA hI eka pahalu hai| isake dvArA vyakti apanA utkarSa pradarzita karane kA prayAsa karatA hai kintu yaha usakI tucchatA ko hI siddha karatI hai, kyoMki jJAna, pada, labdhi Adi prApta hone para ahaMkAra karanA tucchatA hai| manuSya ko cAhie ki vaha jitanI upalabdhiyAM prApta kare utanA hI vinamra bane aura Atma prazaMsA se dUra rhe| 15. para-nindA nahIM karanA - (na paraM vaejjAsi ayaM kusIle) pratyeka vyakti ke puNya-pApa apane-apane hote haiN| apane-apane karmoM ke anusAra hI loga sukha-duHkha bhogate haiN| isalie kisI kI bhI nindA nahIM karanI caahie| dUsaroM kI nindA nahIM karane vAlA loka meM bhI sammAna kI arhatA prApta karatA hai| dUsaroM kI nindA karane kA eka kAraNa svArtha kI siddhi na honA hotA hai| isase nindaka kA dugunA nukasAna hotA hai, kyoMki jisa vyakti kI vaha nindA kara rahA hai use patA lagane para bhaviSya meM hone vAle lAbha se bhI vaha vaMcita raha jAtA hai| vaha jisa vyakti ke sAmane dUsaroM kI nindA karatA hai vaha bhI nindaka kA vizvAsa nahIM karatA, kyoMki usake mana meM yaha tarka ho sakatA hai ki 'yaha dUsaroM kI nindA mere sAmane karatA hai to kyA gAraMTI hai ki dUsaroM ke sAmane merI nindA nahIM kregaa|' isa prakAra nindaka vyakti sabhI ke dvArA upekSita ho jAtA hai| isalie para nindA ko mAnasika azAnti kA pramukha mAnA gayA hai| 46 - tulasI prajJA aMka 131
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________________ para nindA ke sandarbha meM bhI niSkAraNa hI apane guru, AcArya aura upAdhyAya Adi parama upakAriyoM kI nindA karanA to mahA nikRSTa koTi meM mAnA jAtA hai| ___16. satya ke prati vinamra rahanA- (niyataNe vaI saccavAI) satya anaMta hai, isalie isakI sampUrNa abhivyakti saMbhava nahIM ho sktii| pratyeka satya sAdhaka kA satya bhinna ho sakatA hai, isalie kisI viSaya ko bhalI-bhA~ti jAnate hue bhI satya ke prati vinamra rahanA caahie| isakA artha yaha hai ki 'maiM hI isa artha kA jAnakAra hU~, dUsarA nahIM' isa prakAra garva nahIM karanA caahie| satya kI svIkRti ke do rUpa hote haiM- (1) vinamra svIkRti (2) AgrahapUrNa sviikRti| vinamra svIkRti kA svara isa prakAra hotA hai : 'maiM itanA hI jAnatA huuN| isase Age mujhase adhika jJAnI jAnate haiM, apane jJAna kI sImA kA anubhava hI yaha vinamratA hai| 17. kalahakArI vacana nahIM bolanA-(na ya vuggahiMya kahaM kahejjA) mAnasika AzAnti ke bIsa kAraNa batalAe gae haiM, unameM do isa prakAra haiM (1) anutpanna nae kalahoM ko utpanna karanA (2) zamita aura upazAnta purAne kalahoM kI udIraNA karanA kalaha kA kAraNa krodha hotA hai| krodha svayaM ko bhI A sakatA hai aura dUsaroM ko bhii| aisA bhI dekhA jAtA hai ki kisI vyakti vizeSa ko kisI zabda vizeSa se cir3ha hotI hai| usake sAmane vaise zabda bolate hI vaha krodha se bhar3aka uThatA hai aura kalaha zurU ho jAtA hai| isalie dUsaroM ke sAmane aise zabda nahIM bolane cAhie jisase vaha kupita ho jAe tathA svayaM ke krodhita hone kI sthiti meM kucha nahIM bolanA tAki kalaha bar3he nahIM, zAnta ho jaae| 18. vivAda nahIM karanA- (Na virujjhejja keNai)64 kisI jJAtavya viSaya para carcA karanA, samajhanA aura samajhAnA to acchI bAta hai kintu vivAda karanA nhiiN| vivAda karane meM dRSTikoNa apane mata kI sthApanA kA rahatA hai, jJAna vRddhi kA nahIM aura vivAda kA antima pariNAma madhura nahIM hotaa| isalie vivAda se sadaiva baca kara rahanA caahie| isameM bhI nimna do vyaktiyoM se to vizeSa rUpa se vivAda karanA hI nahIM cAhie(1) tuccha vyakti- tuccha vyakti se vivAda karane para vyakti tucchatA ko prApta hotA hai| isase donoM ora hAni hai, kyoMki yadi vivAda meM tuccha se parAjaya ho jAtI hai to apamAna hotA hI hai| vijaya hone para bhI hAni hI hai, kyoMki tuccha vyakti se jItane ke lie vyakti ko apane stara se gira kara usake barAbara AnA par3atA hai| tulasI prajJA aprela- jUna, 2006 - - 47
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________________ (2) guru- guru se kabhI vivAda nahIM karanA cAhie, kyoMki guru se vivAda karanA avinItatA kA pratIka hotA hai| kahA to yahA~ taka jAtA hai ki yadi kisI samaya guru kaue ko sapheda bhI batAe to bhI ziSya ko unakI bAta kA prativAda nahIM karanA caahie| ekAnta meM usakA kAraNa pUchanA cAhie 19. asatya nahIM bolanA-(musaM Na bUyA) yathArtha kA pratipAdana karanA arthAt jo jaisA hai usakA usI rUpa meM pratipAdana karanA satya kahalAtA hai| dharma ke jitane bhedaprabheda sabhI sampradAyoM ke dvArA vyAkhyAyita hue haiM unameM satya kA sthAna pramukha hai| sabhI ne asatya kA niSedha kiyA hai| bhagavAna mahAvIra ne to satya ko loka kA sArabhUta tattva batAte hue use bhagavAna kI upamA dI hai| satya ko sarvAdhika mahattva dene kA kAraNa yaha hai ki isakI ArAdhanA ke binA zeSa sAre dharma, niyama Adi kI ArAdhanA saMbhava nahIM hai| eka zrAvaka ne mRSAvAda ko chor3akara sabhI aNuvrata grahaNa kie| kucha samaya pazcAt eka-eka kara sabhI vrata tor3ane lgaa| jaba usake mitra ne kahA ki tuma grahaNa kie hue vratoM ko kyoM tor3a rahe ho? taba vaha kahatA hai 'nahIM to, maiM vratoM ko kahAM tor3a rahA hU~ ?' mitra bolA-'tuma jhuTha bolate ho|' usane kahA-'maiMne jhUTha bolane kA tyAga kaba kiyA thA?' isa prakAra satya ke abhAva meM usane sAre vrata tor3a ddaale| satya kI vacanIyatA sApekSa hotI hai| satya vahI vaktavya hai jo anavadya, mRdu aura saMdeha rahita ho| satya ko sImA meM bAMdhate hue vyAkhyAkAroM ne yahA~ taka kaha diyA-satya vahI hai jo dUsaroM kA upaghAta nahIM karatA 20. sarala aura spaSTa bolanA- bhASA sarala aura spaSTa honI caahie| isakA tAtparya yaha hai ki sAmAnya buddhi ke vyaktiyoM ke sAmane aise kaThina aura durUha zabdoM kA prayoga nahIM karanA cAhie jise ve samajha hI na ske| kucha zabda vyarthaka hote haiN| isase zrotA saMzaya meM par3a jAtA hai ki isakA artha yaha hai yA duusraa| isa prakAra ke saMzaya paidA karane vAle zabda nahIM bolane caahie| sarala kA artha kapaTa rahita yA Rju bhI hotA hai| isameM yathArtha bhAvoM ko Dhakane ke lie zabdoM kA jAla nahIM bunA jaataa| 21. hiMsAkArI vacana nahIM bolanA-(jaM chaNaM taM Na vattavvaM)66 jaina darzana meM hiMsA kI vyAkhyA bar3e vistRta rUpa se kI gaI hai| tIna kAraNa (karanA, karAnA aura anumodana karanA) tathA tIna yoga (mana, vacana aura kAyA) se isake nau prakAra ho jAte haiN| jisa prakAra kisI kI hiMsA karanA pApa mAnA gayA hai usI prakAra vacana se kahanA bhI utanA hI pApa hai| vAcika hiMsA ke tIna rUpa isa prakAra ho sakate haiM 48 - - tulasI prajJA aMka 131
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________________ (1) karanA- 'maiM cora kA vadha karU~gA' aisA khnaa| (2) karAnA- 'cora kA vadha kro|' isa prakAra dUsaroM ko hiMsA kA Adeza upadeza denaa| (3) anumodana karanA- 'cora kA vadha karanA acchA hai', 'aisA honA hI caahie'| isa prakAra hiMsA kA samarthana krnaa| kabhI-kabhI isa prakAra kI vAcika hiMsA sAkSAt hiMsA se bhI adhika hAnikara siddha hotI hai, isalie hiMsAkArI vacana kA prayoga nahIM karanA caahie| mana, vacana aura kAyA- ina tInoM yogoM se jIva karma pudgaloM ko AkarSita karatA hai| inameM vacana yoga kA saMsAra bahuta vizAla hai| inake zubha yA azubha hone ke AdhAra para isake pariNAma bhI zubha-azubha hote haiN| azubha pariNAmoM se bacane ke do upAya haiM- eka mauna (vacana gupti) aura dUsarA vANI kA samyak pryog| inameM dUsarA adhika upayogI hai, kyoMki mauna rahakara vyavahAra meM jInA bahuta kaThina hai| jo vANI kA samyak prayoga nahIM jAnatA, usakA mauna bhI adhika upayogI nahIM hotaa| isalie jainAgamoM meM bhASA kI yatanA-viveka ko adhika mahattva diyA hai| yahI sAdhaka kI bhASA samiti hai| bhASA samiti se yukta vyakti ke lie yahAM taka kahA gayA hai vayaNavibhatI kusalo vayogataM bahuvidhaM viyaanneto| divasaM pi jaMpamANoM so vi hu vaigattataM ptto||2 arthAt jo sAdhaka bhASAvijJa hai, vacana aura vibhakti ko jAnatA hai yathA niyamoM kA jJAtA hai, vaha sAre dina bolatA huA bhI vacana gupta hai| saMdarbha sUcI :1. uttarAdhyayana 1/14 (ba)dasavaikAlika 8/46 2. dasavai. 8/46 vahI (TippaNa) 4. dasavai. 8/48 5. uttarA. 1/4 6. vahI (TippaNa) 7. uttarA. 11/7, 8,9 8. uttarA. 1/13 9. vahI 11/2 10. vahI 11. vahI 11/7, 8, 9 12. vahI 27/11 13. vahI 1/25 14. (a) vahI (TippaNa) (ba) sukhabodhA TIkA (pa. 10) tulasI prajJA aprela- jUna, 2006 - - 49
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________________ 15. 16. 17. sUyagaDo (1)/14/23 18. uttarA 34/30 19. (a) uttarA 1/25 (ba) sUyagaDo 9 (25) (a) uttarA 1/25 ( TippaNa) 20. (ba) uttarA cUrNI pR. 38 21. sUyagaDo ( 1 ) /9/25 ( TippaNa) 22. (a) vahI 27 (ba) dasavai. 7/13 dasavai. 8 / 19, uttarA, 1/10 (a) uttarA, 31/30 ( TippaNa) (ba) dasavai. 8 / 48 ( TippaNa) 23. 24. dasavai. 8/20 (a) uttarA cUrNI pR. 31 (ba) uttarA 1/25 ( TippaNa) 25. vahI 26. sUyagaDo ( 1 ) /9/26 ( TippaNa) 27. uttarA 11 / Amukha 28. dasavai. 9/6 29. 30. 31. dasavai. 9 (1)/22 32. dasavai. 9 (3)/10 33. sUyagaDo (1)/24/23 34. 35. 36. 37. 38. 50 uttarA 11/6 dasavai. 8/46 uttarA 11/6 uttarA 11/1 ( TippaNa) (a) dasavai. 12 (ba) uttarA 22 dasavai. 2/7 ( TippaNa) (a) dasavai. 2/7 (ba) uttarA 22/42 39. sUyagaDo ( 1 ) /9/24 40. uttarA 1/24 41. 42. 43. 44. sUyagaDo ( 1 ) /14/11 dasavai. 8/49 45. 46. sUyagaDo ( 1 ) 14/19 47. dasavai. 9 (3) / 9 samavAo 20/1 dasavai. 10/18 ( TippaNa 68 ) (a) sUyagaDo (1)/9/27 (ba) dasavai. 7/14 48. sUyagaDo (1)/14/21,18 dasavai. 10/18 49. 50. 51. 52. uttarA 17/4 53. 60. 61. 62. dasavai. 9 (3)/9 samavAo 20/1 (a) sUyagaDo (1)/14/22 (ba) dasavai. 9 (3) / 3 54. samavAo 20/1 55. dasavai. 10/10 56. anuyogadvAra pra. 3 (sUtra 19 ) 57. dasavai. 6/12 58. dasavai. a. cU. pR. 11 59. (a) dasavai. 7/3,4 (ba) dasavai. 8/48 dasavai. 7/7/8/9 dasavai. 4/6 (a) sUyagaDo (1)/9/25 ( TippaNa) (ba) dasavai . niyukti gAthA 213 samavAo / 5 ( TippaNa 6 ) 63. 64. sUyagaDo 11/12 65. vahI 10/22 66. vahI 9/26 samparka jaina vizva bhAratI, lADanU~ (rAjasthAna) tulasI prajJA aMka 131
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________________ bhAratIya saMskRti meM zramaNa saMskRti kA yogadAna yogeza kumAra jaina prAyaH aMgrejI ke "kalcara" zabda ke paryAya ke rUpa meM "saMskRti" zabda ko svIkAra kiyA jAtA hai| jisa prakAra "egrIkalcara" apanI bhAvAtmaka saMsAra-avasthA ko prApta kara kalcara bana gayA arthAt jIvana kI mUlabhUta upayogitA udarapUrtI pariSkRta hokara, nikharakara kalcara arthAt hamArI saMskRti bnii| saMskRti zabda "sam" upasarga pUrvaka 'kR'- karaNe dhAtu meM suTa kA Agama karake ktin pratyaya lagAne para saMskRti zabda banatA hai| sam aura kRti ina do zabdoM kA artha 'sama' arthAt samyak aura pUrNa rIti se, kRti arthAt kiye gaye kaary| jisa prakAra acchI taraha se jotA gayA kheta nizcita rUpa se acchI phasala detA hai, usI prakAra vibhinna sAdhanAoM se paripakva huA vyaktigata yA jAtIya jIvana saMskRta jIvana kahA jA sakatA hai| yadyapi kucha zabda-gata sAmya hone para bhI bhAratIya aura pAzcAtya sAMskRtika cetanA meM jo maulika antara hai use bhulAyA nahIM jA sktaa| pazcima kI sAMskRtika cetanA bahirmukhI, yathArthamUlaka aura antataH bhogAtmaka rahI hai, jabaki hamArI jIvana dRSTi sadA antarmukhI-Atmaparaka, AdarzamUlaka aura tyAgapradhAna rahI hai| oNksaphorDa DiksanarI meM 'saMskRti-kalcara' zabda kI vyAkhyA nimna zabdoM meM kI gaI hai"mastiSka, ruci aura AcAra-vyavahAra kI zikSA aura zuddhi, isa prakAra zikSita aura zuddha hone kI avasthA, sabhyatA kA bauddhika pakSa, vizva kI sarvotkRSTa jJAta aura kathita vastuoM se svayaM ko paricita karAnA hai|" 'ApTe' ke saMskRta zabda koSa meM 'saMskR' dhAtu ke aneka artha diye haiMsajAnA, saMvAranA, pavitra karanA, suzikSita karanA aadi| jahAM taka saMskRti ke mUla mantavya aura paribhASA kI bAta hai, vibhinna vidvAnoM ne isa dizA meM apane maulika aura prAmANika vicAra prakaTa kiye haiN| yathA- "saMsAra bhara meM jo bhI sarvottama bAteM jAnI yA kahI gayI haiM, unase apane tulasI prajJA aprela- jUna, 2006 - - 51
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________________ Apa ko paricita karanA saMskRti hai|" anya vidvAn bhI apanI paribhASA ko isa taraha varNita karate haiM- "saMskRti zArIrika yA mAnasika zaktiyoM kA prazikSaNa, dRr3hIkaraNa yA vikAsa athavA usase utpanna avasthA hai|" yaha mana, AcAra athavA ruciyoM kI pariSkRti yA zuddhi hai| yaha "sabhyatA kA bhItara se prakAzita ho uThanA hai|" isa artha meM saMskRti kucha aisI cIja kA nAma ho jAtA hai jo buniyAdI aura antarrASTrIya hai| saMskRti zabda kA artha saMskAra se hai jisakA artha hai- saMzodhana karanA, uttama banAnA, prisskaar-krnaa| saMskRta zabda kA bhI yahI artha hai| saMskAra vyakti ke bhI hote haiM aura jAti ke bhii| jAti ke saMskAroM ko hI saMskRti kahate haiM / "bhAva vAcaka hone ke kAraNa saMskRti eka samUha vAcaka zabda hai|'' ___ zrI karapAtrI jI ke anusAra "veda evaM vedAnusArI ArSa dharmagranthoM ke anusAra laukikapAralaukika abhyudaya evaM niHzreyasopayogI vyApAra hI mukhya saMskRti hai aura vahI hindU saMskRti athavA bhAratIya saMskRti hai| saMskRti anta:karaNa hai, sabhyatA zarIra hai| saMskRti sabhyatA dvArA svayaM ko vyakta karatI hai| saMskRti vaha sAMcA hai jisameM samAja ke vicAra Dhalate haiN| vaha bindu hai jahAM se jIvana kI samasyAeM dekhI jAtI haiN| DaoN. devarAja likhate haiM ki hara saMskRti kI apanI sabhyatA hotI hai| sabhyatA kisI saMskRti kI carama avasthA hotI hai| sabhyatA saMskRti kI anivArya pariNati hai| carcita sabhI paribhASAoM kA sAra yahI hai ki hamArI jIvana sAdhanA kA sAra rasa hI saMskRti hai, saMskRti, kisI bhI deza yA jAti kI prabuddha Antarika cetanA kI vaha svastha aura maulika vizeSatA hai jisake AdhAra para vizva ke anya dezoM meM usakA mahattvAGkana hotA hai|" sabhyatA kA udayAsta sambhava hai, kintu saMskRti- vaha to aTUTa dhArA hai, akhaNDapravAha, usakA vikAsa sambhava hai, udayAsta asmbhv| bhAratIya saMskRti kI sthiti bhI yahI hai| vaha eka atala mahArNava hai, jisameM nAnA saMskRti dhArAe~ yahAM se vahAM kista dara kista AyI hai aura pUrI taraha ghulamila gayI hai| vastutaH vaha eka aisA ghola hai, jisakI asmitA aba sampUrNataH sthApita ho cukI hai| Aja koI bhI saMskRti aisI nahIM hai jo anya dezoM kI saMskRtiyoM se pratyakSa yA parokSa rUpa se prabhAvita na ho| sajIva saMskRti sadA udAra aura grahaNazIla hotI hai| saMskRti bhAvanAmUlaka hai tathA sabhyatA buddhimUlaka hai| buddhivikAsa aura vizleSaNazIla hai, ata: usameM adhikAdhika parivartana kI sambhAvanA rahatI hai| bhAvanA meM bahuta dhIre-dhIre parivartana hotA hai| saMskRti aura usakI mUla cetanA meM parivartana Ane meM zatAbdiyA~ laga jAtI haiN| saMskRti kI sabase purAnI aura vyApaka paribhASA TAilara kI hai jo ki unnIsavIM zatAbdI ke aMtima caraNa ke prAraMbha meM dI gaI thii| TAilara ke anusAra "saMskRti athavA 52 - - tulasI prajJA aMka 131
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________________ sabhyatA" vaha jaTila tattva hai jisameM jJAna, nIti, kAnUna, rItirivAjoM tathA dUsarI una yogyatAoM aura AdatoM kA samAveza hai jinheM manuSya sAmAjika prANI hone ke nAte prApta karatA hai / liMTana ne saMskRti ko "sAmAjika virAsata" kahA hai|" "maulinA uskI ke anusAra saMskRti sAmAjika virAsata hai jisameM paramparA se pAyA huA kalA kauzala, vastu sAmagrI, yAMtrika kriyAe~, vicAra AdateM aura mUlya samAvezita haiM / bhAratIya saMskRti kI pratinidhi vizeSatAe~ samanvayazIlatA bhArata varSa saMskRtiyoM kA saMgama deza hai| isakI saMskRti meM aneka dharma, sampradAyoM aura jAtiyoM kA mahattvapUrNa yogadAna hai| ataH kisI eka dharma yA jAti ke nAma se ise sambodhita nahIM kiyA jA sktaa| aisA karanA svayaM ko asaMskRta ghoSita karanA mAtra hogaa| 'saMskRti ke lie vyakti ke abhimAna, rASTra ke abhimAna ko tijAMjali denI par3atI hai| mAnava jAti jisa dina saMskRti ke mahattva ko samajhegI, usI dina vaha apanI AtmA ke sAtha sAkSAtkAra karane ke yogya ho skegii| saMskRti na to bhaugolika sImA ko hI mahattva detI hai aura na rAjanIti ko hI, yaha to akhila mAnavatA kI pUMjI hai| bhAratIya saMskRti ko prAyaH bhAratIya yA hindu saMskRti kaha diyA jAtA hai / prAyaH logoM kI yaha dhAraNA rahI hai ki bhAratIya saMskRti mUlataH AryoM kI saMskRti rahI hai aura Arya yahAM ke mUla nivAsI na hokara videza se Aye the tathA unase pahale bhArata meM kama se kama do saMskRtiyA~ vidyamAna thI AsTrika aura draviDa / bAda meM hUNa, yUnAnI, yUropiyana aura aMgreja bhI bAhara se Ae tathA inakA aura inakI saMskRti kA prabhAva bhAratIya saMskRti para par3A / ataH kahA jA sakatA hai ki bhAratIya saMskRti kI prathama mahattvapUrNa vizeSatA samanvayazIlatA hai / ' 1 anAsaktibhAva - aihika jIvana aura sAMsArika sukhoM ke prati gaharI anAsakti kA bhAva bhAratIya saMskRti kI dUsarI vizeSatA hai / nirdhana ho yA dhanavAna, zAsaka ho yA zAsita, bAlaka ho yA vRddha sabhI kA jhukAva paraloka kI ora rahA hai / vairAgya, titikSA aura asaMgraha saMsAra bhara meM itanA kahIM bhI prazraya na pA ske| isakA yaha artha kadApi nahIM ki bhArata meM laukika unnati huI hI nahIM parantu isa ora tIvra bhAva nahIM rahA / phalataH Aja bhI jagata ke aneka dezoM kI tulanA meM hama vaijJAnika, Arthika aura audyogika unnati meM pichar3e hue haiM / isakA kAraNa yaha hai ki hamane bhautika unnati ko jIvana ke vikAsa meM, muktimArga meM, bAdhaka hI maanaa| ataH kahA jA sakatA hai ki anAsakti bhAva bhAratIya saMskRti kI pramukha vizeSatA rahI hai| karma aura punarjanma kA siddhAnta samasta sukha aura duHkha kA uttaradAyI karma hI hai / koI anya hameM kaSTa nahIM de sakatA tathA manuSya apane pUrva kRta karmoM kA hI phala tulasI prajJA aprela - jUna, 2006 53
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________________ bhogatA hai| isa vizvAsa se usameM apUrva zakti AtI hai| vaha bhale hI vipattiyoM se kAyala ho jAye, phira bhI duHkha usako dUsaroM kI bhAMti vicalita nahIM krte| mRtyu bhI unake lie utanI mahattva kI cIja nahIM hai, kAraNa unakA vizvAsa punarjanma meM hai| AstikatA aura Adarza - Izvara kI parAzakti usakI sarvopari mahattA usakA sarvajJatva aura usakA sarva-vyApakattva Adi bAteM bhAratIya AtmA aura mastiSka meM cirakAla se baddhamUla hai| svayaM ko Izvara ke sammukha atituccha samajhanA bhI hamArI AtmatuSTi kA bar3A kAraNa hai| bhakti, sevA, tyAga, tapa, pitRbhakti Adi AdarzoM ke lie bhAratIya janatA yuga-yuga se saMgharSa karatI AyI hai| phalata: hamArA vyavahAra pakSa avikasita raha gayA jo Aja pratyakSa hai| bhISma kA jIvanabhara kA brahmacarya aura rAma kA sudIrgha vanavAsa pitRbhakti Adarza ke hI jvalanta udAharaNa hai| gAMdhI aura neharU jo ki Adhunika cetanA se sampanna the, ne bhI aneka bAra apane AdarzajIvI hone kA paricaya diyA hai| zramaNa saMskRti - bhAratIya saMskRti mUla: adhyAtma pradhAna aura samabhAva dhAriNI hai| isa saMskRti meM sAmAnyata: dezI-videzI aneka prabhAva par3e, aneka krAntiyA~ AIM, para isakI Antarika cetanA ko sarvAdhika praur3hatA, vaijJAnikatA aura mAnavIyatA se zramaNa dhArA ne hI jhakajhorA, saMvArA aura punaH nirmala kiyaa|"bhaartiiy saMskRti samabhAva pradhAna hai| isameM zrama, zama aura sama ye tIna mUla tattva haiN| dUsare zabdoM meM sAdhanA, zAMti aura samatva kI bhAvanA hI isa deza kI saMskRti ke mUla meM hai| ukta tInoM bAteM jJAna kI nirmala avasthA meM hI jhalaka sakatI hai|'' ____ vaidika aura zramaNa saMskRtiyAM hI deza kA saccA pratinidhitva karatI hai| ina donoM meM hI bhAratIya saMskRti kI virAT pratimA dekhI jA sakatI hai| bauddhoM aura jainoM kI yaha mahatI dena-zramaNa saMskRti, bhAratIya saMskRti kI akSaya aura atyanta mahattvapUrNa nidhi hai| jaina-dharma mUlataH jJAna pradhAna hai para adhyAtma tattva bhI usameM samAna rUpa se mahattvapUrNa hai| Aja AcAra, mUrti pUjA, tIrtha yAtrA aura bhakti jo kucha bhI isameM sAdhanA-mArga dRSTigocara hotA hai vaha sAdhana mArga hI hai, sAdhya nhiiN| zramaNa zabda kI AtmA tritAtvika hai| ve tattva haiM- zrama, zama aura sm| ye tInoM tattva bhautika aura AdhyAtmika donoM hI dizAoM meM carama upalabdhi ke pradAtA haiN| zrama - pratyeka prANI aura vizeSata: mAnava ko ImAnadArI se yathAzakti anavarata zrama-sAdhanA kA AdI honA caahie| zrama se hI jIvana kI mahAnatA kA udbhava hotA hai, jIvana nirmala hotA hai, Atma vizvAsa kA udaya hotA hai, akarmaNyatA aura Alasya kA kSaya hotA hai| zrama sacce sukha kA prathama aura anivArya sopAna hai| zrama ke abhAva meM kiyA gayA cintana anivArya rUpa se vargavAda, sAmrAjyavAda, anAcAra aura ghRNita bhoga paramparA 54 - - tulasI prajJA aMka 131
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________________ kA janaka hotA hai| ataH zramaNa mahAvIra aura buddha ne zrama kI anivAryatA kA pratyeka mAnava ke lie pratipAdana kiyaa| zrama ke sAtha viveka dRSTi ko bhI mahattva diyA gayA hai| antaHkaraNa aura mahAn uddezya se kiyA gayA zrama hI prazaMsanIya hotA hai| zama - zrama kI upalabdhi zamAtmaka honI caahie| saccA vyaktigata aura sArvajanika zrama avazya hI zAnti kI sthApanA karatA hai| tapasvI ko tapa se AtmA meM nirmalatA kA anubhava hotA hai, vahI usakI upalabdhi hai| zramaNa mahAvIra aura buddha kA Azaya bhI yahI thA ki binA saccI sAdhanA ke mana ko saccI zAnti nahIM milatI hai| sama - zrama ke phala svarUpa mAnava ko zAMti milatI hai aura zAnta avasthA meM hI vaha utkRSTa DhaMga se apane lie aura sArI mAnavatA ke lie soca sakatA hai| ukta do avasthAeM vizva maitrI aura vizva bandhutva kI svastha bhUmikA prastuta karatI haiN| mAnava mana meM itanI nirmalatA aura saralatA A jAtI hai ki vaha pratyeka mAnava aura jIvamAtra meM Atmavat anubhUti karatA hai| bhAratIya saMskRti meM samanvaya, sarvabhUta maitrI, anAsakti, paralokagamana, adhyAtma Adi kA adbhuta yoga hai| parantu ye sabhI tattva kina-kina srotoM se Akara isameM ekAkAra huye haiM, yaha jAnanA bhI hamAre lie mahattvapUrNa hai| isake binA hamArI dRSTi vaijJAnika nahIM kahI jA sakatI hai| ahiMsaka AcaraNa kI talasparzI cetanA tathA aparigraha rUpa jIvana paddhati nizcita rUpa se jaina aura bauddha srotoM se AyI hai| cintana ke kSetra meM anekAnta dRSTi dvArA jJAna kA cirakAla se avaruddha mArga jainAcAryoM ne hI kholaa| zramaNa paramparA kA yogadAna ahiMsA - bhAratIya samAja ko evaM vizva ke samasta dharmAvalaMbiyoM ko zramaNoM ne hI ahiMsA kI rAha dikhaaii| ahiMsaka AcaraNa jaina dharma kA prANa hai| "ahiMsA paramodharmaH" arthAt ahiMsA ko parama dharma kahA gayA hai| yadyapi satyAdi usake vistAra hai tathApi "avasesA tassarakkhaTTA'' zeSa vrata ahiMsA kI rakSA hetu haiN| samasta jainAcaraNa ahiMsAmUlaka hai aura cintana arthAt vicAradhArA anekAntAtmaka / samasta dharmoM kI zikSAe~ varjanAtmaka hI hotI haiN| ahiMsA bhI aisA hI zabda hai, kintu jaina ahiMsA niSedha ke dvArA akarmaNyatA ko protsAhita nahIM karatI, usakA kriyAtmakarUpa bhI hai| yathA satveSu maitrI guNiSupramodaM, klissttessukRpaaprtvm| mAdhyasthabhAvaM viparIta vRttau sadAtmA vidadhAtu dev|| arthAt prANI mAtra meM maitrI, guNIjanoM meM pramoda, duHkhI jIvoM ke prati dayAbhAva aura viparIta AcaraNa yA vicAra vAloM ke prati mAdhyastha bhAva kI hI eka ahiMsaka hRdaya bhagavAna se prArthanA karatA hai| ahiMsA kI paribhASA nimna zabdoM meM prApta hotI hai: tulasI prajJA aprela- jUna, 2006 - - 55
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________________ aprAdurbhAvaH khalu rAgAdInAM bhavatyahiMseti / teSAmevotpattihiMseti jinAgamasya saMkSepaH // arthAt AtmA meM rAgAdi bhAvoM kI utpatti honA hiMsA aura nizcaya se unakI utpatti na honA hI ahiMsA hai / yahI jinAgama kA sAra hai| hiMsA ko do bhAgoM meM bAMTA jAtA hai- dravyahiMsA aura bhAva hiMsA / udyogI hiMsA, ArambhI hiMsA, saMkalpI hiMsA aura virodhI hiMsA ye cAra bheda bhI hiMsA ke hI haiN| ahiMsA kA vAstavika pariNAma Atmazuddhi hai tathA jisakI AtmA svayaM meM zuddha va nirmala nahIM hai, vaha dUsaroM ko kaise zuddha kara sakatA hai| isa prakAra ahiMsA kA svarUpa batAkara zramaNAcAryoM ne samasta jIvoM ke kalyANa kA upadeza diyA hai| aparigraha - asaMgraha - ahiMsaka AcaraNa manuSya meM vizAla loka cetanA ko jAgRta karatA hai / isa AcaraNa ke phala svarUpa asaMgraha kI bhAvanA kA udaya hotA hai / vyaktigata sukha kA adhikatama tyAga mAnava meM jAgRta hotA hai / yaha tyAga bAhya asaMgraha hai aura Antarika, sAMsArika icchAoM kA tyAga Antarika asaMgraha hai / mahAvIra ke 1 yuga meM dharma ke nAma para paNDe pujArI adhikatara saMgraha vRtti ke AdI ho cuke the / mahAvIra ne svayaM ahiMsaka aura aparigrahI banakara rAjya sukha tyAgakara janatA ke samakSa udAharaNa prastuta kiyA / " yaha saMsAra se ghRNA karake nahIM kiyA apitu jIvana kI pUrNatA, vAstavikatA aura vizva ke aikya ko khojane ke lie yaha mArga apanAyA / ' 1911 anekAnta - bhAratIya saMskRti ko zramaNa saMskRti kI tIsarI dena vicAra ke kSetra se sambaddha hai| yaha pahale spaSTa kiyA jA cukA hai ki jaina amnAya kI samasta AcAra prakriyA ahiMsA mUlaka hai aura vicAra paddhati anekAntAtmaka / ataH ahiMsA aura aparigraha jainAcAra kI AdhAra bhUmi hai aura anekAnta tathA syAdvAda vicAra patha ke prakAza stambha / jaina darzana meM do zabda pracalita haiM- 1. anekAnta, 2. syAdvAda / anekAnta dvArA vastu kI aneka rUpAtmaka aura guNAtmaka sattA kA bodha hotA hai, vastu kI sthiti samajha meM A hai, ataH yaha vastu yA viSaya bodha kI vyavasthA hai / syAdvAda dvArA vastu kI anekavidha sattA kA kathana kiyA jAtA hai| jaina darzana ke anusAra pratyeka AtmA kI svataMtra sattA hai, evaM pratyeka prANI apane bhAgya kA nirmAtA hai ataH svatantra hai, isalie usakI svataMtratA kA apaharaNa nahIM honA caahie| pratyeka jIva sAdhanA ke dvArA sarvocca pada prApta kara sakatA hai / yahI samajha evaM dRSTi anekAnta dRSTi hai / anekAnta ko samajha kara hI hama AtmasAkSAtkAra kI prakriyA evaM tattvajJAna kI prApti kara sakate haiM / jinake vicAroM meM anekAnta aura vANI meM syAdvAda hotA hai, unheM jagata meM koI duHkhI nahI kara sakatA tathA unakA kalyANa nizcita hotA hai| 56 tulasI prajJA aMka 131
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________________ chaha dravya - jaina darzanAnusAra, samasta carAcara jagata kA svarUpa chaha dravyoM ke dvArA samajha sakate haiN| ye chahoM dravya jIva, pudRgala, dharma, adharma, AkAza aura kAla haiN| inameM eka mAtra pudgala rUpI dravya hai| zeSa pA~ca 'arUpI' dravya hai| ataH samasta jagata jIva-pudgala yA rUpI aura arUpI ina do bhAgoM meM baMTA huA hai| inhIM chahoM dravyoM ke samUha ko vizva kahate haiM arthAt chaha dravyoM se pRthaka saMsAra kucha bhI nahIM hai| jaina darzanAnusAra chahoM dravya svataMtra haiM tathA apane-apane astitva ko kAyama rakhate haiM, ata: saMyoga hI saMsAra hai, jagata ko banAne vAlA anya koI nahIM hai, isase saMsAra kI anAdi-anantatA siddha hotI hai| sAta tattva - "jIvAjIvAzrabandhasaMvaranirjarAmokSAstattvam"13 arthAt jIva, ajIva, Azrava, baMdha, saMvara, nirjarA aura mokSa- ye sAta tattva haiN| jIva jaba mohavazAt ajIva ke prati Asakti bhAva karatA hai to moha se karmoM kA Agamana hotA hai, use Azrava kahate haiN| Azrava se baMdha tathA jJAna ke bala se AtmA meM zuddhi kI vRddhi hone se navIna karmoM kA AnA ruka jAnA saMvara, pUrvabaddha karmoM kA AtmA se pRthak honA nirjarA aura AtmA meM se sampUrNa karmoM kA alaga honA hI mokSa hai| yahI jIvana mukti kI prakriyA hai| karmasiddhAnta - samasta bhAratIya darzana paramparA ko jaina paramparA aura saMskRti kA sabase bar3A yogadAna karma vyavasthA hai| jaina dharmAnusAra evaM vaidika paramparA meM karmoM ko hI sukha-duHkha kA kAraNa kahA gayA hai parantu jaina paramparA meM karmoM ko pudgala hI kahA gayA hai| ye AThoM karma jJAnAvaraNa, darzanAvaraNa, mohanIya, antarAya, vedanIya, Ayu, nAma aura gotra ghAti-adyAti ke bheda se do prakAra ke haiN| prAraMbha ke cAra jIvoM ke anujIvoM guNoM kA sarvaghAta karane vAle hone se ghAti tathA zeSa cAra AMzika yA kiMcita ghAta karane vAle hone se aghAti kahalAte haiN| inhIM karmoM kA saMyoga saMsAra aura viyoga hI mokSa hai|" sAMskRtika yogadAna - bhAratIya paramparA meM parva evaM tyohAroM kA vizeSa mahattva hai| parvo ke dvArA hI samAja apanI saMskRti ko punarjIvita karatA hai tathA apanI saMskRti ke astittva ko banAe rakhatA hai| paryoM athavA tyohAroM kI carcA sAmane Ate hI pratyeka jana sAmAnya ke mana meM harSollAsa chA jAtA hai tathA svAdalolupa to SaTrasa mizrita bhojana kI kAmanA kara tyohAroM ko mauja-mastI se manAne kI kalpanA meM laga jAte haiM, parantu ina sabase viparIta jaina parva saMyama kI sAdhanA, tapa evaM tyAga kI ArAdhanA ke sUcaka hote haiN| kAraNa sabhI jaina parva tyAga-tapasyA evaM mokSa prApti se saMbaMdhita haiM, ataH pratyeka jaina zrAvaka sabhI paryoM ko yAni mahAvIra jayantI, akSaya tRtIyA zrutapaMcamI, rakSA bandhana, mahAparva paryuSaNa parva aura dIpAvalI ko saMyama pUrvaka AtmazAMti kI prApti hetu manAtA hai| kalA viSayaka yogadAna - bhArata ke sAMskRtika itihAsa ko bhalI-bhAMti Alokita karane vAlI AdhAra bhUta sAmagrI meM sAhitya ke atirikta purAtattva kA apanA viziSTa tulasI prajJA aprela- jUna, 2006 - - 57
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________________ sthAna hai| itihAsa-nirmANa kI dRSTi se purAtattva viSayaka sAmagrI kA sarvAdhika mahattva hai / yaha sAmagrI apane Apa meM eka prAmANika itihAsa hai / isake dvArA aneka sandehoM, vivAdoM tathA bhramoM kA nirAkaraNa hokara itihAsakAroM ko nirvivAda dRSTi prApta hotI hai / itihAsakAra ke samakSa pratipAdya viSaya aura usase sambaddha vibhinna ghaTanAoM kI satyatA nirUpita karane ke lie pramANa rUpa meM jo tathya vartamAna rahate haiM unhIM ko purAtattva ke nAma se kahA gayA hai| zramaNa paramparA ke antargata zramaNAnuyAyiyoM ne tatkAlIna dhArmika evaM sAmAjika paristhitiyoM ko punarjIvita rakhane ke lie abhilekha, zilAlekha, stambhalekha, mUrtilekha, stUpalekha, guphAlekhAdi lekhoM kA nirmANa karavAyA, jisase tAtkAlIna paristhitiyoM kA spaSTa jJAna adyApi vartamAna banA huA hai| isa prakAra zramaNa paramparA kA sAMskRtika kalAtmaka dRSTi se yogadAna akathanIya hai / sAmAjika yogadAna - zramaNa paramparA ne bhAratIya saMskRti ke sAtha-sAtha samAja kI buniyAda ko bhI surakSita rakhA, use anekAneka matavAda, paMthavAda, jAtivAda aura UMca-nIca se pare mAnava mAtra kahA tathA sabhI AtmAoM ko samAnatA kA upadeza diyaa| zramaNa paramparA meM jAtivAda bheda-bhAvoM ko adyatana prazraya nahIM mila sakA, kAraNa zramaNa paramparA ne hamezA 'manuSya janma se nahIM, karma se mahAn banatA hai' isa tathya ko svIkArA tathA sabhI AtmAaiM samAna haiM, koI choTA-bar3A nahIM hotaa| isa prakAra kA upedaza diyA, jisase UMca-nIca kA vyavahAra lupta prAyaH rahA / tIrthaMkara AdinAtha ( RSabha deva ) se lekara mahAvIra paryanta sabhI tIrthaMkara jAti se jaina nahIM the, adhikatara kSatriya parantu jinendra deva ke upAsaka evaM mArgAnuyAyI hone ke kAraNa unhoMne svayaM jitendriyapanA prApta kiyA tathA bhagavAna bane / zramaNa paramparA ne prAraMbha se hI vaidika paramparA meM vidyamAna karmakANDoM, aMdhavizvAsoM kA virodha kiyaa| yajJa evaM yajJa se hone vAlI hiMsA ke viparIta ahiMsA kA pracAra kiyA tathA zrAvakoM ko aSTamUlaguNa evaM chaha Avazyaka pAlana karane kA upadeza diyA jisase samAja meM vidyamAna kurItiyoM ko mAnane vAle vaidikoM ko socane para majabUra honA par3A aura isI kAraNa vaidikoM ne zramaNoM kA nAstika kahakara virodha kiyA / hiMsA, jhUTha, corI, kuzIla aura parigraha tathA mAMsa, madya (zarAba) aura madhu (zahada), ina AThoM ke tyAga rUpa aSTamUla guNa pAlana karane se samAja meM ahiMsA evaM sadAcAra kA vAtAvaraNa banA aura samAnatA kA pATha suna sabhI jIva ekatA ke sUtra meM baMdhe, jisase sAmAjika ekatA paripakva huii| sAtha hI samAja meM naitikatA kA vikAsa bhI huA / devapUjA, guru upAsanA, svAdhyAya, saMyama, tapa aura dAna- ina chaha karmoM ke pAlana se tulasI prajJA aMka 131 58
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________________ pratyeka jIva meM saMyama evaM sadAcAra sahaja hI utpanna huA tathA AtmasaMyama evaM bhedabhAva se rahita vyakti meM acche saMskAra kA honA sahaja hI hai aura yahI naitikatA hai| isa prakAra zramaNa paramparA meM AtmahitakArI upadeza kA prAdurbhAva hotA rahA jisase samAnatA evaM svataMtratA ke sAtha sAmAjika ekatA kI vRddhi hotI rahI hai| sAhityika yogadAna - kisI bhI deza athavA saMskRti ke vikAsa meM sAhitya kA mahattvapUrNa yogadAna hai| sAhitya samAja kA darpaNa hotA hai, jisameM samAja kI sabhI choTIbar3I khUbiyoM evaM kamiyAM parilakSita hotI haiN| sAhitya se samAja meM vyApta sAmAjikatA, rItirivAja, saMskRti evaM kalA kA spaSTa jJAna prApta kiyA jA sakatA hai| hamArI prAcIna sabhyatA kA jJAna hameM sAhitya ke dvArA hI prApta hotA hai| purAkAla meM zilAlekha, stambha lekha, stUpa evaM guphAlekhAdi bhI sAhitya ke vikalpa ke rUpa meM hI nirmita kiye gaye, inake dvArA hameM tAtkAlIna sAmAjika, dhArmika, rAjanaitika aura sAMskRtika sthiti kA jJAna sahaja hI ho jAtA hai| zramaNa paramparA meM jaina evaM bauddha donoM ne vipula mAtrA meM sAhitya sRjana kiyA, jisa kAraNa adyApi sAhitya kA lAbha samAja ko prApta ho rahA hai| jainAcAryoM meM sarvaprathama gaNadhara deva ko bhagavAna kI divyadhvani ke maMthana evaM sRjana kA zreya prApta hotA hai| prApta jaina Agama ke sRjana meM dharasenAcArya, kundakundAcArya, umAsvAti Adi se lekara adyApi jaina zramaNa apanI lekhanI dvArA bhAratIya saMskRti ko pariSkRta kara rahe haiN| purANoM meM varNita dvIpa, samudra, parvata, rAjya evaM samAja kA varNana, tAtkAlIna paristhiti kA jJAna hameM sAhitya dvArA hI hotA hai| zramaNa paramparA meM Agamika, AdhyAtmika, aitihAsika, sAMskRtika evaM AcAra pramukha sabhI prakAra ke sAhitya kA sRjana huaa| isa prakAra prANI mAtra ke kalyANa kI bAta varNita kara evaM bhAratIya saMskRti ko punarjIvita kara zramaNoM ne amUlya yogadAna diyA hai| bhASA viSayaka yogadAna - vaidika kAla meM veda evaM purANoM kI bhASA prAkRta evaM saMskRta thI tathA bauddhoM kI bhASA bhI saMskRta ke sAtha mukhya rUpa se pAlI hone ke kAraNa unake dvArA pradatta upadeza jana-sAmAnya meM pracalita nahIM ho ske| yadyapi jaina zramaNoM kI bhASA mUlata: prAkRta thI tathApi saMskRta ke sAtha-sAtha anya loka bhASA yathA mAgadhI, ardhamAgadhI, saurasenI Adi jana sAmAnya kI bhASA meM arthAt lokabhASA meM upadeza dene ke kAraNa zramaNoM dvArA pradatta upadeza jana-jana taka pahuMcA jisakA sIdhA asara unake Atmaparivartana se parilakSita hotA hai| bhASA mAdhyama ko adhika mahattva na dene ke kAraNa arthAt sampreSaNa kI apekSA sampreSita ko adhika mahattva dene ke kAraNa zramaNopadeza janajana taka pahuMcA jo loka kalyANakArI thaa| upasaMhAra - jaina-dharma kA sabase mahattvapUrNa yogadAna hai- cintana meM audaary| jaina tulasI prajJA aprela- jUna, 2006 - - 59
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________________ 1 manISiyoM ne apane samakAlIna vicArakoM ko binA kisI TakarAva ke samajhane kA saphala prayatna kiyA / durAgraha ko to unhoMne jaise apane zabdakoza se hI haTA diyA / anekAnta aura syAdvAda jaise sRjana dharmI zabdoM ko samajhane kA prayatna jaba hama karate haiM taba yaha tathya bilkula spaSTa ho jAtA hai / anekAnta dRSTi se vastu bahuAyAmI hai aura syAdvAda ke anusAra usakA sampUrNa kathana eka hI samaya meM saMbhava nahIM hai| isa prakAra zramaNa paramparA ke vividha AyAmoM kA varNana karake bhAratIya saMskRti kI hara vidhA meM apanA mahattvapUrNa yogadAna diyA hai| saMdarbha grantha : 1. The Training and refinement of mind tastes and manners the cendition and bing thus trained and refined, the intellectual siele of cuttivation, the aequclinting ourselves with the best that has been knewn and ride in the world. 2. I. To a dorm, grace, decorate, II. To refine, Polish, III. To consecrate by repeating mantras, IV. To Pulify, V. To cultivate, educate, train, VI. Makeready, VII. To Cook food, VIII. To collect etc. 3. 4. 5. 6. 7. 8. 9. 10. puruSArtha siddhayupAya : AcArya amRtacanda 07 11. zAntArAma lAbhacaMda deva : DaoN. gulAbarAya - bhAratIya saMskRti kI rUparekhA pR. 01 kalyANa - hindu saMskRti aMka / de. I. TAIlara, primiTiva kalcara, bhAga 01 de. e. ela krebara, enthrApAlAMgI / ensAiklopIDiyA Apha da sozala sAyanseja / DaoN. ravIndra kumAra jaina - kavivara banArasIdAsa : jIvanI aura kRtittva | ahiMsA tattva darzana : muni zrI nathamala (AcArya mahAprajJa) 60 12. rUpiNa: pudgalAH / tatvArtha sUtra 5/4 AcArya umAsvAmI / 13. vahI, AcArya umAsvAmI, 1/04 zodhArthI - jaina vidyA evaM tulanAtmaka dharma tathA darzana vibhAga jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanU~ - 341 306 (rAjasthAna) tulasI prajJA aMka 131
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________________ "gA~dhI evaM mArksa : eka vizleSaNa" oma kaMvara rAThaur3a __ hara cintaka yA vicAraka apane yuga kI upaja hotA hai| pratyeka yuga jo itihAsa ke pariveza meM baMdhA hotA hai, apanI kucha samasyAe~ rakhatA hai| usa yuga aura samAja ke loga ina samasyAoM ke sAtha jUjhate haiN| kucha samasyAe~ aisI hotI haiM jinakA nidAna apane yuga meM hI ho jAtA hai lekina kucha samasyAe~ aisI hotI haiM jo apane yuga meM AMzika rUpa se hala hone ke bAda samasyAoM kI eka nayI phasala hI paidA kara detI hai| hara yuga kA itihAsa apanI samasyAoM ke sAtha isa taraha karavaTeM letA rahatA hai jo ina samasyAoM, cunautiyoM aura trAsadI kA vizleSaNa kara sake, vahI cintaka hai| isa taraha yuga dara yuga samasyAoM kA silasilA calatA rahatA hai aura vicArakoM kI vIthikA sajatI rahatI hai| ina vicArakoM meM kucha vicAraka aise hote haiN| jinakI prAMsagikatA apane yuga kI sImita avadhi ke lie hotI hai lekina kucha vicArakoM kI prAMsagikatA kaI yugoM taka banI rahatI hai| aise vicAraka sanAtana vicAraka bana jAte haiN| saMsAra ke jIvana-darzana ko prabhAvita karane vAle mahAn puruSoM meM gA~dhI evaM mArksa donoM kA bahuta hI U~cA sthAna hai| donoM ne hI manuSya ke sAmAjika jIvana ko gaharAI taka prabhAvita kiyA hai| donoM ne hI manuSya kI jIvana kI viSamatA, garIbI aura zoSaNa se mukta karAne kA prayatna kiyaa| donoM hI satyaniSThA ke dhanI the| gA~dhIjI ne jIvana bhara vyAvahArika rUpa meM satya ke Adarza ko pratiSThita karane kA prayatna kiyA hai| unhoMne zoSaNa aura atyAcAra ke viruddha saMgharSa karate-karate jIvana darzana ko nikhArA hai| gA~dhIjI ne yathA sambhava apane ko vAda-vivAdoM evaM jhagar3oM se dUra rakhA aura yuga-yuga se anubhUta satyoM ko vartamAna ke saMdarbha meM rakhakara unake vyAvahArika pakSa para bala diyaa| yaha tulasI prajJA aprela- jUna, 2006 - - 61
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________________ Azcarya kI bAta hai ki unhoMne yuga-yuga se paricita aura anubhUta satya ko usa prakAra sAmane rakhA ki karor3oM dIna-hIna, zoSita, apamAnita janatA adbhuta zakti ke sAtha jAga uThI aura saMsAra ke sabase zakti sAmrAjya ke viruddha sira uThAkara khar3I ho gii| mahAtmA gA~dhI eka aise saMta the, jo vizva sambandhI mAmaloM meM sakriya the| ve eka aise dharmaparAyaNa vyakti the, jinhoMne sabhI dharmoM kA samAna rUpa se sammAna karanA sikhlaayaa| unake pAsa koI sampatti nahIM thii| unakI saMpatti thI to vaha pyAra jo unhoMne janatA ko diyA thA aura jo unhoMne usase pAyA thaa| eka sAmrAjya ke viruddha apanI lar3AI ke daurAna bhI ve dIna-hIna logoM kI ciMtAoM aura duHkha-takalIphoM meM sAjhedArI karane kA samaya nikAla lete the| rASTrIya tathA antarrASTrIya kSetra meM unake bahumukhI yogadAna ke saMdarbha meM vibhinna TIkAkAroM ne unakI vividha prakAra se sahAranA kI hai| unhoMne unheM udAravAdI, rAjanaitika, dArzanika, ahiMsaka virodha kI rAjanIti ke praNetA, ahiMsaka sAmAjika ekIkaraNa kI rAjanItika ke dArzanika, paramotkRSTa, rAjanaitika AMdolanakarttA, jIvana kalA-nATakakAra, saMto meM rAjanItijJa tathA rAjanItijJoM meM saMta, rAjanaitika, baniyA, mahAn samAja-sudhAraka, hindU-muslima tatha brAhmaNa-zUdra ekatA ke pratIka, mahilA-uddhAra ke AdarzavAdI-karmayogI, apane samaya ke mahAnatama patrakAra tathA rAmamohanarAya jaise apane yazasvI pUrvajoM ke stara ke pUrva va pazcima tathA paramparA va AdhunikatA ke sAmaMjasyakarmA jaisI upAdhiyoM se unake abhUtapUrva yogadAna ko sarAhA hai| ___ gA~dhI ne kahA thA ki jIvana eka preraNA hai| isakA lakSya pUrNatA ke lie prayAsazIla rahanA hai, jo Atmopalabdhi se hI sambhava hai| gA~dhI jI ke sambandha meM romyA~ rolA~ kA kathana hai- gA~dhI jI ke kriyAkalApa ko samajhane ke lie yaha hRdayaMgama kara lenA cAhie ki unakA siddhAnta eka vRhat bhavana ke sadRza hai jisameM do bhinna-bhinna maMjileM haiN| nIce Thosa AdhAra hai dharma kI mUla bhitti| yaha rAjanItika evaM sAmAjika Andolana para gA~dhI ke anusAra sadA jAgarUka evaM caukannI janatA hI zoSaNa kA virodha kara sakatI hai| gA~dhI jI ne pUMjIpati varga aura karor3oM bhUkhoM ke bIca kI caur3I khAI ko khatma karane ke uddezya se "nikSipta-sampatti kA nirUpaNa kiyA jisake antargata yadi kisI AdamI ke pAsa jitanA use cAhie usase jyAdA dhana yA sampatti ho, to use apanI atirikta dhanasampatti kA saMrakSaka banA diyA jAe aura isa sampatti ke upabhoktA kA adhikAra una sabhI ko hai jise usakI AvazyakatA ho / yadi koI TrasTI TrasTa ke kArobAra meM gaphalata kare to usake sAtha asahayoga Andolana kiyA jaae| isake lie unhoMne "hRdaya 62 - - tulasI prajJA aMka 131
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________________ parivartana" kI prakriyA para jora diyaa| jisameM pUMjIpatiyoM meM "dAna-vRtti", "tyAga vRtti" tathA nirodha vRtti kA saMcAra ho| isa prakAra gA~dhI ke Arthika yojanAoM kA vRhad rUpa sarvodaya hai jisakA artha hai sabakA udaya aura sabakA vikaas| ___mArksa ke prati bhI Aja kI zoSita janatA kRtajJa hai, kyoMki unhoMne Adhunika yuga ko zoSaNa mukta karane ke lie eka mahAn jIvana darzana diyA hai|' gA~dhIvAda aura mArksavAdI adhikAMzataH pUMjIvAdI vyavasthA aura audyogika sabhyatA kI niSThara tathA amAnavIya satyAtmakatA ke virodhI ke rUpa meM astitva meM aae| varga-saMgharSa kA siddhAnta mArksavAda ke buniyAdI siddhAntoM meM se eka hai| kArla mArksa eka dArzanika hone ke atirikta apane samaya kA jAnA-mAnA arthazAstrI bhI thaa| usane pUMjIvAdI arthavyavasthA kA gaMbhIra adhyayana kiyA aura apane "kaipiTala" nAmaka graMtha meM pUMjIvAdI samAja kI arthavyavasthA kA vistRta evaM sUkSma adhyayana prastuta kiyaa|2 mArksavAdI darzana eka bhautikavAdI darzana hai jo mAnava-gati vidhiyoM se lekara prakRti ke samagra kAryakalApoM kI parakha aura samajha ke lie dvandvAtmaka paddhati ko AdhAra mAnakara calatA hai| mArksa mAnavatA kA sabase bar3A pujArI hote hue bhI ve khyAlI ghor3e nahIM daur3Ate, ve kAlpanika jagata meM svacchaMda vicaraNa karanA paMsada nahIM krte| ve isa duniyA kI Thosa hakIkata ko hI apane anusaMdhAna kA AdhAra banAte the| unakI zikSA hai ki aitihAsika vikAsa ke krama ko samajhane kI kuMjI samAja meM hai| manuSya sAmAjika hai| saMsAra se bAhara usakA astitva nahIM hai| yaha kahA jA sakatA hai ki jaba-jaba samAja tarakkI karatA hai, eka maMjila se dUsarI maMjila para jAtA rahatA hai taba-taba vicAra praNAliyoM kI dizA pradhAnata: usa samaya ke Arthika racanA ke dvArA nirdhArita hotI rahatI hai| mArksa ne batalAyA ki kisI vizeSa paristhiti meM vizeSa prakAra ke naye siddhAntoM kA pratipAdana karane vAle mahApuruSa svayaM badalI huI paristhitiyoM ke pariNAma hote haiM aura unakA siddhAnta bhI samAja meM isalie svIkAra kiyA jAtA hai ki vaha nayI paristhitiyoM ke anukUla hI hotA hai| mArksa kA hRdaya itanA vizAla aura komala thA ki auroM kI apekSA mAnava samAja ke sAdhAraNa se sAdhAraNa duHkha bhI usako jyAdA prabhAvita karate the| jisa prakAra bhUkampa mApaka bhaya pRthvI ke sUkSma se sUkSma kalpanA kA hisAba rakhatA hai usI taraha mArksa manuSya ke sAdhAraNa kaSTa kA hisAba rakhate the| samAja ke isa anyAya ko vaha sahana nahIM kara sakate the ki eka varga ke loga sampanna aura susaMskRta hoM aura dUsare gulAmoM kI taraha rAtadina mehanata karane para bhI jindagI kI sAdhAraNa AvazyakatAoM se vaMcita raha jaaye| tulasI prajJA aprela- jUna, 2006 - -63
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________________ mArksa sarvopari krAntikArI the| jIvana meM unakA asalI uddezya kisI na kisI taraha pUMjIvAdI samAja aura usase paidA hone vAlI rAjakIya saMsthAoM ke dhvaMsa meM yogadAna karanA thaa| saMgharSa karanA unakA guNa thaa| unhoMne aisA joza, aisI lagana aura saphalatA ke sAtha saMgharSa kiyA jisakA mukAbalA nahIM hai| unhoMne mahAn antarrASTrIya majadUra saMgha kI sthApanA kI thii| yaha itanI bar3I upalabdhi thI ki isa saMgaThana kA saMsthApaka cAhe usane kucha bhI aura na kiyA ho, usa para ucita hI garva kara sakatA thaa| mArksa va gA~dhI donoM hI pratibhAsampanna vyakti the aura mAnava jAti ke lie krAntikArI mahattva ke AndolanoM ke sUtradhAra the| donoM hI zoSita janatA ke lie AzA kI kiraNa the| yadi mArksavAda sampUrNa vizva ke lie AzA kI kiraNa thA to hameM yaha bhI nahIM bhUlanA cAhie ki bahuta se rASTroM ne gA~dhI ke sphUrtidAyaka netRtva meM sAmrAjyavAda aura upanivezavAda kI ber3iyoM ko tor3a pheNkaa| vastutaH gA~dhIjI eziyA aura aphrIkA ke punarutthAnazIla mAnavoddhAraka AndolanoM ke jyoti prarvataka the| gA~dhI tathA mArksavAdI donoM hI apane etad viSaya vizva darzana ko pUMjIvAdI samAja kI saMskRti aura sabhyatA ke lie ekamAtra vAMchita vikalpa ke rUpa meM svIkAra karate haiN| yugasudhAravAdI prakRti se sampanna hone ke kAraNa ina donoM darzanoM meM se kisI eka ke cunAva kA kArya ApAtataH kaThina hai| phira bhI hameM ina donoM kI tulanAtmaka dRSTi ko samajhane ke lie nimnalikhita binduoM kA adhyayana karanA hogA tAki yaha spaSTa ho sake ki kahA~-kahA~ ina donoM ke vicAroM meM samAnatA va asamAnatA hai| sAmAjika udvikAsa - mArksa kI sAmAjika udvikAsa kI Arthika vyAkhyA ke samAna gA~dhI ne bhI mAnava itihAsa kI apanI viziSTa vyAkhyA kI hai| gAMdhI ke anusAra saMgharSa svayaM hI eka manovaijJAnika ghaTanA hai| mAnava itihAsa kI vyAkhyA meM isa manovaijJAnika ghaTanA kI upekSA nahIM kI jA sktii| gA~dhI jI ke anusAra Arthika kArakoM ke atirikta bhI anya kaI kAraka sAmAjika dazAoM ke nirdhAraNa meM yoga dete haiN| isa dRSTi se gA~dhI jI mArksa kI usa vicAradhArA se sahamata pratIta nahIM hote jisase unake samAnatA sAmAjika udvikAsa kA kAraNa kevala Arthika kArakoM ko mAnA hai| mArksa ne isa bhA~ti apane siddhAnta meM manuSya kI sarvathA upekSA kara dI hai| gA~dhIjI ne batAyA hai ki mArksa ne apane siddhAnta meM Arthika zaktiyoM para atyadhika kendrita ho jAne ke kAraNa anArthika zaktiyoM para dhyAna hI nahIM diyA jabaki anya zaktiyAM bhI sAmAjika udvikAsa meM mahattvapUrNa hotI haiN| isa dRSTi se usane satya, ahiMsA, naitika va sAmAjika niyantraNa ke tatvoM ko uttaradAyI batAyA hai| 64 - - tulasI prajJA aMka 131
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________________ sAdhanA-sAdhya - Adarza -samAja kI prApti ke lie gA~dhI ahiMsAtmaka upAyoM ke prayoga ke sambandha meM kRta saMkalpa haiN| isa dRr3hatA kA AdhAra gA~dhIvAdI adhyAtma-darzana aura AcAra zAstra meM prApta hotA hai| jahA~ sAdhana aura sAdhya anyonyAzrita hai, vahIM mArksavAdI dRSTikoNa yaha aucitya siddha karate haiM ki sAdhya aura sAdhana paraspara parivartanIya pada hai aura sAdhya kA udaya sAdhana se hotA hai| jisa prakAra vRkSa kA udaya bIja se hotA hai| sAdhana aura sAdhya ke madhya kA ThIka vaisA hI anulaMghanIya sambandha hai, jaisA bIja aura vRkSa ke mdhy| unheM eka-dUsare se alaga nahIM kiyA jA sakatA hai| bure sAdhana dvArA acche sAdhya kI prApti kabhI nahIM ho sktii| zoSaNa aura utpIr3ana se mukta gA~dhIvAdI ahiMsAtmaka samAja jaise sAhasa kI prApti ke lie sAdhana bhI ahiMsaka hone caahie| gAMdhI ne kahA thA- janasamUha kA prajAtaMtra yA svarAjya asatyapUrNa aura hiMsAtmaka upAyoM ke mAdhyama se kabhI nahIM A sakatA, kyoMki unake prayoga kA svAbhAvika pariNAma hogA sampUrNa vipadA kI pratinidhiyoM ke damana yA dhvaMsa dvArA samApta krnaa| isase vaiyaktika svatantratA utpanna nahIM hogii| gA~dhIjI kA sAdhana ke prati unakA vizeSa Agraha gItA ke niSkAma karma ke Adarza se udbhUta huA hai|" ve mArksavAda ke isa AdhArabhUta tatva ko svIkAra karate haiM ki mAtra karma ke dvArA hI AsthA kI parIkSA ho sakatI hai| lekina aitihAsikatA kI rakSA ke lie mArksa meM jisakI bali de dI usa anubhavamUlaka niyantraNa AdhAra mUlaka AdhAra ko prastuta karane ke kAraNa gAMdhI mArksa se eka paga Age haiN| jahA~ mArksa ne viSaya vastu kA sUtrapAta kiyA hai aura saMgharSoM ke svarUpa aura unakI dizA kA pahale hI nirdhAraNa kara liyA hai vahA~ gAMdhI kA isa bAta para Agraha hai ki prakriyA aura paddhati kA ucita honA Avazyaka hai| gA~dhI ke lie usa paddhati kA artha vaha ahiMsAtmaka paddhati hai, jo sAmAjika matabhedoM ko dUra karatI hai aura sambandhoM ko racanAtmaka tathA zAntipUrva ThaMga se saMcAlita karatI hai| unake anusAra sAdhana aura sAdhya ke bIca koI dvaita nahIM hai| donoM hI samAna rUpa se zAzvata prakriyA hai| Arthika samAnatA - mArksavAdI vicAraka samatA lAne ke lie pUMjIpatiyoM ke prati pratizodha kA bhAva rakhate haiN| gA~dhI pUMjIpati ke prati na to IrSyA rakhate haiM aura nA hI pratizodha kA bhAva rakhate haiN| ve kevala pUMjIvAdI vyavasthA kA unmUlana karanA cAhate haiN| mArksavAdiyoM kA yaha tulasI prajJA aprela- jUna, 2006 - 65
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________________ vizvAsa hai ki kendrita utpAdana aura vitaraNa kI vyavasthA se Arthika viSamatA miTAI jA sakatI hai aura gAMdhI kA yaha vizvAsa hai ki vikendrita utpAdana kI vyavasthA se hI Arthika viSamatA miTAI jA sakatI hai| kendrIkaraNa ke mUla meM hI hiMsA baiThI huI hai jisakA vIbhatsa rUpa Aja hama duniyA ke audyogika rAjyoM meM dekha rahe haiN| gA~dhI pUMjIvAdI vyavasthA ko badalane ke lie zramikoM meM ahiMsaka-asahayoga kA prazikSaNa denA cAhate haiM jisameM zramika apanI hI zakti kA vikAsa kara paristhiti meM anukUla parivartana le Ate haiM, gA~dhI TrasTIzipa ke siddhAnta ke dvArA Aya kA samAna vitaraNa karanA cAhate haiN| ve to vakIla, DaoNkTara, hAtha-kArIgara aura mehatara-sabake samAna vetana kI bAta karate haiN| gA~dhI kA siddhAnta samAjavAdiyoM ke siddhAnta kI tulanA meM kAphI dUradarzitApUrNa aura vyAvahArika hai| varga-zuddhi aura sAmAjika sAmaMjasya kA Adarza mArksavAdI varga-saMgharSa ke siddhAnta ko gA~dhI agrAhya siddha karate haiN| ve samasta mAnava jAti ke sAmAnya hita kI bhAvanA se AraMbha karate haiM aura varga-saMgharSa kI dhAraNA ke sthAna para sAmAjika hita aura sAmaMjasya ke yatheSTa tarka saMgata siddhAnta kI pratiSThA karanA cAhate haiN| gA~dhI varga bheda ke sthAna para varga zuddhi ke himAyatI haiN| isakA uddezya balapUrvaka pUMjIpatiyoM kI sampatti kA haraNa na hokara, sampUrNa jana samudAya dvArA jAgarUka aura svacchaMda hokara sampatti kA sadupayoga hai| yaha Adarza zAntipUrNa sAmAjika punarnirmANa kI ora arthamukta sAmUhika naitika krAnti dvArA hI pUrNa ho sakatA hai| sAmAjika yojanA ke sambandha meM mArksa aura gA~dhI donoM hI sAmAjika samatA aura mAnava svatantratA ke Adarza ko svIkAra karate haiN| lekina isakI pUrti ke lie apanAe gae donoM dRSTikoNa meM paryApta antara hai| mArksa krAntikArI parivartanoM ke lie yadi Avazyaka ho to hiMsA para jora dete haiM, jabaki gA~dhI kA vizvAsa hai ki vargahIna samAja kI sthApanA prema aura ahiMsA kI gatyAtmaka rUpAntaraNa zakti dvArA kI jA sakatI hai| dharma aura naitikatA - gAMdhI ke lie dharma aura nItizAstra itanI ghaniSThatA se paraspara sambaddha hai ki karIba-karIba paraspara parivartanIya zabda bana jAte haiN| unake anusAra dharma AdhArabhUta naitikatA kA caTTAnI tala hai| unhoMne kahA hai, "maiM Atma jJAna, Izvara se sAkSAtkAra aura mokSa cAhatA huuN| unakA vizvAsa hai ki sevA meM aura balidAna kA eka saccA dhArmika jIvana IzvarIya sRSTi sevA meM hai| vizva ke sabhI mahAn dharmo meM pAe jAne vAle samAna 66 - - tulasI prajJA aMka 131
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________________ AdhArabhUta naitika mUlyoM meM vizvAsa karate hue gA~dhI ne sabhI dharmoM kI AdhArabhUta ekatA kA pratipAdana kiyA hai| ve hindU dharma ko vyApaka artha meM mAnava jAti ke sabhI mahAn dharmoM jaise yahUdI, IsAI, islAma, pArasI dharma ko satya ke rUpa meM svIkAra karate haiN| gA~dhI vizva ke sabhI mahAn-dharmoM kI mUlabhUta zikSAoM meM vizvAsa karate the| isake viparIta mArksa sampUrNa madhyavargIya AcAra aura naitikatA vyavasthA ke sAtha hI sabhI madhyavargIya saMsthAoM ke vinAza para khar3e hue the, kyoMki unameM adhikAzaMtaH dhArmika vizvAsa para AdhArita anumati dvArA ghoSita the| ataH inakA vinAza karane ke lie dharma kA saMhAra karanA bhI unake lie anivArya ho gyaa| dvandvAtmaka bhautikatAdI hone ke kAraNa dhArmika bhAvanA ko unhoMne sAmAjika dena mAnA hai| "dharma janatA kI aphIma hai",24 mArksa kI yaha ukti dharma viSayaka sampUrNa mArksavAdI dRSTikoNa kI AdhAra zilA hai| mArksa ne sabhI Adhunika dharmoM, maThoM aura sabhI dharma saMsthAoM ko yaha madhyavargIya pratikriyA kA upakaraNa mAnA hai jo zoSaNa kA samarthana aura zramika varga ke lie sadaiva behozI kI davA kA kArya karate hai| dharma ke nAma para nirantara calate rahane vAle zoSaNa ke viruddha saMgharSa meM gAMdhI mArksa se pUrNata: sahamata hai| sahiSNutA kI bhAvanA, pArasparika prema, sArvabhaumika zAnti, sAmAjika nyAya aura vizva bandhutva sabhI dharmoM kA lakSya hotA hai| mArksavAda ne dharma ko asvIkAra karake vyakti ke acche aura saMyamita AcaraNa kI bahuta bar3I preraka zakti kA apaharaNa kara liyA hai| dharma ke saMzleSaNAtmaka pakSa se sambandhita gA~dhIvAdI dRSTikoNa mAnava jAti ke lie cira sthAI zakti ke mArga aura sarvodaya-bhaviSya kA Adarza samAja ke bhAtRtva meM mAnava ke mUla dharma kI udghoSaNA karatA hai| pU~jIvAda aura audyogika vyavasthA - ____ mArksa kA janma aura pAlana-poSaNa eka aise vargIya samAja meM huA jisakA pU~jIvAda apanI yadamAtyana nIti ke ativAdI chora taka pahuMca cukA thaa|shossnn, parAyApana, yuddhonmukhatA, mAMga aura pUrti ke niyama ke abhizApa ke kAraNa pUMjIvAda vyavasthA anapekSita bana gayI thii| vastuta: mArksa apane janmajAta antarvirodhoM ke kAraNa vinaSTa hone ke lie abhizapta pUMjIvAdI vyavasthA ke sarvanAza ke mahIsA hue haiN| gA~dhI mArksa kI bhAMti ve pUMjIvAdI vyavasthA se utpanna sAmAjika aura Arthika zoSaNa ke viruddha the| gA~dhI ne pAzcAtya sabhyatA ke hAsa aura patana kI bhaviSyavANI kI thii| kintu mAnava AtmA ke punarnavInIkaraNa kI zakti se unakA vizvAsa nahIM uThA thaa| tulasI prajJA aprela- jUna, 2006 - - 67
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________________ gA~dhI ne Adhunika sabhyatA ko eka daitya kahA hai jo bhAratIya saMskRti se naitika aura AdhyAtmika AcAra ko dhvasta karane ke lie apanI spArzikAe~ bhArata kI ora bar3hA rahA thaa| hindU svarAjya meM audyogika sabhyatA aura bar3hate hue pravidhi saMgatikaraNa, yaMtrIkaraNa zaharIkaraNa vyaktitva vihIna karaNa, paramAnavIkaraNa aura karmacAriyIkaraNa para prathama coTa kI hai| prakRti kI dAnazIlatA ke madhya unheM sAdagI ke jIvana kI talAza thii| ve socate the ki bhArata ke punarjIvana saMcaraNa kA artha usake gA~voM ko Arthika dRSTi se sampanna aura rAjanItika dRSTi se jAgarUka aura mAnasika dRSTi se satarka banAnA hai| carkhA arthAt svAyattazAsI grAma gaNataMtra aura buniyAdI zikSA, gA~dhIvAdI ahiMsAtmaka krAnti ke pratIka the| yaha Arthika samAnatA se yukta eka aisA rAjya thA, jisakI vizeSatA hara prakAra ke bala prayoga aura zoSaNa kI anupasthiti thii| unhoMne kahA thA ki thor3e se loga vipula sampadA se unmatta haiM aura sAmAnya jana ko paryApta bhojana taka nahIM mila paataa| vaiyaktika parivartana dvArA sAmAjika rUpAntaraNa - yadi mArksa pUMjI saMcayana aura usake phalasvarUpa hone vAle zoSaNa ke zatra the to gA~dhI bhI kisI prakAra ke saMcayana ke kama virodhI nahIM the| lekina donoM ne bhinna binduoM para jora diyA hai| gA~dhI ke lie prayAsa bindu vyakti thaa| unakA vizvAsa thA ki yadi vyakti apane ko parivartita kara le to samAja svayaM parivartita ho jaayegaa| unake lie pUMjI meM kisI prakAra kI burAI nahIM thii| vaha pUMjI aura zrama ke madhya eka hArdika gaThabandhana kA samarthana karate haiN| ___ dUsarI ora mArksa vyakti meM parivartana lAne ke lie sAmAjika tathA Arthika DhA~ce meM parivartanArtha atyadhika tallIna the| vyakti aura sAmAjika vyavasthA ke madhya antara ko svIkAra karate hue bhI mArksavAda vyakti ko sAmAjika sambandhoM kI dena mAnatA hai| isa sambandha meM gA~dhIvAdI paddhati, adhika vaijJAnika aura manovijJAna jo mAnava samAja kI kAyA palaTane ke lie the, pUrva zarta ke rUpa meM hRdaya parivartana para jora detI hai| isa manovaijJAnika vyavahAra ke binA koI bhI bAhya upakaraNa icchita pariNAma nahIM pradAna kara skegaa| yaMtra ke rUpa meM mAnava - ___audyogika bekArI yA audyogika ArakSita ke siddhAnta kI sthApanA karane vAle mArksa kI bhAMti gA~dhI bhI hara prakAra ke yaMtrIkaraNa ke virodha ke lie prerita hue, kyoMki isake dvArA bekAra sustI aura bauddhika niSkriyatA kI sRSTi huI hai| unakA virodha yaMtra jaisI 68 - - tulasI prajJA aMka 131
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________________ kisI vastu se nahIM, varan yaMtra ke lie vivekazUnya sanaka ke prati thaa| Avazyaka vastuoM kA utpAdana karane vAle mUla udyogoM ke rASTrIkaraNa kA unhoMne kahA thaa| mArksa ne bhI isa tathya kI ora saMketa kiyA hai ki jaba taka yaMtra ko manuSya ke dAsa ke rUpa meM prayukta nahIM kiyA jAyagA, taba taka pUMjIvAda kI asahya burAiyoM kA astitva kAyama rhegaa| gA~dhI kA zrama sambandhI dRSTikoNa mArksa se bahuta adhika bhinna hai| pUMjI aura zrama kI paraspara nirbharatA kI unakI dhAraNA, unake dhArmika dRSTikoNa aura samasta jIvana kI ekatA meM vizvAsa para AdhArita hai| gA~dhI ne usa dIna-hIna asahAyoM ko "daridranArAyaNa" kI saMjJA dI hai| isake viparIta zramika ko zAsita ke varga ke rUpa meM svIkAra karate hai? mArksa pUMjIpatiyoM ke nirmama zoSaNa ke prati zramika varga ko sAvadhAna karane ke lie "atirikta mUlya" ke siddhAnta kI sthApanA karate hai| yadyapi gA~dhI mArksa kI bhAMti hI utpAdana kI prakriyA meM zrama kI sarvoccatA ko svIkAra karate haiM, lekina zramika kI naitika svAdhInatA aura Avazyaka pratiSThA para adhika dhyAna dete haiN| gAMdhI kahate haiM ki zoSita hone se inakAra karake zramika yadi apanI pratiSThA ke Agraha para dRr3ha rahe to pUMjIvAda apanI pUrNa asahAyatA kI sthiti taka pahuMca jaayegaa| ataH ve isa niSkarSa para pahu~cate haiM ki "pUMjIvAda zrama kA dAsa hai, svAmI nhiiN| 15 varga saMgharSa aura krAnti - ____ mArksavAdiyoM ke anusAra aba taka vidyamAna samasta samAja kA itihAsa varga saMgharSa kA itihAsa hai / svAdhIna aura gulAma, kulIna aura akulIna, svAmI aura dAsa, seTha aura kamajora, eka zabda meM kaheM to utpIr3aka, nirantara eka dUsare ke viruddha kabhI prakaTa aura parIkSA rUpa se nirbAdha eka aise yuddha meM lage rahate haiM jisakA anta sadaiva yA to krAntikArI punargaThana meM hotA hai yA saMgharSarata vargoM ke sAmUhika vinAza meN| mArksa ke anusAra Arthika hita, varga kI pRSThabhUmi taiyAra karate haiN| yadyapi mArksa paryApta sAmAjika pratiSThA prApta aneka vargoM ko kevala do meM vibhAjita kiyA jA sakatA hai| eka to vaha jo utpAdana ke sAdhanoM kA niyamana karatA hai aura jo prabhAvI varga hotA hai tathA dUsarA jisakA zoSaNa kiyA jAtA hai jo nirdhana varga hai / " vargoM ke madhya pratidvandvitA anivArya hotI hai| ina antarvirodha ke mAdhyama se yA virodhiyoM ke saMgharSa ke mAdhyama meM vAda aura prativAda ke krama se pragati yA saMvAda upasthita hotA hai| sarvahArA kI antima vijaya kI aparihAryatA meM mArksavAdiyoM kA vizvAsa pracAra ke rUpa meM to ThIka ho sakatA hai kintu vijJAna ke rUpa meM yaha saMtoSajanaka nahIM haiN| tulasI prajJA aprela- jUna, 2006 - - 69
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________________ rAjanItika darzana gAMdhI aura mArksa donoM ke rAjya sambandhI dRSTikoNoM meM adbhuta sAmya hai| donoM ne rAjya kA virodha kiyA aura usake unmUlana kA prayAsa kiyA hai| yadyapi donoM ke AkramaNa kendrIya rahe ho| gA~dhI kI dRSTi meM yaha hiMsA ke saMkendrita aura suvyavasthita rUpa kA pratinidhitva karatA hai| isaliye gA~dhI jI ne rAjya kI zaktiyoM meM kisI bhI prakAra kI vRddhi ko sandeha kI dRSTi se dekhA hai, kyoMki isakA pariNAma zakti kA kendrIkaraNa aura isake phalasvarUpa usakA durupayoga hotA hai| gA~dhI kA kathana hai ki "vaha rAjya pUrNa aura ahiMsAtmaka hai jahA~ janatA kama se kama zAsita hotI hai|''30 isake viparIta mArksa rAjya ko vargadamana ke sAdhana ke rUpa meM svIkAra karate haiN| unake anusAra rAjya anivAryataH burAI hai, kyoMki vaha varga kI upaca hai| vargahIna samAja ke AvirbhAva ke sAtha hI rAjya purAvazeSoM ke saMgrahAlaya meM DAla diye jaayeNge| isa prakAra gA~dhI aura mArksa apane rAjanItika vicAroM kI dRSTi se arAjakatAvAdI kahe jA sakate haiN| ve donoM hI kisI rAjya saMpanna se viharita aura hara prakAra ke zoSaNa se mukta vargahIna samAja ke Adarza kI kalpanA karate haiN| gA~dhI ke anusAra pUrNa ahiMsA ke AdhAra para gaThita aura saMcAlita samAja hI zuddhatA arAjakatA hai| mArksa pahale madhyavargIya rAjya samApta karanA cAhate haiM aura phira usake sthAna para sarvahArA ke adhinAyakatva para AdhArita "artha-rAja" sthApita karanA cAhate haiN| mArksavAda ke antargata eka aisA arthapUrNa aura sarvagrAhI prajAtaMtra hogA, jo binA kisI vidveSa aura kar3avAhaTa se sabhI vaicArika matabhedoM ko bhUla pAne meM samartha hogaa| gA~dhI ke rAma rAjya kA Adarza eka aise samAja kI kalpanA karatA hai jisameM pratyeka vyakti satya ke nidezoM kA pAlana karatA hai aura apane antaHkaraNa kI AvAja se udghATita naitika niyama ke dvArA anuzAsita hotA hai| jaba loga satya aura sadguNa ke dvArA apane kAryoM kI ora prerita hoMge, to rAjya kI AvazyakatA hI nahIM raha jaayegii| vyakti unmukta tathA samatApUrNa jIvana vyatIta kreNge| yaha Adarza sarvodaya samAja asaMkhya svAyattazAsI, Atma nirbhara gAMvoM se mukta hogA, jo apane sabhI kAryoM kI vyavasthA yahA~ taka ki bAharI vizva se apanI surakSA meM bhI pUrNa samartha hogaa| isa sambandha meM gAMdhI kI apekSA mArksa adhika svataMtradarzI hai, kyoMki adhika kaTTaratA se unakA Agraha hai ki rAjya vihina aura varga vihIna samAja ke parama lakSya kI siddhi avazyaMbhAvI hai| unheM pUrNa vizvAsa hai ki Adarza upalabdha hai jabaki gAMdhI ke lie Adarza spRhanIya hai| 70 - - tulasI prajJA aMka 131
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________________ AdhyAtmika AdarzavAda aura dvandvAtmaka bhautikavAda__ mArksa ke dvandvAtmaka bhautikavAda meM gA~dhI ko AMzika satya dikhAI detA hai| ve mArksa se isa sambandha se sahamata hai ki jIvana eka susambaddha aura sugaThita ikAI hai aura jIvana ke kisI bhI tattva ko pArthakya ke antargata nahIM samajhA jA sktaa| vaha yaha svIkAra karate haiM ki jIvana nirantara dravaNazIlatA kI sthiti meM hotA hai aura guNAtmaka parivartana dhIre-dhIre nahIM hote balki chalAMga ke rUpa meM druta aura Akasmika hote haiN| phira bhI ve itihAsa para dvandva niyama ke lAgU hone ke sambandha meM mArksa se sahamata nahIM haiM, / sarvapallI rAdhAkRSNana ne bhI kahA hai, "Arthika paristhiti ke mahattva para jora denA ThIka hai lekina yaha sujhAva ki ve itihAsa ke ekadama nirdhAraka hai, ThIka nhiiN|" mArksa ke lie krAnti samAja ke Arthika DhAMce meM parivartana kA dyotaka hai, jabaki gAMdhI ke lie sabhI krAntiyA~ AdhyAtmikatA se bahumUlya hotI hai| jIvana mUlyoM meM parivartana ke Arambha se hI samAja ke rAjanaitika, Arthika aura sAmAjika DhAMce meM bhI parivartana Arambha ho jAte haiN| gA~dhIvAdI darzana isa artha meM AdarzavAdI hai, kyoMki vaha Izvara ke astitva ko svIkAra karatA hai aura AtmA ko padArtha se zreSTha mAnatA hai| vaha mArksa ke bhautikavAdI vizva darzana ko isa AdhAra para asvIkAra karatA hai ki mAnavIya cetanA ko cAhe usakA jo bhI mUla ho, ThIka usI DhaMga se nahIM samajhA jA sakatA, jisa DhaMga se padArtha kaa| Izvara ko asvIkAra karake mArksavAda AcAra-zAstra ke mUla para hI kuThArAghAta karatA hai| yadi Izvara hI na ho to naitikatA aura AcAra kI daivI utpatti ke nahIM ho skte| mArksavAdI isa tAttvika prazna kA uttara dene meM asamartha hai ki manuSya ko kyoM neka honA cAhiye arthAt use kyoM, prema, satya, dayA, niHsvArthatA, Atma-tyAga aura Atmotsarga ke sadguNoM se paripUrNa honA caahie| isa prakAra gA~dhI sAmAjika punarnirmANa ke lie mArksavAdI utpIr3ana aura bala prayoga ko paddhati ke virUddha vyakti ke hRdaya parivartana kI paddhati para adhika jora dete haiN| isalie unhoMne dvandvAtmaka bhautikavAda aura itihAsa kI bhautikavAdI vyAkhyA ko asvIkAra kiyA tathA usake sthAna para Adhibhautika AdarzavAda aura itihAsa kI AdhyAtmika vyAkhyA ko apanAyA hai| mAnava-prakRti kI dhAraNA : mArksavAdI mAnava prakRti ko samAja kI nirmita aura manuSya ko apane pariveza kI upaja mAnate haiN| phalasvarUpa usake kRtya aura vicAra isakI vidhiyoM ke anurUpa tulasI prajJA aprela- jUna, 2006 - ___71
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________________ hote haiN| ataH manuSya ke etadsambandhita vAtAvaraNa meM parivartana ke dvArA hI mAnava prakRti meM koI parivartana saMbhava ho sakatA hai| isake viparIta gA~dhI mAnava prakRti ko duSTa aura samAja kI nirmita mAnane vAle donoM hI dhAraNAoM kA khaNDana karate haiN| gA~dhI ke anusAra manuSya mUlataH neka prANI hai| devatva kA eka aMza hone ke kAraNa unake daivI guNoM kA adhiSThAna hotA hai / sAmAjika DhA~ce meM parivartana mAnava prakRti meM bhI kucha parivartana lA sakatA hai| lekina ve mAtra satahI hote haiN| aise tAtvika nahIM ki burAiyoM ko niSkAsita kara sake / dRr3ha AtmAnuzAsana prazikSaNa dvArA sUkSma dRSTi kA sambandha mAnava prakRti kI khoTa ke zuddhikaraNa meM sahAyaka ho sakatA hai| tAtvika hone ke lie kisI rUpAntaraNa kA AraMbha se hI prabhAvazAlI honA ati Avazyaka hai| isa sambandha meM gAMdhI mArksa se Age hai| 2 gA~dhI ke anusAra mAnava prakRti sat aura asat donoM hI tatvoM kA mizraNa hai| lekina usakA sat usake asat para sadaiva hAvI hotA hai| mArksa niSkarSa prastuta karate haiM ki manuSya kI Arthika avasthA meM pragati hI rAjya ke janma usake vikAsa usake svabhAva meM parivartana aura aMtataH usakI samApti kI ora unmukha karatI hai| gA~dhI ne bhI mAnavatA ko rAjyavihIna ahiMsAtmaka samAja meM praviSTa karAte hue rAjya ke lopa kI kalpanA kI hai, kintu unhoMne ise mAnava jAti ke pragatizIla naitika utthAna kA pariNAma siddha kiyA hai| kArya paddhati aura dArzanika niyativAda : mArksavAda sAdhana kI samasyA ke yathocita samAdhAna meM asaphala rahA hai 3 mArksa ke anusAra krAnti kI upalabdhi adhikatama kalyANa hai / lakSya taka zIghra pahu~cane ke lie Avazyaka hiMsA yA damanakArI sAdhanoM kA sahArA bhI unake lie Avazyaka hai / isalie mArksavAdiyoM kA kahanA hai ki nizcita rUpa se sAdhya hI sAdhana ke aucitya ko siddha karatA hai| mArksa ne to hiMsA ko sAmyavAdI krAnti kA gIta ghoSita kiyA hai| mArksavAdI khule Ama ghoSaNA karate haiM ki unake lakSya kI prApti, sampUrNa vidyamAna sAmAjika vyavasthA kI balAt samApti se hI saMbhava ho sakatI hai|34 ThIka usI svara meM lenina bhI ghoSita karate haiN| koI bhI sAdhana jo uddezya kI ora agrasara karatA hai cAhe kitanA hI uddhata aura azAntidAyaka ho, krAntikArI ke rUpa meM mujhe paMsada hai| gA~dhIvAda eka vizvavyApI varga-vihIna samatulya sAmAjika vyavasthA kI sthApanA ke lie zAntipUrNa ahiMsAtmaka upAyoM kA samarthana hai, jisake antargata burAI aura zAnti kA pratIka rAjya apane Apa lupta ho jaaegaa| isameM vizvavyApI sAmaMjasya para AdhArita zAzvata pragati hogI mAtra ahiMsAtmaka sAdhanoM ko apanAne se hI vartamAna sAmAjika DhAMce meM sthAyI aura tulasI prajJA aMka 131 72
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________________ AdhArabhUta parivartana lAyA jA sakatA hai| gA~dhIvAdI prayoga eka dUsare ke hI AdhAra kA sujhAva detA hai, jisa para sAdhana kI samasyA ke saiddhAntika aura vyAvahArika donoM hI samAdhAna kiye jA ske| nirapekSavAda evaM sApekSavAda : -: gA~dhI ne apane sAdhya aura sAdhana ke dRSTikoNa ko isa adhyAtmavAdI vizvAsa para AdhArita kiyA hai ki samasta vizva eka naitika vidhi dvArA anuzAsita hotA hai yA brAhmaNDa ke antakaraNa meM eka naitika vyavasthA kA adhiSThAna hai / isa prakAra ke nIti zAstrIya nirapekSatA vAda meM vizvAsa karate haiM aura satya tathA ahiMsA ko pUrNata anivArya mAnate haiN| gA~dhI prAcIna bhAratIya AdarzavAda aura nIti zAstrIya nirapekSavAda ke Adhunika pratinidhi the / gAMdhI ke viparIta mArksa sApekSavAdI nItizAstrI kA anumodana karate haiN| unakA vizvAsa hai ki kisI samAja kI nIti zAstrIya vyavasthA kA nirdhAraNa, unake dharma aura unakI vidhiyoM kI bhA~ti samAja ke Arthika DhAMce kI saMghaTanA aura samAja vizeSoM ke utpAdana kI avasthAoM dvArA hotA hai| mArksa kI bhA~ti hI gA~dhI jI isa mata ko svIkAra karate haiM ki naitika dhAraNAe~ aura vyavahAra ke mAnadaNDa yugAnurUpa badalate haiM tathA pratyeka pIr3hI ko apanI AdhAra zAstrI vyavasthA kI rUpa rekhA svayaM banAnI par3atI hai| lekina mArksa kI bhA~ti hI gA~dhI ke lie bhI AdhAra zAstrIya aura naitika mUlyoM ko sApekSatA se sahamata haiM ki samAja kI pragati ke sAtha hI usakI AcAra saMhitA meM bhI uttarottara pUrNatA AtI hai| gA~dhIvAdI satya, ahiMsA, pArasparika prema, karuNA Atmotsarga, vinamratA anAsakti Adi sadguNa, mArksavAdI dRSTikoNa evaM apanI nijI vizeSatA ke kAraNa sadguNa nahIM hai balki ve Aja taba taka sadguNa rahate haiM yA raha sakate haiM, jaba taka sarvahArA ke uddezya kI siddhi karate haiM / nIti zAstrIya nirapekSatAvAda kA gA~dhI dRSTikoNa kA AdhyAtmika AdarzavAda aura antaH preraNA kI hI upaja nahIM hai, balki isa vizvAsa para bhI AdhArita hai ki kucha AcAra-viSayaka nirapekSa aura anullekhanIya siddhAnta aura naitika vidhiyA~ bhI hotI haiM, jinheM yuga yugAntara taka mAnyatA prApta rahatI haiN| AtmA evaM padArtha kI sattA : gA~dhI aura mArksa ke madhya eka mUlabhUta antara jIvana aura jagata ke prati unake bhinna dRSTikoNoM meM nihita hai| anya dUsare antara yA to gauNa haiM yA mukhya antara ke pariNAma tulasI prajJA aprela - jUna, 2006 73
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________________ svarUpa haiN| mArksa ke anusAra mAtra padArtha kI vidyamAnatA hai" jabaki gA~dhI ke lie nava jIvana kI vidyamAnatA hai| mArksavAda bhautikavAda para AdhArita hai| yaha sabhI sAmAjika parivartanoM kI kuMjI, mAnava jIvana kI bhautika sthitiyoM ko mAnatA hai kintu isake viparIta gA~dhI kA vizvAsa hai ki sAmAjika pragati kA AdhAra padArtha nahIM, mana hai / mArksa samAjavAda kI aparihAryatA ko Arthika AdhAroM aura dvandvAtmaka praNAlI dvArA siddha karate haiN| gA~dhI vyakti ke naitika, rUpAntaraNa meM AdhAra zAstrIya dalIleM prastuta karate haiN| varga yuddha aura sampattizAlI vargoM kI sampatti kA balAta apaharaNa, samAjavAda ke lie mArksavAdI upAya hai| kintu gAMdhIvAda paddhati meM varga sahayoga ahiMsA aura nyAyapriyatA ko svIkAra kiyA gayA hai| ___ mAnavatAvAda kI paramparA ko svIkAra karane ke kAraNa mArksa mAnava viveka kI sarvoccatA meM vizvAsa karate haiN| gA~dhI mUlata: antaHpreraNA vAdI haiN| padArtha para AtmA kI sarvoccatA hI gA~dhIvAdI darzana kI AdhArazIlA hai| gA~dhI AraMbha se hI eka sarvazaktimAna aura sarvavyApaka AdhyAtmika sattA ko mAnakara calate haiM jisase brahma yA Izvara yA parama sattA ko prabhAvita nahIM kiyA jA sktaa| yaha svayaM siddha hai aura isakA sAkSAtkAra manuSya ko Antarika anubhUti ke dvArA hI ho sakatA hai| - dUsarI ora mArksa padArtha ko mUla tattva ke rUpa meM svIkAra karate haiM aura citra yA AtmA ko padArtha kI chAyA mAtra mAnate haiN| mArksa ke anusAra padArtha AtmA se zreSTha aura vastuniSTha yathArtha ke rUpa meM, yaha vaijJAnika aura tarka sammata hai| unhoMne AsthA aura antaH preraNA kA sthAna viveka aura vinAza ko diyA hai| ve mUlataH padArtha ke dArzanika haiN| upasaMhAra : yadyapi gA~dhI aura mArksa vizva ke zoSaNa aura anyAya ko miTAne tathA vargahIna samAja kI sthApanA ke samAja lakSya se pAricAlita haiM, phira bhI donoM bhinna dhruvoM para khar3e haiN| unameM AdhArabhUta aura tAtvika matabheda haiM, isalie unheM miTAyA yA sulajhAyA nahIM jA sktaa| yadyapi donoM hI zoSaNamukta samAja aura gauravazAlI navIna vizva kI sthApanA kA samAna lakSya apanAe hue haiM, tathApi lakSyoM kI siddhi ke lie unake dvArA kalpita mArga pUrNatayA bhinna haiN| phrAMsa aura jarmanI ke vaijJAnika dRSTivAda se preraNA grahaNa karate hue mArksa mAnava viveka ke dvandvAtmaka prayoga ke mAdhyama se vijJAna aura audyogikI ko saMyukta karake apane Adarza samAja "sAmyavAdI svarga" kI sthApanA karanA cAhate the| gA~dhI 74 - - tulasI prajJA aMka 131
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________________ AdhyAtmika paramparA kI pratimUrti haiM aura bhAratIya saMskRti kI virAsata kI una para gaharI chApa hai| isa lakSya se inkAra nahIM kiyA jA sakatA ki donoM hI atyadhika ucca vyaktitva aura mahAn pratibhA se yukta mahApuruSa ko lAkhoM karor3oM zoSita janatA ke lie ve AzA ke saMdezavAhaka the| gA~dhI ke sphUrtidAyaka netRtva meM bhArata ko svatantratA milI, jo apane dezavAsiyoM dvArA rASTrapitA ke priya vizeSaNa se vibhUSita hue| mArksavAda bhI vizva bhara meM karor3oM vyaktiyoM ke lie jIvanta AsthA ke kendra the| ___ Aja kI paristhitiyoM meM yadyapi mahAtmA gA~dhI va mArksa ke vicAra vibhinna vidvAnoM ke dvArA carcita hote rahate hai aura unakI upAdeyatA kI bhI carcA hotI rahatI hai| kintu yadi hama niSpakSa dRSTikoNa se dekheM to gA~dhI va mArksa ke bahuta se vicAra saMzodhana cAhate haiN| mahAvIra buddha ke vicAra jo kala taka anukaraNIya mAne jAte the Aja ve bhI samaya kI mAMga ke anusAra parivartita ho gaye haiN| ThIka usI prakAra se gA~dhI va mArksa ke vicAroM kI pUrNatA tabhI siddha ho sakatI hai jaba Aja ke pariveza ke anusAra svataMtratA pradAna kI jaae| Aja ke Adhunika yuga meM sirpha hiMsA yA ahiMsA kA sahArA lekara hama vizva meM zAnti vyavasthA sthApita nahIM kara sakate haiN| udAharaNa ke lie bhArata meM paMjAba tathA AsAma kI samasyAoM kA samAdhAna bhI ahiMsA va hiMsA ke ucita samanvaya se hI sambhava ho pAyA hai| sandarbha grantha : 1. kArla mArksa, samAjazAstrI adhyayana, pRSTha saMkhyA 7 2. gA~dhI evaM mArksa pRSTha saMkhyA 225 3. mahAtmA gAMdhI (ve vyakti jinhoMne duniyA~ hI badala dI)-3 4. bhAratIya rAjanaitika cintaka 225 5. mahAtmA gA~dhI kA samAja darzana, 23 6. vahI, 53 7. vahI, 153 8. gAMdhI evaM mArksa 277 9. vahI, 225 10. vahI, 226 11. bhAratIya samAja meM varga-saMgharSa 5 12. vahI, 46 tulasI prajJA aprela- jUna, 2006 - - 75
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________________ 13. vahI, 9 14. gAMdhI evaM mArksa 226-280 15. gA~dhIvAda ko vinobA kI dena 294 16. gAMdhI evaM mArksa 245-246 17. gAMdhIvAda ko vinobA kI dena 291 18. gAMdhI evaM mArksa 246-247 19. gA~dhIvAda ko vinobA kI dena 292 20. gA~dhIvAda ko vinobA kI dena 246-247 21. gAMdhI evaM mArksa 244-245 22. gAMdhIvAda ko vinobA kI dena 316 23. gAMdhI evaM mArksa 253-254 24. sAmAjika evaM mAnavatAvAdI vicAraka 17 25. gAMdhI evaM mArksa 255-261 26. pAzcAtya pratinidhi rAjanItika vicAraka 262 27. pAzcAtya pratinidhi rAjanItika vicAraka 262 28. gAMdhI evaM mArksa 242-243 29. gAMdhIvAda ko vinobA kI dena 395-396 30. gAMdhIvAda ko vinobA kI dena 399 31. gAMdhI evaM mArksa 234-264 32. gAMdhIvAda ko vinobA kI dena 399 33. gAMdhI evaM mArksa 235-247 34. pAzcAtya pratinidhi rAjanItika vicAraka 275-276 35. gAMdhI evaM mArksa 231-281 zodhArthI ahiMsA evaM zAnti vibhAga jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanU~ - 341 306 (rAjasthAna) 76 - tulasI prajJA aMka 131
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________________ Acaranga-Bhasyam by Acarya Mahaprajna Cauttham Aijhayanam Samattam CHAPTER-DII ENDURANCE OF COLD AND HOT PREFACE The name of the fourth chapter is 'Right View'. Some people expound that the tolerance of suffering alone is righteousness in the discipline of the Jainas but this cannot be established to be so. In the beginning of the third chapter and also in the beginning of the present chapter, the Curni has said - righteousness cannot be achieved exclusively by suffering or by a pleasurable way; righteousness is indeed the abandonment of the passions. And the principal condition of righteousness is right view. This chapter occupies a prominent place in the Acaranga Sutra, as the Curni has said - as a lamp placed in the middle of a hall enlightens the entire hall, exactly so this chapter being in the middle of the Acaranga Sutra expounds the entire doctrine of conduct.? There are four sections in the present chapter. The topics of this chapter have been described under the following heads in the Niryukti - 1] The doctrine of the right view. 2] The examination of the view of upholders of heretical doctrines. 3] Description of faultiless austerity. The unenlightened austerity has no universal instrumentality to the achievement of salvation. 4] A brief statement of self-discipline or self-restraint. To Y511 37051 - , 2006 ( 77
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________________ Concisely speaking, there is description of right view in the first section, right knowledge in the second, right austerity in the third, and right conduct in the fourth. The implication of the word 'right view' can be properly understood only through proper linguistic analysis of the meaning of the word 'right'. The word 'right' has been explained in the Niryukti through seven examples which relate to the various potentialities of an object, with respect to the various aspects of its origin in a proper way:* 1. Rightly produced - It is the proper way of doing something. For example, when it is said that the chariot has been made, it means that the chariot has been produced in a proper way with its parts joined rightly. Moreover the mental health of the maker of the chariot, and also the satisfaction with respect to the chariot being done nicely and quickly, of the person for whom the chariot is made are the physical fitness of the act of making the chariot." 2. Rightly renovated - For example, when the parts of a piece of cloth are properly repaired to renovated, it is a physical act that is properly done. 3. Rightly intermixed - For example, when milk and sugar are properly mixed in order to make a mixture a good drink for the maker's or also for the drinker's mental satisfaction, it is a case of proper mixture of ingredients. The opposite of it, such as the mixture of sesame seeds and yogurt is an act of improper mixture, because the two ingredients are heterodox elements. 4. Rightly applied - For example, when a particular type of application is conducive to gain for oneself, it is a case of proper physical application. For example, a medicine for the sick, food for the hungry, drink for the thirsty. 5. Rightly got rid of - For example, if an article gives pleasure when it is god rid of, it is a case of proper physical abandonment, e.g., when a person is unloaded of a load, it is a case of proper unloading. 6. Right break-up - For example, if the breaking up of a thing solves any problem, it is a case of right breakage, e.g., when a pot containing yogurt is broken, the problem of the crow is solved. This is a case of proper physical breakage for the crow. 78 IME 4511 316 131
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________________ 7. Rightly operated - For example, when something is properly cut it is a case of right cutting, e.g., when a lump of flesh or an abcess is properly operated, it is a case of proper physical act. The spiritual tightness is threefold - rightness of view, rightness of knowledge and rightness of conduct. In the absence of right view, a person, even renouncing his own relatives, does not attain salvation, because he is possessed of wrong view. Srimad Jayacarya has supported this view, even though he conceded a partial fulfillment of the condition of salvation by person possessed of wrong view. Therefore, one should exert for the attainment of right view. The doctrine of non-violence is a perennial doctrine, which relates to the discipline of conduct. There exists right view as a prelude to this discipline. So long as right faith and right knowledge do not arise with respect to the six classes of living beings, the question of the practice of the doctrine of non-violence does not arise. It has therefore been said: the self-realised Arhats, having comprehended the world of living beings, have propounded this doctrine (4.2) and it is further said: this doctrine of ahimsa is the truth; it is truly axiomatic; it is rightly enunciated in the teachings of the Jina (4.4).'" The intention of the present chapter is not to prescribe the doctrine of not injuring any living being. The purpose of the chapter is to prove the verity and reality of the doctrine, and identify it with the right view. The implication is that the right conduct is preceded by the right view. This chapter mentions the opinion of those who supported the commission of violence. Contrarily, it propounds the noble character of the doctrine of non-violence propounded by the Jinas. The doctrine of subtle vibrations caused by passions can also be seen here. The most ancient ascetic discipline and its gradual development have been properly described here. Contemplative reflection on loneliness has also found place in the chapter which also lays down the right direction for the researchers of the truth and inquirers of non-violence. 1. Acaranga Curni, p. 129: na ya egamtena dukkhena dhammo suhena va kasayavamanam ca. 2. Ibid, p. 129: jaha va catussalamajjhagato divo tam savvam ujjoveti evam etam ajjhayananam majjhagatam savvam ayaram avabhasati. TART 4511 3TUM 5, 2006 C - 79
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________________ 3. Acaranga Niryukti, gatha 214-215: padhame sammavao bie dhammappavaiyaparikkha. taie anavajjatavo na hu balatavena mukkhuti.. uddesammi cautthe samasavayanena niyamanam bhaniyam. tamha ya nanadamsanatavacarane hoi jaiyavvam. 4. Ibid, gatha 217: aha davvasamma icchanulomiyam tesu tesu davvesum. kayasamkhayasamjutto pautta jadha binna chinnam va. 5. Acaranga Vrtti, Patra 159. 6. Acaranga Niryukti, gatha 218 tiviham tu bhavasammam damsana nane taha caritte ya. damsanacarane tiviham nang duviham to nayavvam. 7. Ibid, gatha 219-220. kunamano'vi ya kariyam pariccayamtovi sayanadhanabhoe dimto'vi duhassa uram na jinai amdho paraniyam.. kunomano'vi nivittim pariccayamto'vi sayanadhanabhoe. dimto'vi duhassa uram micchaditthi na sijjhai u. 8. Aradhana, astamadvara, gatha 4 : je samakita vina mhaim, caritra nim kiriya re. bara anamta kari, pina kaja na sariya re. It bhave bhavano || 9. Ayaro, 4.2: samicca loyam kheyannehim paveie.' 10. Ibid. 4.4: 'taccam ceyam taha ceyam, assim ceyam pavuccati.' 80 ISRAT 4511 310 131
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________________ CHAPTER - IV Right View SECTION -1 4.1 se bemi - je aiya, je ya paduppanna, je ya agamessa arahamta bhagavamto te savve evemaikkhamti, evam bhasamti, evam pannavemti, evam paruvesti - save pana savve bhuta save jiva savve satta na hamtavva, na ajjaveyavva, na parighetavva, na paritaveyavva, na uddaveyavva. Thus do I say: All the adorable Lords who flourished in the past, are flourishing in the present and will flourish in the future unanimously declare, speak, propound and explain: animates, living beings, souls and living entities should not be injured, commanded, enslaved, tortured or killed. Bhasyam Sutra 1 Now, to the query about promulgator of the aphorism of nonviolence; no living being should be injured, the Sutra says that this was promulgated by the Adorable One. This is an eternal truth and therefore the Adorable Ones of the past also did so; the present Ones are doing the same and the future Ones also will do so. This indicates the oneness and the eternality of the truth.' The Adorable Ones are the Tirthankaras (ford-makers or Jinas). They are the Lords too because of their being worthy of Adoration or endowed with the treasure of knowledge. The pranas (animates) are so called because they breathe in, breathe out, inhale or exhale The bhutas (living beings) are so called because they existed in the past, do exist in the present and will continue to exist in the future. I T 4511 37967 - 07, 2006 - 81
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________________ 4.2 The jivas (souls) are so called because they live and subsist according to their life-span karma. The sattvas (living entities) are so called because they are possessed of good and bad deeds.? There are five directive members in the aforesaid ahimsa aphorism: (1) they should not be injured by sticks and whips, (2) they should not be commanded by coercive order, (3) they should not be subjugated as servant or slave (male and female) with the sense of mineness, (4) they should not be tortured by inflicting physical and mental pain, (5) they should not be killed by depriving them of life. esa dhamme suddhe niie sasae samicca loyam kheyannehim paveie. This is the pure, perennial and eternal doctrine which was propounded by the self-realized Arhats who comprehended the world of living beings. Bhasyam Sutra 2 This five-membered discipline of non-violence has four characteristics : (1) it is pure on account of its being free from attachment and aversion, (2) it is perennial because there is no scope of any change in it, (3) it is eternally valid because it does not lose its validity in any of the three periods of the time, (4) it is propounded by the self-realized Jinas who comprehended the world of living beings. The religion propounded by the people, ignorant of the self, is impure, because it is pollutted by attachment and aversion. Such religion is possessed of plurality of views with vitiated self-nature, on account of being devised by wayward intelligence. From this follows the universal rule that there is essential identity in the religion which is revealed by the self-realized persons. Contrarily, there is no such identity in the religion that is preached by persons who have not realized the self. 82 Init 451 316 131 .
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________________ The discipline of non-violence has been propounded by the self-realized Jinas. The implication is that self-realization is the fountainhead of the discipline, not the intellect. One who has realized the self is omniscient. It is only the self-realized person who is capable of knowing the root cause of suffering. 4.3 tam jaha - utthiesu va, anutthiesu va, uvatthiesu va, anuvatthiesu va uvarayadamdesu va, anuvarayadamdesu va, sovahiesu va, anovahiesu va, samjogaraesu va, asamjogaraesu va. The discipline of non-violence is propounded for all (irrespective of their spiritual) condition such as whether they are spiritually awakened or not awakened for the practice of discipline; whether they are alert to the practice or not; whether they are eschewing or not eschewing the weapon of injury of life; whether they are possessed or not possessed of worldly things; whether they are attached or not attached to their relations. Bhasyam Sutra 3 There is an universal purpose for the formulation of a religious discipline. Ten conditions of such formulation are give here: (1) Awakened : exerting for the discipline. (2) Not awakened. (3) Alert: desirous of hearing or accepting the discipline. (4) Not alert. (5) Eschewing the weapon : self-restrained. (6) Not eschewing the weapon. (7) Possessed of material property : possessed of gold etc. (8) Not possessed of material property. (9) Attached to relations : with attachment to progeny, wife etc. (10) Not attached to relations. The self-realized ones have propounded the discipline for all these categories of people. 4.4. taccam ceyam taha ceyam, assim ceyam pavuccai. The doctrine of ahimsa is the truth; it is truly axiomatic; it is rightly enunciated in the teaching of the Jinas. The doctrine That W511 3981 - 77, 2006 - 83
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________________ "no living being should be injured" is the ultimate truth. It is exactly as it has been propounded. In this chapter on truth, this right view has been explained. Bhasyam Sutra 4 According to the Curni, the dictum: "no living being should be injured" represents the faith aspect of the discipline, which is the right view as predilection for the truth. The practice in accordance with that faith is the practical application of the truth in the life of an ascetic. In the doctrine of the Jina, the right view in this twofold character, viz., predilection and application has been propounded." 4.5 tam aiittu na nihe na nikkhive, janittu dhammam jaha taha. Having adopted the vow of non-violence, one should neither hide it nor forsake it. One should know it as it is (and practise it throughout his life.) Bhasyam Sutra 5 Having accepted the vow of non-violence, that is, the right view as predilection and also as practice, one should not conceal it or abandon it. For instance, some monks, after having accepted the vow of monkhood, run away from the discipline. A monk should observe the discipline for the whole life. The reason is, the discipline should be comprehended just as it is, and, therefore, even the idea of abandoning it is repugnant. Should any self-possessed person, after having appreciated the wisdom, like to abandon it? Only the person of unsettled mind would like to do so. One should not abandon it, but rather he should end his life instead, following the discipline. As it is said in the Dasavaikalika Sutra: 'one should rather give up his body than the commandment of the discipline'.8 Alternate explanation : The Sanskrit word 'niha' meaning concealment can be explained as 'the killer'. After accepting the vow of non-violence, one should not 'kill'the vow, on account of trouble and tribulations that may occur while practising the life of discipline. 4.6 detthehin nivveyam gacchejja. One should imbibe disgust towards sensual objects. Bhasyam Sutra 6 Until and unless the obstructions that lie on the way of pursing the discipline 84 D - GAMA HII 31 131
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________________ of non-violence are avoided, it is not possible to follow the discipline. The first obstruction is sensibles. 'Sensible' means sense-object such as sound, colour, smell, taste and touch. The person attached to the sensibles is unable to keep the vow of non-violence. This is embodied in the statement that a follower of non-violence should imbibe disgust for the sensibles; he should not relish them. 4.7 no logassesanam care. One should not hanker after worldly things. Bhasyam Sutra 7 The second obstruction to the practice of non-violence is the hankering after worldly things. 'World' stands for the sensual objects. One should not run after such objects. Alternatively, the entire world hankers after the sensual objects; should not then I too engage in the search of them? Such thought is but hankering after the world. A follower of non-violence should not indulge in such hankering. Such hankering leads to indulgence in violence. This is shown in the following passage of the Uttaradhyayana, 5.7-8.9 "I shall live as the people live, such is the thought of the inadept. He incurs affliction on account of his lust for sensual enjoyment. As a result, he commits injury to mobile and immobile beings and tortures the creatures with or without any purpose. 4.8 jassa nathie ima nai, anna tassa kao siya? How could one who has no knowledge of the doctrine of ahimsa know about other doctrines? Bhasyam Sutra 8 One should cultivate disgust or the sensual objects; nor should one indulge in the hankering for worldly things. This is the basic truth of non-violence and spiritualism. A person who has not the knowledge of this doctrine cannot have the knowledge of any other doctrine. The person who cannot subdue the senses, cannot enter the realm of non-violence. 4.9 dittham suyam mayam vinnayam, jameyam parikahijjai. Whatever has been said about the doctrine of non-violence has been realized, heard of, thought of and discriminated about. TETET 4511 37067 -- 11, 2006 C 85
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________________ Bhasyam Sutra 9 The Aphorism of non-violence that is explained here ahs been realized, heard of, thought of and discriminated about." Realization' means directly intuited by pure intuition. 'Heard of means learnt from the omniscient. "Thought of means well pondered over. "Discriminated' means subjected to shifting knowledge." 4.10 samemana palemana, puno-puno jati pakappemti. People involved and engaged in violence lead themselves to birth again and again. Bhasyam Sutra 10 Like the birds dwelling on the trees in the night and dispersing in different directions in the morning, everyday people migrating from different species of life live together for sometime and at the end migrate to different forms of life. In other words, they are involved in the cycle of birth and death in different species of life such as one-sensed beings and the like.13 aho ya rao ya jayamane, vire saya agayapannane. pamatte bahiya pasa, appamatte saya parakkamejjasi. - tti bemi. The heroic ascetic who is forever full of wisdom exerts day and night in the spiritual discipline and visualizes the non-vigilant people standing outside the discipline. Consequently he should ever exert himself being vigilant (self-aware).- Thus do I say. Bhasyam Sutra 11 Similarly, an aspirant, finding the faults of non-vigilance, becomes enlightened and like a valiant person strives day and night without rest. Finding people recklessly indulging in sensual objects and passions and divorced from the discipline of non-violence, one should forever exert himself without any sort of non-vigilance.!4 Where there is non-vigilance, there must be violence and where there is absence of non-vigilance, there is non-violence without fail. This is the traditionally accepted sequence. References : 1. Kumarilabhattena prasnah upasthapitah - yadi asti sarvajnah tahim sastresu kim nasti ekavakyata? yadyasti tesu parasparam vipratipattih tada katham tatpranetarah sarvajnah bhaveyuh? prastutasutre trikalavartinamarhatam ekavakyatam pratipadya iti pradarsatamarhata pranite sastre bhinnava kya-ta vipratipattirva na syat. 86 C Toth 451 310 131
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________________ Amgasuttani II, Bhagavai 2.15 : satva - jamha satte subhasubhehim kammehimhim tamha satte iti vattavvam siya. Acaranga Curni, p. 134 : kappadappadihim sajjham abhiyogo ana, pariggaho mamikaro, tamjaha - mama daso mama bhicco evamadi, anapariggahanam viseso, apariggahitovi anappati, pariggaho samikaranameva. 4. Ibid, p. 134: uddavana maranam. (a) Acaranga Curni, p. 134 : khittam - agasam, khittam janatiti khcttanno, tam tu aharabhutam dav-vakalabhavanam, amuttam ca pavuccati, amuttani khittam ca janamto paena davvadini janai, jo va samsariyani dukkhani janati so khettanno, pamdito va. (b) Acaranga Vrtti, patra 162 : khedajnaih - jantuduhkhaparicchettTbhih. (c) Apte, Ksetrajnah - The soul, the supreme soul, a witness, dextorus etc. (d) See - Ayaro, 3.16 Bhasyam. Acaranga Curni, p. 134 : samiccatti va janittu va egattha. Acaranga Curni, p. 134, 135. Culika, 1.17 - caejja deham na u dhammasasanam. Uttarajjhayanani 5.7-8 : janena saddhim hokkhami, ii bale pagabbhai. kamabhoganuracnam, kesam sampadiviijai tao se damdam samarabhai, tasesu thavaresu ya. atthae ya anatthae, bhuyaggamam vihimsai. 10. (a) Acaranga Curni, p. 135: nanam nati, jam bhanitam tam annataraimdiyaragadosovayogo jassimanatthi anna kenappagarena ragadosanati bhavissati? ahava save panana na hamtavva javana na uddaveyavva, jassa va nati natthi tassannaarambhapariggaha-pavittesu pasamdesu nati kato sita? jivajivati padatthe na yanati so kim annam janissatiti. Acaranga Vitti, patra 163 : yasya mumuksoresa jatih - lokaisanabuddhih 'nasti' na vidyate, tasyanya savadyarabhapravrttih kutah syat? idamuktam bhavati ae bhogeccharupam lokaisanam pari-jihirsoh naiva savadyanusthanapravsttirupajayate, tadarthatvat tasya iti, yadi va 'ima' anantaroktatvan pratyaksa samyaktvajnatih pranino na hantavya iti va yasya na vidyate tasyanya vivekini buddhih kumargasavadyanusthanapariharadvarena kutah syat? Curnikarena 6-8 sutranam vaikaliporthah kstosti - ahava (b) TAB USTI 37967 - 17, 2006 87
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________________ 12. ditthehim nivvegam gacchijja' dittha nama puvvavarasamthuta bamdhava jahete ihampi no janavayatidukkhaparittanae kim puna paraloe? evam tesunivvegam gaccha 'no ya logcsanam' logonama sayano ahava loga iva logo na nicchayato koyi sayano, bhaniyam ca - 'puttopi abhippayam piuno esa maggae va tu' so sayanalogo jai icchati uppavvavetum tam tassa esanam na care, tattha alambanam jassa natthi ima nati' jassa ihaloge bamdhava na bhavati dukhparittnae assa annesu jatisu kaham dukkham avanessamti (Acaranga Curni, p. 136) Acaranga Curni, p. 135: kevaladarisanena dittham, sutam duvalasamgam ganipidagam tam, ayariyao sutametam nama jaha mama dukkhamasatam taha annesim matam, viviha visittham va nanam vinnanam, parato sunitta sayam va cintia evam vinnanam "jaha mama na piyam dukkham janiya emeva.' Bhagavana Mahavira has asserted that everyone is endowed with the faculty of independent reasoning. On the basis of this principle he said - "Search for the truth yourself." He did not insist that the Doctrine of Non-violence should be practised because it has been enunciated by him. He averred: "Whatever I say about the doctrine has been directly perceived by the Seers, heard from the preceptors, thrashed out by profound reasoning and thoroughly comprehended through contemplation." The process of the development of the knowledge consists not in accepting what is propounded by the Seers through direct perception by faith alone, but in hearing, profound reasoning and thorough comprehension. Acaranga Vitti, patra 163 : vittau vyakhyabhedo vartate - tasminneva manusyadijanamani 'samya-nto'gardhenatyarthamasevam, kurvantah, tatha 'praliyamanah' manojnendriyarthesu paunahpunyenaikendriyadvindriyadikam jatim prakalpayanti. atra Curnau (p. 137) tailasthalapurusasya distantena apramado. vyakhyatah - kaham nama ragadidosesu lamchana na hojja? paranam parakkame, ettha tellathalapurisena ditthamti, jaha so appamayaguna maranam na patto evam sahuvi sijjhissai. 13. 14. 88 C - Toh yil 310 131
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________________ Some problems raised by the Kharavela inscription -- Sten Konow The Hathigumpha inscription was noticed as early as the year 1825 by Stirling,' who also published a reproduction of an imperfect copy of the record. Later on a better transcript was prepared by Kittoe and read by James Prinsep. The epigraph has consequently been published by Cunningham, Rajendralala Mitra" and Bhagwanlal Indraji. The inscription has always been considered as a document of primary importance. It is one of the oldest lithic records of India, and it is of considerable length and apparently contains information about important historical events. The reading and interpretation of the text is, however, beset with great difficulties. The rock itself consists of a coarse sandstone grit which has been very roughly dressed, and the chisel-marks of the dressing are said to be misleading and apt to be taken as letters. The surface has been further damaged by weather and rain and several portions of the record are apparently quite illegible. No wonder that the plates hitherto published are rather unsatisfactory. Kittoe's facsimily is based on a hand-copy, while Cunningham's reproduction has been reduced from a large photograph of a plaster cast taken by Mr. Locke, and this cast has also been used for Bhagwanlal Indraji's plate, which is, however, besides prepared from an eye copy taken in 1866. Nor is Cunningham's reproduction a purely mechanical one. Dubious passages have evidently been filled up by the hand. T 4511 37067 - 17, 2006 C - 89
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________________ Such were the materials at our disposal until Mr. K.P. Jayaswal took up the study of the inscription. At his request new impressions prepared by Mr. R.D. Banerji in June 1917 and published by Mr. Jayaswal together with his papers, Hathi-gumpha Inscription of the Emperor Khara-vela (173 B.C.-160 B.C.)' and 'Hathigumpha Inscription revised from the Rock' in the journal of the Bihar and Orissa Research Society, Vol. III, pp. 425 ff., IV, pp. 364 ff. The first of these papers was accompanied by some additional notes from the hand of Mr. Banerji. Through these publications our understanding of the Hathi-gumpha inscription has been much advanced, but the interpretation of the record is still far from being satisfactory. Several points have since been discussed, especially by Indian scholars, and with regard to many important questions several divergent opinions have been uttered, and they are still sub judice. We do not even know the exact date of King Kharavela, the Kalinga ruler whose deeds are recorded on the stone. Much ingenuity has been displayed in order to settle this question, but no final result has been reached. Bhagvanlal Indraji was the first who maintained that the epigraph contains a definite dating in the Maurya era, in 1.16, which he read as follows: Patalake Cetake ca Veduriyagabhe thabe patithapayati panamtariyasathivasasate raja-Muriyakale vochine ca coyathaaga-satikutariyam cupadayati. His translation of these words runs :...... made pillars in Patalaka, Cetaka, and Vaiduryagarbha. And (the victorious and illustrious king Kharavela) does (this) in the one hundred and sixty-fifth year of the time of the Maurya kings after one hundred and sixty-four years had passed away'. With regard to the starting point of the assumed Maurya era, which is not known from any other source, the Pandit was of opinion that the beginning was the eighth year of Asoka, and that for two reasons, (1) that this inscription is of a Kalinga king and (2) in his thirteenth edict Asoka says that he conquered Kalinga in his eighth year when there was a huge massacre and millions of men were killed, for which Asoka expresses his sorrow, but consoles himself with the belief that peace was reigning and religion had spread. Such a conquest forms a suitable epoch of a new era to the people of Kalinga, and taking this year as the beginning of 90 C - TA EI 31 131
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________________ the era, and the date of the accession of Asoka being now nearly settled, it is possible to finally determine the date of this inscription. 'Though opinions vary as to the exact year of Asoka accession, it is settled within the margin of a few years. According to General Cunningham's calculations, which I believe are most probable, Asoka's accession falls about B.C. 263. Thus the eighth year in which he conquered Kalinga and when this era was probably founded, goes to B.C. 255. The date in the inscription when Kharavela did certain works in the Udayagiri caves in 165 Maurya or (B.C. 255-165) 90 B.C. This is the thirteenth year of Kharavela's accession, which gives 103 B.C. as the year of his accession. And as he became heir apparent nine years before, 112 B.C. is the year in which his yauvarajya began. And as the fifteen years previous were passed in boyish sports and amusements, Kharavela's birth falls in 127 B.C.' Buhler adopted the Pandit's view that the thirteenth year of Kharavela corresponds to the year 165 of the Maurya era, but held the opinion that this era begins with the coronation of Candragupta, which he placed between 322 B.C. Kharavela's accession should therefore, he thinks, be dated between 170 and 160 B.C. Buhler's explanation was generally accepted until the late Dr. Fleet? challenged it and maintained that the inscription did not contain any date. He pointed out that panamtariya of panatariya cannot mean 'sixty five that it might mean' 'seventy-five but probably represents a Sanskrit prajnaptarya, and further that vochine cannot correspond to Sanskrit vicchinna but is the 'well-known Jain technical term vocchinna', which is 'applied to sacred texts which have been 'cut off, interrupted', or in other terms have been neglected or lost sight of : and even apart from other considerations, the use of this term quite prohibits the existence of a date. The record is primarily devoted to acts done by Kharavela to promote the Jain faith. And while we are not prepared to say just now what may be the exact meaning of the words in which the Pandit found 'in the 165th year', we can say that the whole passage does not present any date, but tells us that Kharavela restored some texts...and the sixtyfourth chapter or other division of the collection of seven Angas, which had been neglected since(?) the time of the Maurya king or kings. Where the Pandit reads sathivasa-sate, preparing his lithograph (which is not a Te 4511 37001 - 17, 2006 - 91
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________________ facsimile) to match that, Cunningham's lithograph and reading show sacavasa followed by two illegible syllables... And, if we follow Cunningham's lithograph, we may understand that the words, as written, represent pannatt-ariyasacca...., and that the reference is to texts propounding some Jain ariyasaccani, analogous to the cattari ariyasaccani, "the four sublime truths', of the Buddhists. Fleet's contention that there is no date in the inscription was endorsed by Luders and Charpentier', while Jayaswal and Banerji have adopted the view of Bhagwanlal Indraji that it is dated in the Maurya era, though they differ from him in their readings of the text. It is of little interest to mention the interpretation given by Mr. Jayaswal in his first note, because he has himself abandoned it. In his second paper he reads as follows in 1.16 : Patalikocatare ca veduriyagabhe thambhe patithapayati panatariya satasahasehi. Muriyakalam vochimnam (-nem?) ca coyathiagasatikam-tariyam upadayati, which he translates: 'on the lower roofed terrace (i.e., in the verandah) he establishes columns inlaid with bery) at the cost of 75 hundred-thousand (panas). He (the king) completes the Muriya time (era), counted, and being of an interval of sixty-four with a century.' I understand that Mr. Banerji agrees with Mr. Jayaswal, whose views have further been endorsed by the late Mr. Vincent Smith, 'n Professor G. Jouveau-Dubreuil," and Mr. K.G. Sankara Aiyar, 12 while they have been opposed by other scholars such as R.C. Majumdar!) and Ramaprasad Chandra!", who both maintain that the date would, if Mr. Jayaswal were right, be expressed in a very extraordinary way. Mr. Ramaprasad further objects that Kharavela, who was not a Maurya but a Ceta, could not naturally be supposed to have used a Maurya era, and that paleographical considerations point to the first half of the first century B.C. as Kharavela's date. He also informs us that Sir John Marshall's is of opinion that the sculptures in the Mancapuri Cave, in the upper store of which the inscription of Kharavela's queen is incised', belong to a date considerably posterior to the sculptures at Bharhut. Those latter ones Sir John assigns to the middle of the second century B.C., so far as the railing of the stupa is concerned while those on the gateway are said to belong to a later date. 92 C - Het w Bia 131
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________________ Sir John's opinion is bound to carry great weight, and knowing how carefully he examines the facts before he judges. I should a priori be inclined to subscribe to his judgement. But he cannot be made responsible for the way in which he is quoted by Mr. Ramaprasad. So far as I can gather, there are no sculptures in the cave where the inscription of Kharavela's queen is found. It has formerly been known as the Vaikunthapuri or Svargapuri cave. Mr. R.D. Banerji, however, maintains 16 that it is in reality the upper storey of a cave with two storeys and a sidewing. In the plan printed with the Puri volume of the Bengal District Gazetteer, the whole group is called Mancapuri'. Mr. Banerji therefore speaks of the inscription in the Mancapuri cave, uppwer storey. But it is the lower storey that contains the sculptures, together with an inscription assigning the cave to the Aira Maharaja, the lord of Kalinga, Mahameghavahana Vakadepasiri, or, according to Mr. Banerji, Kudepasiri. We do not know anything about the date of this king, but his inscription is certainly later than the Hathigumpha epigraph. In such circumstances I think we can safely abstract from considering the date of the Mancapuri sculptures for the purpose of settling the chronology of Kharavela. I therefore return to the inscription itself. I agree with Mr. Ramaprasad that Kharavela, who was not a Maurya, would not be likely to date his epigraph in the Maurya era, the less so e rule of the Mauryas had ceased before his time. The Puranas assign 137 and the well-known Jaina stanzas 108 years to the dynasty, and it would be very extra-ordinary is a possible Maurya era had been used after the dynasty had come to an end. On the whole I think that we are entitled to assume that no royal era was used in India before the first century B.C., when the Indo-Scythian rulers introduced such a reckoning, in all probability in imitation of foreign models. I further think that Dr. Fleet was right in drawing attention to the wellknown fact that vocchinna is a technical term used by the Jainas in order to denote such texts as had been lost sight of. With regard to the text I cannot adopt the readings suggested by my predecessors in their entirety. The first ak saras have usually been read patalake, but Mr. Jayaswal gives pataliko, which he takes together with the ensuing catare, explaining The EU 37001 - 595, 2006 C - 93
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________________ patalikocatare as the equivalent of a supposed Sanskrit patalikaavacatvare, 'on the lower, roofed terrace.' Patalika he apparently derives from patala, roof, thatch, but no such word is known to exist. Nor do I think that the Hathigumpha veranda could be called a catvara, and I have grave doubts about the possibility of a compound avacatvara. Moreover, the published plates do not favour the reading pataliko. Cunningham and Bhagwanlal distinctly have patalike, and Mr. Jayaswal's plate has no trace of an i after 1, and what he reads as an o looks like a chisel mark. I therefore think that the old reading patalake should be retained and I see in this word the locative of a name denoting some locality. It is impossible to decide whether this world should be constructed with the lost portion of 1.15 or with the ensuing words. I therefore think it safest to leave it out of consideration. The aksaras following after patalake were read catare ce by Cunningham, cetake ca by the Pandit, while Mr. Jayaswal, who originally read cature ca, now gives catare ca. So far as I can gather from his plate, the u below the t is quite distinct, and I agree with him and the Pandit that the aksara after re is ca and not ce. If cature is the correct reading, this word can scarcely be anything else than the acc. plur. of the fourth numeral. Then follows tepariyagabhe thabhe (Cunningham), veduriyagabhe thabhe (Bhagwanlal) or veduriyagabhe thimbhe (Jayaswal). So far as I can see, Mr. Jayaswal's reading is the correct one. The next word is almost certainly patithapayati as read by Bhagwanlal and Jayaswal, though the a after th is not quite distinct. Then we read panamtamriya (Cunningham), panamtariya (Bhagwanlal) or panatariya (Jayaswal). The a matra of pa in Jayaswal's plate looks like an accidental mark in the stone, exactly similar dots being found on both sides of the first vertical. I think that the reading pa is certain. What looks like an anusvara after na seems to be a similar mark. Its position close to the ta makes it unlikely that we have to do with an anusvara. Nor am I able to agree with Mr. Jayaswal in reading ya. So far as I can see, panatariya is the correct reading The following sa is certain, but the thi is absolutely illegible. Cunningham's lithograph, which is based on a cast, distinctly gives ca, and I agree with Dr. Fleet in reading saca, though Mr. Jayaswal now reads sata. 94 L --- -------- --- T T 451 310 131
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________________ Then follows vasa.... (Cunningham), or vasasata (Bhagwanlal and Jayaswal's first transcript). In his last article, however, Mr. Jayaswal maintains that the stone has sahase, which he takes together with the following aksaras, which have hitherto been read as raja but which he takes to be hi, thus arriving at panatariya satasahasehi, at the cost of 75 hundred-thousand. Now I agree with him in thinking that the aksara or aksaras which have been read vasa are in reality a misshaped sa. I also follow him in reading the following aksara as ha, but I think I can detect traces of an i above this ha, and I agree with the Pandit that the following aksara is ta or rather te. I accordingly read the first part of 1.16, after patalake, which I leave out of consideration, as follows: cature ca veduriyagabhe tha(m) bhe patith(a) payati panatariyasacasahite, and he causes four pillars to be erected, studded with beryl, and accompanied (inscribed) with the noble truths taught (by the Jina). So far I mainly agree with the late Dr. Fleet, and I am just as unable as he was to decide the exact purport of the words mentioning the 'noble truths'. I then come to the passage containing the crucial words rajamuriyakale. Mr. Jayaswal definitely states that the stone has hi and not raja, but if his own plate can be relied on, that is quite impossible, raja being absolutely distinct and unmistakable. There is, it is true, a comparatively large interval between raja and the following mu, but the same is the case before the proper name Namda in 1.6 and before Bahasatimitamin 1.12, and such intervals have apparently been used in order to draw attention to the royal names following after them. Then follows muriyakolavechinam ca (Cunningham), muriyakale-vochine ca (Bhagwanlal) or muriyakalam vochimnam (-nem?) ca (Jayaswal). So far as I can see muriyakala is certain, and I think that Mr. Jayaswal is ght in reading the following aksaras as vochimnam ca. The apparentematras after na and ca-seem to be accidental. After ca I read coyathiaga. The ge in purisayuge, 1.3, is different from the final aksara which looks more like the ga in Rajagaha in 1.8. The i of thi is, so far as I can see, distinctly traceable. Then follows satikatiriyam napadayati (Cunningham), satakutariya cupadayati (Bhagwanlal) or satikamtariyam upadayati (Jayaswal). The Saat 4511 37067 - F, 2006 ( 95
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________________ first word is almost certainly satikamtariyam. Benerji reads kuturiyam, but I agree with Ramaprasad Chanda in rejecting this reading. The last word is certainly upadayati. The whole passage accordingly runs : rajamuriyakalavochimnam ca coyathiaga satikamtariyam upadayati. I am absolutely unable to follow Mr. Jayaswal, whose interpretation is also accepted by Mr. Banerji, in finding a date in these words. The meaning assigned to the supposed upadayati, he causes to terminate, is not warranted, and does not give any proper sense. To cause an era to terminate could not well mean anything else than to abolish it. Nor do I think it possible to translate vochimna, 'limited', 'defined', 'counted'. And coyathi-aga-satikamtariyam cannot possibly mean, 'being of an interval of sixty-four with a century'. Mr. Jayaswal's interpretation could only be possible under the assumption that Kharavela's intention had been to express himself in such a way that it should be extremely difficult to understand the meaning, and such is not the practice in ancient Indian inscriptions. The use of the technical, term vochinna is strongly in favour of the view expounded by Dr. Fleet, that the passage contains a reference to texts that had been lost sight of, but which were restored by Kharavela. Now we are told at what period those texts had disappeared, that having happened rajamuriyakala, in the time of the Maurya king or kings. And here the traditions of the Jainas come to our assistance. We are told that the Sangha, during the reign of Candra-gupta, assembled in Palaliputra in order to collect the fragments of the sacred lore, that was on the point of falling into oblivion. The monks succeeded in bringing together eleven angas, but the twelfth, the Drstivada, could not be recovered, Bhadrabahu, the only one who still knew it, staying away in Nepal intent on carrying out the mahaprana vow. It will be seen that the Jainas speak of texts that were vocchinna at the time of the Maurya king Candragupta, and the words in 1.16 seem to confirm this tradition. Kharavela is in the inscription said to have restored some of the missing texts, and this statement is also in agreement with Jaina tradition, for we learn that the Drstivada was partly known to later authors, so that we 96 C - JAHTUE 316 131
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________________ must infer that it was, at some period subsequent to the Pataliputra council, wholly or partly restored. If my interpretation of 1.16 is right, we here seem to have an authentical record of part of this restoration. We hear about a coyathiaga, which is characterized as satikamtariya and which Kharavela has restored. Satikamtariyam I would explains as containing the word sattika, Sanskrit saptika, i.e. a treatise comprising seven chapters. Now we know that the Parikamma, the first part of the Drstivada, contained seven chapters, and I am therefore inclined to think that this is the text mentioned as restored by Kharavela. Coyathiaga would represent a Sanskrit catuhsastyanga, an Anga consisting of sixty-four sections. We are told in later texts that the Parikamma comprised eighty-three such subdivisions. If I am right in thinking that the Hathigumpha inscription contains a reference to that text, we must infer that only sixty-four were included in the recension restored by Kharavela. I have not myself sufficient insight in the vast literature of the Jainas, and I am quite aware of the fact that my interpretation may prove to be open to correction. I think, however, that the most natural translation of the passage is :, 'he restores the sixty four section Anga, that had become obsolute at the time of the Maurya king, included in a saptika'. At all events, I feel convinced that the passage can only be interpreted in the way indicated by the late Dr. Fleet. L. 16 thus contains a valuable confirmation of an important point in Jaina tradition but no date, and the so-called Maurya era has certainly never existed. So far I am in entire agreement with Dr. Fleet. But I cannot follow him when he thinks that the inscription can be dated by what it contains in 1.11. He maintains that the line speaks of a town that had been ruined 113 years previously, and infers that must have happened when Asoka conquered Kalinga, i.e., according to him in B.C. 256. The events mentioned in 1.11 refer to Kharavela's eleventh year, which would accordingly coincide with B.C. 143. The correct reading of the beginning of 1.11 has not as yet been settled. If we abstract from the first aksaras, the state of things is as follows: Cunningham's lithograph has puvarajanivesatam pithuda gadamanadhedhonakasamyamta janam padabhavana ce terasavase sataka bhidasi The 4511 3712 - F, 2006 - 97
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________________ tamaradehesapata; the Pandit's plate puvarajanivesitam pathudam gadabhanagalenakasayati janapadabhavana ca terasavasasata..... data.....maradehasaghata. Mr. Jayaswal reads pucarajanivesita pithudagada (la) bhanamgale nekasayati janapada bhavanam ca terasavasasataketubhadatitamaradehasamghatam, while his first transcript gives pithudagadabhanagale and ketubhadatitamara. Mr. R.C. Majumdar has suggested" to read the words following after nekasayati as janapadabha vanam ca terasakhasasatam katabhadata.....dehasamghatam, 'expels the 1300 Khasas who were a cause of anxiety to the whole community and who injured the body of the ascetics.' The translations suggested by different scholars present a similar divergence. Cunningham was not able to make out the meaning of the whole passage. Bhagwanlal translates: 'in the city of Gadabha he removed the toll levied by previous kings as also Janapadabhavana, for thirteen hundred years....' Dr. Fleet objects that the record cannot be constructed to mean this. It says, with some supplementary details which are not clear, that he resettled an udamga-uddamga, udranga, a 'town' of some kind? pamthuddamga, 'a market town for the convenience of travellers'; or? pithuddamga, 'a studying town', which had been founded by former kings, or by a former king, and had been...ruined 113 years previously.' Professor Luders understands the passage to mean that 'in the eleventh year he had some place founded by former kings, perhaps Pithuda, ploughed with a plough, and revived the meditation on the feet of Jina that had not been practised for 113 years.' M. Jayaswal's translation was originally, he leads out in procession the nim-wood formation of the immortal body (i.e. statue) of His Highness Ketu who (flourished) thirteen centuries before.... which has been established by the Former Kings in the City of Prthuda-kagarbha and which is pleasing to the Country. In his last note, however, he substitutes the following:, 'he has led out in procession, on the covered seat made by the previous king, of thick and high wheels and timbers, the object of national reputation (or devotion), that immortal statue, in tikta (Nim) wood, of Ketu Bhadra, who flourished thirteen centuries (back).' I am convinced that all these readings and translations are wrong. I read the passage as follows, puvarajanivesita(m) Pithuda(m) gadabhana(m) galena kasayati janapadabhavana(m) ou terasavasasatakata bh(i)dati t(a) tulasI prajJA aMka 131 98
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________________ maradeh (i) sa(m)ghatam, he causes Pithuda, which had been founded by former kings, to be ploughed with a donkey-plough and cuts a tawny wall-compound that had been sheltering the inhabitants and was erected in the 113th year. The reading is, so far as I can see, almost certain. The only aksara about which I have any serious doubt is hi in dehi, which can also be ha. Mr. Jayaswal reads the final aksara in namgalena as ne. The position of the apparent e-stroke below the top of the vertical is, however, unusual, cf. Mahameghavahanena, 1.1, and there does not seem to have been any trace of an e in the cast made use of by Cunningham. I have consulted Mr. Jayaswal about the 'donkey-plough', and he has been good enough to inform me of the existence of a similar term in Hindi: kisi-ke ghar-ko gira-kar gadhe-ka hal calvana, to throw down somebody's house and plough (the ground) with a donkey-plough. The term is used to denote a through revenge taken over one's enemies, and I am convinced that it fully explains the passage in the Hathigumpha record. Mr. Jayaswal does not accept my interpretation because he thinks that nekasayati is certain and that Kharavela would not be capable of such a cruel act. To judge from the context, however, the events mentioned in 1.11 formed part of Kharavela's operations against the Magadha empire, and, as we shall see later on, there seems to have been a hereditary feud between his dynasty and the Magadha kings. In 1.8 we are told that Kharavela, in his eight year laid siege to Rajagrha. In his tenth year he seems to have made an expedition against Bharatavarsa, and the operations in the eleventh year were probably connected with this expedition and should be considered as an act of revenge against the ancient enemies of his dynasty. The war was, according to 1.12, continued the next year, the twelfth of Kharavela's reign. I cannot therefore admit that there is any cogent reason against my interpretation of the passage. Nor do I think that any serious objection can be raised against my translation of the compound terasavasasatakata, erected in the 113th year. It will be seen from para. 448 of Pischel's Prakrit Grammar that terasavasasta probably means 113 years and not 1300 years, which would be terasavasasatani, but it can also mean, 'in the year 113. If we translate *113 years previously' we should have to assume a reckoning back from Shen YTT 37067 - 11, 2006 C
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________________ Kharavela's tenth year, and I do not think that such a reckoning is likely. So far as I can see, the year 113 must be the year of some definite era, and we might think of the Maurya era, as has been done by Mr. K.S. Sankara Aiyarls with regard to the similar expression tivasasata in 1.6. But such an explanation would only be admissible if we had any reason for supposing the existence of such an era in Kharavela's days, and I hope to have shown that we have absolutely no indication that such was the case. We must therefore ask ourselves whether the year can be referred to any other known era, and the only ones which we can think of era the two starting from the Nirvana of the Buddha or from that of Mahavira, respectively. The opening words of the inscription and the repeated reference to Jainism show that only the latter reckoning can be meant. I therefore infer that the dwellings struck with the donkey-plough were constructed in the year 113 after Mahavira's Nirvana. I have already mentioned that a similar expression occurs in 1.6, where we read : pamcame ca dani vasa Namdarajativasasatao gha) titam Tanasuliyavata panadim nagar(im) pavesa(ya) ti, and now in the fifth year he has the aqueduct which was shut (or, opened) in the year 103 (during the reign of) the Nanda king conducted into the town from Tanasuliyavala. Tivasasata has also here been explained to mean hundred and three (or, three hundred) years previously, but the objection against this explanation is exactly the same as in the case of terasavasasata. It would imply a reckoning back from the particular year of Kharavela's reign, which would, to say the least of it, be very unusual. With regard to oghatita I think that Mr. Jayaswal's reference to avaghattita cannot be maintained, because the a seems to be long. We have to chose between a supposed Sanskrit apaghatita and upghatita. I have long been in doubt between these alternatives. In view, however, of the fact that there are indications to show that king Nanda made war against Kharavela's dynasty, I think the former explanation, which is also shared by Professor Luders, is preferable. I therefore think that we can safely assume that the Jaina reckoning from the Nirvana of Vardhamana was in general use in Kharavela's time, and had also been adopted in the royal office. 100 C - Tri 9511 31 131
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________________ If such be the case, we can further draw the conclusion that the traditional date of the Nirvana in B.C. 527 can scarcely be correct. Candragupta's acession to the throne of Magadha cannot be placed before B.C. 323, and according to the Puranas the rule of the Nandas lasted one hundred years. The dynasty cannot therefore have come into power before B.C. 423, i.e. 104 years after the traditional date of the Nirvana. Now the expendition against Kalinga during which the Tanasuliyavata aqueduct was destroyed or constructed cannot be supposed to have taken place before the Nandas had become firmly established on the throne, and this cannot have been the case 103 years after B.C. 527, i.e. B.C. 424. I do not overlook the fact that some chronological gathas of the Jainas apparently mention 155 years as the period of Nanda rule, but I think that Jacobi has conclusively proved that there must be a mistake in the gathas, which are here in disagreement with what we learn from other sources. I shall discuss the contents of the gathas below, and in this place I shall only point out that,if the years 103 and 113 mentioned in the Kharavela record must be referred to the Jaina era, as I think they should, they cannot be used for he purpose of settling the question about the date of the inscription: Nor can any inference be drawn from the mention of Satakani in 1.4 because we cannot decide which Satakani is meant. There......... of the date, viz. II. 8 and 12, which record the events in Kharavela's eighth and twelth years, respectively. In 1.8 we are told that the king, after same exploits, laid siege to Rajagrha. I read with Mr. Jayaswal Rajagaham upapidapayati, though Rajagahanapa(m) pidapayati, he harasses the king of Rajagrha, is also possible. For the general purport of the passage it does not makes any different which of the two readings is the correct one. Then follows dhatinam ca kammupadanapanadena pambamta senavahane vipamacitu Madhuram apayato navamranaba... (Cunningham), etinam ca kammapadanapanadena savata senavahane vipamucitu Madhuram apayato navame ca.....(Bhagwanlal), or etina ca kammapadanapanadena samvitasenavahinim vipamumcitum Madhuram apayato yavanaraja Dimata (Jayaswal, according to a private letter). The first word is, I think, certainly etina, as read by Mr. Jayaswal. In the word following after ca there is a distinct u under ma both in tulasI prajJA aprela - jUna, 2006 101
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________________ Cunningham's and in Jayaswal's plates, but none of them shows an a after da. We must accordingly read kammupadanapanadena, though Mr. Jayaswal's plate seems to have kammupudana. A Sanskrit utpadana does not, so far as I am aware, exist, but the form would in itself be thinkable. A karmotpadanapranada might be translated, 'the noise, turmoil, rising though the action', though I do not think this explanation quite satisfactory. In the next word the first aksaras are certainly sa and ba, or rather, so far as I can see, ba. The ta is apparently quite certain according to the lithographs of Cunningham and Bhagwanlal, but I cannot see any ta in Mr. Jayaswla's plate, where the crucial aksara looks like dhe. I would therefore provisionally read sabadhe. With regard to the next words Mr. Jayaswal's plate seems to favour Bhagwanlal's reading senavahane vipamucitu Madhuram apayato. In the ensuing aksaras I can see yavanaraja, as read by Mr. Jayaswal, and of his Dimata the ma is quite legible. My reading and translation would accordingly be etina ca kammupadanapanadena sabadhe senavahane vipamucitu Madhuram apayato yavanaraja (Di)-ma(ta), and through the uproar occasioned by the action the Yavana king Demetrios went off to Mathura in order to relieve his generals who were in trouble. The most important words of the passage are of course the two last ones, and I am inclined to think that Mr. Jayaswal's new reading is absolutely certain. He has also rightly explained Dimata as a rendering of the Greek Demetrios, i.e. of course Demetrios, the son of Euthydemos, whose Indian conquests are mentioned by Greek and Latin authors. If we knew when Demetrios returned from his Indian expedition, we should accordingly be in a position a determine the exact date of Kharavela. We know that Demetrios, when still a young man, negotiated peace between his father Euthydemos and Antiochos the Great in B.C. 205, and that he married the latter's daughter.'' He is generally considered to have ascended the throne of Bactria about the end of the century. His Indian conquests are mentioned by Strabo XI.11, 1 20 who states that he and Menandros were foremost amongst those Indian princes who extended the Greek dominion beyond Ariana. Demetrios was, according to Strabo, the son of the Bactrian king Euthydemos, and Bactria was the starting point for the conquests through 102 C J T 451 31 131
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________________ which he became, as he is called by Justin, king of the Indians. During his absence on his Indian expedition, a rival prince Eucratides made himself master of Bactria and later on defeated Demetrios.21 If we compare the account of these events with the statement contained in Kharavela's inscription, we shall find a general agreement. Demetrios had pushed eastwards, beyond Mathura, probably with a view of waging war against Magadha. Rumours now reached him about what was going on in Bactria, where Eucratides had ousted his governors, and at the same time he learnt about Kharavela's operations against Rajagrha. There was danger in front of him, and his base in Bactria was unsafe. He accordingly retraced his steps towards Mathura in order to open operations against Eucratides and relieve his generals (sabadhe senavahane vipamu(m) citu[m]). If we knew exactly when Demetrios returned from India to meet Eucratides, we should accordingly be able to say which year was the eighth of Kharavela's reign. Now Justin tells us that Eucratides ascended the throne in Bactria at about the same time as Mithridates in Parthis, and we know that that event took place in B.C. 174.22 We thus arrive at the result that Kharavela, whose eighth year seems to have coincided with Demetrios' retreat westwards, cannot have ascended the throne before B.C. 182. Let as now turn to 1.12 of the Hathigumpha inscription, which records the events in Kharavela's twelfth year. We here read Magadhanam ca vipulam bhayam janeto hathi (Cunningham hatha, Bhagwanlal and Jayaswal hathi) Sugamgaya (Cunningham samgamgaya, Bhagwanlal sagamgayam, Jayaswal sugamgiya) payayati Magadham (Cunningham.. ma, Bhagwanlal magadham) ca rajanam Bahasatimitam (Cunningham bahasatisita, Bhagwanlal bahupatisatisa) pade vamdapayati (Cunningham vadapamyati). My reading is, I think, absolutely certain, though I admit that Mr. Jayaswal is perhaps right in reading sugamgiya. At all event, Sugamga or Sugamgi is certainly the ancient Maurya palace in Pataliputra, which is called Suganga in the Mudraraksasa. The operations mentioned in 1.12 were accordingly directed against Pasaliputra, the capital of the Magadha empire. Bahasatimita, i.e. Sanskrit Bihaspatimitra, was therefore the king of Magadha in Kharavela's days, and I agree with Mr. Jayaswal that he TAB 451 3745 - 17, 2006 C 103
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________________ must be the same person who is known under the name of Pusyamitra, the founder of the Sunga dynasty, though I am not able to add much to the learned author's argument in favour of this view. It should be noted that Bahasatimita must have been on the throne at a time when a Greek invader was operating in India, and Pusyamitra's name is, as well shall see, in a similar way brought into connexion with a Yavana. Pusyamitra is mentioned in the Puranas and also in the traditionary records of the Jainas and the Buddhists, and his accession to the Magadha throne in usually dated between B.C. 184 and 178. The starting point is the coming into power of the first Maurya emperor Candragupta, which is usually placed in or about B.C. 321, but which Lassen dated in B.C. 315. According to the Puranas the rule of the Mauryas lasted 137 years, and Pusyamitra's accession would accordingly fall between B.C. 184 and 178. His rule lasted for thirty-six years according to the Matsya Purana. The Vayu and Brahmanda give sixty instead, but I agree with Mr. Pargiter that sastim sadaiva in these texts is a corruption of something like sattrimsad eva. The period covered by Demetrios' Indian expedition would accordingly fall within his reign, which would, according to the usual reckoning have come to an end in B.C. 148 or 142. I think, however, that it is possible to arrive at a more definite dating. It is a well-known fact that Pusyamitra is said to have performed the famous horse-sacrifice, probably in celebration of his ascending the throne of Magadha, after he had finally uprooted the Mauryas. And this celebration is said to have taken place at a time when a Yavana king was conducting operations in India. This information can be gleaned from the Mahabhasya and from Kalidasa's Malavikagnimitra. The former source has been discussed by Sir Ramkrishna Gopal Bhandarkar.23 Panini III, II, 123, vartamane lat, teaches the use of the present tense to denote present time. The first varttika to this sutra adds that the present should also be taught to denote something that has been begun but not been finished : pravsttasyavirame sisya bhavati. Among the examples given by Patanjali in illustration of this rule Sir Ramkrishna draws attention to the third : iha Puspamitram yajayamah, here we sacrifice 104 The tan sich 131
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________________ for Pusyamitra, and rightly infers that Patanjali was engaged in writing the third book of his commentary at a time when a sacrifice extending over a prolonged period was being performed for Pusyamitra. He is certainly also right in assuming that the reference is to Pusyamitra's asvamedha. On the other hand we have the rule Panini III.II. 111, anadyatane lan, the imperfect (is used) to denote what is not of today, where Katyayana adds the varttika parokse ca lokavijnate prayoktur darsanavisaye, and (the same tense should be used) about what is beyond the range of sight, but unversally known and capable of being witnessed by the narrator. To illustrate this Patanjali gives two instances: arunad Yavanah Saketam, the Yavana besieged Saketa, and arunad Yavano Madhyamikam, the Yavana besieged Madhyamika. Of these places Saketa is another name of Ayodhya, and Madhyamika the name of an ancient city in the Udaipur State. It is not of course possible to draw any certain conclusion from the fact that Saketa is mentioned before Madhyamika, but the natural inference is that some Yavana ruler during an expedition into India laid siege first to Saketa and subsequently to Madhyamika. At all events we must conclude that the operations refered to were taking place about the time when Patanjali wrote the third book of his commentary and they were accordingly contemporaneous with Pusyamitra's horse sacrifice. A similar inference can be drawn from Kalidasa's Malavikagnimitra, which is no doubt based on traditionary accounts current in Ujjayini and adapted to suit the actual situation at the time when the drama was written, when we must infer that the paramount ruler of Magadha, whom I identify with Samudragupta, was going to perform a horse sacrifice, to which he invited his son Candragupta Vikramaditya, the viceroy of Malava. According to the Malavikagnimitra Pusyamitra, who is here styled senapati and called Vaidisa, i.e. a man from Vidisa, the present Besnagar in Malava, sends an invitation to his son Agnimitra in Vidisa asking for his attendance at the forthcoming rajayajna, i.e. horse sacrifice. It is further stated that the sacrificial horse, that had been let loose for a period of one year, had been claimed on the right bank of Sindhu by Yavana cavallery (asvanikena Yavanena). Pusyamitra's grandson Vasumitra, however, repelled the assault and released the horse. 24 tulasI prajJA aprela - jUna, 2006 105
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________________ It will be seen that we have here a corroboration of the inference drawn from the Mahabhasya that Pusyamitra's horse sacrifice coincided with operations undertaken by Yavana conquerors. The river Sindhu mentioned by Kalidasa is of course the present Sindh, which forms the boundary between Bundelkhand and Rajputana, and if we bear in mind that Madhyamika was situated in Rajputana, we must arrive at the conclusion that the Yavana troops which Vasumitra met on the banks of the Sindhu belonged to the forces operating against Madhyamika. So far there is a general agreement between all sources. We learn from the Kharavela inscription that a Yavana had pushed eastwards beyond Mathura four years before the Kalinga king humiliated Brhaspatimitra, i.e. Pusyamitra. Patanjali tells us about Pusymitra's horse sacrifice as having taken place at the same time as a Yavana expedition against Saketa and Madhyamika, and Kalidasa informs us about an encounter between the guard of Pusyamitra's sacrificial horse and Yavana soldiers on a river that is not far distant from Madhyamika. The natural inference is that all these statements refer to the same events. Now we learn from the Malavikagnimitra that Pusyamitra, at the time of the horse sacrifice, had a grown-up grandson who was old enough to be entrusted with the guarding of the sacrificial horse. He cannot therefore himself have been much less than about sixty years of age, and cannot have ruled thirty-six years after that date. The horse sacrifice must accordingly have taken place towards the end of his reign, and the fact that he is styled senapati by Kalidasa and senani in the Puranas raises the question whether he had really become emperor of Magadha at an early stage of his career. We would be inclined to think that the horse sacrifice should properly be assigned to the last years of his life, i.e. according to the current opinion some time before B.C. 149 or 142. If however the Yavana king mentioned in Kharavela's inscription is really Demetrios, the date of the asvamedha would be about B.C. 174. There is accordingly here a certain discrepancy. I think, however, that it can be satisfactorily explained. It is a well-known fact that the date usually assigned to Pusyamitra is in disagreement with information which can be deduced from another source. Merutunga and other Jaina authors have preserved some Prakrit tulasI prajJA aMka 131 106
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________________ gathas containing certain statements about kings and dynasties intervening between Mahavira's Nirvana and the introduction of the Vikrama era. These stanzas run as follows jam rayanim kalagao ariha titthamkaro Mahavir(o) tam rayanim Avantivai ahisitto Palago raya. Satthi Palagaranno panavannasayam tu hoi Nandana atthasayam Muriyanam tisam cia Pusamittassa. Balamitta-Bhanumitta satthi varisani catta Nahavahane taha Goddabhillarajjam terasa varisa Sagassa cau, In the night when the Arhat, the Tirthamkara Mahavira died, in that night the Avanti-lord Palaka was anointed. Sixty (are the years) of king Palaka, but one hundred and fifty-five (those) of the Nandas, one hundred and eight (those) of the Mauryas, and thirty (those) of Pusyamitra. Balamitra and Bhanumitra (ruled) sixty years, Nahavahana fourty, and so the rule of Gardabhilla (lasted) thirteen, (that) of the Saka four. These stanzas have been discussed by Jacobi,25 Charpentier,26 and others, and there seems to be a general agreement about their interpretation. There is an apparent disagreement between the second gatha and the tradition embodied in Hemacandra's Parisistaparvan, where it is stated in VI.243 that Nanda became king sixty years after the Nirvana, and in VIII 339 that Candragupta's accession took place 155 years after that same event. It is generally assumed that there is a misunderstanding in the gathas, and that the period of 155 years there allotted to the Nandas comprises the whole period from the Nirvana to the accession of the Mauryas. And we are now in a position to see how this misunderstanding has crept in. We learn from the Kharavela inscription, if my interpretation is correct, that the earliest way of dating important events with the Jainas was to state the number of years elapsed since the Nirvana. On the other hand we must infer from the Puranas that it was usual in India to sum up the duration of individual reigns and of the rule of different dynasties in memorial verses, and it is evident that this practice was later on taken up also by the Jainas. Hence the apparent discrepancy, which is, however, of no consequence for the present discussion. tulasI prajJA aprela - jUna, 2006 107
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________________ It has been pointed out by Jacobi that the stanzas place the accession of Candragupta in B.C. 312 and that of Pusyamitra in B.C. 204, while the latter king's rule is stated to have come to an end in B.C. 174. It will be seen that these dates do not agree with what we have inferred from other sources, but the disagreement is, I think, only apparent. It has usually been assumed that the Jaina gathas are meant as a chronology of Magadha kings. The fact, however, that the first and last rulers mentioned in them belong to Malava and not to Magadha, shows, I think, that such cannot be the case. The gathas are in reality meant as an enumeration of the rulers of Central India between the Nirvana and Vikramaditya. If such be the case, everything becomes clear and consistent. Pusyamitra, who is, as we have seen, called a Vaidisa in the Malavikagnimitra, started on his career as senapati or senani, i.e. general of the Maurya forces and governor of Malava, which had been suddued by Candragupta in B.C. 312. After having ruled there thirty years he rose against the Mauryas and made himself ruler of Magadha. He was then already advanced in years, he had a grown up grandson, but he did not change his ancient title of senapati before he ousted the Maurya's in Magadha. From the fact, however, that the Jainas consider him as the real ruler of Malava, we must infer that he had made himself practically independent of Magadha at an early date, before he started on the operations that led to the overthrow of the Maurya dynasty. But if such be the case, he cannot possibly have ruled in Magadha for thirty-six years, as stated in the Puranas. That period must comprise his rule as semi-independent viceroy in Malava, and it is allowed to draw the inference that his rule came to an end thirty-six years after his accession in Vidisa, i.e. in B.C. 168. We have accordingly found that Kharavela's eighth year cannot fall before B.C. 174, and his twelfth year, in which he humiliated Pusyamitra, cannot be placed after B.C. 168. His accession must accordingly be dated between B.C. 182 and B.C. 180, a more definite date than what we are accustomed to be able to determine for the accession of ancient Indian rulers. In this connexion I wish to point out that the results arrived at above necessitate a redating of Patanjali's Mahabhasya. Gold stucker and everybody after his time have taken it for granted that the Yavana ruler tulasI prajJA aMka 131 108
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________________ alluded to by Patanjali was Menander, because it has been inferred from Strabo that he reached the Yamuna on his Indian expedition. Now Strabo speaks of Isamos and not of Yamuna, but it is of course very likely that Lassen was right in his emendation of the passage, reading Yamuna into the text. But then Saketa is a long way to the east of the Yamuna, and there is absolutely no information to the effect that Menander transgressed that river. Strabo remarks that he crossed the Hypanis, which may be the Hyphasis, but he does not make a similar remark with regard to the Yamuna. And if Demetrios is really mentioned in the Kharavela inscription, we must necessarily inser that he was the ruler who according to Patanjali besieged Saketa and Madhyamika. In other words, Patanjali wrote the third book of his commentary about B.C. 174. If Kharavela was anointed king in or a little before B.C. 180, he must have been born in or a little before B.C. 205, for we are told in II.2 - 3 that, after having aving completed his twenty-fourth year, he was anointed maharaja in the third generation of the royal family of Kalinga, tatiye kalimgarajavase (or vamsa) purisayuge maharaj(a) bhisecanam papunati. I think it unnecessary to discuss the various readings suggested of this passage, because they do not affect the sense, in which I am, for the present, solely interested. I shall only mention that the words have been considered by Mr. Jayaswal to imply that Kharavela's line was the third royal dynasty of Kalinga. I do not, however, think that purisayuge can mean, as suggested by him, 'for a generation', or, as the compound has been translated by Mr. R.C. Majumdar', 'in the make line'. It must, I think, mean, as it was translated by Professor Luders, 'in a generation', and it must be taken together with tatiye. If the correct reading is vamsa, the compound ending with that word forms a new compound with purisayuge; if kalimgarajavamse proves to be the correct reading, we must translated. 'within the royal lineage of Kalinga'. At all events, Kharavela was the third king of his dynasty, and if we assume a duration of thirty years for each of the two preceding generations, we arrive at the result that the dynasty came into power about B.C. 240, i.e. about fifteen years after Asoka's conquest of Kalinga. I think that we can safely infer the Kharavela's family rose to power about the time of Asoka's viceroy in Tosali, who later on made himself independent of Magadha. It has usually been assumed that the name of the dynasty was Ceta, while its members used the titles and designations aira, maharaja and T WEI 31941 , 2006 - - 109
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________________ mahameghavahana, which terms are used both in the Hathigumpha and in the Mancapurigumpha inscriptions (Luders, No. 1347). This assumption is mainly based on the beginning of Kharavela's epigraph, and it will be necessary to examine the opening passage in some detail in order to ascertain whether the current opinion is correct. After an invocation of the Arhats and Siddhas, namo arahantanam namo savasidhanam the inscription begins as follows airena maharajena mahameghavahanena Cetirajavasavadhanena pasathasubhalakhanenacaturamtaluthunagunopa(hi) tena kalimgadhipatina siri Kharavelena (1.2) pandarasavasani sir(i) kadarasariravata kli)dita kumarakidika. The first word was read verena by Prinsep and Bhagwanlal, and R.D. Banerji has maintained that it should be read kharena, but kha is quite different from the first aksara, as will be apparent from an examination of the word Kharavelena at the end of the first line, to which Mr. Banerji refers us. The reading airena is certain, and the diphthong ai here no doubt represents a dissyllabic ai. The same word is, as I have already mentioned, also used in the Mancapurigumpha inscription, and it is found in one of the Amaravati inscriptions (Luders. No. 1 276). Professor Luders has explained it as corresponding to Sanskrit arya, and this explanation seems to be the most likely one in the case of the Amaravati epigraph. In the Hathigumpha and Mancapurigumpha inscriptions, on the other hand, the state of things has been thought to be different, because the word aira, as we shall see below, is used in an old manuscript as a common designation of ancient Kalinga kings. Mr. Jayaswal therefore suggests another explanation: 'As Mr. Banerji points out in his note, Kharavela's kula (family) is described in the last line of the inscription to have come out of a Raja-sishi stock (vamsa). This denotes that king Cheta's family must have been a branch of some well known dynasty of the Aryavarta. This leads me to suspect that aira might be representing aila, the famous dynasty of early Hindu India'. I am unable to adopt this suggestion, because the substitution of r for I could not be accounted for. Aira can of coruse be explained as a metronymic from Ira. On the whole, however, I think that Professor Luders' explanation is the most probable one, and Mr. Jayaswal also adduces arguments in favour of this view. Aira might, as he says, be taken, as indicating the ethnic difference of Kharavela from his subjects. His subjects were mostly Dravidians, or the mixed 110 C - TC 51 31 131
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________________ Arya. The same tendency is visible amongst the Aryan Brahmans in the Dravidian South who call themselves Aryan (aiyar, plural of aiya)'. The title mahameghavahana can, as pointed out by Mr. Jayaswal, be explained as a synonym of mahendra. It is, however, probable that the designation has something to do with Megha, the name of an ancient dynasty in Kosala.29 The reading Ceti is, I think, absolutely certain, and both Mr. Jayaswal and Dr. Thomas, who have examined the inscription in situ, have informed me that they accept it. The Ceta-dynasty, which has been inferred from the old reading Ceta-accordingly disappears, and it is unnecessary to discuss the various explanations given of the word. Ceti, on the other hand, is the well-known Pali form of the usual name Cedi. The Cedis were reckoned as Haihayas, and Haihayas and Kalingas are also collocated in the Puranic lists of ancient dynasties. The stronghold of the Cedis in historical times, however, was in the so-called Central Provinces. In later days the Cedi empire was divided into two countries, Western Cedi with its capital at Tripura near Jabalpur, and Eastern Cedi or Mahakosala, with its capital at Ratanpur.30 It is a priori likely that the Kalinga line had come from Eastern Cedi, and it is in the connexion worth while recalling the fact that also the designation Mahameghavahana perhaps points towards Kosala, i.e. Mahakosala. In what follows after Cetirajavasavadhanena my predecessors have failed to notice the a-matra after the final n-in-lakhanena and the a after I in luthuna, for which Mr. Jayaswal kindly informs me that we ought to read lumthuna. The sense remains the same, the king's virtues are said to wallow, to extend, to the four quarters. Instead of opahitena Mr. Jayaswal now reads- opapitena. I think, however, that what he reads as pi is in reality a misshaped hi. In sirikadara the i has hitherto been read as i, but I think that the short vertical to the left belongs to the vowel-sign, in which case we must read siri. Instead of - kadara-Bhagwanlal read kumara, which is, however, inadmissible. Mr. Jayaswal in his first note read - kadara, and such is the reading according to his plate. His correction into kadara- in his second paper is, however, based on a careful examination of the original, and I tulasI prajJA aprela - jUna, 2006 | 111
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________________ think that it can safely be accepted, because Cunningham's and Bhagwanlal's lithographs present the same reading. In my explanation of the word, however, I differ form Mr. Jayaswal, who translated, 'fairbrown'. I do not think that Kharavela's complexion would be likely to be mentioned. I explain kadara as corresponding to katara, which according to the Sabdamala means nagara and kamin. Siri-kadara is the lover of Sri, i.e. Klsna, and Kharavela's boyish games are compared with Krsna's pranks and sports in Vindavana. I accordingly translate the opening passage as follows : 'by the Aryan great-king, the great Meghavahana, the increaser of the royal Ceti lineage, of exalted auspicious marks, provided with virtues famous to the four ends (of the word), the overlord of Kalinga, the illustrious Kharavela, boyish games were played for fifteen years, his body being (like) that of Sri's lover'. Kharavela's family accordingly belonged to the Cedi lineage, and even if the family, or tribe, was descended from the Cedis mentioned in the Rgveda, the Hathigumpha record contains the first authentical reference to it as a royal dynasty. We are told that Kharavela was the third ruler of the Kalinga line, and I have already remarked that we must infer that the family came into power in Kalinga after Asoka's conquest. Now Mr. Jayaswal has" drawn our attention to the existence of an old Oriya manuscript in the Indian museum, which contains some slokas about the Airas of Utkala, i.e. apparently the same royal line to which Kharavela belonged : Ahiro nama rajabhut cOtkale vidyate (vidite?) pura/ ahimsadharmam asritya buddhadharmaparayanah.// 1 Nandaraja(h) suvikhyatah(-to) Magadhe vidyate tada/ sakarapasako Nandahl - ndo) vedadharmaparayanah//2 Nandasya sahito yuddhe Airo jitavan bhavet./ Airo jayam apnoti mahahrstena manasah./ svadharma(-rme) Otkale khyatih(-tim) vedadharmavinasakah.//3 Asokasya mahamittra(h) Aira(h) Utkalesvarah./ Ekaprastarakhande tu puranah parvatottamah./ Khandagir(i)ti namasan(-asit) pavitra(s) cOtkale bhuvi.//4 112 C THE W311 310 131
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________________ Nivasakaranarthaya daivavani tu praptavan./ asmin nivasata rajan yavat tisthati medini/ tavatkalasuparyyantah(-ta) tava kirtti(r) virajate.//5 Daivavamsrute Airah(-ro) harsanirbharamanasah/ Kosalanagaram tyaktva Khandasailasamipatul-gahi)//6 The text is rather corrupt, and I shall not make any attempt at correcting it throughout. Mr. Jayaswal thinks that, the substance of the verses....can be gathered as follows:(a) That Kalinga had been conquered by the kings of Magadha, and that it was liberated by one aira (king) who defeated a Nanda king of Magadha. (b) That the Nandas were Vedic, orthodix Hindus; and the Aira was heterodox (Jain or Buddhist). (c) That the Aira was a great enemy of Asoka. (d) That the former capital of the Aira was Kosala (South Kosala) and that the Aira removed his capital to the Khandagiri at 'Eka Prastara' spot. He further remarks that the Airas must have founded their capital in the Khandagiri before the conquest by Asoka, because 'it is to be noticed that the capital of Kalinga before Asoka and after the Nandas is called Parthali (by Megasthenes) which corresponds with the Prastara of our MS. By its location in the Khandagiri, it seems to have been identical with Dhauli (Toshali)'. I cannot subscribe to all these statements. The first stanza only informs us of the existence of a raja called Ahira, i.e. Aira, in Utkala, i.e. Kalinga, who was a Jaina. That he belonged to that religion and was not a Buddhist is, I think, evident from the stress laid on ahimsa. It is not stated that he was king of Kalinga, he can just as well have been a petty chieftain. We are further told that he was a contemporary of the Magadha king Nanda, whom he fought and defeated, whereafter he acquired fame within his religion in Utkala. The tradition embodied in these verses is in agreement with that we can infer from the Hathigumpha inscription, where there is more than one reference to an expedition undertaken by king Nanda against Kalinga. IMET WET 37061 - 7, 2006 - 113
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________________ We can also accept the statement contained in the manuscript that the Nanda king was unsuccessful in his attempt, because Kalinga is said in Asoka's thirteenth edict to have been avijita when he made his conquest. Mr. Jayaswal justly remarks that the stanzas cannot throughout refer to one and the same person, and that Aira was a designation used by a series of kings and princes. But he is certainly not right when he states that the second Aira was an enemy of Asoka. Asokasya mahamittrah must mean a great friend of Asoka, and what follows contains, so far as I can see, the information that this Aira, who was, or became, king of Kalinga, Utkalesvara, was advised by a deity to remove his capital to Khandagiri from Kosala. I agree with Mr. Jayaswal that Kosala denotes the capital of Mahakosala, and I also think that he is right in identifying the new capital with Tosali. According to the Dhauli version of the second detached edict of Asoka a royal prince, kumale, resided in Tosali, and if the information contained in the Oriya manuscript is trustworthy, we may infer that Asoka had appointed an Aira as viceroy in Tosali, and that he became independent as Utkalesvara, king of Kalinga. Kharavela, who was anointed in the third generation of his lineage, would accordingly have to be considered as the grandson of this Aira, and his expedition against the Magadha empire should be considered as an act of revenge for the devastations wrought by king Nanda in his unsuccessful attempt at subjugating Kalinga. There still remain several passages in the Hathigumpha inscription which cannot be satisfactorily explained. The materials at my disposal are not, however, sufficient for a thorough examination of all details. For the present I must be content at summing up the results of the above discussions: There is no date in the Kharavela inscription, but it contains an important corroboration of the Jaina tradition about the Pataliputra council and the impossibility of then recovering the whole canon. The record contains two references to the Jaina era, which show that the reckoning from Mahavira's Nirvana was, in Kharavela's days, used even in the royal office. One of them further shows that the traditional date of the Nirvana in B.C. 527 cannot be right. There is a reference to the Greek conqueror Demetrios, which makes it possible to settle the question about Kharavela's date within narrow limits, tulasI prajJA aMka 131 114
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________________ and which also necessitates a readjustment of the date of the Mahabhasya. Compared with notices contained in Jaina and Brahmanical sources this reference further enables us to fix the date of the accession of the sunga dynasty. The inscription is the oldest epigraphical reference to the Cedi dynasty, to which Kharavela belonged, and we may infer that it had immigrated into Kalinga from Mahakosala. Its rulers used the designation Aira, and an Aira was probably Asoka's viceroy in Tosali, where his family later on ruled as independent kings, Kharavela being the third king in direct succession. References: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. Asiatic Researches, Vol. XV, pp. 313 f. JASB., Vol. VI, pp. 1075 ff., and Plate LVIII. Corp. Inser. Ind., Vol. I, pp. 27 f., 98 ff., 132 f., and Plate XVII. Antiquities of Orissa, Vol. II, pp. 16 ff., with facsimile. Actes du sixieme Congres international des Orientalistes, Pt. III, section 2, pp. 133 ff. Ep. Ind., Vol. II, pp. JRAS, 1910, pp. 242 ff., 824 ff. A List of Brahmi Inscriptions, No. 1345. Ind. Ant. 1914, P. 170n. 15. 88 f. JRAS, 1918, pp. 543 ff; 1919, p. 399. Ancient History of the Deccan, Pondicherry, 1920, P. 12. Ind. Ant. 1920, pp. 43 ff. Ind. Ant. 1918, pp. 223 f., 1919, pp. 187 ff. Memories of the Archaeological Survey of India, No. 1, Calcutta 1919; Ind. Ant. 1919, pp. 214 ff.; JRAS. 1919, pp. 395 ff. See now his remarks in The Cambridge History of India, Vol. I, pp. 624 ff., 638 ff. 16. Ep. Ind., Vol. XIII, p. 159. 17. Ind. Ant., 1919, p. 190. tulasI prajJA aprela - jUna, 2006 115
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________________ 18. 19. 20. 21. 22. 23. 24. 25. 26. Ind. Ant. 1920, pp. 43 ff. See Benedictus Niese, Geschichte der griechischen und makedonischen Staaten seit der Schlacht bei Shaeronea, V ol. II, p. 401. 30. 31. Tusouton de iskhusan oi apostesantes "Ellenes auten dia ten areten tes khoras, oste tes Arianes epekratoun kai ton Indon, os phesin Apollodoros d Artamitenos, kai pleio ethne katestrepsanto e Alexandros, kai malista Menandros (eige kai ton "Upanin diebe pros eo kai mekhri tou Isamou proelthe), ta men gar autos, ta de Demetrios o Euthudemou uios tou Baktrion basileos, ou monon de ten Pitialenen kateskhon, alla kai tes alles paralias ten te Tessariostou kai ten Sigertidos basileian. Kath' olou de phesin ekeinos tes sumpases Arianes proskhema einai ten Baktrianen. 116 Cl. Justin XLI, 6 : Eodem ferme tempore, sicuti in Parthis Mithridates, ita in Bactris Eucratides, magni uterque viri, regna incunt...Multa tamen bella Eucratides magna virtute gessit : quibus attritus, quum obsidionem. Demetrii regis Indorum pateretur, cum trecentis militibus sexaginta millia hostium assiduis eruptionibus vicit. Quinto itaque mense liberatus Indiam in potestatem redegit. See Justi, Grundrib der Iranischen Philologie, Vol. II, p. 485. Ind. Ant. Vol. I, pp. 299 ff. This is certainly the correct reading, which has been adopted in the edition ot Kasinath Pandurang Parab, Bombay, 1890, P. 103. 27. Ind. Ant. 1919, p. 188 Kalpasutra, Introduction, pp. 7 ff. Ind. Ant. 1914, pp. 118 ff. 28. Ep. Ind., Vol. XIII, p. 160. 29. Cf. Pargiter, The Purana Text of the Dynasties of the Kali Age. Oxford, 1913, p. 51. See Vincent Smith, The Early History of India, 2nd edition, p. 360. JB & ORS, Vol. III, pp. 482 11. gre Hall 3f 131
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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 ___ ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita Jan Education International For Private Personal use on wwwsainary.org