Tulsi Prajna 2006 07

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524628/1

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Research Quarterly rAsa TULSI PRAJNA varSa 34 deg aMka 132-133* julAI-disambara, 2006 sArabhAvArI tulasI prajJA jaina vizva bhAratI saMsthAna, lADanU~ (mAnya vizvavidyAlaya ) anusaMdhAna traimAsikI JAIN VISHVA BHARATI INSTITUTE, LADNUN (DEEMED UNIVERSITY Private & Personal Use Only GPS

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tulasI prajJA -TULSI PRAJNA *** FULSI PRAJA Research Quarterly of Jain Vishva Bharati Institute Vol.: 132-133 JULY - DECEMBER, 2006 Patron Samani Dr Mangalprajna 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

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Research Quarterly of Jain Vishva Bharati Institute VOL.-132-133 JULY - DECEMBER, 2006 Editor in Hindi Dr Mumukshu Shanta Jain Editor in English Dr Jagat Ram Bhattacharyya Editorial Office Tulsi Prajna, Jain Vishva Bharati Institute (Deemed University) LADNUN-341 306, Rajasthan Publisher : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan Type Setting : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306, Rajasthan Printed at : Jaipur Printers Pvt. Ltd., Jaipur-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 pRSTha saM. sApekSatA aura anekAMta : vijJAna aura darzana puruSArtha siddhayupAya meM ahiMsA-vimarza nara-loka se kinnara-loka taka siddhoM ke aneka bhedoM kA pratipAdana bhagavatI ArAdhanA meM nidAna vaijJAnika pariprekSya meM tIrthaMkaroM kI mUrtiyoM para ukerita cihna kAraNa kA svarUpa : jaina darzana ke pariprekSya meM aparigraha evaM usakA lokopakArI svarUpa pro. dayAnanda bhArgava prophesara prema sumana jaina jatanalAla rAmapuriyA sAdhvI zrutayazA DaoN. pArasamala agravAla DaoN. umAkAnta pI. zAha suzrI zvetA jaina sumata jaina aMgrejI khaNDa Subject Author Page No. Acaranga-Bhasyam Acarya Mahaprajna 81 Specialized Functions ... Dr J.P.N. Mishra and Dr M.K. Singh 91 Jain Business Ethics ... Samani Shashi Prajna 103

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kSamA kSamA kA artha hai - sahanA / sahanA par3e, vaha sAmarthyahInatA hai / sahane ko apanA dharma mAnakara, virodhI bhAva ko sahanA kSamA hai / kSamA zaktizAlI kA astra hai| apanI zakti ke unmAda para niyantraNa rakhanA kSamA hai / paristhitiyoM kI pratikUlatA meM uttejita na honA kSamA hai| dUsaroM ko kSamA denA nahIM jAnatA, vaha tuccha hai| dUsaroM se kSamA lenA nahIM jAnatA, vaha uddaNDa hai| zAnti use milatI hai, jisake hRdaya meM kSamA kA sAgara laharAe / dUsaroM kI kamajoriyoM, aparAdhoM aura bhUloM ko bhulA sake, vahI Ananda kA srota bana sakatA hai| apane aparAdhoM ke lie kSamA mAMgane meM jo na sakucAe, vaha mahAna hai| zAntidUta vahI hai, jo apanI bhUloM se utpanna vedanA ko bhulA dene kA namra anurodha kare / - anuzAstA AcArya mahAprajJa

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sApekSatA aura anekAMta : vijJAna aura darzana mAnava jAti ke itihAsa meM jo krAMntiyAM huIM uneka aneka srota haiN| mahAvIra, buddha aura IsA dharma ke mAdhyama se vaicArika krAnti lAye / kAlamArksa Arthika aura rAjanaitika maMca se krAnti laaye| bIsavIM zatAbdI ke prAraMbha meM eka krAnti vijJAna ke mAdhyama se AyI / 1605 I. meM albarTa AInsaTIna ne sApekSatA ke lisa siddhAnta kA pratipAdana kiyA usane hamArI deza-kAla saMbaMdhI avadhAraNAoM meM aise AmUlacUla parivartana kiye jisase dArzanika cintana bhI achUtA nahIM raha sktaa| Encyclopedia Britenica ke anusAra 18 vIM zatAbdI taka sAtha-sAtha calane vAle darzana aura vijJAna 16 vIM zatAbdI meM alaga-alaga ho gaye the kintu sApekSatA ke siddhAnta ne unheM bIsavIM zatAbdI meM paraspara jor3a diyA / deza-kAla - yuti darzana ke adhyetAoM se bAta chipI nahIM hai ki deza aura kAla kI avadhAraNAeM hamArI cintana praNAlI ke mUla meM rahatI haiM aura isalie yadi hamArI dezakAla saMbaMdhI avadhAraNAyeM badala jAye to hameM apane pUre cintana ko badalanA par3a sakatA hai| sApekSatA ke siddhAnta ne yahI kiyA / jaisA ki AInsTIna ke gaNita ke adhyApaka Heemann Minowski ne kahA hai-sApekSatA siddhAnta ke bAda apane Apa meM deza aura kAla kevala eka chAyA mAtra hara gaye haiM / jo Aja astitva meM hai - vaha ina donoM samanvita rUpa hai| * prophesara dayAnanda bhArgava - padArtha kI lambAI aura kAla- donoM sApekSa hai hameM deza aura kAla ko alaga-alaga rUpa meM dekhane kA dIrghakAlika abhyAsa hai| isalie kahA jAtA hai ki deza aura kAla kI sattA pRthak-pRthak nahIM hai, balki samanvita hai-to yaha bAta hamAre sira ke Upara se gujara jAtI hai / dUsarA tulasI prajJA julAI - disambara, 2006

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/ AghAta hamAre cintana ko usase bhI adhika gaharA taba lagatA hai jaba hameM yaha kahA jAtA hai ki koI char3a kitanI laMbI hai athavA kinhIM do ghaTanAoM ke bIca meM kitanA samaya bItA-yaha isa bAta para nirbhara karatA hai ki usa lambAI va samaya ko dekhane vAlA vyakti kitanI tIvra athavA maMda gati se cala rahA hai| hamAre mana meM yaha dhAraNA baddhamUla hai ki eka mITara lambI char3a hara paristhiti meM eka mITara hI lambI rahegI aura hamArI ghar3I kI suI ke dvArA dikhAyA gayA eka sekeNDa sadA eka sekaNDa hI rhegaa| kintu sApekSatA ke siddhAnta ne hameM batAyA ki hamArI yaha dhAraNA satya nahIM hai| dekhanA yaha hai ki isa niSkarSa para vaijJAnika kaise pahuMce aura dezakAla kI avadhAraNA ke parivartana se hamAre cintana meM kitanA bar3A krAntikArI parivartana Ane kI saMbhAvanA bana gyii| jyoM-jyoM hama sApekSatA ke siddhAnta kI gaharAI meM jAyeMge tyoM-tyoM yaha bAta spaSTa hotI dikhAyI degI ki isa khoja meM hamAre pUre cintana ko badala dene kI kSamatA antarnihita hai| jaina-sammata sApekSatA deza aura kAla para prAyaH sabhI bhAratIya darzanoM meM vicAra huA hai kintu deza aura kAla saMbaMdhI avadhAraNA ko sApekSatA se jor3akara jitanA cintana jaina paramparA meM huA utanA zAyada kisI dUsarI paramparA meM nahIM huaa| jaina paramparA vastuvAdI hai aura bahutvavAdI hai| jar3a ke kSetra meM pudgala ke anantAnata paramANu haiM aura ve eka-dUsare se alaga-alaga hai| isI prakara cetanA ke kSetra meM anantAnta jIva bhI eka-dUsare se pRthak-pRthak apanA astitva rakhate haiN| jaina cintana ke anusAra eka kA dUsare se yaha pRthaktva cAra dRSTiyoM se banatA haidravya, kSetra, kAla aura bhAva / pratyeka padArtha apane dravya, kSetra, kAla, bhAva arthAt svacatuSTya kI apekSA hai kintu para catuSTya kI apekSA nahIM hai| isI ko eka apekSA se honA-syAd asti aura dUsarI apekSA se na honA-syAn nAsti kahA jAtA hai| isI AdhAra para eka padArtha ko dUsare padArtha se pRthak kiyA jAtA hai| sApekSatA kA eka dUsarA pakSa yaha hai ki padArtha meM ananta dharma rahate haiM jisameM jaba hama kisI eka dharma ko batAte haiM to zeSa dharmoM ko gauNa kara dete haiM jisakA yaha archa nahIM samajhanA cAhie ki zeSa dharma haiM hI nahIM, yaha kevala hamArI bhASA kI sImA hai ki hama yugapad sabhI dharmoM ko nahIM kaha sakate, kintu isakA artha yaha nahIM hai ki una dharmoM kA astitva bhI nahIM hai| jaba hama yaha kahate haiM ki yaha vastra kAlA hai to hamAre isa vaktavya kI kucha sImAeM haiN| prathama sImA to yaha hai ki hama isa vAkya ke dvArA kevala vastra kA rUpa batA rahe haiM kintu hameM yaha patA hai ki vastra kA rasa, gaMdha aura sparza bhI hai| dUsarI sImA yaha hai ki 2 - - tulasI prajJA aMka 132-133

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jaba hama use kAlA kaha rahe haiM to yaha eka sApekSa varNana bhI ho sakatA hai aura yadi koI dUsarA vastra use itanA adhika kAlA ho to zAyada usake mukAbale meM hama ise akRSNa hI cAheM / eka tIsarI sImA yaha hai ki vastra ke rUpa meM bhI vastuta: to sabhI raMga haiM kintu jaba hama ise kAlA kahate haiM to usakA artha kevala itanA hai ki dUsare saba raMga kAle raMga meM daba gaye haiM aura hote hue bhI dikhAI nahIM de rahe haiN| sopakSatA kA yaha siddhAnta jaina pramANa mImAMsA kI AtmA hai| sApekSatA : bauddha aura vedAntI dRSTikoNa jainetara bhAratIya darzanoM meM vastuvAdI darzana to thor3e-thor3e matabheda sahita kahIM na kahIM anekAntavAda ko svIkAra kara lete haiM kintu kSaNikavAdI bauddha tathA mAyAvAdI vedAntI ko anekAnta kadApi svIkAra nahIM hai| DaoN. sAtkari mukharjI ne isa viSaya kA UhApoha karate hue niSkarSa die / unakA kahanA hai ki hamAre tarka ke kucha pakSa svataH siddha hote haiM aura kucha anubhavasApekSa hote haiN| udAharaNata: yadi koI vyakti yaha kahe ki gulAbI raMga lAla raMga se halkA hai to isa vAkya kI satyatA jAnane ke lie anubhava meM jAne kI AvazyakatA nahIM hai, kyoMki gulAbI kA zabdArtha hI hai-halkA laal| isake viparIta yadi koI kahe ki devadatta kA vajana 70 kilogrAma hai to isa vAkya kI satyatA ko jAMcane ke lie hameM devadatta ko taulanA hogA, kyoMki aisA koI niyama nahIM hai ki jisa vyakti kA nAma devadatta ho usakA vajana anivArya rUpa se 70 kilo ho, ata: isa vAkya kI satyatA svata:siddha nahIM hai-apitu anubhava gamya hai| DaoN. mukharjI kA kahanA hai ki yaha satya svataH siddha hai ki devadatta hai aura devadatta nahIM hai-ye donoM vAkya eka sAtha satya nahIM ho sakate, kyoMki hone aura nahIM hone meM paraspara virodha hai-yaha bAta svata: siddha hai| jaina kA kahanA hai ki hameM devadatta kA sva catuSTya se honA aura para catuSTya se nahIM honA anubhava se pratyakSa pratIti meM A rahA hai| devadatta dillI meM hai to jayapura meM nahIM hai| yadi usakI avasthA 60 varSa hai aura vaha 30 varSa aura jIvita rahane vAlA hai to vaha janma se mRtyu paryanta kI 60 varSa kI kAlAvadhi meM hai, usa kAlAvadhi se pahale yA bAda meM nahIM hai| isa prakAra devadatta kA astitva deza aura kAla se sImita haizAstrIya bhASA meM dezakAlAvacchinna hai| aisI sthiti meM usake astitva ko sarvakAlika aura sArvadezika nahIM mAnA jA sktaa| ataH hameM yahI kahanA hogA ki vaha eka apekSA se hai aura eka apekSA se nahIM hai| isake viparIta vedAntI aura bauddha kA kahanA hai ki yadi hamAre anubhava kA svataH siddha satya ke sAtha TakarAva ho jAye to hameM apane anubhava kI satyatA kI par3atAla karanI cAhie tulasI prajJA julAI-disambara, 2006 -

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ki kahIM hamArA anubhava hameM dhokhA to nahIM de rahA hai| hameM pratidina anubhava meM AtA hai ki vyakti badalatA hai arthAt anitya hai aura hama phira bhI badalate hue vyakti ko dekhakara yaha nahIM mAna baiThate ki vaha koI dUsarA vyakti hai apitu yahI mAnate haiM ki bhale hI vaha badala gayA hai kintu vyakti vahI hai| isa prakAra hamAre anubhava meM anityatA aura nityatA donoM yugapad Ate haiN| kintu tarka kA yaha takAjA hai ki koI padArtha yA to nitya honA cAhie yA anitya / ata: hama apane anubhava meM Ane vAlI nityatA aura anityatA meM se eka ko bhrama mAna lete haiN| anityatA ko vedAnta bhrama mAnatA hai aura nityatA ko bauddha kAlpanika mAnatA hai| jaina kA kahanA hai ki jo pratyakSa dikha rahA hai use kisI svata: siddha satya ke nAma para bhrama yA kalpanA mAna baiThanA ThIka nahIM hai| hameM socanA yaha cAhie ki jise hama svata:siddha satya kaha rahe haiM, vahI to bhrama nahIM hai| hamAre anubhava meM to nirantara nityatA-anityatA, ekatAanekatA, bheda-abheda jaise yugala A rahe haiN| ata: do virodhI tatva eka sAtha nahIM raha sakate, yaha kahanA bhI bhrAnta hai| DaoN. mukharjI kA kahanA hai ki vedAntI aura bauddha tathA jaina ke bIca isa matabheda kA antima nirNaya lenA kaThina hai| unake anusAra yaha mAmalA vyaktigata pasanda kA hai ki hama anubhava ke AdhAra para virodhiyoM ke saha-astitva ko svIkAra kareM yA do virodhI eka sAtha nahIM raha sakate, ise svata:siddha satya mAnakara apane anubhava kA apalApa kreN| darzana ke kSetra meM sApekSatA kI carcA Adhunika yuga meM saMkSepa meM itanI hI dUra taka gaI lagatI hai| vijJAna-sammata sApekSatA idhara vijJAna kI khojoM ne sApekSatA ko kucha naye AyAma de diye haiM jinakI saMkSipta carcA karanA aprAsaMgika na hogaa| pAMca phuTa lambA vyakti cAra phuTa lambe vyakti kI apekSA lambA hai aura chaha phuTa lambe vyakti kI apekSA choTA hai-yaha bAta bahuta spaSTa hai kintu AInsTIna ne jisa sApekSatA kA varNana kiyA hai vaha sApekSatA yaha bilkula nahIM hai| AInsTIna kA kahanA hai ki pAMca phuTa lambA vyakti kabhI savA pAMca phuTa kA ho jAtA hai aura kabhI paune pAMca phuTa kA hI raha jAtA hai| itanA hI nahIM, vaha vyakti eka hI avadhi meM kabhI pacAsa varSa kA ho jAtA hai aura kabhI dasa varSa kA raha jAtA hai| yadi hama jAnanA cAheM ki vaha vyakti vastutaH kitanA lambA hai to hama yaha jAna hI nahIM skte| kisI padArtha kI vAstavika lambAI ko jAnane kA prayatna aisA hI hai jaise kisI vyakti kI jamIna para par3ane vAlI parachAI kI vAstavika lambAI jAnane kA prytn| hama kevala itanA hI batA sakate haiM ki usakI parachAI eka nizcita samaya aura sthAna para kitanI lambI hotI hai, kintu yaha 4 -] tulasI prajJA aMka 132-133

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* batAnA saMbhava nahIM hai ki vaha vastutaH kitanI lambI hai, kyoMki samaya aura sthAna ke anusAra vaha lambAI ghaTatI aura bar3hatI rahatI hai / sApekSatA kA yaha artha karanA ki eka rekhA apane se lambI rekhA kI apekSA choTI hai aura apane se choTI rekhA kI apekSA lambI hai- bahuta sAmAnya sI bAta hai| DaoN. nathamala TAMTiyA kA kahanA hai - yaha to "siddha sAdhana" hai arthAt jo bAta pahale se hI spaSTa hai, hama use tarkoM dvArA siddha karane kA prayatna kara rahe haiN| - AInsaTIna ke sApekSatA siddhAnta ne jo tathya udghATita kiyA vaha sarvathA navIna hai, ataH use thor3A vistAra se samajhanA hogaa| AInsaTIna ne hamAre sAmane tIna siddhAnta rakhe 1. koI bhI padArtha jaise-jaise apanI gati teja karatA hai usakA mApa choTA hotA calA jAtA hai - yahAM taka ki yadi vaha prakAza kI prati sekeNDa 1,86,000 mIla vAlI gati se cale to usakA mApa zUnya ho jAtA hai aura vaha dikhanA baMda ho jAtA hai| 2. jaise-jaise padArtha kI gati teja hotI hai usakA dravyamAna bar3hatA jAtA hai yahAM taka prakAza kI gati para usakA dravyamAna ananta ho jAtA hai| 3. jaise-jaise gati tIvra hotI hai, samaya kI gati maMda hotI hai aura prakAza kI gati para samaya kI gati sarvathA ruka jAtI hai / uparyukta tInoM mAnyatAeM usa darzaka kI dRSTi se kahI gayI hai jo svayaM sthira hai aura jisakI apekSA padArtha gati karatA hai kintu yadi darzaka svayaM bhI padArtha ke sAtha gati karatA ho to usake lie samaya, mApa athavA dravyamAna ghaTate-bar3hate nahIM haiM, apitu utane hI rahate haiN| dUsarI bAta dhyAna meM dene kI yaha hai ki uparyukta mAnyatAeM sthUla stara para dRSTigocara nahIM hotii| ina tathyoM kA pratyakSIkaraNa vahIM hotA hai jahAM padArtha prakAza kI gati se thor3I bahuta hI kama tIvra gati se cala rahe hoN| prakAza kI gati kI nirapekSatA AInsaTIna ke sAmane do aise tathya the jisake kAraNa ve uparyukta tathyoM taka sApekSatAvAda siddhAnta ke AdhAra para pahuMca sake 1. yaha spaSTa nahIM ho rahA hai ki yaha kahane kA kyA artha hai ki amuka padArtha calatA hai aura amuka padArtha nahIM calatA hai / calate hue jahAja meM yadi eka vyakti dUsare kursI para baiThe vyakti ke pAsa calakara jA rahA ho to kursI para baiThe vyakti ke lie vaha vyakti cala rahA hai aura vaha svayaM kursI meM baiThA huA sthira hai kintu jahAja se bAhara khar3e hue vyakti ke lie donoM hI cala rahe haiM / 1 tulasI prajJA julAI - disambara, 2006 5

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isase bhI Age jAyeM to svaMya pRthvI kevala apane kakSa ke hI cAroM ora eka . sekeNDa meM 18 mIla kI gati se ghUma rahI hai| svayaM sUrya bhI gaileksI ke cAroM ora ghUma rahA hai aura svayaM gaileksI bhI dUsarI gaileksI ke cAroM ora ghUma rahI hai| isa prakAra vizva meM kucha bhI pUrNata: sthira nahIM hai| ataH hama kevala eka kI apekSA dUsare ko sthira kaha sakate haiN| isa bAta kA patA AInsaTIna se tIna sau varSa pahale gaileliyo lagA cukA thA aura isa bAta ko samajhane meM koI kaThinAI bhI nahIM hai| 2. AInsaTIna ke sAmane gati saMbaMdhI nayI bAta AyI vaha yaha ki prakAza kI gati sabhI sthitiyoM meM samAna rahatI hai| prakAza kI gati kI samAnatA kA artha samajhanA hogA tAki hama usase utpanna hone vAlI vicitra sthiti ko samajha sakeM / kalpanA kareM ki1. hama eka sthAna para khar3e haiM aura dUsare sthAna para eka balba jala rahA hai to spaSTa hai ki prakAza hama taka 186000 mIla prati sekeNDa kI gati se aayegaa| yahAM taka koI samasyA nahIM hai| hame jisa ora se prakAza A rahA hai-usI ora 1,00,000 mIla prati sekeNDa kI gati se caleM to aisI sthiti meM prakAza kI gati 186000+100000=286000 mIla prati sekeNDa honI caahie| (yadi hama rela meM yAtrA kara rahe haiM aura sAmane se barAbara kI samAnAntara paTarI para dUsarI rela hamArI rela se viparIta dizA meM jA rahI ho to spaSTa anubhava meM AtA hai ki barAbara vAlI rela kI gati bahuta teja pratIta hotI hai-aura vaha rela bahuta thor3e se samaya meM hamArI rela ko pAra kara jAtI hai, kyoMki hamArI rela kI gati aura sAmane se Ane vAlI rela kI gati milakara jo gati banatI hai usa gati se hamArI rela ko pAra kiyA jAtA hai| anubhava meM Ane vAle isI udAharaNa ke AdhAra para yaha kalpanA kI gayI hai|) Azcarya kI bAta yaha hai ki prakAza ke sAtha aisA nahIM hotA-bhale hama khar3e raheM athavA prakAza srota kI ora cale-prakAza kI gati 186000 mIla prati sekeNDa hI rahatI hai| 3. prakAza jisa ora se A rahA hai hama bhI usI dizA meM 100000 mIla prati sekeNDa kI gati se caleM to prakAza kI gati 86,000 mIla prati sekeNDa honI caahie| (yadi hama eka rela meM eka gati se eka ora cala rahe haiM aura dUsarI rela 6 - tulasI prajJA aMka 132-133 .

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bhI pAsa kI samAnAntara paTarI para usI ora jA rahI ho aura usakI gati hamArI rela kI gati se adhika teja hai taba bhI vaha rela hameM dhImI gati se hI reMgatI huI dikhAyI detI hai, kyoMki eka hI dUrI ko vaha bhI pAra kara rahI hai aura hamArI rela bhI pAra kara rahI hai, ata: usa rela kI gati kama hogii| usa rela kI gati se hamArI rela kI gati ghaTAne para jo gati AtI hai usa gati se vaha rela hamArI rela ko pAra kregii| isI AdhAra para yaha bAta kahI jA rahI hai|) kintu aisA hotA nhiiN| isa sthiti meM bhI prakAza kI gati 186000 mIla prati sekeNDa hI rahatI hai| prakAza kI gati ke saMbaMdha meM uparyukta tathya eka abUjha pahelI bane hue the| uparyukta tathya hamArI sAmAnya samajha se itane viparIta haiM ki ina para vizvAsa nahIM hotA aura ye parIkathA ke samAna kapola kalpita pratIta hote haiM kintu vijJAna meM koI bhI bAta binA prayoga ke svIkRta nahIM hotii| 1887 meM amerikA ke do vaijJAnika albarTa mAikalsana aura eDavarDa morle ne eka prayoga kiyA jisake AdhAra para yaha tathya sAmane aaye| AInsaTIna ne jaba isa samasyA kA sAmanA kiyA ki prakAza kI gati uparyukta prakAra se saba dazAoM meM samAna kaise rahatI hai to unhoMne yaha nirNaya liyA ki deza aura kAla ke saMbaMdha meM hamArI yaha avadhAraNA galata hai ki vaha hara sthiti meM eka hI rahate haiN| vastutaH gati ko nApane ke lie hama samaya aura deza kI dUrI ko nApate haiM aura yadi prakAza kI gati hara sthiti meM eka hI rahatI hai jo ki hamAre tarka ke anusAra nahIM rahanI cAhie-to isakA yaha artha hotA hai ki gati ko mApane ke donoM sAdhana-samaya aura deza-kAla jaise nahIM rahate balki badala jAte haiN| samaya aura deza jo ki gati ko mApane ke sAdhana haiM, gati ke sAtha badalate haiN| pariNAmataH prakAza kI gati hara sthiti meM samAna isalie rahatI hai ki usake nApane ke sAdhana-deza aura kAla kI tIvratA ke sAtha badala jAte haiN| abhiprAya yaha hai ki prakAza kI gati meM jo antara hameM dikhAI denA cAhie thA vaha antara tabhI dikhAI detA jabaki prakAza kI gati ko nApane ke do paimAne deza aura kAla hara sthiti meM eka jaise hI rahate kintu AInsaTIna kA niSkarSa yaha hai ki deza aura kAla ke mAnadaNDa ke badala jAne se gati kI nApa bhI badala jAtI hai| isa saMdarbha meM jina do bAtoM kA ullekha hama pahale kara cuke haiM, ve mahattvapUrNa haiM1. pahalI bAta to yaha hai ki deza aura kAla kA choTA bar3A honA prakAza ke / tulasI prajJA julAI-disambara, 2006 -

Page #13
lagabhaga jitanI teja gati para hI hotA hai| hamAre anubhava meM Ane vAlI sAmAnya .' gati meM vaha pakar3a meM nahIM aataa| deza aura kAla kA choTA bar3A honA usa vyakti ko najara nahIM AyegA jo deza ko mApane vAle mAnadaNDa aura kAla ko nApane vAlI ghar3I ke sAthasAtha svayaM bhI cala rahA hai| vaha kevala usI ko najara AyegA jo kevala eka sthAna para hI khar3A hai| isa AdhAra para AInsTIna ne deza aura kAla ke do nAmakaraNa kiye-jaba hama sthira hote haiM aura deza aura kAla ko nApane vAlI hamArI char3a aura ghar3I bhI sthira hotI hai taba jo lambAI aura kAlAvadhi hameM prApta hotI hai vaha ThIka (Proper) lambAI aura kAlAvadhi hai kintu jaba hama svayaM sthira hote haiM aura hamArI apekSA deza-kAla ko mApane vAlI char3a aura ghar3I bahuta tejI se cala rahI hotI hai to usa char3a kI lambAI aura kAla kA mApa sApekSa hotA hai| 1992 meM uparyukta sthApanA ko vAstavika prayoga karake jAMcA gyaa| vAyuyAna meM cAra atyanta sUkSma samaya dene vAlI ANavika ghaDiyAM rakhakara pUraba aura pazcima donoM dizAoM meM pRthvI ke cAroM ora ghumAI gaI aura yaha pAyA gayA ki pRthvI para hI rakhI ghar3iyoM kA samaya kucha pIche ho gayA hai| isakA yaha artha hotA hai ki samaya ke nyUnAdhika hone kA tathya vAstavika hai, dRSTi kA bhrama nahIM hai| dravyamAna kI vRddhi ___ yadi koI padArtha prati sekeNDa 100 phuTa gati se cala rahA hai aura use 101 phuTa prati sekeNDa kI gati se calAnA cAheM to isake lie jitanI atirikta UrjA lagAnI par3egI-8000 phuTa prati sekeNDa se calane vAle padArtha kI gati 8001 phuTa prati sekeNDa karane ke lie bhI utanI hI UrjA lagAnI caahie| kintu aisA hotA nahIM hai, kyoMki adhika teja calane vAle padArtha meM adhika gatija UrjA (Kinetic Energy) A jAtI hai, mAno usa padArtha kA dravyamAna bar3ha jAtA hai| parAparamANu stara para yaha sthiti vastuta: bana jAtI hai ki jaba kaNa prakAza kI gati jaisI tIvra gati se calate haiM to unakA dravyamAna sacamuca bar3ha jAtA hai| isa tathya kA patA hameM isa bAta se calA ki parApAramANavika kaNa (Sub-Atomec-Partivles) bhinna-bhinna gatiyoM se calate haiM aura unakI gatiyoM ke antara se unake dravyamAna meM bhI antara A jAtA hai| 8 - tulasI prajJA aMka 132-133

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kAla kI sApekSatA AInsTIna ne eka prayoga mAnasika rUpa se kiyaa| kalpanA kareM ki eka kamarA zIze kA banA huA hai jisake ThIka bIco-bIca bijalI kA laTu lagA hai aura vaha kamarA cala rahA hai| eka vyakti usa kamare ke bAhara hai| bijalI kA laTu ruka-ruka kara jalatA hai| jaba vaha jalatA hai to kamare ke bhItara vAle vyakti ko vaha prakAza kamare kI cAroM dIvAroM taka eka sAtha pahuMcAtA huA dikhAI detA hai| aba yadi vaha kamarA prakAza jaisI tIvra gati se calane lage to bAhara vAle vyakti ko gati kI viparIta dizA meM banI huI arthAt pichalI dIvAra para prakAza pahale pahuMcAtA huA dikhAI degA aura gati kI dizA meM banI huI arthAt agalI dIvAra para vaha prakAza bAda meM pahuMcAtA huA dikhAI degaa| jo eka ke lie pUrvApara hai-vaha dUsare ke lie yugapat hai| isakA yaha artha huA ki vizva meM nirapekSa rUpa meM pahale. pIche aura eka sAtha hone kA koI artha nahIM hai, kyoMki ye saba darzaka-sApekSa haiN| AInsTIna ne isa AdhAra para eka nayA siddhAnta banAyA ki deza aura kAla pRthakpRthak nahIM hai apitu donoM milakara eka catuHAyAmI tatva hai| nyUTana yaha mAna rahA thA ki deza meM lambAI-caur3AI aura moTAI ye tIna AyAma haiM- jo hara sthUla padArtha meM rahate haiM aura eka samaya kA cauthA AyAma hai jisameM ye tIna AyAma vAle padArtha pariNata hote rahate haiN| nyUTana ke anusAra samaya gati karatA hai-atIta se vartamAna meM hotA huA bhaviSya meM jAtA hai| AInsTIna ke anusAra deza kAla milakara eka tatva hai-jo sthaitika (Static) hai| isa sthaitika dezakAla ke paTala para kucha nayA ghaTita nahIM hotA apitu saba kucha pahale se hI citralikhita hai| jaba hama use dekhate haiM to vaha kevala abhivyakta hotA hai| catuHAyAmI deza kAla eka gaNitIya sthApanA hai| bolacAla kI bhASA meM use kahane ke lie hama catu:AyAma zabda kA prayoga karate haiN| pAithAgorasa prameya (P-Theorerm) ke anusAra samakoNa trikoNa kI do bhujAoM ke varga kA yoga karNa ke varga ke barAbara hotA hai| udAharaNAtaH yadi eka samakoNa trikoNa kI eka bhujA 3 iMca aura dUsarI bhujA 4 iMca hai to tIsarI bhujA 9+16=25=5 iMca hogii| isake samAnAntara deza aura kAla ko deza-kAla bhale kucha bhI ho kintu deza-kAla aura una deza aura kAla ke bIca anupAta eka hI rahatA hai jaise samakoNa trikoNa ke do bhujAoM kI lambAI kucha bhI kyoM na ho kintu karNa kI lambAI kA usa lambAI ke sAtha anupAtika saMbaMdha vahI hotA hai| AInsTIna ke gaNita ke guru Minpwshi ne yaha niSkarSa nikAlA ki kisI bhI vyakti ke atIta aura bhaviSya aba aura yahIM (Now and here) milate haiN| / tulasI prajJA julAI-disambara, 2006 C

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padArtha aura UrjA kI yuti AInsTIna ke sApekSatA siddhAnta kA eka dUsarA aura mahattvapUrNa pakSa hai - padArtha aura UrjA kI ekatA jise hama eka dUsare pariprekSya meM zarIra aura mana kI ekatA bhI kaha sakate haiN| pUrva aura pazcima donoM meM bhrama kI carcA huI hai| bhrama kA yaha artha nahIM hai ki padArtha hai nahIM kintu bhrama kA yaha artha ki padArtha jaisA hai hama use vaisA nahIM dekha pA rahe haiM / isake sAtha hI padArtha jaisA hai- hama usase bhASA meM prakAra kaha nahIM pA rahe haiN| bhArata meM anna se mana banane kI bAta kaha kara eka artha kahA gayA ki padArtha kA dravyamAna yadi prakAza kI gati ke varga se guNita kiyA jAye to vaha UrjA bana jAyegA | sUtra hai - E=MC2 | E kA artha hai Energy (UrjA), M-Mass (dravyamAna) C prakAza kI gati kA dyotaka hai| isakA yaha artha hotA hai ki padArtha ke choTe se choTe kaNa meM bhI bahuta bar3I mAtrA meM ghanIbhUta UrjA hai| isI kAraNa kisI sitAre ke kendra meM tAre kI AkarSaNa zakti se AkRSTa hokara jaba cAra hAiDrojana ke paramANu milakara eka hIliyama paramANu banate haiM to usa hIliyana paramANu kA dravyamAna una cAra hAiDrojana paramANuoM ke dravyamAna se thor3A- sA kama hotA hai arthAt kucha dravyamAna UrjA arthAt tApa aura prakAza meM badala jAtA hai| isa kAraNa ve tAre lAkhoM varSa taka camakate raha sakate haiN| isI AdhAra para hAiDrojana bama kA AviSkAra bhI huA / isa prakAra jisa taraha sApekSatA ke siddhAnta se deza aura kAla eka hI tattva ke do pakSa siddha hue usI prakAra dravyamAna aura UrjA bhI eka hI tattva ke do pakSa siddha ho gaye / isa siddhAnta ke AdhAra para ki padArtha na nayA utpanna hotA hai ki na naSTa hotA hai- yaha siddhAnta bana gayA ki padArtha - UrjA kA samanvita rUpa na nayA utpanna hotA hai, na naSTa hotA hai / niSkarSa vijJAna dvArA svIkRta sApekSatA ke siddhAnta kI Upara dI gayI rUparekhA ke Aloka meM yadi hama anekAnta athavA syAdvAda ke siddhAnta ko dekhane kA prayatna kareM to katipaya tathya hamAre sammukha AyeMge 10 1. bauddha evaM vedAntI kA yaha kathana hai ki yadi koI ghaTanA svataH siddha tarka ke viruddha dikhAyI de to hameM svataH siddha tarka ko varIyatA denI cAhie aura usa ghaTanA kI aisI vyAkhyA karanI cAhie ki vaha tarka viruddha na raha jAye / udAharaNataH hameM padArtha meM nityatA aura anityatA donoM dRSTigocara hotI hai kintu svataHsiddha tarka kA takAjA hai ki ye donoM eka sAtha nahIM raha sakatI, ataH inameM se yA to nityatA hI satya hai, anityatA mithyA hai (jaisA ki vedAntI tulasI prajJA aMka 132-133

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mAnate haiM) athavA anityatA hI satya hai, nityatA mithyA hai (jaisA ki bauddha mAnate haiN)| isake viruddha jaina kA kathana hai ki yadi hamAre anubhava meM koI aisI ghaTanA AtI hai jo hamArI samajha ke viruddha hai to hameM apane anubhava kA apalApa nahIM karanA cAhie-pratyut apanI samajha ko badalanA caahie|aaiinsttiin ne yahI kiyaa| hamane apanI samajha yaha banA rakhI ki kisI bhI padArtha kI gati usa padArtha ko dekhane vAle ke anutApa meM badala jAtI hai-arthAt usa padArtha ko dekhane vAlA yadi (1) sthira hai athavA (2) padArtha kI ora gati kara rahA hai athavA (3) padArtha se viparIta dizA meM gati kara rahA hai to tInoM zAkhAoM meM padArtha kI gati usa dekhane vAle kI paristhiti ke anusAra bhinna hogI kintu jaba yaha pAyA gayA ki prakAza ke sAtha aisA nahIM hotA to AInsTIna ne anubhava kA apalApa nahIM kiyA balki hamArI isa samajha ko badala diyA ki ghar3iyoM meM kAlAvadhi tathA mAnadaNDa kI lambAI sadA eka hI rahatI hai| pariNAma yaha huA ki sApekSatA ke siddhAnta kA janma ho gayA aura prakAza kI gati kI hara paristhiti meM eka samAna rahane kI pahelI kA hala DhUMDha liyA gyaa| nizcaya hI yaha jaina dRSTikoNa kA avalambana lene se huaa| yadi anubhava kA hI apalApa kara diyA jAtA to hama nyUTana ke yuga meM raha rahe hote aura AInsTIna kA yuga AtA hI nhiiN| pratyayavAdI darzana mAyAvAda athavA mAnasika kalpanA kA sahArA lekara do virodhI tattvoM meM eka ko-nityatA athavA anityatA ko mithyA athavA dRSTibhrama athavA mana kI sRSTi mAna lete haiN| vijJAna ke Aloka meM, aisI paristhiti meM hameM eka tatva ko jhUThA kahane kA adhikAra nahIM hai| dRSTibhrama kA yaha to artha ho sakatA hai ki hama padArtha ko vaisA nahIM dekha pA rahe haiM jaisA ki vaha vastuta: hai kintu isakA yaha artha nahIM hai ki padArtha hai hI nhiiN| jaina ise vyavahAra naya tathA nizcaya naya ke mAdhyama se spaSTa karatA hai| udAharaNata: yadi bhramara meM sabhI raMga haiM aura hameM vaha kAlA najara AtA hai to ye donoM paraspara virodhI tattva hue kintu isa kAraNa inameM se kisI ko jhUThA mAnanA ucita nahIM hogaa| kahanA yaha hogA ki nizcaya naya se to bhramara meM sabhI raMga haiM kintu vyavahAra meM vaha kAlA hI dikhatA hai| ye donoM dRSTiyAM hI upayogI haiN| yadi hama nizcaya ko na jAneMge to hama isa ajJAna meM hI jIte raheMge ki bhramara meM kevala kAlA raMga hai aura yadi hama vyavahAra naya ko mithyA mAne leMge to phira yaha kahanA hI asambhava ho jAyegA ki bhramara kAlA hai| / tulasI prajJA julAI-disambara, 2006 - 1 11

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___ Aja vijJAna ke kSetra meM yaha bAta ubhara kara AyI hai ki sthUla stara para hamArA samasta vyavahAra nyUTana ke siddhAntoM ke AdhAra para calatA hai aura vaha kharA bhI utaratA hai kintu parAparamANu ke stara para nyUTana ke siddhAnta galata siddha hote haiM aura vahAM hameM AInsTIna ke siddhAMta lAgU karane par3ate haiN| nyUTana ke aura AInsTIna ke siddhAntoM meM paraspara virodha hai kintu kyA isa kAraNa hama inameM se kisI eka ko mithyA mAna sakate haiM? vastuta: bhinna-bhinna pariprekSya meM donoM hI siddhAntoM ko satya mAnanA hogaa| ___ 3. aba taka nyUTana yuga kI avadhAraNAoM meM baMdhe rahakara jo eka rekhA ko dUsarI rekhAoM kI apekSA bar3A-choTA donoM batAyA jA rahA thA vahAM aisA lagatA thA ki siddhasAdhana doSa hai| 5 phuTa kI rekhA 4 phuTa kI rekhA kI apekSA bar3I tathA 6 phuTa kI rekhA kI apekSA choTI hai, yaha itanI spaSTa bAta hai ki yaha kahakara hama kisI gaMbhIra tathya kA udghATana karane kA dAvA nahIM kara sakate the| kintu AInsTIna dvArA yaha kahe jAne para ki eka hI char3a kisI paristhiti meM choTI aura kisI paristhiti meM bar3I ho jAtI hama eka aise tathya ko jAna pAye haiM jo aba taka ajJAta thaa| vijJAna ke sApekSatA ke siddhAnta dvArA hameM apUrvArtha kA bodha hotA hai, usa para siddha-sAdhana kA doSa nahIM lagAyA jA sktaa| 4. syAdvAda ke antargata jaba hama yaha kahate haiM ki "syAd ghaTa hai, syAd ghaTa nahIM hai", "syAd ghaTa avaktavya hai", to yaha saba zabdoM kA mAyAjAla sA pratIta hotA hai| AInsTIna ke sApekSatA siddhAnta ke anusAra syAdvAda kI yaha praNAlI vijJAna kI upalabdhiyoM ko abhivyakta karane meM samartha ekamAtra praNAlI hai| udAharaNataH khar3e hue devadatta ko kinhIM do ghaTanAoM ke bIca kA antarAla 5 ghaMTe jJAta ho rahA hai aura prakAza kI gati jaisI tIvra gati se cala rahe yajJadatta ko unhIM do ghaTanAoM ke bIca kA antarAla 3 ghaMTe jJAta ho rahA hai, taba ina donoM samayoM ke bIca jo (5-3=2) ghaMTe kA samaya hai vaha vAstava meM hai yA nahIM? uttara yahI hogA ki devadatta kI apekSA vaha samaya hai tathA yajJadatta kI apekSA vaha samaya nahIM hai aura yadi yaha pUchA jAye ki vAstava meM vaha samaya hai yA nahIM to yahI uttara hogA ki yaha batalAnA saMbhava nahIM hai arthAt yaha avaktavya hai| ina tInoM bhAgoM ke mela (Permutation Combination) se sAta bhAga bana jAyeMge aura satya ko kahane kA vahI sarvottama upAya siddha hogaa| ___5. hameM yaha kahane meM saMkoca nahIM honA cAhie ki AInsTIna ne sApekSatA ke kucha aise naye AyAma udghATita kiye haiM jo prAcIna jaina AcAryoM ko bhI jJAta nahIM the kintu isase anekAnta kA siddhAnta aura adhika puSTa huA hai aura usake mUlabhUta DhAMce ko koI kSati nahIM pahuMcI hai, yadyapi deza aura kAla saMbaMdhI jaina paramparA meM pracalita mAnyatAoM meM saMzodhana karanA Avazyaka ho gayA hai| darzana ke kSetra meM aise saMzodhana pahale bhI hote rahe haiN| 12 - - tulasI prajJA aMka 132-133

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6. parAparamANu ke kSetra meM eka symetry ke siddhAnta ne virodha meM avirodha dekhane kI dRSTi dii| nimna cAra citroM ko dekheM isa citra meM eka vartula ko do bhAgoM meM bAMTA gayA hai a aura b| yadi yaha pUchA jAye ki a aura ba bhinna haiM yA abhinna to kahanA hogA ki kSetra kI dRSTi se a aura ba bhinna kintu AkRti kI dRSTi se abhinna hai| ina donoM meM bimba pratibimba bhAva hai| utpAda aura vyaya meM paraspara aisA hI bimba pratibimba bhAva hai| inameM eka dUsare ke binA nahIM raha sktaa| ve virodhI haiM kintu ina donoM kA saha-astitva bhI banA hai| yahI virodha meM avirodhI kI sthApanA hai jise dekhane kI dRSTi hameM anekAnta detA hai| ___7. sAdhanA ke kSetra meM deza-kAla kI samanvita avadhAraNA ne eka nayI dRSTi dI hai hama sabakA deza aura kAla pRthak-pRthak hai kintu samanvita deza-kAla sabakA eka hai| yaha samanvita deza-kAla aba aura yahIM ko eka mAtra satya mAnatA hai jo ki vyakti nirapekSa hai| jaba taka hama aba aura yahIM arthAt vartamAna meM haiM taba taka hama vItarAgatA kI sthiti meM haiM jaise hI hama bhUta kI smRti aura bhaviSya kI kalpanA meM jAte haiM vaise hI rAga-dveSa hameM Akara ghera lete haiN| rAga-dveSa meM hamArI dRSTi raJjita ho jAtI hai| ata: hama sabakA satya alaga-alaga ho jAtA hai kintu vItarAgatA kI dRSTi se hama sabakA satya eka hI rahatA hai| dvandvoM kI duniyA padArtha kA nAma aura rUpa usa padArtha ko dUsare padArtha se bhinna banAtA hai| bheda kA AdhAra hai-vissmtaa| yaha viSamatA hI dvaita kA AdhAra hai| aMdhakAra hai, isalie prakAza kA nAma prakAza hai| aMdhakAra na ho to prakAza zabda hI na bana paaye| prakAza aura aMdhakAra ko sAtha-sAtha rahanA hotA hai| yadi aMdhakAra meM prakAza kA aMza na ho to aMdhakAra bhI dRSTigocara nahIM ho skegaa| prakAza meM bhI taratamatA rahatI hai| prakAza kI yaha taratamatA prakAza meM rahane vAle aMdhakAra ke aMza ke kAraNa hai| aMdhakAra jaise-jaise kama hotA jAyegA prakAza vaise-vaise bar3hatA jaayegaa| yaha dvandva saba staroM para kAma kara rahA hai| vyakti ke stara para prANa aura apAna ke bIca dvandva hai| vyAna ina donoM meM samanvaya sthApita karatA hai| jaba yaha sAmaJjasya TUTa jAtA hai to prANa aura apAna bhI samApta ho jAte haiM aura inake samApta hone para jIvana hI samApta ho jAtA hai| tulasI prajJA julAI-disambara, 2006 - - 13 .

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pApa-puNya AcAra ke kSetra meM pApa aura puNya kA dvandva hai| jaba taka puNya hai taba taka pApa bhI hai| sAdhaka ko yadi baMdhana mukta honA hai to use zubha-azubha donoM se pare jAnA hogaa| jJAna-karma darzana ke aura sAdhanA ke itihAsa meM jJAna aura karma kA virodha prasiddha hai| prayatna kiyA gayA ki karma ko chor3A jAye, kyoMki vaha baMdhana kA kAraNa hai| kiMtu isameM saphalatA nahIM mila skii| jJAna hai to karma bhI hogA hii| isalie sAdhanA meM jAgarUkatA kI bAta AI, karma chor3ane kI bAta nhiiN| karma kareM kiMtu sAkSI bhAva rkheN| karma kareM kiMtu draSTA bane raheM ki Apa kyA kara rahe haiM-yahI bhAvakriyA hai| bhAvakriyA meM jJAna aura karma kA samanvaya hai| jahAM samanvaya nahIM raha pAtA vahAM karma yAntrika ho jAtA hai-yaha baMdhana kA kAraNa hai aura yadi koI karma ko sarvathA chor3a dene kA durAgraha kara baiThe to usakA jIvana calanA hI saMbhava nahIM hai| pravRtti-nivRtti __ hama iSTa ko svIkAra kareM-yaha pravRtti hai| aniSTa ko asvIkAra kareM-yaha nivRtti hai| pravRtti aura nivRtti doMnoM jIvana ratha ke do pahie haiN| eka bhI pahiyA haTa jAye to ratha nahIM cala sktaa| bimba-pratibimba ___Symetry kA siddhAnta adbhuta hai-yaha jina do padArthoM meM rahatI hai-unameM bimba pratibimba bhAva rahatA hai| bimba aura pratibimba meM bahuta samAnatA rahatI hai kintu phira bhI ve eka dUsare ke viparIta hote haiN| darpaNa meM par3ane vAle hamAre mukha kA pratibimba hamAre bAhya aMga ko dAIM ora tathA dAeM aMga ko bAMI ora pradarzita karatA hai| utpAda aura vyaya meM, janma aura mRtyu meM bimba pratibimba bhAva hai| ve donoM paraspara virodhI dRSTigocara hote haiM kintu haiM donoM eka dUsare ke bimb| janma aura mRtyu eka kSaNa-vizeSa meM nahIM hote pratyut pratyeka kSaNa hote rahate haiN| zarIra zAstra kI bhASA meM eka sekeNDa meM hamAre zarIra kI 5 karor3a kozikAeM naSTa ho rahI haiM aura utanI hI kozikAeM naI utpanna ho rahI haiN| isa prakAra janma aura mRtyu sAtha-sAtha cala rahe haiN| duHkha-sukha mudde kI bAta yaha hai ki duHkha aura sukha sAtha-sAtha calate haiN| hamArA sArA puruSArtha yaha lakSya lekara calatA hai ki sukha to rahe kintu duHkha na rhe| hamane yaha lakSya aisA banA liyA hai jisakI prApti kabhI saMbhava nahIM hai| sukha rahegA to duHkha bhI rahegA hii| isa bAta ko samajhakara 14 - aMka 132-133

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lakSya yaha banAyA jAnA cAhie ki hama sukha aura duHkha meM vyAkula na hoN| donoM ko eka hI satya ke do rUpa mAnakara svIkAra kreN| yathA Agata tathAgata hama prakRti ke niyama ke viruddha nahIM jA skte| vizva kI vyavasthA hI aisI hai ki usake mUla meM virodhI yugala eka sAtha rahate haiN| hamArI kaThinAI yaha hai ki hama unameM se eka ko anukUla aura dUsare ko pratikUla mAne hue haiN| hamane yaha mAna liyA hai ki jIvana anukUla hai, mRtyu prtikuul| hameM yaha bhI samajhanA cAhie ki jIvana mRtyu ke binA Tika nahIM sktaa| janma hotA rahe aura mRtyu na ho to saMsAra naraka ho jaaye| mahAtmA buddha kA eka nAma hai tthaagt| tathAgata kA zabdArtha hai jaisA AyA vaisA gyaa| AnA aura jAnA paraspara pUraka haiN| na Ane kI prasannatA, na jAne kA duHkha-donoM ke prati kevala jaise haiM, usa rUpa meM unheM jAnane kA bhAva tathAgatatA hai| koI bhI eka bhAva eka kSaNa ke lie TikatA hai to dUsare kSaNa usakA virodhIbhAva use padacyuta kara detA hai| isa kSaNikatA ko samajhakara mahAtmA buddha tathAgata bana gyeN| bhedAbheda bheda meM chipe abheda ko taba jAnA jA sakatA hai jaba hama sUkSmatA meM jaayeN| sthUla stara para bheda hI dRSTigocara hotA hai| vastusthiti yaha hai ki pUrA satya sthUla aura sUkSma jor3akara banA hai, isalie jo sUkSma ko nahIM jAna pAtA usake lie bhinnatA zatrutA kA paryAyavAcI bana jAtI hai| jaba yaha sUkSma ko jAna letA hai taba bheda usake lie paripUrakatA kA paryAyavAcI bana jAtA hai| vyaktAvyakta hamameM se hara eka ke vyakta rUpa ke pIche eka avyakta rUpa bhI chipA hai| parivartana kA artha hai-avyakta kA vyakta ho jAnA aura vyakta kA avyakta ho jaanaa| yahI hamAre lie nayI saMbhAvanAoM kA dvAra kholatA hai| dhyAna isalie rUpAntara kA sAdhana bana sakatA hai ki vaha hamameM chipe hue ko udghATita kara sakatA hai| roga eka paryAya hai| nirogatA usake pIche chipI hai, isalie koI bhI rogI svastha ho sakatA hai| isa saMbhAvanA ko samajhakara AtmavizvAsa jagAne kI AvazyakatA hai| prAya: samajhA jAtA hai ki jaina darzana dvaitavAdI hai| vastutaH jaina darzana dvaitAdvaitavAdI hai| isI AdhAra para prANI mAtra ke advaita ko samajhA jA sakatA hai| sthAvara-trasa-pazu-manuSya ye saba vyakta paryAya haiM aura bhinna-bhinna haiN| inake pIche chipI huI eka hI cetanA hai| tulasI prajJA julAI-disambara, 2006 - 15

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nizcaya-vyavahAra sthUla stara para vyahAra naya kArya karatA hai, sUkSma stara para nizcaya ny| donoM ko jor3akara hI pUrA satya bana pAtA hai| vijJAna ke kSetra meM bhautika stara para hama sApekSatA ko samajhate haiM kintu AdhyAtmika kSetra meM anekAnta kA artha hai-viitraagtaa| sUkSma ko jAnane kA upAya hai-prekssaa| dekhate hama saba haiM kintu dekhane ke sAtha apane pUrvAgrahoM ko jor3e rakhate haiN| ye pUrvAgraha rAga-dveSa janita hai| prekSA kA artha hai pUrvAgrahoM se mukta hokara dekhnaa| pUrvAgraha kevala dharma darzana ke kSetra meM bAdhaka nahIM hai, vijJAna ke kSetra meM bhI bAdhaka hai| deza kAla ke prati hamArA eka pUrvAgraha thA ki ve badalate nahIM hai| prakAza kI gati se utpanna hone vAlI samasyAoM kA samAdhAna deza kAla kI ina avadhAraNAoM ke sAtha saMbhava nahIM thaa| AInsTIna ne apane ApakoM ina pUrvAgrahoM se mukta kiyA to vijJAna ke kSetra meM eka bahuta bar3A siddhAMta vikasita ho skaa| bahuta bAra jina satyoM ko hama svataH siddha mAna lete haiM ve vastutaH hamAre pUrvAgraha hote haiN| vijJAna kI sArI pragati isa AdhAra para hotI hai ki purAnI dhAraNAeM khaNDita ho jAtI haiM aura nayI sthApita ho jAtI haiN| yadi hama purAnI dhAraNA chor3ane ke lie taiyAra nahIM to naI dhAraNA pratiSThita hI nahIM ho sakatI aura isa prakAra vikAsa avaruddha ho jAtA hai| vijJAna ke kSetra meM to purAnI avadhAraNAoM ko choDanA kaI bAra itanA kaThina nahIM bhI hotA kintu dharma darzana ke kSetra meM hamArI dhAraNAeM bhAvanAoM se milI hotI haiM aura unheM chor3ane ke lie apanA atikramaNa karanA hotA hai, yahI saccA rUpAntaraNa hai| pUrNatA-apUrNatA sApekSatA kA eka AyAma hai pUrNatA aura apUrNatA kA sh-astitv| paramArthataH hama pUrNa haiM arthAt apane zuddha rUpa meM hama pUrNa haiN| kintu hamAre vyAvahArika rUpa meM apUrNatA rahatI hai| vyavahAra kA AdhAra hai vicAra aura bhaassaa| jaise hI hama satya ko vicAra aura bhASA meM bAMdhanA cAhate haiM vaise hI vaha satya khaNDita ho jAtA hai| yadi isa bAta ko samajha leM ki hama jo soca rahe haiM yA kaha rahe haiM-vaha satya kA eka aMza ho sakatA hai, pUrNa satya nahIM to hamArA durAgraha samApta ho jAyegA / khaNDita satya kA artha hai sApekSa sty| jaba hama nirapekSatA para jAte haiM to bhASA avaruddha ho jAtI hai| vahAM na bhASA pahuMcatI haiM, na buddhi, na tarka / vicAra kA apanA mahattva hai-vaha sApekSa satya ko jAnatA hai| nirvicAratA kA apanA mahattva hai-vahAM nirapekSa satya prakaTa hotA hai| jahAM sApekSatA hogI vahAM pakSa-pratipakSa donoM raheMge, jise hama mukhya mAna leMgevaha pakSa ho jAyegA, jise hama gauNa mAna leMge vaha pratipakSa ho jaayegaa| 16 - - tulasI prajJA aMka 132-133

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vicAra eka bhautika padArtha hai| jaba hama vicAra karate haiM to kucha paramANu usameM prabhAvita hote haiM aura phira ve paramANu AkAza meM phaila jAte haiN| yadi hama una paramANuoM ko par3hanA sIkha sakeM to atIta ke vicAra ko bhI vartamAna meM jAna sakate haiN| yahI sArvabhauma mana kA artha hai| hara vicAra apane Ane ke sAtha eka citra lekara AtA hai| yadi dUradarzana ke dvArA eka sthAna kA citra dUsare sthAna para A jAtA hai to kevala jJAna dvArA atIta aura bhaviSya kA citra bhI vartamAna meM dekhA jA sakatA hai| isIlie kevalI kA bhUtakAla aura bhaviSyakAla samApta ho jAtA hai| anantajJAna kA yahI artha hai| anAgraha ___ anekAnta vicAra kA lacIlApana hai| yaha svIkArya hai, yaha svIkArya nahIM hai-yaha rAga, dveSa kI dRSTi hai| vItarAgatA meM svIkAryatA aura asvIkAryatA-donoM sApekSa ho jAtI hai| yaha eka tIsarA mArga hai-samatA kA maarg| samatA ke mArga meM socA yaha jAtA hai ki hama pratyeka paristhiti meM kaise avicalita raha sakate haiN| yaha nahIM socA jAtA ki hama paristhiti ko kaise badala sakate haiN| yadi hama kucha samaya ke lie paristhiti ko anukUla banA bhI leM to vaha anukUlatA sadA rahane vAlI nahIM hai| phira kisI dUsare prakAra kI pratikUlatA A dhamakegI aura yaha zRMkhalA kabhI samApta nahIM hogii| paristhati apane Apa meM jaisI hai vaisI hai| usameM anukUlatA-pratikUlatA hama apanI rAga-dveSa kI dRSTi ke kAraNa Aropita karate haiN| vaha paristhiti kA apanA dharma nahIM hai| yaha anekAnta kA sAdhanA pakSa hai| janma-mRtyu hameM do carma-cakSuoM se janma aura mRtyu dikhatI hai| yaha utpAda-vyaya hai| yadi punarjanma ko jAnanA ho to utpAda-vyaya kI lar3I ke bIca se gujarane vAlI dhruvatA ko jAnanA hogA usake lie tRtIya netra khulanA caahie| vijJAna ne sUkSma paryAyoM ko udghATita karake hamAre tIsare netra ko kholane meM sahAyatA kI hai| ___anekAnta hame batAtA hai ki sAdhanA meM kisI ke lie dhyAna anukUla, kisI ke lie japa, kisI ke lie prANAyAma hotA hai| sabake lie eka hI upAya karanA kAragara nahIM ho sakatA, kyoMki saba vyakti eka jaise nahIM hote| tRtIya netra isa prakAra anekAnta ke aneka stara haiN| tatva mImAMsA meM vaha anityatAyukta dhruvatA hai, AcAra mImAMsA meM vaha samatA hai aura vicAra mImAMsA meM vaha tttsthtaa| prasiddha hai ki ziva ke tulasI prajJA julAI -disambara, 2006 - 017

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tIsare netra meM se nikalane vAlI agni ne kAma dahana kara diyA thaa| samajhA jAtA hai ki strIpuruSa ke paraspara samparka meM Ane se kAmavAsanA jAgatI hai| yaha eka kAraNa hai| isameM sUkSma kAraNa hai-pIniyala aura picyuTarI graMthi ke srAva kA gonADsa para sravita honaa| isameM bhI sUkSma kAraNa hai mohanIya karma kA udaya aura usameM bhI sUkSma hai bhAva saMsthAna kI skriytaa| tRtIya netra kA purAnA nAma hai-AjJAcakra / vahI pIniyala aura picyuTarI graMthi hai| isa sthAna para dhyAna karane se picyuTarI aura pIniyala graMtha ke srAva badala jAte haiM aura gonADsa para nahIM jA paate| taba kAmavasAnA apane Apa samApta ho jAtI hai| paristhiti manaHsthiti paristhiti aura manaHsthiti kA bhI nirNaya sApekSa dRSTi se karanA hogaa| ina donoM meM se kisI eka para dAyitva nahIM DAlA jA sktaa| isa prakAra jahAM bhI do mata hamAre sammukha AyeM vahAM una donoM ke bIca sApekSa bhAva se samanvita dRSTi apanI hogii| hamArI dRSTi ko serATonina rasAyana prabhAvita karatA hai| yaha prabhAva zAstrIya bhASA meM darzana mohanIya aura caritra mohanIya karma kA hai| prasiddha mAdaka ela.esa.DI. meM serATonina rasAyana rahatA hai jo hamArI cetanA ko mUrcchita karatA hai| yaha mUrchA hI darzana mohanIya karma hai| darzana mohanIya cetanA ke kendroM para dhyAna karane se mUrchA kA vighaTana hotA hai aura dRSTi badalatI hai| hama samajhate haiM ki kAmavAsanA aura snehabhAva baMdhana hai, kintu ina donoM se bhI bar3A baMdhana hai dRSTi ke prati raag| kAmarAgasneharAgau ISatkaranivAraNau, dRSTirAgastu pApIyAn, durucchedaH staampi| sAdhu gRhasthI ke baMdhana ko chor3a detA hai para zAstra meM Asakta ho jAtA hai| zAstra kI Asakti kA artha hai vicAroM ke prati aagrh| AcArya hemacandra ne kahA ki mUla bAta rAga-dveSa kA samApta honA hai| brahmA, viSNu, ziva yA jina, koI bhI ho jisameM rAga-dveSa nahIM vaha vandanIya hai bhavabIjAMkurajananAH, rAgAdyAH kSayamupAgatA yasya, brahmA yA viSNurvA zivo jino vA nmstsmai| isI bhAvanA ko AcArya haribhadra ne apane zabdoM meM prakaTa kiyA ki yukti saMgatatA meM sammukha na koI apanA hai, na koI parAyA pakSapAto na me vIre na dveSaH kpilaadissu| yuktimad vacanaM yasya, tasya kAryaH prigrhH|| 18 - _ tulasI prajJA aMka 132-133

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rAga-dveSa se yukta vyakti yuktisaMgata bAta kara hI nahIM sakatA aura jo yuktisaMgata bAta karegA, vaha rAga-dveSa meM phaMsa hI nahIM sktaa| dharma ke tarka saMgata hone kA yahI artha hai| tarka kA prayoga darzana zAstra meM huA kintu darzana kA mukhya artha thA-satya ko dekhnaa| jIvana kI samasyAeM tarka se nahIM sulajhatI haiN| ve sulajhatI haiM satya ke sAkSAtkAra se| jahAM tarka samApta hotA hai vahAM vAstavika darzana-satya kA sAkSAtkAra prAraMbha hotA hai| tarkAtIta satya tarka kA apanA upayoga hai| jo vyavasthAeM hamane banAI unakA AdhAra tarka hai aura tarka ke AdhAra para unheM badalA bhI jA sakatA hai-badalA jAnA bhI caahie| sArI vyavasthAoM kA vikAsa isI prakAra hotA hai| hama arAjakatA se rAjataMtra aura rAjataMtra se lokataMtra para tarka ke sahAre Aye haiN| ye hamAre vikAsa kA itihAsa hai| pazu ne aisA koI vikAsa nahIM kiyA, kyoMki usameM tarka buddhi nahIM hai| kintu tarka hameM pakSapAta se mukti nahIM dilA paataa| tarka kA jitanA upayoga satya ko siddha karane ke lie huA, asatya ko siddha karane ke lie bhI tarka kA upayoga usase kama nahIM huaa| kintu sAkSAtkAra sadA satya kA hI sahAyaka banA hai| sambhAvanAyeM aura yojanAyeM anekAnta hameM saMzaya meM DAla sakatA hai-yaha AkSepa bahuta purAnA hai| vastutaH anekAnta saMzaya meM nahIM DAlatA apitu saMbhAvanAoM ke dvAra kholatA hai| nirNaya vartamAna paryAya ke AdhAra para kiyA jAtA hai kintu yadi hama bhaviSya kI paryAyoM kI saMbhAvanA para dhyAna na deM to vikAsa ke lie koI yojanA hI nahIM banA skeNge| koI bhI nirNaya jaba taka dravya, kSetra, kAla, bhAva kI samajha ke sAtha na liyA jAye taba taka vaha nirNaya ThIka nahIM ho sktaa| vijJAna meM saMbhAvanAvAda kA siddhAMta mAnya hai| saMbhAvanA kA artha saMzaya nahIM hai| saMbhAvanA kA artha hai-badala sakane kI kssmtaa| vyavahAra vartamAna ke AdhAra para hogA, yojanA bhaviSya kI saMbhAvanA ke AdhAra para bnegii| jisa prakAra bhaviSya ke lie yojanA banAnA Avazyaka hai usI prakAra atIta se sIkhanA bhI Avazyaka hai| vastutaH atIta, vartamAna aura bhaviSya kA vibhAjana hama apanI upekSA se karate haiN| kAla meM aisA koI vibhAjana nahIM hai| nirapekSa kAla avibhakta hI hai| jaba taka hama vibhakta kAla ko hI ekamAtra satya mAna lete haiM to yaha kAla kA eka pakSIya dRSTikoNa huaa| jar3a-cetana jaba jar3a aura cetana baMdhe rahate haiM to anyonya sApekSa hote haiN| svataMtra hone para ve nirapekSa ho jAte haiN| isa prakAra sApekSa kI bhI satpratipakSa nirapekSatA hai| nizcaya aura vyavahAra kI aneka paribhASAeM haiN| eka paribhASA yaha bhI hai ki atIndriya jJAna nizcaya naya kA viSaya hai| tulasI prajJA julAI-disambara, 2006 - - 19

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indriya jJAna vyavahAra naya kA viSaya hai| nizcaya sUkSma ko pakar3atA hai, vyavahAra sthUla ko pakar3atA hai-pUrNa satya donoM ke samanvaya se prApta hotA hai| astitva ke AdhAra para kevala abheda hai, kyoMki astitva sabameM samAna rUpa se hai| vizeSa guNoM kI apekSA sabameM bheda haiN| usake binA kisI padArtha kI alaga se sattA hI nahIM bana sktii| sandarbha : 1. By the beginning of the 20th Century science and philosophy had become quite distinct and a person expert in one was usually very expert and ill informed in the other. The effect of the relativity theory was to re-establish physics on a philosophical basis. vol. 19, p. 95. 2. From now on space by itself and time by itself are mere shadows and only a blend of the two exists in its own right. - Hermann Minowski, Encyclopedia Americana, Vol. 23 page 337 3. The length of a metre rod and the duration of a second on a clock depend on the state of motion of the observer with respect to the instrument. - Enclycopedia Britanica. Vol. 8 page 96. G-1, perADAija apArTameMTa D-148, durgA mArga, banIpArka jayapura-302 006 (rAjasthAna) 20 - - tulasI prajJA aMka 132-133

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puruSArtha siddhayupAya meM ahiMsA-vimarza - prophesara prema sumana jaina jaina saMskRti kA mUlAdhAra ahiMsA hai| samatA, saMyama, svAnubhUti Adi saba ahiMsA kA hI vistAra hai| prAcIna jaina granthoM meM ahiMsA kI jo vyAkhyA hai, use AcArya atacandrasUri ne dazamI zatAbdI ke bhArata meM eka nae pariprekSya meM prastuta kiyA hai| adhyAtma aura ahiMsA kA ghaniSTha sambandha unhoMne sthApita kiyA hai, jisakA pratinidhi grantha hai- purussaarthsiddhyupaay| puruSArthasiddhayupAya grantharAja meM AcArya amRtacandra ne usa anekAnta ko namaskAra kiyA hai, jo paramAgama kA prANa hai, janma se andhe vyaktiyoM dvArA hAthI ke ekAMza svarUpa ke kathana ko jo niSedha karatA hai tathA jo sakala nayoM se vibhUSita padArthoM ke svarUpa meM pratibhASita hone vAle virodha ko dUra karane vAlA hai| yathA - paramAgamasya jIvaM nissiddhjaatyNdhsiNdhurvidhaanm| sakalanayavilasitAnAM virodhamathanaM nmaamynekaantm||2|| AcAryazrI ne yaha grantha vidvAnoM, samajhadAroM ke lie likhA hai aura tInoM lokoM ke lie netrasvarUpa paramAgama ko sAvadhAnI pUrvaka adhyayana karake isa grantha meM ahiMsAdi vratoM kA nirUpaNa kiyA gayA hai| phira bhI AcArya kahate haiM ki isameM merA kucha nahIM hai| aneka prakAra ke varSoM se pada bana gaye, padoM se vAkya bana gaye aura vAkyoM se yaha pavitra zAstra bana gayA, isameM hamane kucha nahIM kiyA hai varNeH katAni citraiH padAni tu padaiH kRtAni vaakyaani| vAkyaiH kRtaM pavitraM zastramidaM na punarasmAbhiH // 226 // isa prakAra yaha grantha AcArya zrI kI vinayazIlatA aura AdhyAtmika anubhava kA nicor3a hai| AcArya amRtacandrasUri tattvajJAna ke abhilASI vyakti ko eka mahattvapUrNa sUtra grahaNa karane ko kahate haiM ki AgamajJAna nizcaya aura vyavahAra tulasI prajJA julAI -disambara, 2006 - - 21

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4 donoM nayoM meM apekSAdRSTi rakhane vAle ko hI milatA hai, ekAntavAdI ko nahIM / ' prAcIna granthoM meM bhI kahA gayA hai ki yadi jinamata meM sthira honA cAhate ho to vyavahAranaya evaM nizcayanaya ko mata chor3o, kyoMki vyavahAra naya ko chor3ane se vrata, saMyama, dAna-pUjA, tapa, ArAdhanA Adi tIrtha rUpa dharma kI hAni hogI aura nizcayanaya ko chor3ane se zuddha AtmasvarUpa tattva kA bodha nahIM hogA jar3a jiNamayaM paThijjaha to mA vavahAra- NicchayaM muMca / ekeNa viNA chijjar3a titthaM, aNNeNa tacvaM ca // svayaM meM svayaM kI lInatA puruSArthasiddhyupAya nAmaka AcArya amRtacandrasUri kA grantha vyavahAra aura nizcaya naya kA pratinidhi grantha hai| isameM zrAvakAcAra aura munidharma donoM kA varNana hai / AcAryazrI ne grantha ke nAma kI sArthakatA spaSTa karate hue kahA hai ki puruSa ke prayojana kI siddhi (prApti) ke upAya ko batAne vAlA yaha grantha hai| yaha AtmA hI puruSa hai, jo sparza-rasa-gaMdha-varNa se rahita, guNa evaM paryAyoM se viziSTa, utpAda - vyaya - dhrauvya se sahita caitanyamaya hai / yahI puruSarUpa AtmA jaba apane zuddha svarUpa kA anubhava karatA hai taba usakA prayojana siddha hotA hai, vItarAgapanA tabhI prakaTa hotA hai| isa prayojana kI siddhi kA upAya hai- viparIta zraddhAn ko dUra karanA tathA samyak Atma svarUpa ko samajhakara phira usase calAyamAna nahIM honA / svayaM meM svayaM kI lInatA hI parama lakSya hai| zrAvakAcAra ke pAlana ke bAda alaukika munivRtti ko dhAraNa karane se yaha svayaMlIna hone kA anubhava prApta hotA hai / Atma-svarUpa meM niSkaMpa lIna hone kI sthiti jitanI ucca zreNI para hai, utanI hI sabase nimna zreNI para sakaSAya kI pravRtti hai, jo hiMsA kA mUla kAraNa hai / ata: hiMsA ko tirohita kiye binA vratoM ke anya sopAnoM para ArohaNa nahIM ho sakatA hai / puruSArtha kI siddhi meM hiMsA sabase adhika bAdhaka hai aura ahiMsA sabase adhika sahAyaka / isa kAraNa AcArya isa grantharAja meM hiMsA-ahiMsA ke svarUpa kI sUkSma vyAkhyA kI hai| hiMsA kina-kina pravRttiyoM meM ho sakatI hai, isakI maulika khoja AcAryazrI ne isa grantha meM prastuta amRtacandra kI hai aura ahiMsA kI upalabdhi ke mArga ko prazasta kiyA hai| vikRta bhAva : hiMsA AtmA ke pariNAmoM kA pIr3A jAnA hI hiMsA hai / jisa mana-vacana-kAya se apane athavA para ke athavA donoM ke pariNAmoM meM AghAta pahuMce, duHkha ho, santApa ho, kaSTa ho, usI kA nAma hiMsA hai| jIva ke pariNAmoM kI pIr3A ko chor3a kara hiMsA aura koI vastu nahIM hai, isI tulasI prajJA aMka 132-133 22

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' kA nAma bhAva-hiMsA hai| jisameM AtmIya bhAvoM kI hiMsA hotI hai use hI bhAvahiMsA kahate haiN| vAstava meM hiMsA kA svarUpa yahI hai aura itanA hI hai| dravyahiMsA ko - zarIra ke kisI avayava kI athavA samasta zarIra kI hiMsA ko (Ayu-viccheda ko) bhI bhAvahiMsA ke hone se hI hiMsA meM garbhita kiyA gayA hai| jo koI kisI ko zArIrika kaSTa pahuMcAtA hai vahAM AtmA ke pariNAmoM ko duHkha pahuMcatA hai, isalie dravyahiMsA hiMsA meM garbhita ho cukii| isI prakAra jisajisa kArya meM AtmA ke pariNAmoM kI hiMsA hotI ho ve saba hiMsA meM garbhita haiM, jaise- jhUTha bolanA, corI karanA, kuzIla sevana karanA, tRSNA bar3hAnA, haMsanA, ronA, rAga-dveSa karanA ityAdi saba hiMsA ke hI svarUpa haiN| jitane bhI vikRta bhAva haiM ve saba hiMsAsvarUpa haiM, isaliye saMsAra meM jitane bhI pApoM ke bheda-prabheda kahe jAte haiM ve saba hiMsA ke hI dUsare nAma haiN| yathA AtmapariNAmahiMsanahetutvAt sarvameva hiNsaitt| anRtavacanAdikevalamudAhRtaM ziSyabodhAya // 42 // isaliye kevala mana-vacana-kAya kI pravRtti hiMsA kA kAraNa nahIM hai, kintu sakaSAyapravRtti hI hiMsA kA kAraNa hai, isIliye 'kaSAyayogAt' yaha hetuvAkya diyA gayA hai| jahAM para kaSAyapUrvaka yoga hai vahAM cAhe bhAvahiMsA ho, cAhe dravyahiMsA ho, donoM hI hiMsA meM garbhita haiM athavA kisI jIva kI hiMsA bhI ho, apane bhAvoM meM hI sakaSAya pariNAma ho to apanI hI hiMsA hai| mUlarUpa se hiMsA cAra bhedoM meM baMTI huI hai- 1. saMkalpinI, 2. virodhinI, 3. AraMbhiNI aura 4. udyoginii| ina cAra bhedoM meM sabase bar3I aura sabase prathama tyAjya saMkalpa se hone vAlI hiMsA hai, jahAM para bhAvoM meM yaha saMkalpa kara liyA jAtA hai ki maiM isa jIva ko mAra DAlUM athavA ise duHkha pahu~cAUM vahAM para hiMsA karane kA abhiprAya rahane se use saMkalpa se hone vAlI hiMsA kahate haiM arthAt hiMsA ke abhiprAya se kI gaI hiMsA ko saMkalpinI hiMsA kahate haiN| jo jIva saMkalpinI hiMsA karane ke lie udyamI hotA hai usake dvArA dUsare jIva kA ghAta ho athavA na ho, parantu use to hiMsA se hone vAlA pApabaMdha ho hI jAtA hai| yahI bAta lokanIti meM bhI pAyI jAtI hai, jo koI kisI ko mArane ke lie talavAra yA lAThI kA prayoga karatA hai usase vaha nahIM bhI mArA jAya to bhI prayoga karane vAle ko sarakAra use aparAdhI meM zAmila karatI hai, jo ki mArane vAlA hai| yaha saMkalpI hiMsA tIvra kaSAyoM ke udaya se hotI hai| virodhinI hiMsA use kahate haiM ki jahAM para jIva ko marane ke yA use duHkha pahuMcAne ke to bhAva nahIM haiM parantu dUsarA jIva apane ko pahale mAranA cAhe yA duHkha denA cAhe to isa tulasI prajJA julAI - disambara, 2006 0 23

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avasara para apanI rakSA ke lie virodha karane meM jIvavadha ho jAtA hai, apanI rakSA karane meM jahAM para usa AkramaNakArI jIva kA virodha karane meM jo vadha hotA hai vahAM para apanI rakSA karane vAle kA abhiprAya jIva ko mArane kA nahIM kintu apanI rakSA karane kA hai, parantu AtmarakSA karate-karate yadi dUsare jIva kA vadha hotA hai to vaha hiMsA virodha se hone vAlI virodhinI kahI jAtI hai| ArambhI hiMsA vaha kahalAtI hai jo ki gRhasthAzrama meM hone vAle AraMbha meM se hotI hai| gRhasthAzrama meM rahane vAle manuSyoM ko gRhasthAzrama sambandhI Arambha karane hI par3ate haiM, binA Arambha kiye gRhasthAzrama cala hI nahIM sktaa| jala kA baratanA, caukA, cUli, UkharI, jhAkar3A, kapar3e dhonA Adi saba kAryoM se Arambha hotA hai| jahAM Arambha hai vahAM hiMsA kA honA anivArya hai| isaliye gRhasthAzramI ArambhI hiMsA se baca nahIM sakate, parantu Arambhajanika hiMsA kI kamI athavA svalpatA kI jA sakatI hai| jina kAryoM ko vizeSa Arambha ke sAtha kiyA jAtA hai unheM thor3e Arambha se bhI kiyA jA sakatA hai athavA aisA kArya nahIM karanA cAhiye jisameM vizeSa Arambha hotA ho, athavA jina ArambhoM meM adhika jIvoM ke vadha kI sambhAvanA ho una ArambhoM ko nahIM karanA caahiye| isa prakAra gRhasthAzrama meM rahane vAle vivekI puruSa ArambhI hiMsA kA bahuta kucha bacAva kara sakate haiN| udyoginI hiMsA vaha kahalAtI hai to gRhasthAzramI manuSyoM ke udyoga dhaMdhoM se hotI hai| kisI prakAra ke vyApArI dvArA anAja bharane meM, mila kholane meM, dukAna karane meM, khetI Adi sabhI kAryoM kA jo udyoga (prayatna) kiyA jAtA hai usameM jo jIvoM kI hiMsA ho jAtI hai use udyoginI hiMsA kahate haiN| isa hiMsA meM bhI usI pravRtti kA vicAra karanA iSTa hai ki jisase jIva-vadha ati svalpa hai| jinAgama kA sAra : yatnAcAra AcArya amRtacandra ne hiMsA-ahiMsA ke viveka ko sUtra rUpa meM pahale rakhA hai, phira usakI vyAkhyA kI hai| ve kahate haiM ki rAgAdi bhAvoM kI utpatti hiMsA hai aura zuddha bhAvoM kA anubhava ahiMsA hai| yathA aprAdurbhAvaH khalu rAgAdInAM bhvtyhiNseti| teSAmevotpattihiMseti jinAgamasya sNkssepH|| 44 // jaina siddhAnta meM hiMsA kA lakSaNa "pramattayogAt prANavyaparopaNaM hiMsA' pramAda ke yoga se prANoM kA naSTa karanA hiMsA hai, yaha kahA gayA hai| prANoM ke naSTa karane ke pUrva pramattayoga vizeSaNa diyA gayA hai| isa pramAdayogarUpa pada se siddha hotA hai ki jahAM para pramAdayoga nahIM hai kintu jIva ke prANoM kA ghAta hai vahAM para hiMsA nahIM kahalAtI aura jahAM para prANoM kA ghAta 24 - - tulasI prajJA aMka 132-133

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nahIM bhI hai kintu pramAdayoga hai vahAM para hiMsA kahalAtI hai| usake hiMsArUpa pariNAma nahIM hai kintu vItarAgarUpa haiM aura yatnAcAra-pUrvaka unakI kriyA hai| jahAM ye donoM bAteM haiM vahAM hiMsA kadApi nahIM ho sktii| isa kAraNa jo munirAja sadA vItarAga pariNAmoM ke sAtha yatnAcArapUrvaka gamanAgamana Adi kI kriyAeM karate haiM, usameM sUkSma jIvavadha hone para bhI unheM hiMsA kA pApa nahIM lagatA jabaki sarAgI vyakti ko pramAda kA yoga hone se prANAghAta na hone para bhI hiMsA kA pApa lagatA hai| isalie jainazAstroM meM yatnAcAra para vizeSa bala diyA gayA hai| vyakti ke cAroM ora jIvarAzi ke sUkSma jIva vidyamAna haiM, jo halana-calana, zvAsa Adi kI kriyAoM se bhI naSTa hote rahate haiN| aise meM koI vyakti ahiMsaka kaise bane? isa samasyA ke samAdhAna ke lie bhI jainAcAryoM ne yatnAcAra ke pAlana kA upadeza diyA hai| yathA jadaM care jadaM cir3he jadaM mAse jadaM sye| jadaM bhuMjeja bhAseja evaM pAvaM na bajjhaI // - mUlAcAra, gAthA, 1013 sAvadhAnI pUrvaka calane, sAvadhAnI pUrvaka khar3A hone, sAvadhAnI pUrvaka baiThane, sAvadhAnI pUrvaka sone, sAvadhAnI pUrvaka bhojana karane aura sAvadhAnI pUrvaka bolane vAlA saMyamI vyakti pApa karmoM kA bandha nahIM karatA hai| ___AcArya amRtacandrasUri yahAM sAdhaka ko saceta karate haiM ki yadyapi bAhya padArthoM meM hiMsA nahIM hai, pramAdayukta pariNAmoM meM hI hiMsA hai, phira bhI ahiMsA ke pAlaka vyakti ko una samasta bAhya padArthoM, nimittoM se sambandha nahIM rakhanA cAhie jo hiMsA ko bar3hAne meM sahAyaka hoM, jinase bhAvoM meM kaSAya utpanna hotI hoN| ataH hiMsA ke nimittoM ko haTAnA bhI jarUrI hai, tabhI pariNAmoM meM zuddhatA A sakatI hai| yathA sUkSmApi na khalu hiMsA paravastunibaMdhanA bhavati puNsH| hiMsAyatananivRttiH pariNAmavizuddhaye tadapi kAryA // 49 // hiMsA ke ThikAne aura bahAne puruSArthasiddhayupAya grantha meM AcArya amRtacandrasUri ne hiMsA ke svarUpa kA vivecana kara yaha batalAne kA prayatna kiyA hai ki ahiMsaka banane ke lie hiMsA ke ThikAnoM ko jAnanA jarUrI hai, tAki una-una hiMsaka pravRttiyoM meM ahiMsaka vyakti lipta na ho| isI prakAra dainika vyavahAra evaM dhArmika kAryoM ke nAma para bhI kaI bahAnoM se jo hiMsA hotI rahatI hai, use bhI tyAganA jarUrI hai| grantha meM pratipAdita isa vivaraNa ko saMkSepa meM isa prakAra jJAta kiyA jA sakatA hai tulasI prajJA julAI -disambara, 2006 - - 25

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1. tIna makAroM meM hiMsA aSTamUlaguNa ke pAlana meM tIna makAroM- madirA, mAMsa aura madhu (zahada) kA tyAga anivArya mAnA gayA hai| ina tInoM ko hiMsA kA pramukha ThikAnA mAnA gayA hai| aneka jIvoM ke vadha ke uparAnta hI madirA banatI hai| ata: madirA kA pAna karanA mahAn hiMsA aura anarthoM kA ghara hai| madirA pIne se dravyahiMsA aura bhAva hiMsA donoM hI hotI haiN| prANiyoM ke vadha ke binA mAMsa kI utpatti hI saMbhava nahIM hai| ata: mAMsa sevana meM to hiMsA anivArya haiN| ata: mAMsa ko chUne aura khAne meM pUrNa hiMsA hai| isI prakAra madhumakkhiyoM ke vadha se taiyAra hone vAle madhu (zahada) meM bhI hiMsA aparihArya hai| jo ahiMsA Adi vratoM ko pAlana karane vAle saMyamI vyakti haiM, unheM madirA, mAMsa, madhu Adi hiMsaka padArthoM kA sevana kabhI nahIM karanA caahie| AcArya ne navanIta (makkhana) ke sevana kA bhI ahiMsaka vyaktiyoM ke lie niSedha kiyA hai| yathA madhu madya navanItaM pizitaM ca mhaavikRtystaaH| balbhyaMte na vatinA tadvarNA jaMtavastatra // 71 // isI prakAra pAMca prakAra ke udambara phaloM - Umara, kaThUmara, pAkara, bar3a aura pIpala phala meM bhI trasa jIvoM kI utpatti hotI rahatI hai| inakA sevana bhI hiMsAjanaka hai| jaina zrAvakoM ko ina ATha prakAra ke hiMsaka padArthoM ke sevana kA tyAga to karanA hI caahie| tabhI ve dharmopadeza sunane ke pAtra banate haiN| unheM sthAvarahiMsA se yathAzakti bacanA hai aura trasahiMsA kA sarvathA tyAga karanA hai, yahI zrAvaka banane kI kasauTI hai| yathA dharmamahiMsArUpaM saMzRNvaMtopi ye prityktum| sthAvarahiMsAmasahAstrasahiMsAM tepi muMcatu // 75 // 2. aMdhavizvAsa evaM ajJAnavaza hiMsA katipaya aMdhavizvAsI, ajJAnI, zraddhAluoM ne yaha mAna rakhA thA ki devatAoM ko khuza karane ke lie unheM pazubali denI caahie| ata: aise mUr3ha loga dharmakArya meM hiMsA ko pApa nahIM mAnate the| kucha khuzAmadI loga atithi ko devatA mAnakara use apanA sabakucha arpaNa karane kI bhAvanA se mAMsAhAra, madirA Adi se tRpta karanA apanA dharma samajhate the| aise ajJAniyoM ko saceta karate hue AcArya amRtacandra ne kahA ki dharma-kArya, atithisevA Adi meM kI gayI hiMsA saMkalpI hiMsA hai| usameM dravyahiMsA evaM bhAvahiMsA donoM kA pApa lagatA hai| ataH aisI krUra hiMsA se bacanA cAhie aura dharma kA tathA deva pUjA kA vAstavika svarUpa samajhakara apanA ajJAna dUra karanA caahie| devatA, atithi, mantra auSadhi Adi ke nimitta tathA andhavizvAsa aura dharma ke nAma para saMkalpapUrvaka prANiyoM kA ghAta nahIM karanA caahie| 26 - aMka 132-133

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isake sAtha hI samAja meM ajJAnI aura rasalolupa vyaktiyoM ne hiMsA karane ke anya rAste bhI khoja lie the| ve kahate the ki choTe-choTe prANiyoM ko bhojana Adi ke nimitta mArane ke sthAna para eka bar3e prANI hAthI, bar3e machalI Adi ko mAra kara adhika samaya taka apanI bhUkha miTAne meM hiMsA kama hai| AcArya amRtacandra ne aise ajJAniyoM ko sAvadhAna karate hue kahA ki yaha to alpArambha se bahu Arambha meM lipta hone kA mArga hai| tIvra rAgakriyA ke binA bahuArambha sambhava nhiiN| yaha to saMkalpapUrvaka, jAnabUjha kara paMcendriya prANiyoM kA ghAta hogA, jo mahApApa hai| isase bacanA caahie| yathA bhustvghaatjnitaadshnaadvrmekstvghaatotthN| itayAkalayaya kAryo na mahAsatvasya hiMsanaM jAtu // 82 // isI prakAra kA pApa ina vicAroM aura kAryoM meM bhI hai1. eka hiMsaka pazu ko mAra diyA jAe tAki vaha anya prANiyoM kI hiMsA na kreN| 2. hiMsaka prANiyoM ko tIvra pApa se bacAne ke lie una para dayA karake unheM zIghra mAra dene kA vicaar| 3. una atyadhika dukhI, rogI, abhAvagrasta vyaktiyoM, jIvoM ko bhI unheM duHkha se chuTakArA dene ke lie mAra dene kA vicAra / 4. atyadhika sukhI, nirogI jIvoM ko zIghra mAra dene kA vicAra tAki ve sukhapUrvaka marakara agale janma meM sukhI paidA hoN| 5. bhUkhe vyakti kI kSudhA zAnta karane ke lie use mAMsAhAra kA dAna karanA aadi| AcArya kahate haiM ki isa prakAra kA parahita socakara prANiyoM ke vadha kI bAta socanA ajJAna aura aMdhavizvAsa ke atirikta kucha nahIM hai| aise vicAroM aura kAryoM se vyakti apanI hiMsA ko adhika bar3hA letA hai aura vaha una hiMsaka jIvoM se bhI bar3A hiMsaka aura krUra bana jAtA hai| ahiMsaka ko ina saba kuTila vicAroM aura kAryoM se bacanA cAhie, kyoMki jinamata ke rahasya ko samajhane vAle, vizuddha mati ke loga kabhI hiMsAtmaka kAryoM, vicAroM meM lipta nahIM hote| yathA ko nAma vizati mohaM nayabhaMgavizAradAnupAsya guruun| viditajinamatarahasyaH zrayannahiMsAM vishuddhmtiH|| 10 // ahiMsaka vyaktiyoM ko ajJAniyoM ke ayogya aura lubhAvane kAryoM ko dekhakara vyAkula nahIM honA caahie| unheM yaha vizvAsa honA cAhie ki ahiMsA amaratva dilAne tulasI prajJA julAI-disambara, 2006 E 27

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vAlA rasAyana hai / vizuddha bhAvoM se ahiMsA aura ahiMsA pAlana se karmakSayarUpa mukti, yahI jinamArga hai / yathA amRtatvahetubhUtaM paramamahiMsArasAyanaM labdhvA / avalokya vAlizAnAmasamaMjasamAkulairna bhavitavyaM // 78 // sabhI vratoM kA rakSAsUtra ahiMsA AcArya amRtacandrasUri ne isa puruSArthasiddhayupAya grantha meM ahiMsA ko bahuta adhika vyApaka banAyA hai| unhoMne kahA hai ki pramAdayoga se hI vyakti aneka prakAra se jhUTha bolatA hai, kaSAyayukta bhAvoM se hI vyakti dUsare ke dhana ko har3apane kI ceSTAeM karatA hai, rAgayukta bhAvanAoM se maithuna Adi meM lipta hotA hai, mUrcchAbhAva se parigraha ekatra kiyA jAtA hai, ye sabhI pramAda aura kaSAya bhAvahiMsA ke kAraNa haiN| ata: jhUTha, corI, kuzIla, parigrahavRtti Adi meM hiMsA sammilita hai| isa prakAra kI hiMsA se bacane ke lie hI satya, acaurya, brahmacarya aura aparigraha vratoM kA pAlana kiyA jAtA hai / ataH ye vrata ahiMsA ke rakSAsUtra haiM / inhIM rakSAsUtroM meM rAtri bhojana tyAga vrata bhI hai| ahiMsaka hone ke lie rAtribhojana tyAgI honA Avazyaka hai| isake lie AcAryazrI ne sUkSmatA se isa para vicAra kiyA hai aura apanA aMtima nirNaya diyA hai ki mana-vacana-kAya se jo rAtribhojana kA tyAga karatA hai vahI nirantara ahiMsAvrata ko pAlatA hai / yathA kiMvA bahupralapitairiti siddhaM yo manovacanakAyaiH / pariharita rAtribhukti satatamahiMsAM sa pAlayati // 134 // sAta zIlavrata- tIna guNavrata aura cAra zikSAvrata bhI ahiMsA kI sAdhanA meM sahAyaka haiN| anarthadaNDavrata kA vidhAna jaina-darzana kA vizeSa avadAna kahA jA sakatA hai| samAja meM adhikAMza kArya niSprayojana hote haiM, jinako karane se AtmA ke vikAsa yA zuddha bhAvoM kI vRddhi meM koI sahayoga nahIM milatA, apitu rAga-dveSa kI pravRtti bar3hatI hai jo hiMsA ko bar3hAne vAlI hai / ata: aise vyartha ke kAryoM ko ahiMsaka vyakti ko nahIM karanA cAhie / pratyeka kArya ko sAvadhAnI pUrvaka karane evaM pratyeka vastu ko dekha - zodhakara upayoga meM lAne kA vidhAna gRhastha ke lie mAtra dhArmika upadeza hI nahIM hai, apitu vyAvahArika dRSTi se susabhya nAgarika banAne kA sUtra hai| 28 niSprayojana hiMsA dukhadAyI bahuta se puruSa pramAda meM baiThe-baiThe sustI meM Akara vRkSoM ko unakI DAliyoM ko ukhAr3a dete haiM, pRthvI ko khodate rahate haiM, bagIce meM baiThe haiM, vahAM kI ghAsa hI tor3a rahe haiM, kisI nadI tulasI prajJA aMka 132-133

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yA tAla ke kinAre baiThakara binA kAraNa pAnI ko hI idhara-udhara phaiMka rahe haiM, kahIM rAste meM calate hue vRkSoM ke patte, phala phUloM ko tor3a-tor3akara ikaTThe Dhera lagA rahe haiM, ye samasta kArya binA prayojana kiye jAeM to sivAya jIvavadha hone ke kyA lAbha ho sakatA hai ? vRkSAdipuSpAdi ke ukhAr3ane se, pRthvI khodane se, pAnI ke phailAne se sthAvara hiMsA hone ke sivA unake Azraya rahane vAle trasa jIvoM kA bhI ghAta hotA hai, isaliye aise pramAdAcaraNarUpa anarthadaNDa ko kabhI nahIM karanA caahiye| bahuta se vyakti talavAra Adi vastuoM ko dUsaroM ko dete phirate haiM, bahuta se pazuoM ko mArane bAMdhane vAlI cIjeM-pIMjarA, kaThairA Adi bAMTate haiM athavA mAMgane para de dete haiM, ye saba cIjeM sivAya dUsare jIvoM ko kaSTa pahuMcAne ke aura kisI kAma meM nahIM A sakatI, isalie inheM mArane, bAMdhane vAle hiMsA ke upakaraNa- hiMsA kI sAmagrI ko dUsaroM ko dene se vyartha hI unase kI jAne vAlI hiMsA kA bhAgIdAra bananA par3atA hai| bahuta se loga aise dekhe jAte haiM jo cUhoM ko pakar3ane vAle pIjaroM ko ghara-ghara pahuMcAte haiM, bahuta se makkhiyAM, macchara, jUAM, bicchU Adi viSaile jIvoM ke mArane vAle viSaile padArthoM kA prayoga batalAne ke sAtha svayaM apane pAsa se ve cIjeM de dete haiN| bahuta se kinhIM jIvoM ko dhvaMsa karane ke lie apane yahAM se agni de dete haiM, ityAdi rUpa se jo pravartana karate haiM vaha saba hiMsAdAna nAmaka anarthadaMDa haiN| isaliye aise binA prayojana ke hiMsA dAna kA tyAga karanA hiMsA dAna anarthadaNDa-tyAga-vrata hai| sAkSAt jIvoM kI jAna lene vAle ina prayogoM se jahAM taka ho prayatnapUrvaka bacanA caahiye| jina bAtoM ke sunane se rAgadveSa kI vRddhi hotI ho jaise zrRMgArarasa ke bar3hAne vAlI kathAyeM, yuddha kI bAteM, bhojana kI kathAyeM, rAjAoM kI bAteM, deza kI bAteM, jina bAtoM ke sunane sunAne se binA prayojana rAga, dveSa bar3hatA ho, upanyAsAdi, jhUThe kisse-kahAniyoM kA par3hanA-bar3hAnA, jhUThe zAstroM kA sunanA-sunAnA, dUsaroM ko unakI zikSA denA Adi saba duSTa kathAyeM kahalAtI haiM, ina kathAoM se puNyAtrava nahIM hotA, kintu pApAtrava kI vRddhi hotI hai| juA khelanA bhI anarthadaMDa hai, kAraNa isake khelane se bhI binA prayojana pApabandha hotA hai| jisa prakAra gAr3I meM juA (jo bailoM ke kandhe para rakhA jAtA hai) sabase Age rahatA hai usI prakAra yaha juA khela bhI samasta anarthoM meM pahalA anartha samajhA jAtA hai| juA khelane vAlA kisI anartha se baca nahIM sakatA, kyoMki jo anyAya kA paisA AtA hai usase anyAya ke kArya hI kiye jAte haiN| jo puruSa Upara kahe hue anarthadaMDoM ko chor3a detA hai tathA dUsare aura bhI jo anarthadaNDa samajhe jAte haiM unheM samajhakara chor3e detA hai usI kA ahiMsAvrata nirantara nirdoSa palatA hai| jo tulasI prajJA julAI-disambara, 2006 - 29

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anarthadaNDa kA tyAgI nahIM hai usa puruSa se kabhI bhI ahiMsAvrata nahIM pala sktaa| ahiMsAvrata kA nahIM palanA hiMsA meM pravRtti rakhanA hai, usase AtmA ko pApoM kA ghara banAnA hai, usakA pariNAma durgati ko prApta honA hai, isalie sugati evaM AtmIya pavitratA cAhane vAloM ko anarthadaNDatyAgI bananA paramAvazyaka hai| yathA evaMvidhamaparamapi jJAtvA muJcatyanarthadaMDaM yH| tasyAnizamanavadyaM vijayamahiMsAvrataM labhate // 147 // ahiMsA kI AdhArabhUmi Ajakala paryAvaraNa-saMrakSaNa kI bAta sabhI kSetroM meM kI jAtI rahI hai| jaina darzana ke AcAryoM ne prArambha se hI paryAvaraNa kI rakSA karane kI bAta vibhinna rUpoM meM kI hai| rAtribhojana-tyAga, zAkAhAra kA vidhAna-sapta zIloM kA pAlana, zuddha AjIvikA kA samarthana, jainamuni kI saMyamita jIvanacaryA- ye saba jainadarzana kI pravRttiyAM paryAvaraNa-saMrakSaNa ke hI AyAma haiN| bAharI rUpa se paryAvaraNa ke saMrakSaNa kA prayatna asthAyI rahegA, kintu jina azuddha bhAvoM se paryAvaraNa pradUSita hotA hai una para niyantraNa karane kI zikSA evaM kriyAnviti paryAvaraNa-saMrakSaNa kA sthAyI samAdhana degii| tRSNA kA kSaya aura abhaya ahiMsA kA vAtAvaraNa isake lie sahI mArga hai| AcArya amRtacandra kahate haiM ki jo vyakti niyamita kiye gaye bhogoM meM saMtuSTa hotA huA adhika bhogoM ko tyAga detA hai, usakI bahuta-sI hone vAlI hiMsA chuTa jAtI hai| isa kAraNa vaha vizeSa ahiMsA kA pAlaka bana jAtA hai| yathA iti yaH parimitabhogaiH saMtuSTastyajati bahutarAn bhogaan| bahutarahiMsAvirahAttasyA'hiMsA viziSTA syAt // 166 // ahiMsA kI AdhArabhUmi saMvibhAga meM hai| lobha hiMsA kA paryAya hai to dAna ahiMsA kA janaka, kyoMki atithi ko dAna dene meM usakI Arambhajanaka pravRttiyoM meM kamI AtI hai aura dAtA kI tRSNA ghaTatI hai| mamatva ghaTatA hai aura prasannatA hotI hai| ye saba hiMsA ko bar3hAne vAle haiN| apane liye taiyAra kiye hue bhojana ko jo gRhastha bhAvapUrvaka muni-mahArAja ko detA hai usake usa samaya arati, viSAda aura lobha tInoM hI naSTa ho jAte haiM aura ina tInoM ke naSTa ho jAne se usa samaya AtmA ke ahiMsAmaya bhAva rahate haiM, isaliye dAna ko ahiMsA svarUpa samajhanA caahiye| yathA kRtamAtmArtha munaye tadAti bhaktamiti bhaavitstyaagH| arativiSAdavimuktaH zithilitalobho bhavatyahiMsaiva // 174 // 30 - tulasI prajJA aMka 132-133 -

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maraNa-kAla meM saMlekhanA, samAdhimaraNa vrata kA pAlana karane se antaraMga bhAvoM meM zuddhatA AtI hai| kaSAya maMda par3atI hai| ata: saMlekhanA dhAraNa karanA bhI ahiMsA ko bar3hAnA hai| isa kAraNa samAdhimaraNa dhAraNa karanA ahiMsA ko adhArabhUmi pradAna karanA hai| isa prakAra isa grantha meM ahiMsA pAlana ke lie hI sabhI vratoM kA vidhAna kiyA gayA hai| ata: puruSArtha siddhayupAya grantha jaina-dharma kI ahiMsA kA pratinidhi grantha haiN| isameM sabhI dharmoM kI ahiMsaka vRtti kA samAveza ho gayA hai, jisakA sUtra hai ki jahAM ahiMsA haiM vahAM dharma hai, jahAM hiMsA hai vahAM dharma nahIM hai| granthakAra amRtacandrAcArya ne niSkarSa rUpa meM kahA hai ki jo puruSa, vivekI AtmA ahiMsAvrata kI rakSA ke liye anya samasta zIlavratoM kA nirantara pAlana karatA hai usa sAdhaka vyakti ko mokSalakSmI utsuka pati ko svayaM varaNa karane vAlI kanyA ke samAna svayaM varaNa kara letI hai arthAt pUrNa ahiMsaka sAdhaka ko, muni ko koI alaga se prayatna nahIM karanA hai| yathA iti yo vratarakSArtha satataM pAlayati sklshiilaani| varayati patiMvareva svayameva tamutsukA zivapadazrIH // 180 // rAga aura dveSa se mukta honA ahiMsA hai| saba jIvoM ke prati saMyama evaM samabhAva rakhanA ahiMsA hai| ahiMsA saba prANiyoM kA kuzalakSema karane vAlI hai| jo prANiyoM kI hiMsA se virata rahatA hai usake karma DhalAna meM pAnI kI taraha nahIM Thaharate haiN| apramAdI AtmA ahiMsaka hai aura jo pramAdI hai vaha hiMsaka hai| isalie mahAvIra ne kahA -"uTho! pramAda mata karoM pramAdI ko saba ora se bhaya rahatA hai aura apramAdI ko kahIM se bhI bhaya nahIM hai| vastu-tattva ko jAnane vAle vyakti prANimAtra ko Atmatulya samajha kara unheM pIr3ita nahIM krte| ve samajhate haiM- jaise koI duSTa puruSa mujhe mAratA hai, gAlI detA hai, bala se dAsa-dAsI banA apanI AjJA kA pAlana karAtA hai, taba maiM jaisA duHkha anubhava karatA hU~, vaise hI dUsare prANI bhI mAranepITane, gAlI dene, bala se dAsa-dAsI banAne, AjJA pAlana karAne meM duHkha anubhava karate hoNge| isaliye kisI prANI ko mAranA, kaSTa denA, balAt AjJA manavAnA ucita nahIM hai| ahiMsA meM maitrI hai, sadbhAvanA hai aura sauhArdra hai|" sandarbha : vyavahAranizciyau ya: prabudhya tatvena bhavati madhyasthaH / prAptanoti dezanAyAH sa eva phalamavikalaM ziSyaH / / - puruSa. 8 viparItAbhinivezaM nirasya samyagvyavasya nijttvm| yattasmAdavicalanaM sa eva purussaarthsiddhyupaayo'ym|| - puruS 15 2. talasA prajJA julAI-disambara, 2006 -- - 31

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3. 4. 5. 6. 7. 8. 9. 32 rasajAnAM ca bahUnAM jIvAnAM yoniriSyate madyaM / madyaM bhajatAM teSAM hiMsA saMjAyate'vazyaM / puruSa. 63 dharmAhi devatAbhyaH prabhavati tAbhyaH pradeyamiha sarva / iti durvivekakalitAM ghiSaNAM na prApya dehino hiMsyAH // puruSa 80 devatAtithi prItyartha mantrauSadhimayAyavA / na hiMsayA: prANinaH sarve ahiMsAnAmasataM vratam // varAMgacarita, 15. 112 nizAyAmazanaM heyamahiMsAvratavRddhaye / mUlavratAvizuddhayarthaM yamArthaparamArthataH // - sAgAradharmAmRta, 4. 241 gRhakAryANi sarvANi dRSTipUtAti kArayet / dravya dravyANi sarvANi paTapUtAni yojayet // upAsakAdhyayana, zloka 321 puruSArthasiddhayupAya- paM. makkhanalAla zAstrI tilaka, bhAratavarSIya anekAnta vidvatpariSad, sonAgira, datiyo (ma. pra. ) jaina saMskRti aura paryAvaraNa-saMrakSaNa, DaoN. premasumana jaina, aravinda prakAzana, udayapura 29, vidyA vihAra kaoNlonI uttarI sundaravAsa udayapura - 313001 ( rAjasthAna) tulasI prajJA aMka 132-133

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nara-lokase kinnara-lokataka - jatanalAla rAmapuriyA dainika jIvana meM kucha bAteM sahaja rUpa se sAmane AtI haiM- itane sahaja rUpa se ki usa kSaNa una para dhyAna nahIM aataa| What is the life that full of care, we have no time to stand and stare - navamI kakSA ke mere pAThayakrama kI eka kavitA kI ina prAraMbhika paMktiyoM meM citrita, yaMtra yuga kI vyastatA meM asta jIvana kI vivazatA bhI bahuta bAra cIjoM ko anadekhA, anasunA karane kA kAraNa banatI hai| bAda meM ghaTI ghaTanAeM athavA samaya kA antarAla unakI gaMbhIratA kA bodha karAtA hai, ThIka vaise hI jaise kaI bAra coTa lagane ke eka do dina bAda usakI pIr3A kA anubhava hotA hai| bhAgyodaya kI velA meM, hamAre pAsa samaya hotA hai to stand and stare / manana ciMtana ke lie avakAza ke aise kSaNoM meM bhI ve bAteM bAlasakhA-sI binA pUche acAnaka Akara gale meM bAheM DAle kAnoM meM kucha phusaphusAtI-sI apanA artha batalAtI haiN| avacetana mana se cetana mana meM sthAnAMtarita hokara ve phira anavarata vicAroM ko jhakajhoratI rahatI haiN| mana meM unakI vyAkhyA karane kI, unakI saMbaddhatA khojane kI vikalatA hotI hai, parantu dUsare chora para ve utane hI tIkhepana se vyAkhyAtIta-sI hone kA AbhAsa detI rahatI haiN| __ apane kucha hI anubhavoM ke bAre meM maiM bahuta dinoM se likhane kA soca rahA thA, para vahI kaThinAI mujhe ghere rahI, jisakA ullekha maiMne Upara kiyA hai| jo bhAvagata rahA use zabdagata karane kA sirA jaise maiM pakar3a nahIM pA rahA thaa| acAnaka 9 julAI 2005 kA The Telegraph samAcAra patra hAtha meM aayaa|smpaadkiiy ke nIce SCRIPSI meM Stephen Harold Spender ke isa uddharaNa ko maiMne par3hA But reading is not idlencess.... it is passive, receptive side of civilization without which the active and creative world be meaningless. It is the immortal spirit of the dead realised within the bodies of the living. tulasI prajJA julAI --disambara, 2006 - - 33

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ise par3hakara mujhe apanI kizorAvasthA aura skUla ke dina yAda aae| dazavIM kakSA taka sujAnagar3ha (rAjasthAna) meM par3hA thaa| vArSika parIkSA ke bAda do mahIne kA grISmAvakAza hotaa| 'Idleness' kI hI mana:sthiti ke sAtha una chuTTiyoM meM maiMne premacaMda kA pUrA sAhitya, jayazaMkara prasAda kA 'kaMkAla' aura 'caMdragupta maurya', ka. mA. muMzI kA 'jaya somanAtha', AcArya hajArI prasAda dvivedI kI 'bANabhaTTa kI AtmakathA' evaM seksaTana bleka sIrIja ke kucha jAsUsI upanyAsa pddh'e| sAtha hI TaoNlasTAya, cekhava aura maiksima gorkI kI kucha kahAniyA~ bhii| san 1955 meM kalakattA aayaa| san 2005 ke maI mahIne ke sAtha pUre hue ina pacAsa varSoM meM par3hane kA zauka hote hue bhI jo par3ha sakA vaha kevala itanA-sA hI hai- kAvya kRtiyoM meM prasAda kI 'A~sU' aura 'kAmAyanI', maithilIzaraNa gupta kI 'sAketa' kanhaiyAlAlajI seThiyA kI 'niSpatti' aura 'hemANI', AcArya mahAprajJa kI 'RSabhAyaNa' aura gadya sAhitya meM AcArya mahAprajJa kA 'citta aura mana', zaratacandra caTTopAdhyAya kA 'gRhadAha', TaoNlsTAya kA 'annA kAreninA', devakInaMdana khannI kA 'mRtyu kiraNa' va 'rakta maMDala' aura sara Arthara konana Doyala kA pUrA kathA-sAhitya / inake atirikta gAMdhI vADmaya aura patra-patrikAoM meM prakAzita kucha manana yogya sAmagrI para bhI yadA kadA dRSTi pdd'ii| basa yhii| Idleness ke manobhAvoM yA manoraMjana kI dRSTi se par3hI ginatI kI kucha pustakeM vicAroM ko vaha puSTatA pradAna nahIM karatI jo kramabaddha aura lakSyaprerita adhyayana se prApta hotI hai para sTIphena herolDa spenDara ke ukta uddharaNa ne, aba taka jo thor3A-bahuta maiMne par3hA thA usake saMcita prabhAva (cumulative effect) ko mere mastiSka meM jaise eka sAtha hI jIvita kara diyA aura jisa saMdarbha meM maiMne ina paMktiyoM ko likhanA prArambha kiyA thA, use kiMcita vistAra dene ke lie vivaza bhii| It is inmortal spirit of the dead realised within the bodies of the living - isa paMkti ke bhAvoM ne pandraha varSa kI avasthA meM par3hI hindI kI pratinidhi pustakoM meM se eka, AcArya prasAda dvivedI kI ukta kRti 'bANabhaTTa kI AtmakathA' ko puna: eka bAra mere sAmane khola diyaa| isa pustaka ke prakAzana kI vicitra pRSThabhUmi akasmAta merI smRti meM ubhrii| hindI sAhitya ko AcArya dvivedI jI kI isa dena ke pIche eka videzI mahilA kI AsthA, niSThA aura lagana hai, yaha kucha anahonI ke ghaTane jaisA lagatA hai| pustaka ke kathAmukha (bhUmikA) aura upasaMhAra-adhyAya meM jitanA kucha dRzya hai, usase kahIM adhika adRzya hai| ina paMktiyoM kA sambandha ina do prakaraNoM se hI hai, mukhya kathAvRtta se nhiiN| unameM jo dRzya hai, pahale use sAra rUpa meM rakhatA huuN| 34 - - - - tulasA prajJA aka 132-133

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misa kaitharAIna AsTriyA ke eka sambhrAMta IsAI parivAra kI mahilA thiiN| apane deza meM hI unhoMne saMskRta aura hindI kA bahuta acchA jJAna prApta kara liyA thaa| bhAratIya vidyAoM ke prati asIma anurAga ke vazIbhUta, ar3asaTha varSa kI Ayu meM ve bhArata AIM aura ATha varSoM taka yahA~ ke aitihAsika sthAnoM kA athaka bhAva se bhramaNa karatI rhiiN| AcArya hajArIprasAda jI unheM dIdI kahA karate the jo unake aMcala meM dAdI kA ekArthaka hai| usa vRddhA kA bhI una para pautra ke samAna hI sneha thaa| apanI kaSTa-sAdhya yAtrAoM ke bAda jaba ve AcArya jI ke udhara se nikalatI taba apanI pAlI huI billI ke alAvA unake pAsa jagaha-jagaha se ikaTThI kI huI bahuta-sI purAtana cIjeM hotiiN| unakA itihAsa batAte samaya unakA ceharA zraddhA se gadgad ho jAtA aura unakI choTI-choTI nIlI A~kheM bhAvoM ke udrekavaza gIlI ho jaatiiN| unakI bAla-sulabha nirmalatA bholepana kI sImA ko chUtI thii| usakA lAbha uThA kara kucha loga unake bahumUlya saMgraha meM se kucha cIjeM dabA lete| unheM usakA patA bhI nahIM cltaa| bhArata aura bhAratIya saMskRti ke sAtha unakA gahana lagAva kisI pUrva janma ke saMskAroM se anubandhita-sA lagatA thaa| jaba ve dhyAnastha hotI to unakA valIkucita mukhamaMDala bahuta hI AkarSaka lagatA aura ve sAkSAt sarasvatI-sI jAna pdd'tiiN| samAdhi ke uparAnta unakI bAtoM meM anUThI divyatA hotii| ___ aMtima bAra meM rAjagRha se lauttiiN| dvivedI jI se milI aura bolI "dekha, isa bAra zoNa nada ke donoM kinAroM kI paidala yAtrA kara AI huuN| thakI huI huuN| tuma kala aanaa| dUsare dina AcArya jI jaba unake sthAna para pahuMce, taba naukara ne batalAyA ki usa rAta ve do baje taka cupacApa baiThI rahIM aura phira ekAeka apanI Tebala para Akara likhane lgiiN| rAta bhara likhatI rhiiN| likhane meM itanI tanmaya rahIM kI dUsare dina ATha baje taka lAlaTena bujhAe binA hI likhatI rhiiN| phira Tebala para hI sira rakha kara so gaIM aura aparAhna tIna baje taka soI rhiiN| aba ve snAna kara ke cAya pIne jA rahI thiiN| AcArya jI ko dekhakara bahuta prasanna huIM aura bolI "zoNa-yAtrA meM milI sAmagrI kA hindI rUpAntara maiMne kara liyA hai|... Ananda se isakA aMgrejI meM uthalA karA le... aura kala pA~ca baje kI gAr3I se kalakatte jAkara TAipa karA laa| parasoM mujhe isakI kApiyA~ mila jAnI caahie|" / AcArya jI ne sakucAte hue pUchA-"dIdI! koI pANDulipi milI hai kyA?" dIdI ne DA~Tate hue kahA, "eka bAra par3hake to dekh|... tU bar3A AlasI hai| dekha re, bar3e duHkha kI bAta batA rahI huuN|... striyA~ cAheM bhI to AlasyahIna hokara kahA~ kAma kara sakatI haiM?... tU... bAda meM pchtaayegaa| puruSa hokara itanA AlasI honA ThIka nhiiN| tU samajhatA hai, tulasI prajJA julAI-disambara, 2006 - 35

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yUropa kI striyA~ saba kucha kara sakatI haiM ? galata bAta hai| hama bhI parAdhIna haiN| samAja kI parAdhInatA jarUra kama haiM, para prakRti kI parAdhInatA to haTAI nahIM jA sktii| Aja dekhatI hU~ ki jIvana ke 68 varSa vyartha hI bIta ge|" dIdI kI A~kheM gIlI ho giiN| unakA mukha kucha aura kahane ke lie vyAkula thA, para bAta nikala nahIM rahI thii| na jAne kisa atIta meM unakA citta dhIre-dhIre DUba gyaa| jaba dhyAna bhaMga huA, to unakI A~khoM se pAnI kI dhArA baha rahI thI aura ve use poMchane kA prayatna bhI nahIM kara rahI thiiN| AcArya jI ne anubhava kiyA ki dIdI kisI bItI huI ghaTanA kA tAnA-bAnA sulajhA rahI haiN| AcArya jI ne kAgajoM ko pddh'aa| zIrSa ke sthAna para moTe-moTe akSaroM meM likhA thA 'atha bANabhaTTa kI AtmakathA likhyte'| par3hane ke bAda AcArya jI ko lagA ki dIrgha kAla ke bAda saMskRta sAhitya meM eka anUThI cIja prApta huI hai| AcArya jI ko kalakattA meM eka saptAha laga gyaa| isa bIca dIdI binA patA-ThikAnA diye kAzIvAsa karane calI giiN| do sAla taka vaha kathA yU~ hI par3I rhii| eka dina acAnaka mugalasarAya sTezana para gAr3I badalate hue AcArya jI ko ve phira mila giiN| AcArya jI ko dekha kara jarA bhI prasanna nahIM huiiN| kevala kulI ko DA~Takara kahatI rahI "saMbhAla ke le cala, tU bar3A AlasI hai|" AcArya jI ne unheM kahA, "dIdI vaha AtmakathA mere hI pAsa par3I hai|" dIdI bar3e gusse meM thiiN| rukI nhiiN| gAr3I meM baiThakara unhoMne eka kArDa pheMkakara kahA, "maiM deza jA rahI huuN| le, merA patA hai| le bhlaa|" pustaka ke prakAzana ke bIca AcArya jI ko AsTriyA se dIdI kA patra milaa| vaha upasaMhAra meM saMkalita hai| isa patra se kathA kA rahasya aura bhI ghanA hotA hai| sAtha hI usameM lakSita dRzya ke Upara kI avAMchita chAyA mana meM TIsa-sI paidA karatI hai| usa chAyA kI, usa adRzya kI anubhUti Apako bhI ho, isa dRSTi se usa patra ko aMzataH nIce uddhRta kara rahA huuN| magara uddezya kevala utanA hI nhiiN| patra kA kalevara jitanA choTA hai, kathya utanA hI gambhIra aura bahumUlya hai| atIta ke atala gahvara se avataraNa letI koI divyAtmA jaise batalA rahI hai ki kisa taraha sUkSma jagata meM saba eka hI dhruva para sthita haiN| U~cA jIvana-darzana lie yaha patra eka abhinava, anUThI antaH sRSTi kA bodha karAtA hai| adRzya meM se jhA~kate usake isa lAvaNya ko bhI nihAranA Apa na bhuuleN| "cha: varSoM se AsTriyA ke dakSiNI bhAga meM nirAzA au pastahimmatI kI jindagI bitA rahI huuN| tumane yuddha ke ghinaune samAcAra par3he hoMge, lekina usake asalI nighRNa krUra rUpa ko 36 / - tulasI prajJA aMka 132-133

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tuma logoM ne nahIM dekhaa| dekhate to merI hI taraha tuma loga bhI manuSya-jAti kI jayayAtrA ke prati zaMkAlu ho jaate|... tUne 'bANabhaTTa kI AtmakathA' chapavA dI, yaha acchA hI kiyaa| pustaka rUpa meM na sahI, patrikA rUpa meM chapI kathA ko dekha sakI hU~, yahI kyA kama hai| aba mere dina gine hI rahe haiN|... maiM aba phira tuma logoM ke bIca nahIM A skuuNgii| maiM sacamuca saMnyAsa le rahI huuN| maiMne apane nirjana vAsa kA sthAna cuna liyA hai| yaha merA antima patra hai| 'AtmakathA' ke bAre meM tUne eka bar3I galatI kI hai| tUne use apane 'kathAmukha' meM isa prakAra pradarzita kiyA hai mAno vaha 'ATo-baoNyogrAphI' ho| le bhalA! tUne saMskRta par3hI hai, aisI hI merI dhAraNA thI, para yaha kyA anartha kara diyA tU ne? bANabhaTTa kI AtmA zoNa nada ke pratyeka bAlukA-kaNa meM vartamAna hai| chi: kaisA nibodha hai tU, usa AtmA kI AvAja tUjhe nahIM sunAI detI?... tujhe itanA pramAda nahIM shobhtaa| usa bhAgyahIna billI ne baccoM kI eka palTana khar3I kara dI hai|... maiM kahA~ taka smhaaluuN| jIvana meM eka bAra jo cUka ho jAtI hai vaha ho hI jAtI hai| isa billI kA posanA bhI eka bhUla hI thii| tumase merI eka zikAyata barAbara rahI hai| tU bAta nahIM smjhtaa| bhole, 'bANabhaTTa' kevala bhArata meM hI nahIM hote| isa nara-loka se kinnara-loka taka eka hI rAgAtmaka hRdaya vyApta hai| tUne apanI dIdI ko kabhI samajhane kI ceSTA bhI kI! pramAda, Alasya aura kSiprakAritA- tIna doSoM se bc| aba roja-roja terI dIdI ina bAtoM ko samajhAne nahIM aaegii| jIvana kI eka bhUla-eka pramAda- eka asamaMjasa na jAne kaba taka dagdha karatA rahatA hai| merA AzIrvAda hai ki tU ina bAtoM se bacA rahe / dIdI kA sneh| -kai." ise par3ha kara AcAryajI ke mana meM jo pratikriyA huI usakA bhI ullekha yahA~ Avazyaka hai- "... mujhe yAda AyA ki dIdI usa dina (rAjagRha se lauTane ke dina) bahuta bhAva-vihvala thiiN| unhoMne (rAjagRha meM mile) eka zrRgAla kI kathA sunAnI cAhI thii| unakA vizvAsa thA ki (vaha) zrRMgAla buddhadeva kA samasAmayika thaa| kyA bANabhaTTa kA koI samasAmayika jantu bhI unheM mila gayA thA? zoNa nada ke ananta bAlukA-kaNoM meM se na jAne kisa kaNa ne bANabhaTTa kI AtmA kI yaha marmabhedI pukAra dIdI ko sunA dI thii| hAya, usa vRddha hRdaya meM kitanA paritApa saMcita hai! astriyavarSa kI pavanakumArI devaputra-nandinI kyA AsTriyA-dezavAsinI dIdI hI haiM ? unake isa vAkya kA kyA artha hai ki 'bANabhaTTa kevala bhArata meM hI nahIM hote|' AsTriyA meM jisa navIna 'bANabhaTTa' kA AvirbhAva huA thA, vaha kauna thaa| hAya, dIdI ne kyA hama logoM ke ajJAta apane usI premI kI A~khoM se apane ko dekhane kA prayatna kiyA thaa|... dIdI ke sivA aura kauna hai jo isa rahasya ko samajhA de? merA mana usa 'bANabhaTTa' kA sandhAna pAne ko vyAkula hai| maiMne kyoM nahIM dIdI se pahale hI pUcha tulasI prajJA julAI-disambara, 2006 - 37

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liyaa| mujhe kucha to samajhanA cAhie thaa| lekina 'jIvana meM jo bhUla eka bAra ho jAtI hai vaha ho hI jAtI hai|" aba dIdI ke patra para punaH dhyAna deN| Immortal spirit of the dead jise AsTriyA kI usa vRddhA ne apane aMdara realise kiyA thA, unakA patra usa realisation kI abhivyakti hai| dRzya aura adRzya ke isa choTe-se jagata ke pAra kinnara-loka taka phaile eka hI rAgAtmaka hRdaya ke sAtha tAdAtmya dIdI ko yuddha kI vibhISikA ke bIca zoNa nada ke pratyeka bAlukA-kaNa meM bANabhaTTa kI AtmA ke astitva kI anubhUti detA hai| vahI tAdAtmya AsTriyA meM bhI bANabhaTTa se 'sAkSAtkAra' kA sAkSI banatA hai| sUkSma jagata meM dUrI kA bandhana nahIM / bANabhaTTa janmeM aura mara gae, yaha kevala sthUla para TikI apAradarzI AMkhoM kA satya hai, vahA~ kA nhiiN| Alasya, pramAda aura kSiprakAritA se mukta dIdI kI AtmA deha ke bhItara bhI ramatI thii| vaha antarjagata kI usa rAgAtmaka laya se anubandhita thI jo advaita rUpa meM sarvatra vyApta hai, isalie zoNa nadI kI laharoM ne unheM vaha saba kaha diyA jo ve hameM nahIM batalAtIM aura isIlie usake taTa para biche rajakaNoM ne akSara bana kara unake lie atIta ke ve pRSTha khola die jinheM hama nahIM par3ha paate| AsTriyA kI vaha vaddhA, jise maiMne kabhI dekhA nahIM, pA~ca dazakoM se anajAne rUpa meM mana meM chAI rahI hai| 'bhole ! bANabhaTTa kevala bhArata meM hI nahIM hote' isa eka vAkya meM unhoMne eka mahAgrantha kI hI racanA kara dii| mahAgrantha yA mahApuruSa, ye kisI ko bhI sampUrNa jIvanacaryA nahIM sikhaate| yaha dAyitva ve kabhI lete hI nhiiN| ve kevala hamArI antazcetanA ko jAgRta karate haiM aura hameM sUtra dete haiM, usa rAgAtmaka hRdaya ke sAtha AtmAnubhUti kA, jo nara-loka se kinnara-loka taka vyApta hai| 'bANabhaTTa kevala bhArata meM hI nahIM hote'- yaha kathana vaisA hI sUtra hai| apanI vRddhAvasthA ko bhUla kara, satya kI khoja meM bhaTakatI, hara vyakti meM bANabhaTTa ko dekhatI, eka jantu kI A~khoM meM buddha ke saMdeza ko par3hatI usa AsTriyA mahilA ne mujhe una acchAiyoM ko, jinase prakRti ne jar3a aura cetana sabako samAna rUpa se alaMkRta kiyA hai, dekhane kI dRSTi dI, jinake pAsa se maiM usa kathana ko yAda rakhe binA yoM hI nikala jaataa| sara Arthara konana Doyala ke kathA-sAhitya ko par3hate samaya usa kathana kI gahanatA kA mujhe aura bhI tIvratA se anubhava huA aura mujhe lagA ki hitopadeza kI bAteM kevala nIti granthoM meM hI nahIM, jAsUsI kahAniyoM meM bhI par3hI jA sakatI haiN| prakAza kI kiraNeM parAvartita hotI haiM tAki kahIM se kucha aMdhakAra meM jhA~katA rhe| mana ke brahmAMDa meM bhI sadvicAroM ke tAre Tima-Tima karate haiM aura isalie antarikSa kI taraha antara kA bhI eka-na-eka konA sadA Alokita 38 - - tulasI prajJA aMka 132-133

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rahatA hai- sara Doyala kI kahAniyA~ mujhe yaha kahatI-sI pratIta huii| apanI usa anubhUti ko bhI Aja vyakta karatA hU~ / sara Arthara Doyala vizva ke sarvAdhika par3he jAne vAle lekhakoM meM se eka haiN| lagabhaga sabhI dezoM kI pramukha bhASAoM meM unakI racanAoM kA anuvAda huA hai| gahana Sar3ayaMtroM kI pRSThabhUmi para bunA sazakta kathAnaka, romAMcaka paristhitiyA~, avirala pravAha, bA~dha lene vAlI bhASA, custa saMvAda aura amalina abhivyakti- ina sabake sammilita svaroM ne unake sAhitya ko vaha U~cAI dI hai jahA~ pahuMcakara lekhanI tUlikA banatI hai aura lekhana eka jIvaMta citrakRti kI AkRti letA hai / aparAdha jagata kI jaTila gutthiyA~ unakI bhASAoM ke viSaya haiM aura unheM sujhalAne meM mana aura mastiSka kI atala gaharAiyoM taka ulajhe zaralaoNka homsa nAma guptacara una kathAoM ke nAyaka / sara Doyala ke upanyAsoM aura kahAniyA~ meM eka ora hiMsA aura pratihiMsA, ghAta aura pratighAta va prahAra aura pratizodha ke durdAnta cakravyUha haiM to dUsarI ora aparAdhoM ke prati nirlipta aura udAsIna bane rahakara unheM dekhate rahane kI pravRtti ke sAtha samajhautA na kara pAne kI zaralaoNka homsa kI vivazatA hai| bhaya aura AtaMka, utpIr3ana aura atyAcAra evaM kapaTa aura krUratA kI zataraMja bichAeM mAphiyA vRtti ke jIvita mohare aura unheM mAta dene ke lie kaTibaddha apane prANa hathelI meM lie unake pIche lage zaralaoNka homsa ! phira bhI hajAroM pRSThoM ke sAhitya meM do-cAra sthaloM ko chor3a kara kathA - nAyaka homsa dvArA na kahIM hathiyAroM kA upayoga huA hai, na hI kahIM hAthoM kaa| aparAdha aura usase jur3e ghaTanAkrama para ve apane ghara meM baiThe vibhinna koNoM se cintana karate haiM, surAgoM ko jA~cate - parakhate haiM aura art of deduction kI apanI adbhuta kSamatA ke bala para una sUtroM taka pahuMcate haiM jo aparAdhI ke mantavya aura usakI praNAlI ko spasTa karate haiM / antataH jaba ve aparAdhI ko kAnUna ke supurda karate haiM, yA kucha kathAoM meM jaba vaha maratA hai to jaise apane karmoM kA hI phala bhoga rahA hotA hai| homsa ke mana meM aparAdhI ke prati koI droha, durbhAva nahIM hotA, isalie eka pratidvandvI dvArA parAjita kie jAne kA bhAva aparAdhI ko pIr3A nahIM detA / use apane duSkarmoM kA, apane pApoM kA bodha hotA hai yA phira AdamI dvArA banAI gaI doSapUrNa aura nakArAtmaka vyavasthA kA vaha pakSa sAmane AtA hai jo use aparAdha karane ke lie vivaza karatA hai| cAra upanyAsa aura chappana kahAniyoM meM, adhikAMza jinameM bahuta lambI haiM, na kahIM zlIlatA kA ullaMghana hai, na aparAdhI ke prati hiMsaka bhAvoM kA udreka / aparAdhoM kI pRSThabhUmi para bhI aisA sApha-sutharA sRjana kaise huA ? karma-niyati ke svataHsphUrta aura svacAlita anuzAsana ke adhIna, duSkarma svayaM hI kartA ko sajA dete haiM- darzana-granthoM kA yaha sAra tulasI prajJA julAI - disambara, 2006 39

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jAsUsI kahAniyoM meM kaise pravAhita huA? zaralaoNka homsa ke sAhasika aura saMkaTapUrNa kAranAmoM ko par3hate samaya mujhe bAra-bAra aisA lagatA rahA ki usake racanAkAra sara Arthara konana Doyala bhI bhAva-jagata kI usI prakampana-zrRMkhalA se baMdhe the, bANabhaTTa se dIdI taka jisakA saMcaraNa thA aura una saba taka hai jo nara-loka se kinnara-loka taka eka hI rAgAtmaka saMvedanA kA anubhava karate haiM aura usa rAgAtmaka meM, dIdI kI taraha rAga-mukta hone kI dhvani sunate haiN| jisa taraha bANabhaTTa kevala bhArata meM bhI nahIM hote, usI taraha hitopadeza bhI kevala jJAna-granthoM meM hI sImita nahIM haiN| vaha siyAra jo dIdI ko buddha kA sama-sAmAyika lagA thA, unake saMdeza ko sara Doyala kI lekhanI meM bhI DAla detA hai| ___ kahIM par3hA thA- 'usa makkhI kA bhAgya koI badale jo gandagI para hI baiThatI hai|' madhu se paricaya hI usakA bhAgya badala sakatA hai| 'bANabhaTTa kevala bhArata meM hI nahIM hote'- isakA kathya usake paMkhoM ko phUloM kI ora ur3anA sikhAtA hai aura use parAga kI pahacAna detA hai| dIdI kI yaha bAta hameM batalAtI hai ki jar3a aura cetana kA samanvita rUpa hI pUrNa satya hai, para use dekha pAne kI kSamatA cakSuoM meM nahIM, hamAre nirAmaya manobhAvoM meM hai aura una kSaNoM meM hai jaba hameM avakAza hotA hai to stand and stare, jaba hameM avakAza hotA hai to stand and pick up all that is good around us; jaba hameM avakAza hotA hai to stand and see a lovely garden in a singlerose aura jaba hameM avakAza hotA hai to stand and realise the immortal spirit of the dead within us. ___ atIta kI amRta UrjA ke spandanoM kI anubhUti hameM vahA~ le calatI hai jahA~ satya hai, ziva hai, sundara hai, jinheM dIdI zoNa nadI ke bAlukA kaNoM se lekara AsTriyA taka bANabhaTTa ke rUpa meM khojA karatI thIM aura dekha bhI letA thiiN| 15 nUramala lohiyA lena kolakatA 700 007 40 - tulasI prajJA aMka 132-133

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siddhoM ke aneka bhedoM kA pratipAdana sAmAnyatayA saMsAra meM anekatA, siddhi meM ekatA, jagata meM nAnAtva, brahma meM ekatva ko rUpAyita kiyA jAtA hai| lekina jaina-darzana anekAntavAdI hai| jahA~ bhI pakSa hai to pratipakSa bhI hai| siddhi kA svarUpa bhI anekAnta ke niyama kA apavAda nahIM / vartamAna sthiti ke AdhAra para siddha-AtmAeM sabhI samAna haiM, eka rUpatA ke sUtra se Abaddha haiN| sAtha hI pUrva paryAya kI apekSA se unameM anekAnta yA bahurUpatA bhI vidyamAna haiM / kAla paryAya sApekSa yadi siddha kevala jJAna ke bheda kareM to do sthitiyA~ sAmane AtI haiM sAdhvI zrutayazA 1. anantarasiddha kevala jJAna- siddha avasthA meM prathama kSaNavartI kevalajJAna ko anantarasiddha kevalajJAna kahA jAtA hai| eka prakAra se yaha carama samaya ayogibhavastha kevalajJAna hI hai| cUMki jo saMsArAvasthA kA antima kSaNa hai vahI muktAvasthA kA prathama kSaNa hai| 2. parampara siddha kevalajJAna- prathama samayavartI siddha ke atirikta sabhI siddhoM kA kevalajJAna paramparasiddha kevalajJAna kahalAtA hai / devavAcaka ne aprathama samayasiddha, dvitIya samayasiddha, tRtIyasamayasiddha yAvat anaMta samayasiddha bheda kie haiN| ataH paramparasiddha ke anaMta bheda ho sakate haiM / vizeSatA yaha hai ki siddhoM ke prathama samaya siddha aura aprathama samaya siddha- ye bheda to ho sakate haiM para bhavastha kevAliyoM ke samAna caramasamayasiddha nahIM ho sakate, kyoMki siddha avasthA sAdi ananta haiN| anantara siddhoM ke devavAcaka ne pandraha bheda kie haiN| ve bheda sthAnAMgasUtra evaM prajJApanA sUtra meM bhI upalabdha hote haiM / tattvArthasUtra meM siddhoM ke ye pandraha bheda to tulasI prajJA julAI - disambara, 2006 41

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upalabdha nahIM hote kiMtu usameM siddhoM ke prasaMga meM bAraha anuyoga dvAroM kA vivecana kiyA gayA hai| jinake AdhAra para siddhoM ke pandraha se bhI adhika bheda kie jA sakate haiN| tattvArthasUtragata anuyoga dvAroM kI vyApakatA ko dekhate hue aisA pratIta hotA hai ki prAcIna jaina vAGmaya meM anya viSayoM ke samAna siddhoM kI vikSepa evaM anuyogavidhi se vyAkhyA kI gaI hogii| anuyoga paddhati se vyAkhyA karanA jaina vivecana zailI kI apanI vizeSatA rahI hai| anumAna yaha bhI kiyA jAtA hai ki yaha pUrvo kI vyAkhyA zailI kA hI upadarzana hai| smRti, medhA Adi kI alpatA ke kAraNa jaise-jaise apRthaktvAnuyoga kI paddhati saMkucita hotI gaI, pUrva sAhitya kA bhI lopa hotA gayA tathA alpamati puruSoM kI bodhagamyatA ke lie viSaya vivecanA meM saMkSipta zailI kA upayoga kiyA jAne lgaa| sambhavataH zyAmAcArya ne usI upayogitA kI dRSTi se siddhoM ke ina pandraha bhedoM kA avataraNa kiyA ho| ___ malayagirI ne anantarasiddhoM kA satpadaprarUpaNA, dravya pramANa, kSetra, sparzanA, kAla, antara, bhAva, alpabahutva- isa ATha tathA parampara siddhoM kA sannikarSa sahita nau anuyoga dvAroM kA kSetra, kAla, gati, veda, tIrtha, liMga, caritra, buddha, jJAna, avagAhanA, utkarSa, antara, anusamaya, gaNanA evaM alpa bahutva- ina paMdraha-paMdraha dvAroM se vivecana kiyA hai| umAsvAti ke samAna unakA bhI AdhAra siddhaprAbhRta hai| vistAra bhaya se unakA varNana yahAM nahIM kiyA jA rahA hai| anantara siddhoM kI apekSA se kevalajJAna ke paMdraha bheda hai -- 1. tIrthasiddha- tIrtha kA zabdika artha hai- ghaatt| saMsAra samudra se pAra pAne ke lie cAturvarNa dharmasaMgha ko tIrtha se upamita kiyA jAtA hai| tIrtha pravartana ke pazcAt usa zramaNa saMgha meM pravajyA prApta kara, kevalajJAna evaM siddhagati ko prApta hone vAle jIva tIrthasiddha kahalAte haiN|' tattvArthasUtra meM bhI pAMcavAM anuyogadvAra tIrtha hai| 2. atIrthasiddha- jo tIrthaMkara pravartita zramaNasaMgha ke anastitvakAla meM mukta hote haiM ve atIrthasiddha kahalAte haiN| cUrNikAra ne marudevI ko atIrthasiddha kahA hai| tIrthasthApanA se pUrva koI mokSamArga ko kaise prApta karatA hai? kauna usakA mArgopadezaka hotA hai? isa viSaya meM haribhadra kA mata hai ki jAtismaraNa Adi atIndriya jJAnoM se prApta bodhi ho unakI mArgadarzikA hai| malayagirI ne atIrtha ke do artha kie haiM- 1. tIrtha kI anutpatti evaM 2. tIrtha vicched| marudevI mAtA tIrtha sthApanA se pUrva siddha huI, ataH atIrthasiddha hai| vaise hI candraprabhu evaM suvidhi prabhu ke antarAla kAla meM tIrthaviccheda hone para siddhagati ko prApta karane vAle bhI atIrtha siddha hai| siddhasenagaNi ne tIrtha-anuyogadvAra meM siddhaprAmRta' ko uddhRta karate hue tIrthakarItIrthasiddha, notIrthasiddha Adi anya bhedoM kA ullekha bhI kiyA hai| 42 - - tulasI prajJA aMka 132-133

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3. tIrthaMkarasiddha- RSabha Adi jo tIrthaMkaranAmakarma ke kAraNa tIrthasthApanA evaM bhavyajanoM kA upakAra karate hue tIrthaMkara avasthA meM mukta hote haiM ve tIrthaMkarasiddha haiN| siddhasenagaNi ne tIrthaMkarasiddhoM ko pratyekabuddhabodhita' anuyogadvAra ke prathamavikalpa meM parigaNita kiyA hai| 4. atIrthaMkarasiddha- gautama Adi sAmAnya kevalI jo tIrthasthApanA meM pravRtta nahIM hote, atIrthaMkarasiddha kahalAte haiN| tIrthaMkara ke atirikta pratyeka buddha, parabodhaka evaM sveSTakArItInoM hI vikalpa atIrthaMkara haiN|" ____5. svayaMbuddhasiddha- jo svayaM tattva ko jAnatA hai, bodhi ke lie dUsare ke pratibodha kI apekSA nahIM rakhatA, vaha svayaMbuddha kahalAtA hai| svayaMbuddha ke do prakAra haiM- tIrthaMkara aura tIrthaMkara vytirikt| tIrthaMkarasiddha kA varNana tIsare prakAra meM kiyA jA cukA hai| yahAM tadvyatirikta svayaMbuddhoM kA hI grahaNa karanA caahie| nandIcUrNi ke anusAra svayaMbuddha ke do artha ho sakate haiM (ka) jAtismaraNa Adi ke dvArA bodhi prApta karane vaale| (kha) bAhya nimitta ke binA bodhi prApta karane vaale| 6. pratyeka buddhasiddha- kisI eka bAhya nimitta ke Alambana se svayaM bodhi prApta kara mukta hone vAle pratyeka buddha siddha kahalAte haiN| siddhasena gaNi ne isake udAharaNa rUpa meM karakaNDU ko prastuta kiyA hai| uttarAdhyayana sUtra meM cAra pratyeka buddhoM kA varNana milatA haikarakaNDU, dvimukha, nAbhi aura nggti|" 7. buddhabodhitasiddha- buddhabodhita ke cAra artha kie jA sakate haiM(ka) buddha (tIrthaMkaroM Adi svayaM buddhoM) se bodhi prApta / (kha) buddha (kapila Adi pratyeka buddhoM) se bodhi prApta / (ga) buddhabodhita (sudharmA Adi) se bodhi prApta / (gha) pratibuddha (prabhava Adi) se bodhi praapt|" haribhadra evaM malayAgirI ne buddhabodhita kA artha AcArya dvArA bodhi prApta kiyA hai|18 siddhasena gaNi ne buddha bodhita ke do artha kie haiM-- parabodhaka tathA svessttkaarii|" 8. jo strI kI zarIra racanA meM- strIrUpa meM siddha hotA hai vaha strIliMgasiddha kahalAtA hai| liMga zabda ke tIna artha hote haiM- (ka) veda-kAmavikAra (kha) zarIra racanA (ga) nepthy-veshbhuussaa| tulasI prajJA julAI --disambara, 2006 - 43

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strIliMgasiddha ke prasaMga meM liMga zabda kA dvitIya artha vivakSita hai jabaki svaliMga, anyaliMga tathA gRhaliMga ke prasaMga meM usakA nepathya artha vivakSita hai| veda (kAmavikAra) mukti meM bAdhaka hai, ataH usake sadbhAva meM siddhi nahIM ho sktii| jIva vijJAna meM zarIra racanA kA niyAmaka hai- guNasUtra / jaina darzana ke anusAra usake hetu haiM- zarIra nAmakarma kA udaya evaM veda kA udaya / nAmakarma kumbhakAra ke samAna saba prakAra kI zarIra racanA meM samartha hone para bhI veda ke anusAra hI strI-puruSa Adi kA nirmANa karatA hai jaise kumbhakAra sAmayika mAMga ke anusAra ghaTa, klaza, dIpaka Adi kA nirmANa karatA hai| 1. puruSaliMgasiddha- puruSa rUpa meM mukta hone vAle puruSaliMga kahalAte haiN| 10. napusaMkaliMgasiddha- napuMsaka cAritra kA adhikArI nahIM hotA taba vaha mukta kaise ho sakatA hai? abhayadevasUri ke anusAra yahAM napuMsaka kA artha puruSa napuMsaka yA kRtanapuMsaka hai| kisI kAraNa vizeSa se napuMsakatva ko prApta vyakti mukta hotA hai vaha napuMsakaliMga siddha hai| siddhasenagaNi ne liMga aura veda ko ekArthaka mAnA hai, ata: unake anusAra ye tInoM bheda pUrvabhAva prajJApanIya (dravyArthika naya) ke anusAra haiN| 11. svaliMgasiddha- jo jaina zramaNaveza- rajoharaNa, mukhavastrikA Adi ko dhAraNa kara mukta hotA hai vaha svaliMga siddha kahalAtA hai| vastutaH yaha dravyaliMga hai| bhAvaliMga haiangaartv| 12. anyaliMgasiddha- tApasa, parivrAjaka Adi anya zramaNoM ke veza meM mukta hone vAlA anyaliMga siddha kahalAtA hai| ____ 13. gahaliMgasiddha- gRhasthaveza meM - vastrAlaMkAroM se vibhUSita avasthA meM siddha hone vAle gRhaliMga siddha kahalAte haiM umAsvAti tathA siddhasenagaNi ne bhI dravyaliMga ke viSaya meM ina tInoM prakAroM kA varNana kiyA hai| 14. ekasiddha- eka samaya meM eka jIva siddha hotA hai| vaha eka siddha kahalAtA hai| ___ 15. anekasiddha- yugapata aneka siddha hone vAle jIva aneka siddha kahalAte haiN| jinadAsagaNi ke anusAra eka sAtha jaba aneka jIva siddha hote haiM taba nirantara kitane samaya taka siddha hone kA krama cAlU rahatA hai, isakA niyama isa prakAra hai 44 - - tulasI prajJA aMka 132-133

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eka samaya meM samaya nairantarya strI puruSa 10 20 10 32 siddha 8 samaya taka 48 siddha 7 samaya taka 60 siddha 6 samaya taka 72 siddha 5 samaya taka 82 siddha 4 samaya taka 96 siddha 3 samaya taka 108 siddha 1 samaya taka nandI cUrNa ke isa vivaraNa kA AdhAra bRhatsaMgrahiNI (gAthA 333) hai? uttarAdhyayana sUtra meM liMga (zarIra racanA va nepathya) avagAhanA (siddhAvasthA se pUrva ke zarIra kI lambAI) tathA siddha kSetra kI apekSA aneka siddha kA niyama isa prakAra hainapuMsaka 108 gRhiliMga anyaliMga svaliMga 108 utkRSTaavagAhanA jaghanya avagAhanA madhyama avagAhanA 108 Urdhvaloka samudra anya jalAzaya nIcAloka tiryaka loka ___4 2 3 20 108 pUrva avasthA kI apekSA se uttarAdhyayanasUtra meM ye caudaha bheda bhI upalabdha hote haiN| tattvArthasUtra meM inake atirikta kAla, gati, cAritra, jJAna Adi anuyogadvAroM ke AdhAra para anya bheda bhI niSpanna ho jAte haiN| siddha hone ke bAda saba jIva samAna ho jAte haiM, phira usake aneka bhedoM kA pratipAdana kyoM? pratIta hotA hai ki yaha jaina-darzana kI vyApakatA kA sarvotkRSTa sUtra hai| mukti para kisI jAti, varNa, liMga, sampradAya kA ekAdhikAra nhiiN| zramaNa saMgha meM dIkSita ho yA nahIM, vibhinna cAmatkArika zaktiyoM meM saMvalita arhat ho yA sAmAnya rUpa se jIvana jIne vAlA, strI ho yA puruSa, zramaNa, tApasa yA gRhastha veza ho, pratyeka avasthA meM jIva puruSArtha ke dvArA sarvocca avasthA ko prApta kara sakatA hai| Antarika yogyatA ko mukhyatA dene vAlA yaha sUtra anekAnta kA pravara pratiSThApaka hai| 2 tulasI prajJA julAI-disambara, 2006 - 045

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saMdarbha sUcI1. (ka) ThANaM 1.220-234 16. tattvArthabhASyAnusAriNI TIkA pR. 310 (kha) uvaMgasuttANi, paNNavaNA sUtra 1.12 17. vizeSa vivaraNa hetu draSTavya-uttarajjhayaNANi, 18/ 2. nandI, malayagirIyA vRtti, pR. 113-130 46 kA TippaNa 3. nandIcUrNi, pR. 26 18. nandIcUrNipR. 26-27 4. sabhASya tattvArthAdhigamasUtra- 10.7 19. (ka) nandI, hAribhadrIyA TIkA, pR. 39 5. nandI, hAribhadrIyA TIkA, pR. 39 (kha) nandI, malayagirIyA vRtti, pR. 131 6. nandI cUrNi pR. 26 20. tattvArthabhASyAnusAriNI TIkA, pR. 310 7. nandI-malayagirIyA- vRtti, pR. 130 21. aMgasuttANi, bhagavaI 25/286-292 8. tattvArthabhASyAnusAriNI TIkA, pR. 308 22. bhagavatI vRtti, pR. 893 1. nandI cUrNi- pR. 26 23. tattvArthabhASyAnusAriNI TIkA, pR. 307 10. tattvArthabhASyAnusAriNI TIkA, pR. 309 24. nandIcUrNi, pR. 27 11. nandIcUrNi, pR. 26 25. vahI 12. tattvArthabhASyAnusAriNI TIkA, pR. 309 26. vahI 13. uttarajjhAyaNANi, zAntyAcAryakRta vRtti pR. 306 27. tattvArthabhASyAnusAriNI TIkA, pR. 308 14. nandIcUrNi, pR. 26 28. nandIcUrNi, pR. 27 15. vahI 29. uttarajjhayaNANi 36/48-50 samparka jaina vizva bhAratI lADanU~ - 341 306 (rAjasthAna) 46 - - tulasI prajJA aMka 132-133

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bhagavatI ArAdhanA meM nidAna vaijJAnika pariprekSya meM nidAna kA abhiprAya kyA hai ? nidAna kitanI taraha ke hote haiM ? nidAna ucita hai yA anucita ? yadi nidAna anucita hai to prArthanA meM kyA mAMgA jAye ? nidAna phalatA hai yA nahIM ? Adhunika vaijJAnika cintana isa viSaya meM kyA kahatA hai ? manokAmanAeM pUrNa hone ke mAmale meM kyA kisI taraha ke vaijJAnika prayoga hue haiM ? Adhunika manovaijJAnika isa viSaya meM kyA kahate haiM ? ityAdi praznoM kA saMkSipta vizleSaNa bhagavatI ArAdhanA, anya jaina grantha evaM anya prakAzita jAnakArI ke AdhAra para isa lekha meM diyA jA rahA hai| nidAna kA abhiprAya bhagavatI ArAdhanA' meM AcArya zrI zivArya likhate haiM- 'idameva syAdanAgate kAle iti manasaH praNidhAnaM na ca tadasaMjJiSvasti' arthAt AgAmI kAla meM yahI honA cAhie, isa prakAra ke mana ke upayoga ko nidAna kahate haiN| asaMjJiyoM meM isa prakAra kA nidAna nahIM hotA / bhagavatI ArAdhanA meM yaha bhI kahA hai- "ratnatraya athavA ananta jJAnAdirUpa mukti se anyatra citta kA upayoga lagAnA ki isakA yaha phala mujhe mile, nidAna hai|" nidAna na kevala agale bhava ke lie hotA hai apitu isa bhava ke lie bhI hotA hai| bhagavatI ArAdhanA meM nimnAMkita kathana draSTavya hai "isa vratazIla Adi ke prabhAva se isa bhava meM aura para bhava meM isa prakAra ke bhoga mujhe prApta hoM, isa prakAra mana ke saMkalpa ko bhoga nidAna kahate haiM / asaMyata samyagdRSTi athavA saMyatAsaMyata ke nidAna zalya kahalAte haiN| " - DaoN. pArasamala agravAla nidAna kA ullekha tattvArthasUtra ke niHzalyo vratI kI vyAkhyA karate hue rAjavArtika meM AcArya akalaMka deva likhate haiM- " viSayabhogAkAMkSA nidAnam' 113 tulasI prajJA julAI - disambara, 2006 47

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arthAt viSayabhoga kI AkAMkSA nidAna hai| isI taraha sUtra 7.37 meM isa sandarbha meM yaha batAyA hai ki Age bhogoM kI AkAMkSA karanA nidAna hai| nidAna ke prakAra bhagavatI ArAdhanA meM nidAna ke tIna bheda batalAeM haiM - tatthaM NidANaM tivihaM hoI pstthaapstthbhogkdN| tividhaM pi taM NidANaM paripaMtho siddhimggss|| "una zalyoM meM nidAna nAmaka zalya ke tIna bheda haiM- prazasta nidAna, aprazasta nidAna aura bhoga nidaan| tInoM hI prakAra ke nidAna mokSa ke mArga ratnatraya ke virodhI haiN|" ArAdhanA meM prazasta nidAna kA varNana isa prakAra haiM - 'saMyama meM nimitta hone se puruSatva, utsAha, zarIragata dRr3hatA, vIryAntarAya ke kSayopakSama se utpanna vIryarUpa pariNAma, asthiyoM ke baMdhana vizeSa rUpa vajra RSabhanArAca saMhanana Adi saMyama sAdhana mujhe prApta hoM, isa prakAra citta meM vicAra honA prazasta nidAna hai tathA merA janma zrAvaka kula meM ho| aise kula meM ho jo daridra na ho, bandhu bAMdhava parivAra na ho, aisI prArthanA prazasta nidAna hai|' aprazasta nidAna ko samajhAte hue granthakAra likhate haiM- 'mAna kaSAya ke vaza jAti, kula, rUpa Adi tathA AcAryapada, gaNadharapada, jinapada, saubhAgya, AjJA aura Adeya Adi kI prApti kI prArthanA karanA aprazasta nidAna hai|' anya ke vadha kI kAmanA karanA bhI aprazasta nidAna ke antargata AtA hai| bhoga nidAna ko samajhAte hue likhate haiM' - 'devoM aura manuSyoM meM hone vAle bhogoM kI abhilASA karanA tathA bhogoM ke lie nArIpanA, IzvarapanA, zreSThipanA, sArthavAhapanA, nArAyaNa aura sakala cakravartIpanA prApta hone kI vAMchA karanA bhoga nidAna hai|' nidAna karanA anucita nidAna ArtadhyAna hai| nidAna na karane kI preraNA bhagavatI ArAdhanA grantha meM kaI gAthAoM meM dI gaI hai| kucha gAthAeM nimnAnusAra haiM ___ 'jo nidAna karatA hai vaha lohe kI kIla ke lie aneka vastuoM se bharI nAva ko jo samudra meM jA rahI hai, tor3atA hai, bhasma ke lie gozIrSacandana ko jalAtA hai aura dhAgA prApta karane ke lie maNinirmita hAra ko tor3atA hai| isa taraha jo nidAna karatA hai vaha thor3e se lAbha ke lie bahuta hAni karatA hai|'' 48 - tulasI prajJA aMka 132-133

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' jaise koI kor3hI manuSya apane roga ke lie rasAyana ke samAna Ikha ko pAkara use jalAkara naSTa karatA hai vaise hI bhoga ke lie nidAna karake mUrkha muni sarva duHkha aura vyAdhiyoM kA vinAza karane meM tatpara munipada ko naSTa karatA hai| 'mokSa ke abhilASI munigaNa "maiM marakara puruSa hoUM" yA "mere vajraRSabhanArAca saMhanana Adi ho", isa prakAra kA bhI nidAna nahIM karate, kyoMki puruSa Adi paryAya bhavarUpa hai aura bhavaparyAya kA parivartana svarUpa hone se saMsAra bhavamaya hai arthAt nAnA bhavadhAraNa karane rUpa hI to saMsAra hai| $10 kyA prArthanA nahIM kareM ? kyA kucha bhI nahIM mAMge ? kahIM bhrama na ho jAye, ataH isI krama meM AcArya yaha bhI batAte haiM ki kisa prakAra kI prArthanA karanI cAhie 'hamAre zArIrika, Agantuka aura svAbhAvika duHkhoM kA nAza ho tathA unake kAraNabhUta karmoM kA kSaya ho / ratnatraya pAlana karate hue maraNa ho aura jinadIkSA kI ora abhimukha karane vAle jJAna kA lAbha ho, itanI hI prArthanA karane yogya hai| isake sivAya anya prArthanA karanA yogya nahIM hai| 1 jinendra varNI ke anusAra ukta prArthanA bhI prazasta nidAna kA hI eka rUpa hai / unake zabdoM meM- ye mokSa ke kAraNabhUta prazasta nidAna haiN| isI taraha kI bhAvanA nimnAMkita zabdoM dvArA vyakta karane kI paramparA hai "dukkha-khao kamma-ra - khao, samAhimaraNaM ca bohi - lAho ya / mama hou jagad- bAMdhava tava jiNavara caraNa saraNeNa // " he jinavara ! Apake caraNoM kI zaraNa se mere duHkhoM kA kSaya ho, karmoM kA kSaya ho, samAdhimaraNa ho, jJAna kI prApti ho aura jagata merA bAdhaMva ho, kisI ke prati krodha yA ghRNA na ho / nidAna ke anusAra phala milatA hai ? prathamAnuyoga meM aise kaI udAharaNa milate haiM jahA~ isa bAta kI puSTi hotI hai ki kaI jIvoM ko nidAna ke anusAra phala milA hai| sabase bar3A udAharaNa to yaha hai ki tresaTha zalAkA puruSoM (24 tIrthaMkara + 9 balabhadra + 9 nArAyaNa + 9 pratinArAyaNa + 12 cakravarti) meM se nArAyaNa banane vAle prANI nArAyaNa ke pada hetu nidAna kie hote haiM yAni nArAyaNa kA pada nArAyaNa banane ke nidAna-baMdha kA phala hotA hai| 13 tulasI prajJA julAI - disambara, 2006 49

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gvAle kI NamokAra maMtra kI kathA se bhI jJAta hotA hai ki gvAlA NamokAra maMtra kI zraddhA ke puNya se agale janma meM usake hI seTha ke yahAM putra banane kA nidAna karatA hai aura yaha nidAna phalIbhUta hotA hai| RNAtmaka yA pratizodha saMbandhita nidAna ke udAharaNa bhI milate haiM "vaziSTha tApasa ne ugrasena ko mArane kA nidAna kiyA thaa| isa nidAna ke phala se vaha marakara ugrasena kA putra kaMsa huA aura usane pitA ko jela meM DAlakara rAjyapada prApta kiyaa| bAda meM kRSNa ke dvArA svayaM bhI mArA gyaa|"14 ukta varNana se yaha artha nahIM lenA hai ki pratyeka prANI kA pratyeka nidAna phalIbhUta hotA hai| saba kucha prANI ke bhAvoM ke anusAra karma vyavasthA para nirbhara karatA hai| jaise udayapura se dillI jAte hue koI mAlika kahe ki indaura lete hue calo to paryApta paiTrola kI vyavasthA ho va anya bAdhAeM na ho to DrAIvara indaura lete hue jA sakatA hai, kintu isa prakriyA meM udayapura se dillI jAne meM samaya jyAdA lgegaa| isI taraha prANI kI saMsAra se siddhAlaya kI yAtrA nidAna-baMdha ke kAraNa jaTila ho jAtI hai| yadi ajJAnI vyakti ko yaha mAlUma hI na ho ki usakI maMjila dillI hai to indaura Akara vaha kaha sakatA hai ki aba bambaI calo, aba kalakattA clo...| ajJAnI prANI bhI jAne-anajAne meM kabhI DigrI cAhatA hai, kabhI naukarI cAhatA hai, kabhI zAdI cAhatA hai, kabhI bacce cAhatA hai, kabhI yaza cAhatA hai, kabhI karUNAvaza anya kI sevA kI zakti cAhatA hai| kabhI baccoM kI zAdI cAhatA hai, kabhI bAdhA pahuMcAne vAloM ko hAni pahuMcAne kI bhAvanA karatA hai, kabhI bImArI ke duHkhoM se ghabarAkara yA apamAna evaM avahelanA meM trasta hokara manuSya jIvana se chuTakArA cAhatA hai| isake viparIta jJAnI ko apanI maMjila mAlUma rahatI hai kintu yadi pUrva saMskAroM ke jora se sIdhI maMjila para na jAte hue anya prANiyoM kI sevA, satya ke mArga ke pracAra-prasAra Adi kI manokAmanAeM ho jAe to usakI siddhAlaya kI yAtrA ina manokAmanAoM se prabhAvita ho jAtI hai| isalie AcArya deva hameM sAvadhAna karate hue kahate haiM ki kisI bhI prakAra kA nidAna eka zalya hai jisase AtmA kA sahaja sukha anubhava karane meM bAdhA AtI hai| "nAma leta saba duHkha miTa jAya", "pApaM kSaNAtkSayamupaiti zarIrabhAjAm" "sadyaH svayaM vigata bandhabhayA bhavanti", "tuma pada paMkaja pUjate, vidhna roga Tara jAya", "aparAjita mantro'yaM sarva-vighna vinAzanaM:''.... Adi kaI kathana jaina granthoM meM isa tathya kA samarthana karate haiM ki sacce bhakta ko binA mAMge hI bhautika sukhoM kI prApti hotI hai| phira nidAna kI kyA AvazyakatA? 50 - - tulasI prajJA aMka 132-133

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vaijJAnika pariprekSya nidAna ke anusAra phala hone kI saMbhAvanA hotI hai yA nahIM, isa prazna kA uttara jAnane ke lie pahale yaha jAnanA jarUrI hai ki mana kI gaharAI meM eka vyakti kI yadi koI abhilASA yA manokAmanA ho to vaha pUrNa hotI hai yA nahIM? koI kahegA ki maiMne pUjA ke prabhAva se beTA cAhA thA aura mujhe mila gayA, ata: merI manokAmanA pUrNa ho gaI, to koI dUsarA yaha kaha sakatA hai ki maiMne bhI pUjA ke prabhAva se beTA cAhA thA kintu beTA mujhe nahIM milA yAni merI manokAmanA pUrNa nahIM huii| isa taraha ke do kathanoM ke AdhAra para koI natIjA nahIM nikalatA hai| vaijJAnika adhyayana yadi hama cAheM to hameM kaI vyakti cunane hoMge va sambaMdhita vyaktiyoM ke natIjoM kI tulanA ausata natIjoM se karanI hogii| amarIkA meM iMsTiTyUTa oNpha noeTika sAinsesa (The Institute of Noetic Sciences)15 isa taraha ke vaijJAnika prayoga karate rahate haiM jisameM mana kA prabhAva bhautika pariNAmoM para dekhA jAtA hai| bAra-bAra mana meM eka vizeSa pariNAma hetu eka vyakti ko kAmanA karane ke lie kahA jAtA hai va aisI kAmanA ke pUrva mana ko idhara-udhara ke saMkalpoM-vikalpoM se mukta karane ke lie dhyAna (Meditation) karAke mana ko alphA avasthA (Alpha State) meM lAyA jAtA hai| mana sAmAnyatayA bITA-avasthA (Beta State) meM rahatA hai va vizeSa dhyAna dvArA alphA avasthA meM lAyA jA sakatA hai| mastiSka taraMgoM kI yaMtroM dvArA mApa karake yaha jJAta kiyA jA sakatA hai ki mana alphA avasthA meM hai yA bITA avasthA meM? dhyAna karane vAle vyakti svayaM anubhava kara sakate haiM ki dhyAna karate hue mana kaba caMcala thA aura kaba sthira jaisA ho gyaa| caMcala avasthA bITA avasthA hai aura acaMcala yA atyalpa caMcala avasthA alphA avasthA hai| prayogoM se yaha dekhA gayA hai ki alphA avasthA meM Ane ke pUrva yA alphA avasthA se bAhara Ate samaya vyakti kI jo manokAmanA hotI hai usake phalavatI hone kI saMbhAvanA bahuta adhika hotI hai| kaI dinoM taka eka vyakti eka manokAmanA ko lekara alphA avasthA meM jAtA hai to usake pUrNa hone kI saMbhAvanA kaI gunA ho jAtI hai| (isa saMsthA ke risarca pariNAmoM kI jAnakArI hetu isakI vebasAiTa dekhI jA sakatI hai|) ___ anya saMsthAeM bhI alphA avasthA kA lAbha dekha rahI hai| yadi vebasAiTa www.silvacourse. com ko dekheM to yaha paMkti pAeMge "The Silva Method is the world's premiere mind development tulasI prajJA julAI --disambara, 2006 - -- - 51

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program. You can learn to use the untapped power of your mind to accomplish whatever you desire'16 (isa paMkti meM yaha vyakta kiyA gayA hai ki Apa apanI manokAmanA pUrNa karane kI sAmarthya Apake svayaM kI mana kI zakti se pAne kI vidhi sIkha sakate haiN| isa vidhi ko silvA-vidhi kahA jAtA hai|) silvA (Silva) dvArA pracArita evaM prasArita vidhi kI saphalatA isa bAta se AMkI jA sakatI hai ki aba taka saikar3oM bar3I-bar3I kampaniyoM ke hajAroM ekjIkyUTiva isa vidhi ko sIkha cuke haiN| kaI hajAra rUpayoM kI phIsa eka vyakti ko isa vidhi ko sIkhane hetu denI hotI hai| kaI pustakoM" meM bar3I-bar3I kampaniyoM ke ekjIkyuTiva dvArA prApta saphalatA kI kahAniyAM par3hane ko mila sakatI haiN| inameM se kaI kahAniyA~ camatkAra se kama nahIM lagatI hai| dIpaka caupar3A, jinakI prasiddha pustaka "The seven spiritual laws of success" ke pahale adhyAya meM yaha batAte haiM ki Apa apane-Apako makAna, dhana, zarIra Adi na mAnate hue kevala zuddha cetanA (Pure consciousness) mAno aura aisA anubhava karo / jisa samaya aise svayaM ko anubhava karate ho usa avasthA ko ve "Self referral" avasthA kahate haiN| dIpaka caupar3A kahate haiM ki "Self referral" zAnta avasthA meM Ane ke uparAnta jaba vApasa bAhara nikalate ho taba Apake mana kI gaharAI meM jo bhI icchA hotI hai, usakI pUrti hotI hai| unakI nimnAMkita paMkti bhI isa sandarbha meM mahattvapUrNa hai : "Anything you want can be acquired through detachment, because detachment is based on the unquestionning belief in the power of you ture self."18 udayapura meM varSAyoga 2006 meM virAjamAna muni zrI 108 sudhAsAgarajI kA 15 sitambara, 2006 kA pravacana mujhe yAda AtA hai jisameM munizrI mandira ke eka bhakta kI ni:sahI avasthA kI vyAkhyA karate hue batAte haiM ki mandira meM eka saccA bhakta saMsAra ke sabhI padArthoM evaM ghaTanAoM se saMga chor3a detA hai aura yaha avasthA aisI hai jahAM camatkAra hote haiM jaise ki dhanaMjaya kavi ke putra kA viSApahAra / gaharAI se dekhA jAye to vItarAgI deva kI ArAdhanA se niHsahI yA ni:saMgI hone ke bhAva jyAdA saralatA se paidA ho sakate haiN| pazcima jagata ke Adhunika prayogoM se bhI yaha jJAta hotA hai ki manokAmanAeM ni:saMgI avasthA meM yA alphA avasthA meM Ane se pUrNa hone kI saMbhAvanA jyAdA hotI hai| ina tathyoM ko milA kara dekheM to hama yaha pAyeMge ki vItarAgI deva cAhe ve kucha bhI unake pAsa se hameM na deM kintu ATomaiTika vyavasthA se sahaja hI meM sacce bhakta ke manoratha pUrNa ho jAte haiN| 52 - - tulasI prajJA aMka 132-133

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yadi koI vyakti kisI bhI anya vyakti se ghRNA, IrSyA, krodha na kare to usa vyakti ke mana meM jo kArya saMpanna karAne kI icchA hotI hai vaha pUrNa hotI hai, aisA amarIkA ke ucca koTi ke Adhunika manovaijJAnika DaoN. vena DAyara mAnate haiN| unake zabdoM meM : "Get a clear picture in you mind of something that you would like to see happen in your life. A job apportunity, meeting your perfect partner, quitting an addictive behaviour. Keep your inner focus on this picture and extend love outwardly as frequently as possible, with this picture in mind." isI bAta ko pUrNa karate hue agale pairAgrApha meM ve likhate haiM" : "As you get proficient at keeping your inner energy on what it is that you would like to manifest, and you remain loving, you will attract the coincidences that fit your desire perfectly. This is called managing your coincidences, and it is something that I practice daily. It works." DaoN. vena DAyara kI isa viSaya para prakAzita do pustakeM :- "Manifest your desting, & "Power of intention : Leaning to cocreate your world your way"21 bhI paThanIya haiN| ina pustakoM kA sArAMza yaha hai ki eka sAmAnya vyakti bhI apane mana kA itanA vikAsa kara sakatA hai| upasaMhAra jaina zAstroM, Adhunika vicArakoM evaM dhyAna kI alphA avasthA se saMbaMdhita kaI prayogoM se yaha jJAta hotA hai ki vyakti kI manokAmanAeM pUrNa ho sakatI haiN| jainAcArya bhavya jIvoM ko sAvadhAna karate haiM ki viSaya bhogoM kI AkAMkSA karanA nidAna hai aura nidAna ArtadhyAna hotA hai aura yaha saMsAra ko bar3hAne vAlA hone se anucita hai| parameSThI ke darabAra meM Akara yaha samajhane kI jarUrata hai ki dharma ke prabhAva se bAharI vaibhava to binA mAMge hI milatA hai| AcArya samantabhadra ke zabdoM meM : amarAsura narapatibhiryamadhara patibhizca nuutpaadaambhojaaH|| dRSTyA sunizcitArthA, vRSacakradharA bhavanti lokazaraNAH / / 2 samyagdarzana ke prabhAva se jIva devendra, dharaNendra, cakravartI, tathA gaNadharoM se pUjanIya tIna loka ke zaraNabhUta tathA dharmacakra ke dhAraka tIrthaMkara bhI hote haiN| AcArya kundakunda bhI samajhAte haiM ki anya meM parivartana yA niyaMtraNa karane kI yA tulasI prajJA julAI -disambara, 2006 - - 53

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anya kA svAmI banane kI icchA hI Azrava kA kAraNa hai, ataH apanI AtmA meM sthita hone kA prayAsa karo tAki AzravoM kA kSaya hokara zAzvata sukha prApta ho / AcArya kundakunda ke zabdoM me23_ ahamekko khalu suddho Nimmamao NANadaMsaNasamaggo / tamhi Thido tactio savve ede khayaM Nemi || sandarbha : 1. bhagavatI ArAdhanA, pR. 56, 613, 57 2. 3. AcArya umAsvAmI, 'tattvArthasUtra', 7.18, 7.37 AcArya akalaMka deva, 'tattvArtha vArtika: rAjavArtika' q. 545, 733, 741 bhagavatI ArAdhanA, gAthA 1209, pR. 613 4. 5. vahI, gAthA 1210, pR. 614 6. vahI, gAthA 1211, pR. 614 7. vahI, gAthA 1213, pR. 615 8. vahI, gAthA 1216, pR. 616 9. vahI, gAthA 1217, pR.616 10. vahI, gAthA 1218, pR. 616 54 11. vahI, gAthA 1219, pR. 617 12. kSu. jinendra varNI, jainendra siddhAnta koSa, pR. 2-608 13. AcArya yativRSabha, "tilloya paNNatti, " adhikAra 4, gAthA kra. 1436 14. bhagavatI ArAdhanA,, pR. 615 15. www. noetic. org/about. cfm vebasAiTa se isake bAre meM vistRta jAnakArI mila sakatI hai| 16. dekhie www.silvacourse. com 17. (a) Jose Silva, 'The silva Mind Control Method' (Pocket Books, New York) (b) Jose Silva and Philip Miele, The Silva Method ' tulasI prajJA aMka 132-133

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(c) Jose Silva and Ed Bernd, Jr. 'Sales Power: The Silva Mind Control Method for Sales Professionals' (d) Ed Bernd, Jr., Jose Silva's Ultramind Esp System : Think Your way to Success' (Careeer Press, Frandlin Lakes, NJ) (e) Holly Silva, 'Silva Mind Control Method of Mental Dynamics' (f) Jose Silva, 'The Silva Mind Control Method for Getting Help from Your Other Side (g) Holly Silva, 'The Silva Mind Control Method for Business Managers' 18. Deepak Chopra, 'The Seven spiritual laws of success', (Amber-Allen Publishing, 1994, Page 84.) 19. Wayne W. Dyer, 'your sacred self : making the decision to be free' (Harper Paper backs, 1995) 20. Wayne W. Dyer, 'Manifest Your Destiny', (Harper Paperbacks) 21. Wayne W. Dyer, 'The Power of Intention' (Hay House, 2004) 22. Bepf 14145, 'THARUS 12hTape', Frich 1.39 23. 34raref goragona, 'HARTAR', 17787556. 73 prophesara bhautika vijJAna (Emeritus) 11, 22114 IMI-It HRT 3, 3G274* (TTT.) THE YE TAIE - Festo, 2006 55

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tIrthaMkaroM kI mUrtiyoM para ukerita cihna DaoN. umAkAnta pI. zAha anuvAdaka, prophesara lakSmIcanda jaina vibhinna tIrthaMkaroM kI mUrtiyA~ unakI pAdapITha ke nIce ukerita kiye gaye lAMchana yA cihna kI sahAyatA se pahicAnI jAtI haiN| digambara evaM zvetAmbara, donoM sampradAyoM dvArA aise lAkSaNika pratIkoM kI sUcI dI gayI hai| tisapara bhI, kisI bhI pUrva ke granthoM meM ye nahIM pAye gaye haiN| ina lAMchanoM kI sUcI na to kinhIM AgamoM (Canonical texts) meM, kalpasUtra meM milatI hai jisameM caubIsa jinoM kA jIvana vRttAnta diyA hai, na niyuktiyoM meM aura na hI cUrNiyoM meM dI gaI hai| kevala Avazyaka niyukti ke eka sthAna para isa tathya kA nirdeza diyA gayA hai ki RSabha nAma isaliye rakhA gayA, kyoMki unake uruoM (thighs) meM RSabha (bull) kA cihna (sign) thaa|' parantu usameM anya jinoM ke koI bhI lAMchana nahIM diye gaye haiM aura yaha niyukti, jo Aja upalabdha hai, dUsarI yA tIsarI sadI (Century A.D.) ke pUrva kI mAnya nahIM hai| lagabhaga pAMcavI sadI kA grantha 'vAsudevahiNDI', jisameM aneka tIrthaMkaroM (udAharaNArtha, RSabhanAtha, kuMthunAtha, aranAtha, evaM anya) kA jIvana caritra diyA gayA hai, meM bhI unake lAMchanoM kA koI ullekha nahIM hai| digambaroM meM bhI pUrva ke granthoM, jaise jAtasiMha nandi ke varAMgacaritra (lagabhaga chaThI sadI) meM yA jinasena (lagabhaga 750-840 IsvI pazcAt) unake ziSya guNabhadra (lagabhaga 830 A.D.) ke kramaza AdipurANa aura uttarapurANa meM athavA jinasena (783 IsvI pazcAt- A.D.) ke harivaMza meM athavA raviSeNa (676 A.D.) ke padmacaritra meM ye sUciyA~ nahIM dI gaI haiN| tiloyapaNNatti (caturtha yA pAMcavI sadI) meM eka sUcI dI gaI hai, kintu vaha Aja prApya grantha meM bAda meM hue aMtaHpa (interpolation) rUpa dikhAI detA hai, jaisA ki isa tathya se spaSTa (evident) hai ki eka sthAna para usameM bAlacandra saiddhAntika kA saMdarbha AyA hai| isaliye tiloyapaNNatti kA sAkSya sAvadhAnI 56 - tulasI prajJA aMka 132-133

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' se vyavahata kiyA jAnA hai| isa vartamAna grantha kI tithi, isa grantha ke sampAdaka svargIya prophesara AdinAtha upAdhye dvArA isakI tithi lagabhaga chaThI sadI (A.D.) nikAlI gyii| ina paristhitiyoM meM donoM sampradAyoM ke dvArA pradatta lAMchanoM kI sUcI kI tulanA karanA Avazyaka hai| pariziSTa meM dI gayI sUcI se jJAta hogA ki hemacandra ke anusAra caudahaveM jina anantanAtha kA lAMchana zyena yA bAjapakSI (Falcon) jo antara ke binduoM ko darzAtA hai| yaha digambaroM ke anusAra sehI (bear) hai| dazaveM jina zItalanAtha kA zrIvatsa lAMchana hemacandra ke anusAra hai kintu digambaroM ke anusAra svastika (tiloyapaNNatti) yA zrIdruma (pratiSThA sAroddhAra) hai| punaH aranAtha, aThArahaveM jina kA lAMchana digambara paramparA meM matsya hai kintu zvetAmbara sampradAya ke anusAra nandyAvarta hai| cUMki donoM jina sampradAyoM meM se kisI meM bhI lAMchanoM ke liye sarvapUrva upalabdha sAhityaka udgama unake mUla se pazcAt kA hai aura cUMki unakI sUciyoM meM kucha antara (bhinnatAeM) haiM, hameM lAMchanoM ke mUla srota ke kAla ke bAre meM zuddha hala taka pahu~cane hetu purAtAttvika sAkSya ko bhI khojanA caahie| jahA~ taka sAhityaka sAkSya ke vizleSaNa kA sambandha hai, yaha kAla kama se kama mUrti pUjA ke sambandha meM donoM sampradAyoM ke aMtima rUpa se judA hone kAla se sama-sAmayika honA cAhie aura yaha kAla (yuga) jaisA ki maiMne anyatra pUrva meM dikhalAyA hai, pAMcavI sadI ke aMtima caturthAMza ke Asa-pAsa honA caahiye| yaha kAla dvitIya valabhi pariSad ke nikaTa kahIM honA cAhiye, anyathA sAmAnya sahamati saMtuSTipUrvaka samajhAyI nahIM jA sakatI hai| yaha kAla sambhavataH do bhinna sUciyoM ke aMtima nirNaya kA honA cAhiye aura na ki Avazyaka rUpa se lAMchanoM kI avadhAraNAoM ke udgama kaa| yaha nimnalikhita paricarcA se adhika spaSTa ho jaaegaa| abhI taka jJAta, sarvapUrva mUrtizilpa rAjagira se prApta neminAtha kA mUrti-zilpa hai jisakI pAdapITha para lAMchana hai, jise sarva prathama rAmaprasAda caMdA dvArA prakAzita kiyA gayA hai| isakA sira alaga kara diyA gayA hai tathA burI taraha virUpita kara diyA gayA hai, kintu mUrtizilpa kA zeSa bhAga bhalIbhAMti surakSita hai| pAdapITha ke kendra meM eka yuvA vyakti kisI AyatAkAra cakra ke samakSa khar3A hai, donoM gupta kAla kI acUka zailI meM sundaratApUrvaka ukAre gaye haiN| pratyeka bAjU meM eka zaMkha hai jo donoM sampradAyoM ke anusAra neminAtha kA lAMchana hai| jaisA ki candA ne par3hA hai, pAdapITha kI kinAra para eka zilAlekha kI AMzika rUpa se surakSita lakIra, usa caMdragupta ko nirdiSTa karatI hai jise zilAlekha kI lipi ke sAkSya se caMdragupta dvitIya ke rUpa meM pahicAnA hai| tulasI prajJA julAI-disambara, 2006 - - 57

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kuSANa kAla ke mathurA ke kaMkAlI TIle se prApta mUrtizilpa para tIrthaMkaroM ke lAMchana nahIM pAye jAte haiN| jaisA ki Upara batalAyA jA cukA hai ki guptakAla ke rAjagira se prApta mUrtizilpa para ve dikhAI diye haiM, parantu unakI sthiti aMtima rUpa se nirNIta nahIM huI thii| vaibhara pahAr3I se guptottara kAla kA mUrtizilpa AdinAtha ko prarUpita karatI huI lagabhaga sAtavIM AThavIM sadI (e.DI.) prApta huI hai jisakI pAdapITha para pratyeka bAjU meM RSabha ke dvArA ghere hue dharma-cakra hai| RSabha, AdinAtha kA lAMchana hai jinheM apane kaMdhoM para chAye hue keza kuMDala ke dvArA bhI pahicAnA gayA hai| (dekhiye, "Jaina Art and Architecture, A. Ghosh " dvArA sampAdita bhAga 1 pleTa 90) tatpazcAt dharma cakra ko bAjU se ghere hue do hiraNa haiM jabaki lAMchana dharmacakra ke yA to Upara yA nIce, pAdapITha para hai| chana kuThara ke nikaTa sItA pahAr3I se, madhya bhArata meM do mUrtizilpa haiM, jinameM se eka kAyotsarga mudrA meM RSabhanAtha haiM aura anya padmAsana mudrA meM mahAvIra hai| Jaina Art and Arehitecture, bhAga-1, jahA~ pAdapITha ke donoM siroM para lAMchana pratyeka para hai jabaki dharmacakra sAmAnyatayA kendra meM hai| donoM mUrtizilpa kuSANakAla se guptakAla zailI meM huI saMkramaNa kI prakama zreNI ko prarUpita karate haiN| rAjagira mUrti zilpoM meM se eka atyaMta jijJAsApUrNa namUnA khojA gayA hai| jahA~ padmAsana para sthita tIrthaMkara ke sira ke Upara sAta sarpa phaNa hai- aura isaliye vaha yA to pArzvanAtha athavA supArzvanAtha hone cAhie, kyoMki anya koI bhI tIrthaMkara ke sira para sarpaphaNa nahIM hote haiN| dharma-cakra ke pratyeka ora eka zaMkha hai jo donoM sampradAyoM ke anusAra neminAtha kA lAMchana hai| isaliye spaSTa hai ki yA to yaha mUrti zilpI kI bhUla huI thI yA lAMchana taba taka aMtima rUpa se nirNIta nahIM hue the| yaha mUrtizilpa pAlakAlIna kalA kA apariSkRta namUnA hai| __yadyapi caubIsa tIrthaMkaroM kI mUrtiyoM meM se eka mUrti kA bhI varNana jaina Agamika aMga granthoM meM nahIM milatA hai, tathApi siddhAyatana bhI kahe jAne vAle zAzvata caityoM meM zAzvatajinapratimAoM ke thoka varNana se jina-pratimA kI pUrva avadhAraNA prApta kara sakate haiN| donoM sampradAyoM kI jaina paramparAeM siddhAyatanoM kA nirdeza karatI haiN| ina zAzvata-jinoM kI mUrtiyAM haiN| ye mUrtiyAM cAra jinoM kI hai, nAmataH candrAnana, vAriSeNa, RSabha aura varddhamAna unheM zAzvata jina isaliye kahate haiM, kyoMki pratyeka utsarpiNI evaM avasarpiNI kAla meM inake nAma sadaiva punarAvRtta kiye jAte haiM aura ve pandraha karma bhUmiyoM meM se kisI meM bhI vikasita hote haiN| 58 - _tulasI prajJA aMka 132-133

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' siddhAyatanoM aura zAzvata jinoM kA vRhad vivaraNa jIvAbhigama sUtra nAmaka upAMga graMtha meM upalabdha hai| ye siddhAyatana vibhinna svargoM tathA zikharoM para pAye jAte haiN| ___ vibhinna tIrthaMkaroM ke lAMchanoM kA koI bhI nirdeza punaH ina varNanoM meM nahIM pAyA jAtA hai| lagabhaga chaThI sadI meM eka lekhana meM varAhamihira kahate haiM ki arhatoM ke anuyAyiyoM ke prabhu ghuTane taka pahu~cane vAlI bhujAoM tathA vakSa para zrIvatsa ke cihna dvArA prarUpita kiye jAte haiN| dikhane meM yuvA evaM sundara prabhu kA mukha zAMtipUrNa jabaki unakA vastra mAtra nivAsa hotA hai| (arthAt unake zarIra para koI vastra nahIM hotA hai|) isa prakAra varAhamihira ne jina-bimboM ke lAMchanoM kA koI nirdeza nahIM diyA hai| mathurA meM huI lagabhaga 300-315 e. DI. (IsvI san)kI pariSada meM Arya skandila ke vacana ke yuga meM bhI samavAyAMga sUtra, kalpasUtra evaM sthAnAMga sUtra meM lAMchanoM kI sUcI prastuta karane ke liye paryApta avakAza thaa| parantu aise Agama graMthoM meM bhI lAMchanoM ko nahIM pAte haiN| yahA~ taka ki lagabhaga IsvI san 453 ke vala bhI vAcanA meM bhI hama aise granthoM meM unheM nahIM pAte haiN| niSkarSa spaSTa hai ki jina bimboM kI pAdapIThoM para lAMchana cauthI yA pAMcavI IsvI sadI se diye jAne lage hoMge, kintu pAdapITha para unakI sthiti nizcita nahIM thI, na hI kalA meM lAMchana sArvabhaumika rUpa se lokapriya the| __lakhanaU ke prAdezika saMgrahAlaya meM eka choTA vargAkAra stambha, kramAMka J.268 hai jisameM kevala do ora nimna ubhAradAra ukeraNa haiM jo ki mAtra mathurA ke kaMkAlI TIle se lAI gaIM haiN| eka para ubhAre AkAra meM siMhArUr3ha stambha kI parikramA karate hue eka puruSa aura eka strI darzAe gaye haiN| ukeraNa kI zailI aise yuga kI (lagabhaga dvitIya yA prathama sadI IsvI pUrva) hai| isa ubhAradAra AkAra meM stambha kI parikramA darzAtI hai ki yaha siMhastambha eka pavitra vastu mAnA jAtA thaa| yaha hameM usa garur3a dhvaja kA smaraNa karAtA hai jise vidizA meM viSNu mandira ke samakSa helioDorasa dvArA sthApita karAyA gayA thaa| hameM tala-dhvaja rAjadhAnI ke bAre meM jJAta hai (jo balarAma ke tIrthaM-mandira ke samakSa sthApita kiyA gayA honA cAhie) tathA baTavRkSa-stambha jo sambhavataH kubera ke maMdira ke samakSa stambha se hai, eka makaradhvaja stambha jo sambhavataH kAmadeva yA pradyumna ke tIrtha-maMdira ke samakSa stambha se lAyA gyaa| yaha siMha-dhvaja jo mathurA ke jainiyoM dvArA pUjya mAnA jAtA hai vaha eka bar3e siMhadhvaja ke ubhAradAra AkAra meM se pratinidhitva karane vAlA laghu citra hai| yaha saMbhavataH mahAvIra ko samarpita kisI maMdira ke samakSa nirmita kiyA gayA thA, kyoMki siMha mahAvIra ke lAMchana rUpa meM jJAta thaa| tulasI prajJA julAI ---disambara, 2006 - - 59

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yaha jAnakara rucikara hogA ki AcArya hemacandra apane abhidhAna-cintAmaNi-koza meM caubIsa jinoM ke lAMchanoM ke bAre meM sunate hue unheM arhatam dhvaja se abhidhArita karate haiN| yahI dRSTikoNa digambara lekhaka paNDita AzAdhara kA bhI hai jo kahate haiM ki pratyeka jina kI kSatriya kuTumba ke yA vaMza ke usakA lAMchana ho gayA hai| vhI. esa. agravAla dvArA prakAzita ahicchatra mRNmUrti phalaka se hameM jJAta hotA hai ki do mahAbhArata ke yuddha karate hue yoddhAoM kI nijI dhvajAoM para do bhinna pratIka (suara tathA caMdra kalA) the| jaina paramparAoM ke anusAra sabhI tIrthaMkaroM kA janma kSatriya vaMzoM meM huA thaa| ataH, unakI dhvajAoM para pratIkoM se unake saMjJAna cihna mAne jAte the jo lagabhaga cauthI yA pAMcavIM IsvI sadI ke pazcAta tIrthaMkaroM kI mUrtiyoM para dRSTigata hone lage tAki unakI pahicAna suvidhAjanaka ho ske| yaha Avazyaka ho gayA, kyoMki vibhinna tIrthaMkaroM ke sabhI mUrtizilpa eka nizcita rUpa kiye rahate haiM, cAhe ve kAyotsarga mudrA meM ho yA padmAsana para tathA mUrtizilpa meM nahIM hoN| kuSANa kAla meM tIrthaMkaroM ke bimboM para lAMchana ukere nahIM jAte the aura ve tabhI pahicAne jA sakate the jaba unake nAma unakI pAdapITha para zilAlekhoM meM ullikhita kiye jAte the| isaliye yaha niSkarSa nikAlA gayA ki kuSANa kAla ke pazcAt lAMchanoM kI prastuti huii| kintu aba kuSANa kAlAvadhi meM mathurA ke jainiyoM meM siMha-dhvaja pUjya vastu rahI hai, ata: yaha kalpanA karanA tarka yogya hogA ki kuSANa avadhi meM aura kama se kama lagabhaga prathama yA dvitIya sadI meM vibhinna tIrthaMkaroM ke tIrtha maMdiroM ke hetu vibhinna dhvaja-stambhoM para dhvaja pratIkoM kA astitva thaa| siddhAnAdika dvArA samarpita AyAta paTTa (kramAMka je. 249, pradeza saMgrahAlaya, lakhanaU), jo kaMkAlI TIlA mathurA se khojA gayA thA, usameM kendra meM jina baiThe hue haiM aura paTa ke siroM para do stambha haiM, eka ke Upara dharma cakra hai aura dUsare ke Upara eka hAthI hai| jaina paramparA meM hAthI ko dUsare tIrthaMkara ajitanAtha kA lAMchana mAnA jAtA hai| yahA~ vaha jina ke dhvajapratIka ke rUpa meM pradarzita hai| bhadranandi dvArA pratiSThita AyAgapaTa (kramAMka je. 252, sTeTa myujiyama, lakhanaU) para hameM usI prakAra eka stambha prApta huA hai jisa para dharma cakra hai aura dUsare stambha para eka siMha ArUr3ha hai| isa AyAga paTa ke kendra meM jina AkRti hai, isaliye avazya hI mahAvIra ke rUpa meM pahicAnA jAnA caahiye| ata: hama yaha niSkarSa nikAla sakate haiM ki kama se kama prathama yA dvitIya IsvIpUrva sadI meM jainiyoM meM prathAnusAra tathA vyavahAra se bhI tIrthaMkaroM ke maMdiroM ke samakSa dhvaja-stambha nirmita kiye jAte the aura bAda meM ye hI dhvaja-pratIkoM tIrthaMkaroM ke kramaza: bimboM para lAMchanoM ke rUpa meM prarUpita kiye jAne lge| 60 60 - - - - tulasI prajJA aMka 132-133 -

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RSabha - si mi two i supArzva o TO. bhaiMsA tIrthaMkaroM ke lAMchanoM kI sUcI - RSabhanAtha .... ajinAtha ..................... hAthI sambhavanAtha ................. azva abhinandana.. ................ bandara sumati ..................... krauJca (zve.) koka (diga.) padmaprabha ........................ kamala .............. svastika (zve.) nandyAvarta (diga. ti. pa.)" candraprabha ..................... candra kalA puSpadanta .................... magara (suvidhi nAtha) zItalanAtha................ zrIvasa (zve.) svastika (diga.)2 11. zreyAMsa.. .............. khaDgI (zve.), geMDA (diga.) vAsupUjya ................. vimalanAtha. ............... zUkara, vArAha anantanAtha. zyena yA bAja (zve.) sehI yA RkSa (diga.)13 15. dharmanAtha ..... 16. zAntinAtha hiraNa kunthunAtha .................. mer3hA aranAtha . ............... nandyAvarta (zve.) matsya (anya diga.), tagara kusuma (ti. pa.)14 mallinAtha ..................... kumbha munisuvrata nAtha ................ kachuvA 21. naminAtha ................... nIla kamala neminAtha ................. zaMkha 23. pArzvanAtha . 24. mahAvIra.. .............. siMha (ahiMsA vAyasa- 3 julAI 1989) ........ vajra ........... tulasI prajJA julAI -disambara, 2006 / 61

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sandarbha sUcI - 1. Avazyaka niyukti, gAthA 1080, Avazyaka niyukti para haribhadra kI vRtti, pR. 502 2. tiloya paNNatti (TI. pI., 4. 605) kA tagara kusuma, pratiSThAsAroddhAra kA tgr| tiloya paNNatti ke sampAdakoM ne tagarakusuma matsya ko liyA hai jo digambara kannar3a ityAdi para AdhArita TI. ena. rAmacandrana ke grantha tirupparutti kunaram aura usake maMdira meM pRSThoM 192-194 para dI gaI sAraNI para AdhArita hai| 3. A.S.I., A.R., 1925-26 pR. 125-26, pleTa, IV, b. Shah, UP, Studies in Jaina Art (Banaras, 1955) pleTa VII. 4. sthAnAMga sUtra, 4, sU. 307, jIvAbhigama sUtra, sU. 137 pRSTha 225 evaM anugaamii| 5. jIvAbhigama sUtra, 139, pR. 232-33, digambara paramparA ke anusAra vibhinna sthaloM para siddhAyatanoM ke liye, dekhiye- harivaMza, 5-6 pR., 70-140. 6. dekhiye -vRSo gajo'zva: plavaga: krauJco'bjaM svastika: shshii| makaraH zrIvatsaH khaDgI mahaSiH shuukrstthaa|| zyeno vajraM mRgazchAgo nandyAvarte ghaTo'pi c| kUrmoM nIlotpalaM zaGkha: phaNI siMho'rhatAM dhvajAH / / abhidhAna ciMtAmaNi, 1. 47-48 7. dekhiye- vaMze jagatpUjyatame pratItaM pRthagviryaM tIrthakRpAM ydtr| tallAMchanaM saMvyavahAra siddhayai bimbe jinasyeha niveshyaami| pratiSThAsAroddhAra, pR. 214, pR. 115 8. Studies in Art, pl, IV, Fig. 13 9. vahI, pl, III, AkRti 10 10. abhidhAna-cintAmaNi, 1. 47 epha. pI. 17 zve. sUcI ke liye, tiloyapaNNatti (TI. pI.) 4. 604 05, pR. 209 diga. sUcI ke liye 11. pratiSThAsAroddhAra ke anusAra svastika, pR. 9 gAthA 78. 12. pratiSThAsAroddhAra ke anusAra zrIdruma, pR. 9 gA. 78 13. pratiSThAsAroddhAra ke anusAra seDhikA 14. tagaram, vahI, pR. 9, gAthA 79 dIkSA jvailarsa ke Upara 554 sarAphA, jabalapura, 482002 62 - ___ tulasI prajJA aMka 132-133

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kAraNa kA svarUpa : jaina darzana ke pariprekSya meM - suzrI zvetA jaina 'yaha jagat paramArtha dRSTi se satya ho yA mithyA' isa tathya kI upekSA nahIM kI jA sakatI ki jagata ke isa svarUpa kA sabako anubhava hotA hai| ata: sabhI darzanoM kA yaha eka Avazyaka viSaya rahA hai ki ve isa pratyakSa jagata kI tarka saMgata vyAkhyA kreN| parivartana arthAt pratikSaNa kisI vastu kI utpatti aura kisI kA vinAza isa jagata kA anubhava siddha svabhAva hai| isalie yaha prazna bahuta hI sahaja hai ki isa jagat meM hone vAlA ukta parivartana kaise hotA hai| dUsare zabdoM meM yaha parivartana Akasmika hai, binA kisI kAraNa ke ho jAtA hai yA isakA kucha kAraNa hai? cirakAla se isa prazna ke viSaya meM samAdhAna rUpa meM kAlavAda, svabhAvavAda, niyativAda, yadRcchAvAda, bhUtavAda, puruSavAda kA ullekha milatA hai| nyAyasUtra meM gautama ne bhI aneka vAdoM kA nirdeza kiyA hai jinameM kucha to upaniSad ke vAdoM ke hI samAntara haiM aura kucha atirikta vAda bhI haiN| uparyukta vAdoM meM svabhAvavAda jise nyAyasUtra meM 'animittavAda' kahA gayA hai, cArvAkoM kA siddhAnta hai| isake anusAra ukta parivartana svabhAvata: apane Apa ho jAtA hai| isakA koI kAraNa nahIM hai| anya vAda bhI kisI rUpa meM kAraNatA siddhAnta se dUra hI haiN| kArya kI utpatti meM niyamitatA ko dekhakara kArya-kAraNa siddhAnta kI anivAryatA suspaSTa hai| isalie dArzanikoM ne upayukta sabhI vAdoM kI upekSA kara kArya kAraNa siddhAnta para Azrita pakSoM kA avalambana apane-apane tarka ke AdhAra para kiyA hai| udayanAcArya ne apanI nyAyakusumAJjali nAmaka pustaka ke prathama stabaka meM kArya-kAraNa siddhAnta kI anivAryatA kA prabala tarko dvArA samarthana kiyA hai| dArzanika sampradAyoM meM kArya-kAraNa siddhAnta kI ekarUpatA nahIM hai| kAryakAraNa kA sambandha kyA hai? kyA kArya-kAraNa se pUrNa rUpa meM abhinna hai yA donoM tulasI prajJA julAI-disambara, 2006 0 - 63

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paraspara bhinna haiM? kArya kisI bhAvAtmaka kAraNa se utpanna hotA hai yA abhAvAtmaka kAraNa se? kArya kI utpatti kI prakriyA kyA hai? ityAdi praznoM ke samAdhAna meM matabheda ke AdhAra para dArzanikoM ke kArya-kAraNa siddhAnta meM vibhinnarUpatA A gaI hai| dArzanikoM meM bhI sAMkhya, vedAnta bauddha (mAdhyamika) aura nyAya-vaizeSika mukhya haiM, jinhoMne isa jaTila samasyA kA tarkapUrNa samAdhAna prastuta karane kA prayAsa kiyA hai| sAMkhya kA siddhAnta pariNAmavAda, vedAnta kA vivartavAda, bauddha kA zUnyavAda aura nyAya- vaizeSika kA ArambhavAda' tathA jaina kA sadasadkAryavAda nAma se prasiddha hai| ina sabhI vAdoM meM kAraNa evaM kArya ke sambandha kI bhinnatA ke sAtha-sAtha kAraNa ke svarUpa meM bhI bhinnatA dRSTigocara hotI hai| jaina darzana meM bhI kAraNa ke svarUpa ke sandarbha meM vistRta vivecana prApta hotA hai| vibhinna vAdoM meM ekAntika kAla, svabhAva, niyati, purUSArtha ko kAraNa mAnakara sRSTi athavA jagata kI vyAkhyA kI jAtI hai, jabaki jaina darzana kAla, svabhAva, niyati, purUSArtha inameM se mAtra kisI eka ko jagata kA kAraNa na mAnakara paMcasamavAya (kAla, svabhAva, niyati, purUSArtha, karma) kI sammilita avadhAraNA ko nirUpita karate hue jagat ke kAraNa kI vyAkhyA karatA hai| kintu jaina-darzana meM mukhya rUpa se jagat meM ghaTane vAlI vibhinna ghaTanAoM evaM hone vAle vibhinna kAryoM ke pIche do pramukha upAdAna evaM nimitta kAraNoM ko svIkAra kiyA gayA hai| paMcasamavAya rUpa kAraNoM ko upAdAna evaM nimitta kAraNa ke antargata hI svIkAra kiyA jAtA hai| ___ 'saMsaraNaM saMsAraH parivartanamityarthaH" arthAt saMsaraNa karane ko saMsAra kahate haiM, jisakA artha hai parivartana / saMsAra athavA jagat kA pratyeka padArtha pariNamanazIla hai| padArthoM ke isa pariNamana ko paryAya yA kArya kahate haiN| jagat meM hone vAle vibhinna kAryoM ke pIche parivartana kI eka lambI zrRMkhalA dRSTigocara hotI hai| paryAya kI dRSTi se vicAra karane para jagata meM pratikSaNa nirantara parivartana ho rahA hai| jaina vaicArika ina parivartanoM ko do rUpoM meM vibhakta karate haiM- (1) vainasika (2) pryogik|| kucha parivartana athavA kArya hameM aise dRSTigata hote haiM jo svataH ho jAte haiM, unheM kisI viziSTa kartA athavA anya prayatna kI koI apekSA nahIM hotI hai, ve svameva ghaTita hote haiN| IzvaravAdI darzana jina parivartanoM athavA kAryoM kA kartA Izvara ko mAnate haiM, jaina darzana unheM svAbhAvika athavA vaisrasika parivartana kI koTi meM rakhatA haiN| padArthoM meM hone vAlA nirantara sUkSma parivartana svAbhAvika parivartana hai jo ki dravya kI svAbhAvika zakti ke kAraNa binA kisI dUsare dravya athavA padArtha kI apekSA ke svataH hotA hai| isI prakAra kucha parivartana aise hote haiM jo prayatnajanya hote haiN| unheM kisI bAhya hetu kI apekSA hotI hai, ve prAyogika parivartana kahalAte haiN| jaise mUrtirUpa kArya ke lie bAhya padArtha 64 - - tulasI prajJA aMka 132-133

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pASANa chenI, hathaur3A evaM mUrtikAra kI apekssaa| isa prakAra AcArya siddhasena divAkara ne binA kisI sahAyatA ke hone vAle parivartanoM arthAt vaisrasika parivartana ko aparisuddha evaM bAhya hetu kI apekSA rakhane vAle parivartanoM ko samudAyavAda kI saMjJA dI hai| ina parivartanoM ke phalasvarUpa hI jagata meM vibhinna prakAra ke kArya hote haiN| pratyeka kArya kAraNa pUrvaka hI hotA hai aura kArya kI utpAdaka sAmagrI hI 'kAraNa' kahalAtI hai| AcArya akalaMka 'rAjavArtika' meM likhate haiM ki 'jo niSpAdana yA prApta kiyA jAye, aisI paryAya to kArya hai aura jo pariNamana kare, aisA dravya kAraNa hai| jaba hama kAraNa evaM kArya ke sambandha evaM svarUpa para vicAra karate haiM to eka hI dravya meM kAraNa evaM kArya ko samAna rUpa se binA kisI virodha ke vidyamAna pAte haiN| dravya kI pUrva paryAya kAraNa evaM uttara paryAya kArya kahalAtI hai| nayacakra meM isI bAta ko pramANita karate hue AcArya kahate haiM 'uppajjaMto kajaM kAraNamappA NiyaM vi jnnyNto| tamhA iha Na viruddha ekassa vi kAraNaM kajjaM / ' arthAta utpadyamAna kArya hotA hai aura usako utpanna karane vAlA nija AtmA kAraNa hotA hai| isaprakAra nyAya kI bhASA meM kAraNa-kAryabhAva ko anvaya-vyatireka gamya kahA jAtA hai arthAt jisake hone para jo hotA hai aura nahIM hone para nahIM hotA yA jisake binA jo niyama se nahIM hotA vaha usakA kAraNa va dUsarA kArya hotA hai| kArya kI ye utpAdaka sAmagrI do rUpoM meM vibhakta hotI haiM - upAdAna evaM nimitta / inheM kramaza: antaraMga evaM bahiraMga kI saMjJA dI jAtI hai| AcArya akalaMka rAjavArtika meM kahate haiMdvividho heturbAhya Abhyantarazca! dravya kI svayaM kI zakti antaraMga evaM bAhya kI zakti bahiraMga kAraNa kahalAtI hai| vastutaH jo svayaM kAryarUpa meM pariNamita ho use 'upAdAna kAraNa' evaM jo svayaM to kAryarUpa pariNamita na ho parantu kArya utpatti meM anukUla ho use 'nimitta kAraNa' kahate haiN| jaise kisI mUrti ke lie pASANa upAdAna kAraNa evaM chenI, hathaur3A va mUrtikAra Adi 'nimitta kaarnn'| isa prakAra jaina darzana meM kAraNa evaM kAraNa ke bheda evaM prabhedoM kA vistRta vivecana prApta hotA hai| kAraNa ko do bhAgoM meM vibhakta kara upAdana evaM nimitta kAraNa kA varNana jaina granthoM meM milatA hai| tulasI prajJA julAI-disambara, 2006 - 165

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upAdAna kAraNa - artha evaM paribhASA dravya kA svayaM kAryarUpa pariNamana karanA upAdAna kAraNa hai| dravya kI nijI zakti ko upAdAna kahate haiN| aSTasahastrI meM upAdAna kAraNa ko paribhASita karate hue kahA hai tyaktAtyaktAtmarUpaM yatpUrveNa vrtte| kAlatraye'pi tadravyamupAdanamiti smRtm|| jo paurvAparya rUpa se apane AtmarUpa ko tyAgatA bhI hai aura nahIM bhI tyAgatA, tInoM kAloM meM apane pUrva rUpa se aura apUrva rUpa se varta rahA hai vaha upAdAna kAraNa hai| svAmI vidyAnandajI ne bhI upAdAna kAraNa aura kArya ke svarUpa ko bahuta hI saMkSepa meM varNita karate hue aSTasahastrI TIkA meM kahA hai- upAdAnasya pUrvAkAreNa kSayaH kAryotpAda evaM hetorniymaat| ___ upAdAna kA pUrvAkAra se kArya kA utpAda hI hai, kyoMki ye donoM eka hetu se hote haiM, aisA niyama hai| isa prakAra anantara pUrva paryAya viziSTa dravya kI upAdAna saMjJA hai aura jo anantara uttara paryAyaviziSTa dravya hai usakI kArya saMjJA hai| jaise pASANa kA pASANa rUpa paryAya se mUrti rUpa paryAya meM pariNamana kramazaH upAdAna kAraNa rUpa dravya evaM kArya hai| __ pratyeka dravya meM do aMza hote haiM- eka zAzvata aura eka kssnnik| guNa zAzvata hone ke kAraNa apane svarUpa ko trikAla meM nahIM chor3ate aura paryAya kSaNika hone ke kAraNa apane svarUpa ko pratikSaNa chor3atI hai| yaha donoM hI aMza usa dravya se pRthak koI arthAntara rUpa nahIM hai| ina donoM se samaveta dravya hI kArya kA upAdAna kAraNa hai| dravya kA na to kevala sAmAnya aMza upAdAna hotA hai aura na kevala vizeSa aMza upAdAna hotA hai| isI ko pramANita karate hue AcArya vidyAnandajI ne aSTasahastrI meM kahA hai yat svarUpaM tyajatyeva yanna tyajati srvthaa| tannopAdAnamarthasya kSaNikaM zAzvataM ythaa|| jo pUrNarUpa se apane svarUpa ko chor3a hI detA hai (paryAya) evaM jo sarvathA apane svarUpa meM hI rahatA huA pariNamita nahIM hotA hai vaha upAdAna nahIM ho sakatA, kyoMki sarvathA kSaNika evaM sarvathA zAzvata koI padArtha nahIM ho sktaa| isa prakAra zAzvatatA evaM kSaNikatA donoM samAna rUpa se upAdAna kAraNa arthAt kAraNa rUpa dravya kI vizeSatAeM haiN| sarvathA kSaNika padArtha pratikSaNa vinaSTa hI ho jAtA hai taba usameM 66 - - tulasI prajJA aMka 132-133

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kAraNatA kA prasaMga hI nahIM AegA evaM sarvathA zAzvata padArtha meM pariNamana kA abhAva hone se nae kArya kI utpatti hI nahIM hogii| svAmI kArtikeya 'kArtikeyAnuprekSA' meM kahate haiM-- jaM vatthu aNeyataM taM ciya kajaM kareI nniymenn| bahudhammajudaM atthaM kajakaraM dIsade loe|| jo vastu anekAnta svarUpa hai vahI niyama se kAryakArI hotI hai, kyoMki bahuta dharmoM se yukta artha hI jagata meM kAryakArI dekhA jAtA hai| ekAnta rUpa dravya lezamAtra bhI kArya karane meM samartha nahIM hotA hai| yadi pASANa rUpa zAzvata, ekAntika dravya meM paryAya rUpa pariNamana na ho to trikAla meM bhI mUrti rUpa kArya kI utpatti nahIM hogii| isI taraha yadi ekAntika kSaNika dravya ko mAnane para pASANa mUrtirUpa kArya kA upAdana kAraNa nahIM bana sakegA, kyoMki pUrva kSaNa kI paryAya kA uttara kSaNa kI paryAya se koI sambandha hI nahIM hogaa| isa prakAra dravya evaM paryAya ko dRSTigata rakhate hue hama upAdAna ko mukhyataH do bhAgoM meM vibhakta kara sakate haiM- (1) trikAlI upAdAna (2) kSaNika upaadaan| ____ jo dravya yA guNa svayaM kAryarUpa pariNamita ho, usa dravya yA guNa ko usa kArya kA trikAlI upAdAna kAraNa kahate haiN| kSaNika upAdAna kA dravya aura guNoM meM jo paryAyoM kA pravAhakrama anAdi - ananta calatA rahatA hai usI kI saMjJA hai| anantara pUrva kSaNavartI paryAya kSaNika upAdAna kAraNa evaM anantara uttara kSaNavartI paryAya kArya hai| ukta sandarbha kI puSTi kArtikeyAnuprekSA kI nimna gAthA se hotI haipuvvapariNAma juttaM kAraNabhAveNa vaTTade davvaM / uttara pariNAma judaM taM ciya kajaM have NiyamA // arthAt anantarapUrva pariNAma se yukta dravya kAraNa rUpa se pariNAmita hotA hai aura anantara - uttara paryAya viziSTa dravya hai, usakI kArya saMjJA hai| isI prakAra paryAya kI tatsamaya yogyatA bhI kSaNika upAdAna kAraNa hai| kSaNika upAdAna kAraNa ko samartha upAdAna kAraNa bhI kahate haiM, kyoMki trikAlI upAdAna kAraNa to sadA vidyamAna rahatA hai; yadi use hI pUrNa samartha kAraNa mAna liyA jAya to vivakSita kArya kI nirantara utpatti hotI hI rahegI kintu aisA nahIM hotA hai| isalie pUrva kSaNavartI paryAya kA vyaya evaM usa paryAya kI usa samaya kI yogyatA hI kisI kArya kA samartha upAdAna hai| jinake na hone para kArya utpanna nahIM hotA evaM jinake hone para kArya niyama se utpanna hotA hai| ___tattvArthazlokavArtika meM upAdAna ke do bheda karate hue eka asamartha upAdAna evaM dUsarA samartha upAdAna mAnA gayA hai| jisameM samartha upAdAna ko hI kArya kA avazya janaka mAnA hai| tulasI prajJA julAI -disambara, 2006 - 067

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isa prakAra samartha upAdAna eka hI hotA hai aura usase utpanna hone vAle kArya kA hI vaha samartha upAdAna hotA hai| ata: kArya kA niyAmaka kAraNa trikAlI upAdAna kAraNa na hokara kSaNika upAdAna kAraNa hotA hai| saMkSepa meM hama yaha kaha sakate haiM ki vastu kI nijazakti hI upAdAna kAraNa hai aura yaha zakti do prakAra kI hai- dravyazakti evaM pryaayshkti| paryAyazakti se yukta dravyazakti hI kAryakArI hotI hai| dravyazakti nitya hotI hai aura paryAya zakti anity| nityazakti ke AdhAra para kArya kI utpatti mAnane para kArya ke nityatva kA prasaMga AtA hai, ataH paryAyazakti ko hI kArya kA niyAmaka kAraNa kahate haiN| nimitta kAraNa dravya ke kArya rUpa pariNata hone meM jo sahAyaka hote haiM, ve nimitta kAraNa kahalAte haiN| sahakArI, sahayogI, upagrahI kAraNa nimitta kAraNa haiN| sarvArtha siddhi meM pratyaya, kAraNa evaM nimitta ko ekArthavAcI mAnA gayA hai|1 'pUrayatIti pUrvaM nimitta kAraNamityanarthAntaram'12 arthAt jo pUratA hai athavA utpanna karatA hai, isa vyutpatti ke anusAra pUrva nimitta evaM kAraNa paryAyavAcI haiN| yadyapi upAdAna kAraNa athavA dravya hI kArya rUpa pariNata hotA hai tathApi jinakI sahAyatA se vaha kAryarUpa pariNata hotA hai unako kAraNa kI saMjJA dI jAtI hai, kyoMki binA kisI sahAyaka sAmagrI ke prAyogika parivartana hameM isa sRSTi meM dRSTigocara hotA huA nahIM dikhatA hai| binA pASANa ke mUrti nahIM banatI kintu binA mUrtikAra evaM nirmANa sAmagrI ke bhI svayaM pASANa mUrti rUpa parivartita nahIM hotaa| zlokavArtika meM nimitta kI sthiti kA varNana karate hue kahA gayA hai ki 'kAryakAla meM eka kSaNa pahale se rahate hue kAryotpatti meM sahAyatA karane vAle artha ko nimitta kAraNa kahate haiN|13 cUMki nimitta kAraNa dravya kI nija zakti rUpa nahIM hote, isalie unameM (nimitta kAraNa ke rUpa) dravyagata vizeSatAoM kA bhI abhAva hotA hai| yadyapi vahI nimitta padArtha kisI kArya kI apekSA upAdAna bhI hotA hai aura kisI kI apekSA nimitta, kintu jaba hama usa padArtha ko nimitta rUpa mAnate haiM to vaha padArtha usa kArya kI nija zakti na hokara bAhya athavA sahakArI zakti hotA hai| nimittoM ke anusAra kArya nahIM hotA apitu kArya ke anusAra nimitta hotA hai| Agama meM nimitta ke do prakAra milate haiM - (1) preraka nimitta, (2) udAsIna nimitta / preraka nimitta- koI kriyAvAna yA sakriya dravya hotA hai jo sahakArI athavA udAsIna nimittoM kI sahAyatA se kArya ke niSpanna hone meM sahAyaka hotA hai| preraka nimitta dravya 68 - - tulasI prajJA aMka 132-133

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tuma kI kriyA meM hetukartA hotA hai / jaise gati pariNAmata pavana dhvajAoM ke hetukartA hotA hai aura mUrti ke nirmANa meM mUrtikAra preraka nimitt| isa prakAra preraka nimitta kArya ko mUrta rUpa dene kA kArya karate haiN| chAtroM ke adhyayana meM adhyApaka preraka nimitta haiM, kyoMki vaha sakriya hokara preraNA detA hai| chAtroM ke jJAna ko mUrta rUpa detA hai / isa prakAra kriyA ke kriyAnvayana meM preraka nimitta kArya kA rUpa nirdhArita karate hue mahatvapUrNa bhUmikA nibhAte haiM | preraka nimitta kI taraha hI udAsIna nimitta ke binA kArya asambhava hotA hai / udAsIna nimitta anya dravya ko preraNA kiye binA usake sahAyaka kAraNa hote haiN| 1 isalie udAsIna nimitta ko bhI avinAbhAvI sahAyaka kAraNa mAnA gayA hai 'paMcAstikAya' meM AcArya kundakunda ne udAsIna nimitta kI vizeSatA batAte hue kahA hai'dharma dravya svayaM gamana na karate hue tathA adharma dravya pahale se hI sthiti rUpa vartate hue para-dravya ko gamana va sthiti na karAte hue jIva va pudgaloM ko avinAbhAvI sahAyarUpa kAraNa mAtra se gamana va sthiti meM anugraha karate haiN| vahIM para AcArya Age kahate haiM-siddha bhagavAn svayaM udAsIna rahate hue bhI siddhoM ke guNAnurAga rUpa se pariNata bhavyoM kI siddhagati meM sahakArI kAraNa hote haiM / 14 isaprakAra icchAzakti se rahita evaM niSkriya dravya udAsIna nimitta hote haiM jaise dharma, ardhama, AkAza, evaM kAla dravya / isI prakAra chAtroM ke adhyayana meM jitanI upayogitA adhyApaka kI hai utanI hI pustaka evaM dIpaka kI bhI hai| koI mUrtikAra binA chenI, hathaur3e ke mAtra apanI icchA se mUrti kA nirmANa nahIM kara sakatA hai| vastutaH ukta vivecana se spaSTa hotA hai ki nimitta kAraNa ke ina donoM prakAroM meM se kisI bhI eka kI bhUmikA ko mahatvapUrNa nahIM kahA jA sakatA hai| preraka evaM udAsIna nimitta donoM milakara hI kisI kArya ke hone meM sahAyaka hote haiM / nimitta kAraNa kA svarUpa ina donoM kAraNoM ke saMyukta rUpa kA hI pariNAma hai| nimitta kAraNa kI upayogitA AcArya kundakunda svAmI ne samaya prAbhRta meM nimitta kAraNa kI upayogitA kA ullekha kiyA hai| unhoMne kahA hai ki mAtra kumbhakAra kI upasthiti se ghaTa kA nirmANa nahIM hotA, apitu usake yoga tathA upayoga ghaTa kA utpAda karate haiM / nimitta mAtra upasthita hI nahIM rahatA balki prabhAva bhI DAlatA hai, sahAyatA bhI karatA hai| vizva meM chahoM dravya paraspara prabhAvita karate haiM, isIlie isakA nAma vizva hai| 15 AcArya umAsvAmI ne tatvArthasUtra meM 'gatisthityupagrahau, dharmodharmayorUpakAraH" Adi aneka sUtroM meM nimitta kAraNa kI mahattA batAte hue prabhAva prabhAvya va upagrahI - upakRta rUpa ko prastuta kiyA hai| isa prakAra mAtra upasthita rahane vAlA padArtha hI nimitta nahIM hotA apitu vahI padArtha nimitta kAraNa hotA hai jo kArya meM upayogI ho / tulasI prajJA julAI -- disambara, 2006 69

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upAdAna - upAdeya evaM nimitta-naimittika sambandha jisa padArtha meM kArya niSpanna hotA hai, use upAdeya kahA jAtA hai tathA nimittakAraNa kI apekSA kathana karane para usI kArya (upAdeya) ko naimittika bhI kahA jAtA hai| jo mUrtirUpa kArya pASANa rUpa upAdAna kAraNa kA upAdeya kArya hai vahI mUrtirUpa kArya mUrtikAra rUpa nimittakAraNa kA naimittika kArya hai arthAt mUrti evaM pASANa meM upAdAna-upAdeya sambandha tathA mUrtikAra evaM mUrti meM nimitta- naimittika sambandha hai| isa prakAra upAdAna-upAdeya sambandha evaM nimitta - naimittika sambandha kAraNa - kArya sambandha ke hI rUpa haiM jo pratyeka kAraNa-kArya sambandha para anivArya rUpa se ghaTita hote haiN| isalie pratyeka kArya niyama rUpa se upAdeya bhI hai aura naimittika bhI hai| upAdAna evaM nimitta kArya kI kathaMcit pradhAnatA evaM gauNatA akalaMkadeva ne apane 'tattvArthavArtika' meM eka sthAna para upAdAna kI pradhAnatA se kathana kiyA hai to dUsare sthAna para nimittoM kI pradhAnatA se bhI kathana kiyA hai| ve likhate haiMmiTTI ke svayaM ghaTa hone rUpa pariNAma ke abhimukha hone para daNDa, cakra aura kumhAra kA prayatna Adi nimitta mAtra hotA hai, kyoMki daNDa Adi nimittoM ke hone para bhI yadi miTTI-kaMkara Adi se bharI ho to svayaM ghaTa rUpa pariNAma ke abhimukha hone se ghaTa rUpa nahIM hotii| ataH miTTI hI bAhya daNDAdi nimittoM kI apekSApUrvaka abhyaMtara meM ghaTa pariNAma ke abhimukha hote hue ghaTa rUpa hotI hai, daNDAdi ghaTa rUpa nahIM hote| ataH daNDAdi nimittamAtra haiN|17 yadyapi AcArya ne isa kathana meM upAdAna kI mukhyatA tathA nimittoM kI gauNatA batalAI hai, kintu vahIM ve Age kahate haiM- jaise miTTI ghaTa pariNAma rUpa hone ke lie abhyantara meM sAmarthya hote hue bAhya kumbhakAra daNDa, cakra, sUtra, jala, kAla, AkAza Adi upakaraNoM kI apekSApUrvaka ghaTa paryAya rUpa se prakaTa hotI hai| akelI miTTI kumbhakAra Adi bAhya sAdhanoM ke mile binA ghaTa rUpa se hone meM samartha nahIM haiN| isa prakAra yahA~ upAdAna kAraNa kI sAmarthya svIkAra karate hue bhI usakI abhivyakti ke lie bAhya nimittoM para jora diyA hai| vastutaH kArya na sarvathA svataH hotA hai, na sarvathA parataH apitu pratyeka kArya antaraMga arthAt upAdAna evaM bAhya arthAt nimitta donoM kAraNoM ke sammela se hotA hai| spaSTa hai ki akelA upAdAna kArya ko karane meM asamartha hai to vahIM nimitta upAdAna para Azrita hote hue paratantra haiM, isalie upAdAna evaM nimitta donoM hI kArya ke lie kathaMcit pradhAna evaM gauNa hai| 70 / - tulasI prajJA aMka 132-133

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sandarbha - 1. AcArya pUjyapAda, sarvAthasiddhi- 1/10 2. AcArya siddhasena divAkara, sanmati prakaraNa - 3/32 3. AcArya akalaMka, rAjavArtika - 1/33/195/4 4. zrI mAIlla dhavala, nayacakra, gAthA saM. - 366 AcArya akalaMka, rAjavArtika - 2/8/1/118/12 6. AcArya vidyAnanda, aSTasahastrI 7. vahI. bhAga-III kArikA saM. 858 8. vahI. kArikA 9. svAmI kArtikeya, kArtikeyAnuprekSA, gAthA saMkhyA - 225 10. vahI. gAthA saMkhyA - 230 11. sarvArthasiddhi - 1/21 12. vahI, - 1/20 13. AcArya kumArila - zlokavArtika - 2/1/2/11/28/13 14. AcArya kundakunda paMcAstikAya kathA, saMkhyA, 84 (tAtparyavRtti) 15. AcArya kundakunda, samaya prAbhRta, gAthA saMkhyA - 100 16. AcArya umAsvAmI, tattvArthasUtra - 5/17 17. AcArya akalaMka, tattvArthavArtika 5/17/16 18. vahI, 5/17/31 zodhArthI, jaina vidyA evaM tulanAtmaka dharma tathA darzana vibhAga jaina vizvabhAratI saMsthAna, lADanUM-341306 (rAja.) tulasI prajJA julAI --disambara, 2006 E - 71

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aparigraha evaM usakA lokopakArI svarUpa . - sumata jaina Aja vizva bhautika dRSTi se unnati ke patha para pragati karate hue bhI avanati kI ora jA rahA hai| cAroM ora trAhi-trAhi macI hai, nitya bar3hatI huI AvazyakatAoM kI pUrti ke yogya paryApta sAmagrI ke abhAva meM asaMtoSa bar3ha rahA hai| Aja manuSya eka-dUsare kI ora saMzaya aura bhaya kI dRSTi se dekha rahA hai| eka vyakti dUsare kI sampatti har3apane ke lie avasara kI talAza meM hai| jIvana aura mRtyu ke jhUle meM jhUla rahA hai| Aja jIvana bhAra bana cukA hai| aisI dayanIya avasthA pUre vizva meM vyApta hai| isa avasthA se chuTakArA pAne kA upAya kevala aparigraha hai| aparigraha kA artha- aparigraha zabda meM lagA huA 'a' naJ samAsa bodhaka hai evaM vaha 'pari' upasarga pUrvaka 'graha' dhAtu se banatA hai|' graha kA artha hai- grahaNa karanA evaM pari kA artha hai- cAroM ora arthAt cAroM ora se grahaNa karanA parigraha kahalAtA hai lekina 'a' naJ samAsa bodhaka hone se nakArAtmaka hai, ataH hama kaha sakate haiM ki jahAM kucha grahaNa nahIM karanA ho vaha aparigraha hai| aparigraha zabda kA artha yaha bhI hai ki jisake pAsa koI samAna na ho evaM na naukara cAkara ho| jo puNyAtmA isako apane AcaraNa meM lAtA hai, utsAha se pAlatA hai vahI aparigrahI hotA hai| aparigraha kA viloma parigraha hai| parigraha ke artha ko samajhakara hI usakA tyAga karake aparigraha ko apanA sakate haiM, ataH parigraha kA svarUpa jAnanA apekSita hai| parigraha ko paribhASita karate hue AcArya umAsvAmI ne tattvArtha sUtra meM eka sUtra diyA hai- "mUrchA parigrahoM" arthAt mUrchA parigraha hai| prazna uThatA haimUrchA kyA hai? para dravya meM mamattva buddhi kA nAma mUrchA hai| jo jIva bAhya saMyoga vidyamAna na hone para bhI aisA saMkalpa karatA hai ki yaha merA hai vaha parigraha sahita hai| mUrchA ke sambandha meM yaha bhI kahA hai- gAya, bhaiMsa, maNi, motI Adi cetana-acetana bAhya upAdhi tathA Abhyantara upAdhi kA saMrakSaNa, arjana aura saMskAra Adi rUpa vyApAra hI mUrchA hai| mUrchA tu mamatva pariNAma:' mamatva pariNAma hI mUrchA hai| 72 _ tulasI prajJA aMka 132-133

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kisI bhI padArtha ko dravya aura bhAva rUpa sabhI ora se grahaNa karanA yA mamatva buddhi se rakhanA parigraha hai| dazavaikAlika sUtra meM kahA hai- sAdhu-sAdhvI jo bhI pAtra, vastra, kambala yA pAda-pauMchana Adi dharmopakaraNa rakhate haiM yA dhAraNa karate haiM ve saMyama-pAlana aura lajjA - nivAraNa ke lie haiN| isalie prANi mAtra ke uddhAraka jJAtRputra mahAvIra ne ukta dharmopakaraNa samUha ko parigraha nahIM kahA hai| sabhI tIrthaMkaroM dvArA mUrchA ko hI parigraha kahA gayA hai| yahI bAta mahAvIra ne kahI hai| bhAratIya cintana paramparA meM bhI isa taraha kA ullekha prApta hotA hai mUrchAyAcchannadhiyAM sarvaM jagadeva prigrhH| mUrcchayA rahitAnAM tu jagadevA prigrhH|| arthAt mUrchA se jinakI buddhi AcchAdita ho gaI hai unake lie sArA jagata hI parigraha rUpa hai aura jinake mana-mastiSka mUrchA se rahita hai unake lie sArA jagata hI aparigraha hai| mahAbhArata meM bhI kahA hai- bandha aura mokSa ke lie do hI pada adhikatara prayukta hote haiM- 'mamanirmama' arthAt jaba kisI padArtha ke prati mama (mamatva-merApana)-merA hai, yaha bhAva A jAtA hai taba prANI karmabandha se baMdha jAtA hai evaM kisI padArtha ke prati nirmama (merA nahIM hai) bhAva AtA hai taba bandhana se mukta ho jAtA hai| ukta carcA se yaha spaSTa kahA jA sakatA hai ki bAhya-parigraha ke sAtha Abhyantara meM mamatva pariNAma kA tyAga karanA anivArya hai, kyoMki bAhya-parigraha binA bhI mUrchA karane vAlA puruSa nizcita rUpa se parigraha sahita hai, lekina antaraMga meM mamatva nahIM hai to nizcita rUpa se parigraha rahita hai, yaha zAzvata satya hai| __ jaina paramparA meM parigraha ke mukhyata: do bheda prApta hote haiM - bAhya parigraha evaM Abhyantara prigrh| Abhyantara parigraha ke caudaha bheda haiM evaM bAhya parigraha ke dasa bheda haiN| yahI bheda puruSArtha siddhyupAya meM bhI prApta hote haiN| bAhya parigraha ke do bheda Agama paramparA meM prApta hote haiN| "cittamacittaM vA prigijjh"| cetana aura acetana ke bheda se bAhya parigraha ke do bheda hai| sacitta parigraha (cetana) meM manuSya, pazu, pakSI (dvipada, catuSpada) tathA vRkSa, pRthvI, vanaspati phala, dhAnya Adi samasta sajIva vastuoM kA samAveza ho jAtA hai aura acitta (acetana) parigraha meM kSetra, vAstu (makAna), sonA, cA~dI, maNi, vastra, vartana, sikke, noTa Adi sabhI nirjIva vastuoM kA samAveza ho jAtA hai| bAhya-parigraha ke jo sacitta aura acitta bheda hai unako alpa mAtrA meM bhI rakhatA hai athavA dUsare ko anujJA detA hai vaha duHkha se mukta nahIM hotA hai| eka bAta yaha bhI spaSTa ho jAtI hai ki parigraha kA mUrchA lakSaNa karane se vyApti bhalI prakAra ghaTita hotI hai, kyoMki bAhya-parigraha binA mUrchA karane vAlA purUSa nizcaya se tulasI prajJA julAI -disambara, 2006 - 73 For-Private &Personal Use Only

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bAhya-parigraha sahita hai| dUsare zabdoM meM jahAM-jahAM mUrchA hai vahAM-vahAM parigraha avazya hai aura jahAM mUrchA nahIM hai vahAM parigraha bhI nahIM hai| mUrchA kI parigraha ke sAtha vyApti hai| isa prakAra hama kaha sakate haiM ki bAhya-parigraha tyAga ke pUrva antaraMga parigraha rUpa mamatva pariNAma chor3anA anivArya hai| vartamAna meM jo manuSya parigraha meM sukha mAnate haiM ve mUoM meM ziromaNi hai| adhika sampatti sadAcAra kI zikSikA nahIM apitu durAcAra kI dena hai| jisakI hameM Aja AvazyakatA nahIM use bhaviSya kI cintA se saMgraha karanA parigraha hai| parigraha kA nAma saMgrahavRtti bhI hai| saMgrahavRtti ke pIche kAraNa hote haiM- lobha, icchA, svArtha evaM tRssnnaa| ina kAraNoM meM se tRSNA ko prabala kAraNa mAnA hai, kyoMki bAkI kAraNa isI meM hI samAhita ho jAte haiN| bhagavAna mahAvIra ne uttarAdhyayana sUtra meM jAgatika dukhoM kA kAraNa tRSNAvRtti ko mAnA hai vahAM kahA gayA hai ki jisakI tRSNA samApta ho jAtI hai usakA moha samApta ho jAtA hai, jisakA moha samApta ho jAtA hai usake duHkha bhI miTa jAte haiN| tRSNA asIma hai aura bhautika sAdhana sImita hai ataH sImita sAdhanoM se asImita tRSNA kI pUrti nahIM ho sktii| tRSNA hI parigraha kA mUla hai| Asakti hI parigraha hai| Asakti kI hI dUsarI saMjJA lobha hai aura sadguNoM kA vinAzaka hai|" parigraha icchuka manuSya garmI, sardI, dhUpa, vAyu, varSA, pyAsa, bhUkha, zrama, mArga calanA Adi kA dussaha kaSTa sahana karatA hai aura apanI zakti se bhI adhika bhAra DhotA hai|18 lobha ke bAre meM hindI-sAhitya ke prakhyAta nibandhakAra AcArya rAmacandra zukla ne apane lekha "lobhiyoM kA damana" meM likhA hai "lobhiyoM kA damana (saMyama) yogiyoM ke damana se kisI prakAra kama nahIM hotA hai| lobha ke vaza se ve kAma-krodha ko jItate haiM, sukha kI vAsanA kA tyAga karate haiM, mAna-apamAna meM samAna bhAva rakhate haiN| aba aura cAhie kyA? jisase ve kucha pAnA cAhate haiM, yadi vaha unheM dasa gAliyAM bhI detA hai to unakI AkRti para koI roSa kA cihna prakaTa nahIM hotA hai aura na mana meM glAni hotI hai, na unheM makkhI cUsane meM dayA, sundara se sundara rUpa dekhakara ve apanI eka kor3I bhI nahIM bhuulte| tuccha se tuccha vyakti ke sAmane hAtha phailAne meM ve lajjita nahIM hote| krodha, dayA, ghRNA, lajjA Adi karane se kyA milatA hai ki karane jaae| ve zarIra sukhAte haiM, acchAbhojana, acche vastra Adi kI AkAMkSA nahIM karate, lobha ke aMkuza se apanI sampUrNa indriyoM ko vaza meM rakhate haiN| lobhiyoM! tumhArA akrodhaka, tumhArA indriya-nigraha, tumhArI mAnApamAna samatA, tumhArA tapa anukaraNIya hai| tumhArI niSThuratA, tumhArI nirlajjatA, tumhArA aviveka, tumhArA anyAya vigarhaNIya hai| tuma dhanya ho| tumheM dhikkAra hai|" 74 - - tulasI prajJA aMka 132-133

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tRSNA kA eka rUpa icchA bhI hai| jaina vicAradhArA meM icchA eka aisI khAI hai jisakI pUrti kabhI nahIM ho sakatI hai| AtmAnuzAsana meM kahA hai 'AzAgartaH pratiprANI yasmin vizvamaNUpamam / kasya kiM kiyadAyAti vRthA vo viSayaiSitA // 36 // " 44 arthAt AzA rUpI (icchA) gaDDhA pratyeka prANI meM pAyA jAtA hai| anantAnanta jIva hai| una sabhI ke AzA pAyI jAtI hai tathA vaha AzA rUpI gaDDhA kaisA hai ? usa eka gaDDhe meM samasta loka aNu samAna hai aura loka to eka hI hai to aba kaho kisako kitanA diyA jAe yA kisake hisse meM kitanA aaye| isalie tumheM jo yaha viSayoM kI icchA so vyartha hai / isI prakAra kA vivecana uttarAdhyayana sUtra meM bhI prApta hotA hai- yadi sone aura cA~dI ke kailAza ke samAna asaMkhya parvata bhI khar3e kara diye jAye to bhI tRSNA zAnta nahIM ho sakatI hai, kyoMki dhana cAhe kitanA bhI ho kintu sImita hai| lekina tRSNA vA icchA ananta hai / ataH pUrti nahIM ho sakatI / tRSNA kA eka rUpa 'svArthapUrti' bhI hai| vartamAna meM manuSya vyaktigata rUpa se apanI svArthapUrti ke lie parigraha ko saMgrahIta karatA hai / jisake kAraNa loga usako sammAna evaM U~cA darjA deM, kyoMki Aja bar3A vaha kahalAtA hai jisake pAsa vilAsitA ke sabhI sAdhana upalabdha hoM, jisake pAsa makAna, naukara cAkara, kArakhAneM hoN| vahI vyakti samAja kI dRSTi aura sarakAra kI dRSTi meM bar3A hotA hai / ataH samAja meM U~cA darjA prApta karane ke lie Aja vyakti majadUroM kA apanI svArtha pUrti ke lie zoSaNa karatA hai| dhana-saMgraha ke lie pA~coMpApoM meM lipta rahatA hai- vyakti dhana saMgraha ke lie hiMsA karatA hai, asatya bolatA hai, corI karatA hai, maithuna kA sevana karatA hai evaM atyadhika mUrcchA karatA hai / " parigrahavRtti ke kAraNa Aja vyakti ko rizvata lenA sAdhAraNa-sI bAta ho gaI hai| choTe se lekara bar3A aphasara taka sabhI rizvata lene se nahIM hicakate haiN| sarakAra rokathAma kahA~ taka kare, samajhAte - samajhAte thaka cukI haiN| corI - bAjArI kA bolabAlA bhI bahuta dekhane meM AtA hai- gehUM, cInI, kapar3e Adi kahAM taka ginAyA jAye, paga-paga para pratyeka vastu meM cora bAjArI kA jora hai| sarvatra parigraha vRtti ke kAraNa jhUTha, chala-prapaMca hI dRSTigata hotA hai| dhana kI lagana meM manuSya dharmadhyAna aura ImAna taka bhulA baiThA hai| svArtha ne manuSya ko sabhI ora se jakar3a liyA hai / globalAijezana ke isa yuga meM vyApAra - vistAra kI pratiyogitA evaM apane utpAdita vastuoM kI brikI ke lie bAjAroM kI khoja aura hor3a Aja ke vizva kI sabase bar3I samasyA hai| isameM bhI vyakti kA apanA svArtha evaM 'lAbha-kA-lobha' kI puSTi karane ke lie karatA hai| tulasI prajJA julAI - disambara, 2006 75

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Aja kA yuga vaizvIkaraNa aura bhoga-pradhAna hai| isa yuga meM samAja meM bar3hate hue vidveSa, saMgharSa, zoSaNa, garIbI, chala-kapaTa, vargabheda, cora-bAjArI, munAphAkhorI, pUMjIvAda Adi ke lie hamArI AvazyakatA se adhika saMgraha karane kI manovRtti hI uttaradAyI hai| ukta samasyAoM ke samAdhAna ke lie bhagavAn mahAvIra ne 'aparigraha' kA upadeza diyaa| jo vartamAna jIvana meM prAsaMgika bhI hai| aparigraha ko caritArtha karane ke lie icchAoM para niyantraNa karanA yA parigraha ko parimita karanA atiAvazyaka hai| parimANa se adhika kA upabhoga apane lie nahIM varan samAja ke lie honA cAhie, kyoMki jisa prakAra ahiMsA kA vaicArika AdhAra anekAnta dRSTi hai usI prakAra isakA sAmAjika AdhAra anAsakti yA aparigraha hai| jainAcAryoM ne parigraha parimita karane ke lie bar3I hI sUkSmatA se aparigrahavrata ke aticAroM kA upadeza diyA tAki vyAvahArika jIvana meM aparigraha kI sAdhanA karane ke lie vyakti ko nirdeza mila ske| kSetra-vAstu, hiraNya-svarNa, dhana-dhAnya, dAsa-dAsI evaM kupyabhAMDa ke pramANoM kA atikrama- ye parigraha-parimANavrata ke aticAra haiM abhiprAya yaha hai ki ina vastuoM kA parimANa nizcita karanA caahie| lobhavaza inakA atikrama nahIM karanA caahie| ratnakAraNDa zrAvakAcAra meM gRhastha ke parigraha parimANavrata ke pA~ca aticAroM kA sAmayika varNana prApta hotA hai "ativAhanAtisaMgrahavismaya lobhaatibhaarvaahnaani| parimita parigrahasya ca vikSepa paJca lkssynte|" . parimita parigraha ke nAma meM pA~ca aticAra1. ghor3A, U~Ta, baila ityAdi tiryaJcoM tathA dAsa-dAsI, sevaka Adi ko atilobha ke vaza maryAdA rahita atidUra kI maMjila taka le jAnA, bahuta calAnA Adi ativAhana nAma kA aticAra hai| apane ghara meM binA prayojana hI bAhya padArthoM kA saMgraha krnaa| bhojana, pAtra, vastra ityAdi thor3e kI AvazyakatA ho kintu saMgraha bahuta karanA, dhAnya, vastra, auSadhi, kASTha, pASANa, dhAtu ityAdi kA bahuta saMgraha karane meM hI pariNAmoM kA rahanA atisaMgraha nAma kA aticAra hai| 3. dUsaroM ke yahA~ bahu-saMpatti, bahu-parigraha, aneka dezoM kI vastueM tathA kabhI nahIM dekhI aisI vastuoM ko dekhakara, sunakara Azcarya krnaa| vaha vismaya nAma kA aticAra hai| 76 - - tulasI prajJA aMka 132-133

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4. kisI vyApAra evaM sevA meM, kalA yA hunara ke mAdhyama se apane Apako lAbha hone para bhI tRpta nahIM honA, saMtoSa nahIM karanA atilobha nAma kA aticAra hai| 5. lobha ke vaza se tiryaJcoM (pazuoM) ke Upara sImA se adhika bhAra lAdakara calAnA Adi vaha atibhAra-vAhana nAma kA aticAra hai| ukta aticAroM ke abhAva ke dvArA hI samatAvAdI samAja kI racanA kI jA sakatI hai| phalataH vyakti maryAdita vastuoM ko rakhegA evaM anya anAvazyaka vastuoM, paisA, jamIna, jAyadAda aura saMpatti Adi se nivRtti rkhegaa| anAvazyaka lAbha aura saMgraha kI vRtti kA abhAva evaM saMtoSa vRtti jAgRta hogii| parigrahaparimANa vrata kA hI dUsarA nAma icchA-parimANa vrata hai| icchAeM AkAza ke samAna ananta haiN| icchA pUrti, icchArUpI agni kI vRddhi meM ghRta kA kArya karatI hai evaM tRSNA ko bar3hAtI hai| ata: icchA tRpti kA zreSTha upAya icchA-parimANa aura icchA-niyaMtraNa hai| yadyapi sAdhAraNa logoM ke lie icchAoM kA sarvathA tyAga saMbhava nahIM hai parantu unheM parimita avazya kiyA jA sakatA hai| manuSya ko utanA hI parigraha rakhanA yA saMgraha karanA caahie| jitanA usake evaM usake AzritoM ke lie anivArya hai| anAvazyaka saMgraha hI hamArI sAmAjika viSamatA kA mukhya kAraNa hai| ataH yadi hama vAstava meM sarala evaM saccA sAmAjika jIvana jInA cAhate haiM to hameM apanI bar3hI huI tRSNA para aMkuza lagAnA hI hogaa| ___paM. ToDaramala jI ne icchA ke cAra bheda ullikhita kiye haiM1- (1) viSaya grahaNa karane kI icchA (2) kaSAya bhAvoM ke anusAra kArya karane kI icchaa| (3) pApa ke udaya ke kAraNa hone vAlI icchA (4) puNya ke udaya se hone vAlI icchaa| paMDita jI kahate haiM- ina icchAoM kI tRpti binA bhI kArya cala sakatA hai lekina ajJAnI aura abodha vyakti inakI pUrti karane meM sukha mAnatA hai evaM nirantara prayatna karatA hai| ata: icchAoM para niyantraNa rakhanA cAhie tathA saMtoSa vRtti ko dhAraNa karanA caahie| kahA bhI gayA hai - "tRSNA lobha bar3he na hamArA, toSa sudhA nita piyA kreN|" aparigraha ko bhAvAtmaka zabdAvalI meM hama saMtoSa bhI kaha sakate haiN| jisakA mahattva bhAratIya cintana-paramparA meM paryApta rUpa se varNita hai| yogazAstra meM apane paMcayamoM meM yadi aparigraha ko sthAna diyA hai to niyamoM meM saMtoSa kA bhI ullekha prApta hotA hai| paMcendriya viSaya-bhogoM meM Asakti kama karane ke lie parigraha-parimANavrata kI bhAvanAoM kI vyAkhyA bhI cintakoM ne sparza, rasa, gandha, varNa evaM zabda ke prati rAgadveSa varjana kI bAta kii| jainadarzana ke atirikta aparigraha kA mahattva bhAratIya cintana meM bhI svIkAra kiyA gayA hai| veda upaniSad tulasI prajJA julAI-disambara, 2006 0 77

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meM 'tena tyaktena bhuMjIthA' evaM "mA gRdhaH kasya svid dhanam" kahakara parigraha tyAga kA mArga prazasta kiyA hai| jo isa prakAra hai The purport of the Upnishad is that whatever life there is in this world is filled with God. Nothing exist without God. Speaking in terms of Kingdom, Only he reigns. He alone is the master. Understanding that it is our duty to offer everthing to him, and whatever we reciever from him. We must joyfully accept his gracious gift. Nothing belongs to me, everything belongs to him. This must be our attitute. Whosoever lives in this way considering nothing to be his own, everything God's he will recieve every thing. Whatever he recieves he will be satisfied with. He will not envy others. He will not cover the wealth of others.22 aMtataH niSkarSa svarUpa kahanA cAhatA hU~ ki yaha satya hai ki mAnava ko isa jagata meM sukha aura svAbhimAna se jIne ke lie Arthika sAdhanoM evaM bhoga-sAmagrI kI AvazyakatA rahatI hai lekina saMgraha kI bhAvanA anucita hai| yadi saMgraha para aMkuza nahIM hogA to hamArI tRSNA bar3hatI hI jAtI hai tathA unheM santuSTa karanA asaMbhava ho jAtA hai| asaMtuSTi kA pariNAma dukhoM aura klezoM ko bar3hAnA hI hotA hai| vyaktigata dRSTikoNa se jaina naitikatA to AvazyakatA se adhika kisI bhI prakAra ke saMgraha ke viruddha hai| naitikatA to yahA~ taka kahatI hai ki zArIrika jarUrata se jyAdA adhika khAnA aura AvazyakatA se adhika vastra rakhanA bhI parigraha hai| parigraha kI bhAvanA ko parimANita karane kI bAta yaha bhI kahI hai ki agara viziSTa sImA se Age saMpatti kA saMgraha ho to hameM svecchA se dAna kara denA caahie| isIlie zrAvaka ke SaT-Avazyaka ke aMtargata dAna ko liyA hai| dAna kA uddezya samAja meM U~ca-nIca kAyama karanA nahIM balki jIvana rakSA ke lie Avazyaka vastuoM kA samavitaraNa honA caahie| dAna kevala arthadAna taka sImita nahIM rahe balki AhAradAna, auSadhidAna, jJAnadAna tathA abhayadAna ina rUpoM meM bhI dAna ko jaina dRSTikoNa se samajhAyA gayA hai| ataH artha kA sarjana ke sAtha-sAtha visarjana karake samAja ko nayA rUpa diyA jA sakatA hai, kyoMki yaha sAmAjika pahalU se bhI ucita hai arthAt jaba sabhI logoM ke pAsa apanI AvazyakatA ke anusAra hogA to amIra evaM garIba kA bhedabhAva samAja meM samApta ho jAyegA tathA sabhI logoM ko Arthika nyAya aura Arthika samAnatA kI prApti hogii| 78 - - tulasI prajJA aMka 132-133

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saMdarbha grantha - 1. saMskRta hindI koza 9. vahI, gAthA-1113 vAmana zivarAma ApTe, pR. -581 bAhirasaMgA rektaM vatthaM dhaNa dhaNNa kupya bhNddaanni| 2. vahI, pR. 59 dupayacauppaya jANANi ceva sayaNAsaNo ya thaa|| 3. sarvArthasiddhi, pR. 274 10. puruSArtha siddhyupAya, zloka 115-118 11. sUyagaDo- prathama skandha, 1, zloka-2 4. puruSArtha siddhyupAya, zloka-111 cittamaMtacitta vA parigijjha kisaamvi| yA mUrchA nAmeya vijJAtavyaH parigraho hvoSaH / aSNaM vA aNujANai evaM dukkha NaM muccii| mohodayAdudIrNo mUrchA tu mamattva prinnaamH|| 12. samaNasutta gAthA-141 5. sUtrakRtAMga-(amara sukhavodhinI TIkA) pR. 21 13. puruSArtha siddhyupAya, zloka-112 pari-samantAta mamattva buddhayA dravya bhAvarUpeNa 14. uttarAdhyayana sUtra, 32/8 gRhyate iti prigrhH| dukkhaM hayaM jassa na hoi moho, 6. dazavaikAlika-6/19-20 moho hao jassa na hoi taNhA jaM pi vatthaM va pAyaM va kaMvalaM pAya puMchaNaM taSThA hayA jassa na hoi loho, taM pi saMjaya lajjaTThA dhAraMti pariharati ya // loho hao jassa na kiNcnnaai|| na so parigga ho vutto nAya putteNa taainnaa| 15. uttarAdhyayana-8/16 mUcchA pariggaho vutto isa vuttaM mhesinnaa|| 16. dazavaikAlika-6/20 7. mahAbhArata-4/72 ... 17. dazavaikAlika-8/37 dve par3he bandha mokSAya nirmameti mmetic| 18. bhagavatI ArAdhanA, pR. 577 gAbhA-1127 mameti badhyate jantuH nirmameti vimucyte|| 19. samaNasuttaM, gAthA - 140 8. bhagavatI ArAdhanA, gA. 1112, pR. 570 20. sarvArthasiddhi, 7/29 pRSTha-285 micchattavedarAga taheva hAsAdiyA y chddosaa| 21. mokSamArga prakAzaka, tIsarA adhikAra- pR. 70 cattAri taha kasAyA caudasa abbhaMtarA gNthaa| 22. IzAgasyopaniSad- zloka-1 TIkA variSTha-zodha adhyetA prAkRta evaM jainAgama vibhAga jaina vizvabhAratI saMsthAna lADanUM - 341 306 (rAjasthAna) tulasI prajJA julAI-disambara, 2006 - 79

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ENGLISH SECTION Editor: Dr Jagat Ram Bhattacharyya

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Acaranga-Bhasyam by Acarya Mahaprajna Cauttham Ajjhayanam Samattam CHAPTER - IV Right View SECTION -2 4.12 je asava te parissava, je parissava te asava, je anasava te aparissava, je aparissava te, anasava ee pae sambujjhamane, loyam ca ana abhisamecca pudho paveiyam. What is influx is efflux, what is efflux is influx; what is non-influx is non-ifflux, what is non-efflux is non-influx. - The aspirant, comprehending this paradigm, should realize the world of living being in accordance with the discrete commandment of the Jina and should not indulge in what leads to influx. Bhagyam Sutra 12 The mode of the self that attracts karma is the cause of influx, and the mode that is responsible for the dissociation of the karma is the cause of efflux. The opposite of influx is non-influx. The cause of influx is the cause of karmic bondage and that of efflux is the cause of karmic dissociation. The cause of influx is that which makes the karma to flow in and that which flow out is the cause of efflux. According to this To W311 far - fyrr, 2006 C - 81

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etymology,' the cause of influx attracts karma and the cause of efflux expels the karma. Hence the following four paradigms can be deduced: 1] What is the cause of influx is the cause of efflux, what is the cause of efflux is the cause of influx. 2] What is the cause of influx is the cause of non-efflux, what is the cause of non-efflux is the cause of influx. 3] What is the cause of non-influx is the cause of efflux, what is the cause of efflux is the cause of not-influx. 4] What is the cause of non-influx is the cause of non-efflux, what is the cause of non-efflux is the cause of non-efflux. In the Sutra, the first and the forth paradigms are overtly mentioned, and the other two are implied. The truth is that there is karmic bondage, and the karma that is bound lasts for a limited period. From this, the truth also follows that there is also the dissociation of karma. Where there is no karmic bondage, there is no karmic dissociation. This is but natural. In the rock-like state immediately before disembodied liberation, there is only the cause of efflux and not the cause of influx and bondage. The programme that should be followed by a person who has enlightened himself in these principles and has penetrated into the distinct nature of the cause of influx and the cause of efflux will be described in the next Sutra. Such person leads his life in accordance with the way prescribed in the commandment of the omniscient Jina. The aforementioned paradigms are to be explained with reference to three factualities: (i) modification, functions and (ii) accumulation and dissipation of the karma. (i) With reference to modification, there are as many causes of karmic dissociation for the enlightened one, as there are causes of karmic inflow for the unenlightened one.2 82 (ii) With reference to functions, the same activities that are conducive to karmic dissociation for the restrained one are for the karmic inflow for the unrestrained one. (iii) With reference to accumulation and dissipation of karma, the paradigm namely, 'what is the cause of influx is the cause of efflux' is with reference to worldly bondage. The paradigm 'what is the cause of influx is the cause of non-efflux' is a non-entity. tulasI prajJA aMka 132-133

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The paradigm 'what is the cause of non-influx is the cause of efflux' is with reference to the rock like state of soul. The paradigm 'what is the cause of non-influx is the cause of non-efflux' is with reference to the emancipated soul. In the Sutra under consideration the secrets of the principles of karmic bondage and dissociation are implicated. The central ides is that an aspirant well. Posted in the secrets of the doctrine of karma abstains from violence or is established in the principle of ahinsa or attains the discriminating knowledge of self-development. 4.13 aghai nani iha manavanam sansarapadivannanam sambujjhamananam vinnanapattanam. The wise person explains the discipline to them who are involved in worldly life, also to them who are on the path of awakening, and also to them have achieved the power of discrimination. Bhagyam Sutra 13 The wise person, having known the secrets of karmic bondage and dissociation, reveals the truth (religion) to the people who are involved in worldly life, that is engaged in worldly affairs, also to them who are on the path of enlightenment, are disgusted with suffering, are in search of joy and are eager to hear the discipline; and also to the disillusioned ones, that is, in whom the power of discrimination has not arisen. 4.14 atta vi samta aduva pamatta. The afflicted and also the non-vigilant person accept the religion. Bhasyam Sutra 14 Having cultivated acquaintance with violence as the cause of karmic bondage and non-violence as the cause of karmic dissociation, under the guidance of an enlightened person, even the person afflicted with anguish or non-vigilance undertake the practice of non-violence;' what to speak of the people who have developed detachment from sensual objects? THE 4511 opis-faktla, 2006 83

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The afflicted ones fall in two categories; physically afflicted and spiritually afflicted. The person afflicted with anguish may be a person in need of fortune or striken with ailments or miseries. Such people are physically afflicted. Some persons may also be stricken with violent emotions. The person afflicted with nonvigilance is one who is overpowered by sensual objects and intoxicating drinks, or excited with worldly pleasure. They are spiritually afflicted persons. ahasaccaminam te bemi. This is the ultimate truth - thus do I say : 4.15 Bhaoyam Sutra 15 The truth is that the people are miserable and non-vigilant. It is also true that some people, though miserable exert themselves to get rid of their misery. Some people again, though non-vigilant, attain to the state of self-awareness on getting an occasion for such awakening. The central idea of the Sutra is that this change of the state of the soul is indeed an unimpeachable truth. 4.16 nanagamo maccumuhassa atthi, icchapaniyya vamkanikeya. kalaggahia nicae nivittha pudho-pudho jaim pakappayamti. Nothing is inaccessible to death. Some people are led by their desires, being the abode of crookedness. Intending to practise the discipline at a particular period of life, they remain engaged in accumulating fortune. Such people incessantly transmigrate from one form of life to another. Bhasyam Sutra 16 Now the two supports to enlightenment are explained. One cannot run away from the expanded jaws of death, that can swallow of creature, or, death may come from many a direction. All creatures are mortal, none is immortal. Comprehension of this truth is the first support or step to enlightenment. 'Desire' means activity in accordance with the sensual and mental objects. People are driven by such desires. 'Abode of crookedness' 84 C Det ull 310 132-133

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means shelter of deceitfulness. 'Intending the practise at a particular period' means with the intention of adopting spiritual life at later periods of life - middle or the last part of life. 'Accumulating fortune' means engaged in hoarding money. Such people produce different forms of life, that is, they are born as different classes of beings such as the one-sensed and the like. Comprehension of this truth is the second support or step to enlightenment. 4.17 ihamegasim tattha-tattha-samthavo bhavati. ahovavaie phase padisamve-dayamti. Various people are familiar with various doctrines (on account of their deluded views.) They suffer from various pains in the lower realms of transmigration. Bhaoyam Sutra 17 'Familiarity' means acquaintance, inclination or conjunction. Some people have acquaintance with views that are contaminated by perversity, passions and sensual objects. On that account, they freely indulge in sinful conduct. And as a result they are born in various forms of life. During their trasmigration, they suffer from miseries of lower realms existence, such as hells. 4.18 cittham kurehim kammehim, cittham paricitthati. acittham kurehim kammehim, no cittham paricitthati. Indulgence in intensely cruel acts leads one to the realm of intensely painful suffering. On the contrary, one who desists from intensely cruel acts does not transmigrate to realms of intensely painful suffering. Bhajyam Sutra 18 The discipline asks: 'O Lord! are the souls, suffering from the miseries of the lower worlds, of the same kind of feelings?' (Reply) 'No, this is not so' 'Why?' (Reply) 'Because the person who indulges in cruel acts is born in inauspicious places like hell and is striken with immeasurable pain. But the person who is not so deeply involved in cruel acts is inflicted with only light pain though born in the inauspicious place like hell'. TGE 4511 619 - fettare, 2006 C - 85

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Here the fruition of intense involvement and mild one are differentiated. The same holds true of the auspicious karma. 4.19 ege vayamti aduva vi nani ? nani vayamti aduva vi ege? Is this (doctrine) averred by other (heretic) philosophers or by those who have attained knowledge? (Or) Is this averred by those who have attained knowledge or by other philosophers? Bhasyam Sutra 19 In the preceding Sutra (4.18), the fruition of indulging in violence was explained. The present sutra gives expression to the curiosity regarding the issue whether this (doctrine expressed in 4.18) is agreed to by all philosophers or not. (The question arises whether) others (heretic philosophers) declare the aforesaid fruition of indulging in violence or the teachers endowed with knowledge. The answer to this query is obtained in the sutras (20-26) that follows. "Other' means some of the other philosophers or heretics. 'Those endowed with knowledge' means the teachers who have attained the right world-view. The aphorism is constructed in the circular style, so that the question is put also vice versa. 4.20 avamti keavamti loyamsi samana ya mahana ya pudho vivadam vadamti - se dittham ca ne, suyam ca ne, mayam ca ne, vinnayam ca ne, uddham aham tiriyam disasu savvato supatilehiyam ca ne - savve pana savve bhuya savve jiva savve satta hamtavva, ajjaveyavva parighetavva, pariyaveyavva, uddave-yavva, ettha vi janaha natthittha doso. Some Sramanas and Brahmanas put forth mutually contradictory doctrines in the field (of philosophy). Some of them contend: "The following doctrine has been perceived, heard, reflected upon thoroughly comprehended and scrutinized in all directions upwards, downwards and lateral : 'All animals, living beings, organisms and sentient creatures may be injured, 86 D TAHI 4511 31- 132-133

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governed, enslaved, tortured and killed'. Know that there is no sin in committing violence." Bhasyam Sutra 20 Some Sramanas and Brahmanas mutually contend eaWe have perceived, heard, reflected upon, thoroughly comprehended, scrutinised in all directions that there is no sin in committing violence of the living beings. One wonders whether there are Sramanas and Brahamanas who approve of such kind of violence. One suld not forget that in the age of Lord Mahavira, the principle of non-violence was not held in that great respect which it commands today. In those days, sacrificial violence was considered a religious act. Violence was approved for acquiring non-vegetarian food. In the present Sutra, the opinion of the learned people who supported such violence in those days has found record. 4.21 anariyavayanameyam. This is the view of the ignoble. | Bhagyam Sutra 21 To the aforesaid opinion of the opponent, the Sutra says that this is the doctrine of the ignoble person, as it professes violence to living beings. In earlier ancient times, the world arya (noble) and anarya (ignoble) were used for ethinically different groups of people. In the time of Lord Mahavira, these words acquired technical meaning. Arya stood for the ethically superior people and anarya for the ethically inferior ones. In the Sutrakstanga, there is a mention of aryamarga (the path followed by the arya (1.3.66). The word arya-satry (noble truth) in Buddhism is well known. In the present context anarya appears to stand for one who does not believe in the discipline of ahimsa, the antidote of this is arya who believes in such discipline. 4.22 tattha je te ariya, te evan vayasi - se duddittham ca bhe, dussuyam ca bhe, dummayam ca bhe, duvvinnayam ca bhe, uddham aham tiriyam disasu savvato duppadilohiyam ca bhe, jannam tubbhe De 4511 ICE - FER, 2006 C - 87

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evamaikkhaha, evambhasaha, evam paruveha, evam pannaveha - savve pana savve bhuya savve jiva savve satta hamtavva, ajjaveyavva, parighetavva, pariyaveyavva, uddhaveyavva. ettha vi janaha natthittha doso. Those who were aryas proclaimed thus: "you have wrongly realized, wrongly heard of, wrongly thought about, wrongly known and wrongly considered in all respects and all directions, aboe, below and in front, when you say, speak, explain and propound that all animates, living beings, souls and living entities should be injured, commanded, enslaved, tortured and killed; you should know that there is no blemish in such actions of violence'.' Bhaoyam Sutra 22 On this subject, the noble ones declare: 'what you say has been wrongly realized by you'. 4.23 vayam puna evamaikkhamo, evam bhasamo, evam paruvemo, evam pannavemo - "savve pana savve bhuya savve jiva savve satta na hamtavva, na ajjaveyavva, na parigheta vva, na pariyaveyavva, na uddaveyavva. ettha vi janaha natthittha doso. We do however say, speak, explain and propound that 'no animates, living beings, souls and living entities should be enjured, commanded, enslaved, tortured and killd; you should know that there is no blemish in such actions (of non-violence)'." Bhasyam Sutra 23 The aryas say: "We however declare that no creature should be killed or tortured." 4.24 ariyavayanameyam. This is the view of the noble. Bhajyam Sutra 24 The Sutra says that this is the noble ones' doctrine that enjoins the principle of non-violence. 88 D Te UFT 310 132-133

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4.25 4.26 puvvam nikaya samayam patteyam pucchissamo pavaduya! kim bhe sayam dukkham udahu asayam? The heretical teachers sticking to their own respective doctrines we should address, 'O teachers! is paid pleasant or unpleasant to you?' samiya padivanne yavi evam buya - savvesim pananam savvesim bhuyanam savvesim jivanam savvesim sattanam asayam aparinivvanam mahabbhayam dukkham. - tti bemi. To those who are rightly disposed towards the truth, one should say 'to all animates, living beings, souls and living entities pain is unpleasant, disagreeable and most dreadful'. Bhasyam Sutra 25, 26 hambho If the unwise persons do not properly understand the principle of non-violence even though adequately explained, one should feel indifferent. One should engage in debate with the council of knowledgeable people in the following order. First of all the opponents should be asked to make the solemn vow to speak the truth or they should be asked to acknowledge their own doctrines. And thereafter the question should be raised: 'O heretics! is pain pleasant1o to you or not?" Being thus asked, if they reply that pain was pleasant to them then such doctrine should be repudiated by the evidence of perceptual experience, verdict of the scripture and popular feeling against it. But if they confess that pain was not pleasant to them then the monk should address such people who have been brought to the right way of thinking in the above manner, as follows: 'the pain is not only not liked by you, but it is not liked by all animates, living beings, souls and living entities; the pain is unpleasant, disagreeable and most dreadful.' 'Disagreeable' means repugnant to peace. The doctrine thus follows that no living being should be injured. tulasI prajJA julAI - disambara, 2006 89

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Reference: 1. Acaranga Vitti, patra 165: yadi va asravantityasravah, pacadyac, evam parisravantiti parisravah. Acaranga Curni, p. 138 : jam bhaaitam - jattiyaim asamjamattha naim tattiyaim samjamatthanaim, bhaniyam ca - yatha prakara yavantah, samsaravesahetavah. tavantastadviparyasah, nirvanasukhahetavah. (a) The alternative translation on the basis of Curni will be : Those who do not abide by the religion are either miserable or infatuated. Acaranga Curni, p. 139 : padivajjamtitti vakkasesam .... ahava tam evam akkhatam dhammam apadivajjamana atta ragadosehim pamatta visaehi annautthiyagihattha pasatthadao va samsarameva visamti. Or it may be translated as : Neither the miserable nor the infatuated one abide by religion. (b) See - Gita 7.16 : caturvidha bhajante mam, janah sukstino'rjuna. arto jijnasurartharthi jnani ca bharatarsabha!.. 'nanagamo' padam 'nanagamo', na anagamo - iti dvabhyam prakarabhayam vyakhyatam sakyah. Curnau (p. 140) 'nanagamo' motyumukhasya, Vsttau (patra 166) na hi anagamo motyormukhasya Acaranga Vitti, patra 166: kalagrhitah, ahitagnidarsanadarsatvad va nisthatasya paranipatah Acaranga Curni, p. 141 : iha samsare samthuti samthavo, appasattho neraio neraiyattena samthuvati nama niddisijjati evamadi, pasattham tu devo devattena, ahava samagamo samthavo. (a) ibid, p. 141 : adha iti anamtare, aha te sakammaniddittham annataram gatim gaya, uvavate jata uvavaiya phusamti. (b) Acaranga Vrtti, patra 167: adhaaupapatikan narakadibhavan 'parsan' duhkhanubhavan prati-samvedayanti. Acaranga Curni, p. 141 : citthamti va gadhamti va egattha. See Bhasyam of 4.21. anayormalamasti satamasatam ca. tatra satam piyam assssaatam appiyam iti (Curni, p. 143) satam mana alhadakari, asatam manahpratikulam iti (vrtti, patra 169) 8. 9. 10. 11. 90 - JAB TELI 31 132-133

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Specialized Functions and Therapeutic Applications of Prostaglandins Dr J.P.N. Mishra and Dr M.K. Singh The prostaglandins (PG's) are a unique group of cyclic fatty acids with vast and potent biologic effects involving almost every organ system in a variety of species including the human. Structural-Functional Relationships Most commonly occurring prostaglandins are PGA,, PGA,, PGE ,PGE,,PGF, and PGF,. These compounds are all compassed of a 20-carbon carboxylic acid containing a cyclopentane ring, a hypothetical structure referred to as prostanoic acid. However, they contain various degrees of substitution and unsaturation in the ring as well as in the aliphatic side chains. Depending on the class of prostaglandin they may either relax vascular smooth muscle with consequent lowering of blood pressure or contract non-vascular smooth muscle, such as intestines and uterus or both. (Table 1) Table 1 Functional relationships among the principal prostaglandin classes Compound Effect on Blood Non-vascular smooth Pressure muscle stimulating activity PGA Decrease Inactive PGE Decrease Very active PGF Transient increase Very active TME YE MS - fatore, 2006 91

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Table 2 Differences between PGA and PGE Effect PGA PGE Indirect peripheral arteriolar dilation Minor degree Direct peripheral arteriolar dilation Major degree No effect Marked decrease Mechanism of hypotensive effect Metabolism by lung Renal oxidative metabolism and Na-K ATPase Effect on nonvascular smooth muscle None Contraction BIOSYNTHESIS AND METABOLISM Prostaglandin Formation The immediate precursors of prostaglandin synthesis are essential unsaturated fatty acids. It is now believed that they are needed in the diet because they play a pivotal role in being converted to prostaglandins (1,2). The precursor for PGE, and PGF, is 8, 11, 14-eicosatrienoic acid (dihomolinolenic acid), and that for PGE, and PGF, is 5, 8, 11, 14-eicosatetraenoic acid (arachidonic acid). It has also been shown that PGE and PGF, can be formed from 5, 8, 11, 14, 17-eicosapentaenoic acid. The transformation of unsaturated fatty acids to prostaglandins is catalyzed by PG synthetase, an enzyme specifically inhibited by essential fatty acid analogues and a number of anti-inflammatory agents, including indomethacin and aspirin. In the case of PGE, and PGF,, the mechanism of biosynthesis involves, (1) reduction of two of the double bonds in the fatty acid, (2) isomerization of the double bond with introduction of a molecular oxygen at C-9, 11, and 15 and (3) subsequent cyclization to the cyclic endoperoxide. The endoperoxide is then converted to either PGE,, or PGF,. The latter two compounds are not generally interconvertible, both being formed from the same endoperoxide precursor. A similar mechanism exists for the synthesis of PGE, from 92 C JA YE 310 132-133

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arachidonic acid. The exact mechanism of PGA formation has not been studied intensively, but it is believed to be the result of chemical dehydration at C-10,11 with introduction of a double bond at this site. There is little free unsaturated fatty acid inside cells, and it is believed that these precursors are stored as membranes phospholipids or as membrane sterol esters or both. There is evidence that the major rate-limiting enzymes in prostaglandin synthesis are not only PG synthesize but also cholesterol esterase and phospholipase A, which catalyze the hydrolysis of the unsaturated fatty acids from cholesterol and phospholipids respectively. BIOLOGIC ACTIONS The biologic actions of the prostaglandins are the most varied of any naturally occurring compound. The nonvascular actions of the prostaglandins are closely linked to changes in 3',5'-cyclic AMP (C-AMP). In this regard, it is important to note that unlike other hormones affecting C-AMP, the same prostaglandin can in some tissues increase and in others decreases adenyl cyclase and C-AMP. A role for prostaglandin interaction with CAMP in the cardiovascular system has yet to be established CARDIOVASCULAR-RENAL SYSTEM Antihypertensive Renal Function A growing body of evidence suggests that the kidney, in addition to secreting the well-known renal pressor hormones, such as those of the renal rennin-angiotensin system, also has an antihypertensive endocrine function. It is thought that the state of hypertension may be the result of a deficiency of renal vasodepressor substances which allow pressor mechanisms to act unopposed in bringing about peripheral arteriolar constriction and an ensuing rise in blood pressure. The isolation from the rabbit renal medulla of the vasodilating prostaglandin, medullin (subsequently renamed PGA,), provided the first demonstration that the kidney possessed a specific antihypertensive compound (3,4). The vasodepressor prostaglandin PGE, was also located and identified in rabbit renal medulla. However, its effects on nonvascular smooth muscle, its rapid metabolism by the lung, and its different metabolic and hypotensive mechanisms seem to exclude PGE, as a circulating antihypertensive hormone. DO 4511 Meg - Fattal, 2006 C - 93

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Table 3 Intravenous Cardiovascular Effects of PGA and PGE in the Normatensive Dog Components PGA and PGE Blood pressure Peripheral arterioles Total peripheral resistances Heart rate Myocardial contractility Regional blood flow given IA Sodium and potassium excretion Urine flow Plasma volume Lowered Dilated Lowered Reflex increase Unchanged Increased Increased Increased Decreased Blood Pressure-Lowering Effects in Normotensive Animals A sustained intravenous infusion of PGA, or PGA, results in an initial fall in blood pressure (the result of peripheral arteriolar dilatation), leading to a fall in total peripheral resistance and a reflex bar receptor-mediated acceleration in heart rate. Evidence has accumulated that the splanchnic vascular bed largely mediates the hypotensive action of PGA. Thus intraarterial administration of PGA or PGE compounds to normatensive animals results in an increase in regional blood flow in the carotid, coronary, cutaneous, splanchnic, femoral, brachial, and renal systems. However, only intra-arterial administration into the splanchic bed results in a concomitant fall in blood pressure. This suggests that hypotension induced by PGA or PGE is largely the result of splanchnic arteriolar dilatation. Support for this hypothesis is provided by the observation that, upon intravenous administration of PGA to dogs, the fall in blood pressure is accompanied by a simultaneous rise in splanchnic blood flow and an unchanged or decreased flow to most other vascular beds. Within 10 to 15 minutes, blood pressure returns to the pre injection level despite continued PGA administration. This is a reflection of adaptive pressor mechanisms being elicited to offset the unphysiologically low blood pressure fall induced by prostaglandin. 94 C TORET 4511 310 132-133

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Similar observations have been made in normotensive humans after intravenous PGA administration. PGA has little positive or negative chronotropic or inotropic effect on the isolated perfused heart, indicating that its hypotensive effects are peripherally mediated. During PGA, or PGA, administration, there is a redistribution of renal blood flow from medulla to cortex, with an associated rise in total blood flow, natriuresis, kaliuresis, and diuresis, leading to a reduction in plasma volume. However, the natriuresis with PGA's may be due not only to changes in blood flow but also to metabolic inhibition of NA-KATPase (Table 3), which results in a decrease in active sodium reabsorption. Antihypertensive Effects in Hypertensive Humans The first prostaglandin administered to a hypertensive human being was PGA,, isolated from the kidney as medullin (3). Blood pressure fell from hypertensive to normotensive levels as a result of peripheral arteriolar dilatation, and there was a reflex increase in heart rate and cardiac output. In a series of 20 hypertensive patients, PGA, produced similar effects (5, 6). Its administration to the human being differed most notably from its administration to normotensive animals in that the lowering of blood pressure from hypertensive to normotensive levels in the human being is not transitory but lasts as long as the compound is infused. Reproductive System Prostaglandins of the E and F(but not A) classes have marked effects on the reproductive system of nonprimates and primates, including the human. Their main actions are (1) to stimulate gravid uterine muscle to contract, (2) to produce luteolysis and decreased progesterone secretion, and (3) to act at the pituitary-hypothalamic levels as mediators of luteinizing hormone releasing factor (LRF)on luteinizing hormones (LH) secretion. Most of these actions involve stimulation of adneyl cyclase activity, leading to a rise in intracellular C-AMP. Abortion The most immediate clinical application of prostaglandins appears to be in mid-trimester abortion by intra-amniotic injection. Suction curettage still remains preferable to prostaglandin administration during the first trimester. Although prostaglandins have been suggested as effective Tot 4511 Sus - FGHFCT, 2006 - 95

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"hindsight" oral contraceptive agents, little confirmation evidence has yet been forthcoming (7). Induction of Labor Of immediate physiologic interest is the fact that PGF, is present in amniotic fluid, and its concentration rises in the blood of women in labor, suggesting that endogenous PGF, may be an important factor in the normal induction of labor. In addition, its presence in menstrual fluid, together with its activity in constricting gastrointestinal smooth muscle, suggests a role for PGF, in the production of the pain of dysmenorrhea by causing gastrointestinal or uterine contractions or both (8). . THE INFLAMMATORY RESPONSE Local Inflammation The inflammatory response is characterized by increased vascular permeability and vasodilatation with a subsequent migration of leukocytes leading to the classical signs of redness, heat, pain, and swelling. The induction of the response is multifold and includes burns, trauma, carrageenin administration, infection, and inflammatory diseases of unknown etiology such as rheumatoid arthritis. Bradykinin, serotonin, and histamine released into inflammatory areas by leukocytes have all been proposed as mediators of the response, but the specific agents involved and their interrelationships and mechanisms remain obscure. Recent evidence has accumulated that prostaglandins may be important mediators of inflammation. Systemic Inflammation Common systemic manifestations of inflammation are headache and fever, which are classically alleviated by such anti-inflammatory analgesic, antipyretic agents as aspirin, indomethacin, phenylbutazone, and aminopyrine, all compounds which markedly inhibit prostaglandin synthetase. There is strong evidence that the headache and fever are prostaglandinmediated (9). THE IMMUNE RESPONSE Bronchial Asthma Although the cause and mechanisms of human bronchial asthma are unknown, certain important facts are well established. In general, beta 96 C J TM 4511 310 132-133

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adrenergic stimulating agents such as isoproterenol result in bronchodilatation associated with a rise in intracellular C-AMP, whereas beta blocking agents or cholinergic stimulation leads to broncho-constriction associated with a fall in intracellular C-AMP. There is increased evidence that asthma is a systemic disorder associated with partial beta adrenergic blockade since (1) asthmatic patients exhibit a reduced generalized metabolic response to epinephrine, (2) the peripheral lymphocytes show a decreased antigenic inactivation by cate-cholamines, and (3) there is a reduction in the rise of lymphocytic C-AMP in response to isoproterenol in blood from asthmatics as compared with controls (10). The possibility of involvement of prostaglandins in asthma stems from the observation that PGE, and PGE, relax human bronchiolar smooth muscle in vitro, while PGF, contracts these muscles and inhibits the bronchodilating effect of isoproterenol. Arthritis Intradermal injection of complete Freund's adjuvant produces a serve polyarthritis which is prevented or inhibited by subcutaneous administration of PGE, and PGE, but not by PGA or PGF, compounds (11). It has been suggested that one mechanism by which PGE, might alleviate experimental arthritis is immunologic, involving inhibition of sensitized lymphocytic migration into the affected joints by increasing lymphocytic C-AMP. Drugs that increase the latter compound have been shown to decrease lymphocytemediated cytolysis of target cells (11). Paradoxically PGE, and PGE, in smaller doses appear to produce experimental arthritis and are capable of evoking such signs of inflammation as pain, swelling, heat, and redness. At present, the role of PGE's in inflammation in both experimental and human rheumatoid arthritis is unknown. Immediate Hypersensitivity One model of immediate hypersensitivity is antigen-induced histamine release from IgE antibody-sensitized basophils and from the lung, a reaction which is inhibited by catecholamines and C-AMP, PGE, and PGE, but not by PGF. The effect of catecholamines is on beta adrenergic receptors, since their inhibition of histamine release can be blocked by propranolol, whereas no such inhibition occurs with PGE, (11). In addition, catecholamine inhibition of histamine release is associated with a rise in leukocyte C-AMP TART 4511 Tas - farba, 2006 C 97

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with prostaglandins is not so inhibited. PGE and PGE, are the most potent of all the prostaglandins, while the PGA and PGF classes are almost inactive. The evidence at present suggests that PGE compounds increase C-AMP, leading to decreased histamine release using a receptor other than that used by catecholamines. GASTROINTESTINAL SYSTEM Intestinal Secretion Intravenous administration of PGE, and PGA, to animals or humans or both inhibits the stimulation of gastric hydrochloric acid (HCL) secretion by histamine, pentagastrin, and food ingestion (12). Furthermore, in the rat, PGE, reduces the incidence of experimental ulcer formation resulting from pyloric ligation, a finding which has led to speculation that hypersecretion of gastric HCl causing Zollinger-Ellison syndrome and peptic ulcer may be due to a deficiency of prostaglandins normally located in all released from the stomach. Since C-AMP reduces gastric HCl secretion, it has been postulated that the mechanism of prostaglandin inhibition may be through activation of adenyl cyclase. Alternatively, a reduction in gastric mucosal blood flow could be the underlying mechanism. Intestinal Motility PGE and PGF compounds which are normally present in the gastrointestinal tract are released by various stimuli and produce rhythmic contraction of longitudinal smooth muscle in vitro and, in the human being, in vivo. They appear to inhibit intestinal motility in the dog in vivo. It is believed that prostaglandins act directly on smooth muscle since the effects are only partially blocked by atropine. The role of prostaglandins in normal peristalsis remains to be clarified (12). METABOLIC AND ENDOCRINE SYSTEMS Adipose Tissue The lipolytic effect of glucagons, ACTH, and epinephrine is inhibited by PGE, in vitro (3, 11). The lipolytic agents act by increasing fat-cell adenyl cyclase activity with a subsequent enhanced conversion of ATP to C-AMP. Theophylline, by inhibiting phosphodiesterase activity, also increases CAMP and lipolysis. PGE, is antilipolytic; however, it does not inhibit the 98 C - TAH 4311 31ch 132-133

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lipolytic activity of C-AMP, suggesting that the mechanism of antilipolytic activity of PGE, is through adenyl cyclase inhibition. The effects of experiment in vivo are conflicting, with reports of both lipolytic and antilipolytic effects of PGE, in dogs and in humans. Adrenals PGE, accelerates corticosterone production as does ACTH (5). Since C-AMP also activates steroidogenesis, it has been suggested that PGE, activates adenyl cyclase in the adrenals, a situation analogous to that in the thyroid. MECHANISMS OF ACTION Metabolic The tropic hormone interacts with a membrance receptor, which leads to an increase in prostaglandin synthetase and prostaglandin production. The prostaglandins in turn activate membrane adenyl cyclase, possibly through a specific prostaglandin receptor. The resultant increase in C-AMP generated from ATP then produces its action on cell function. Prostaglandins would act as a second messenger and C-AMP as a third messenger. The most puzzling aspect, however, is the remarkable nonspecificity of prostaglandin action, augmenting C-AMP accumulation in some systems and inhibiting it in others. Unlike other stimulators of adenyl cyclase, whose action is restricted to a particular target cell (parathyroid hormone increase C-AMP in kidney and bone but not in other tissues), prostaglandins have effects on almost every cell line with the notable exception of vascular smooth muscle. Specificity, therefore, must reside and be inherent in each cell line in a manner yet to be demonstrated (13). Na-K ATPase The demonstration that PGA (but not PGE) inhibits Na-K ATPase in renal cortex and medulla in vitro (Table 2) has raised speculation that this enzyme may also be an important prostaglandin target. The inhibition is associated with a reduction in oxygen consumption and glucose oxidation. Since energy production in the kidney is largely confined to active sodium transport, it is likely that the natriuresis mediated by PGA may be the result of a decrease in ATP available for sodium reabsorption secondary to an inhibition of Na-K ATPase-linked active transport. That such a mechanism EST U311 IMIS - GHEORE, 2006 C 99

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might also underlie the vasodilatory effects of PGA, is suggested by the fact that inhibition of vascular smooth muscle contraction by PGA, is abolished by ouabain, a relatively specific inhibitor of Na-K ATPase (13, 14). Blood Pressure Regulation Behavioural hypertensive stimuli, such a intellectual activity, fright, and anxiety, cause elevation in blood pressure associated with internal cortical vasoconstriction so that renocortical blood flow remains unchanged (the so-called autoregulation of the kidney). However, blood flow to the renal medulla is not believed to be autoregulated to this degree. With each elevation in arterial blood pressure, there is a corresponding rise in medullary blood flow, which might signal the release of PGA, or PGE, or both by the renomedullary interstitial cells. This might lead to internal circulation of PGA, or PGE, or both from renal medulla to cortex and subsequently produce cortical vasodilatation. In this fashion, relief of the internal cortical vasoconstriction occasioned by the original hypertensive stimulus would take place. The enhanced cortical blood flow would lead to (1) natriuresis and decreased plasma volume, and (2) external arteriolar dilatation due either to prostaglandin or to unknown vasoactive compounds. These effects would all result in a decrease in arterial blood pressure. Since PGA, and PGE, decrease outer medullary flow and increase cortical flow, a deficiency of such prostaglandins would be expected to result in decreased renal cortical flow, an observation repeatedly demonstrated in patients with essential hypertension. Thus systemic hypertension resulting from activation of renal pressor systems might result from cortical ischemia induced by such reduction in cortical blood flow. THERAPEUTIC IMPLICATIONS Although only preliminary human trails with prostaglandins have been undertaken, they hold promise as one of the most revolutionary therapeutic substances ever discovered. It is unlikely that the PGE and PGF classes can ultimately be given intravenously because of their side effects, particularly with regard to their gastrointestinal effects. If, as it is postulated, they normally act as local regulators (hormones by definition circulate), new delivery routes will have to be devised to produce a specific therapeutic response in one organ (such as a PGE aerosol for bronchial asthma) which would not result 100 - G HI HI 4% 132-133

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in an undesirable effect in a different organ (such as the effect of PGE in stimulating contraction of the uterus). The synthesis of a number of prostaglandin analogues with more specific actions offers an alternative in obviating their nonspecific effects (14). (Table 4) Table 4 Potential Therapeutic Applications of the Prostaglandins Hypertension Bronchial asthma Anaphylactic shock Edema Induction of labor Induction of abortion Gastric hyperacidity and peptic ulceration Coronary and deep venous thrombosis Nasal congestion Infertility Cholera and Zollinger-Ellison syndrome (prostaglandrin antagonist) Glaucoma Burns In contrast to PGE's and PGFs, PGA's can be given intravenously to produce antihypertensive effect since they do not stimulate nonvascular smooth muscle contraction. It is also possible that they may be effective orally and that their action is prolonged by production of analogues that are metabolized at a slower rate. The difference between prostaglandins and most other pharmaceuticals is that the former are naturally occurring, and their administration may constitute specific replacement therapy (such as the use of oral or parenteral PGA, in human beings with essential hypertension, whose disorder may be a genetic or acquired deficiency of PGA,)(14). THE YE MTS -- FGHET, 2006 101

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References 1. Beerthuis, R.K., Nugteren D.H., et. al: The biosynthesis of prostaglandins. Biochim. Biophys. Acta 90:204, 1964. Bergstrom, S., Danielsson, H., et. al: The enzymatic formation of prostaglandin E2 from arachidonic acid. Biochim. Biophys. Acta 90:207, 1964. Butcher, , R.W., Pike, J.E., et. al: The effect of prostagladndin E, on adenosine 3,5, monophosphate levels in adipose tissue, In Nobel Symposium II, Prostaglandins. Bergstrom. S. and Samuelsson, B. (eds.), Stockholm, Almqvist and Wiksell, 1967, p. 133. Field, J., Dekker, A., et. al: In vitro effects of prostaglandins on thyroid gland metabolism. Ann. N.Y. Acad Sci., 180:278, 1971. Flack, J.D., Jessup, R. et. al: Prostaglandin stimulatin of rat corticosteroidogensis. Science (New York), 163:691, 1969. 6. Henney, C.S., and Lichtenstein, L.M.: The role of cyclic AMP in the cytolytic activity of lymphocytes. J. Immun. 107:610, 1971. 7. Lee, J.B.: Chemical and physiological properties of renal prostaglandins with emphasis on the cardiovascular effects of medullin in essential human hypertension. In Nobel Symposium II, Prostaglandins. Bergstrom, S., and Samuelsson, B. (eds), Almqvist and Wiksell, Stockholm, 1967, p. 197. 8. Lee, J. B., Covin, B. G. et. al: Renomedullary vasodepressor substance, medullin: Isolation, chemical characterization and physiological properties. Circ. Res., 7:57, 1965. 9. Lee, J.B., Kannegiesser, H. et. al: Hypertension and the renomedullary prostaglandins: A human study of the antihypertensive effects of PGA. Ann N.Y. Acad. Sci. 180:218, 1971. 10. Lee, J.B., McGiff, J.C., et al.: Antihypertensive renal effects of prostaglandin A in patients with essential hypertension. Ann. Intern. Med. 74:703, 1971. 11. Steinberg, D., Baughan, M., et. al: Effects of prostaglandin E opposing those of catecholamines on blood pressure and on triglyceride breakdown in adipose tissue. Biochem. Pharmacol. 12:764, 1963. 12. Wilson, D. E., Cosmos, P., et al: Inhibition of gastric secretion in man by prostaglandin A. Gastroenterology 61:201, 1971. 13. Zurier, R.B., and Weissmann, G.: Effect of prostaglandins upon enzyme release from lysosomes and experimental arthritis. In Prostaglandins in Cellular Biology. Ramwell, P.W. and Pharriss, B.B. (eds.), New York, Plenum Press 1972, p. 151. 14. Lee, J.B.: The Prostaglandins, In Textbook of Endocrinology. Williams, R.H. (ed.) W.B. Saunder's Company, Philaldelphia, Pa, 1974, p. 854. Associate Professor and Head Dept. of SOL, PM and Yoga JVBI, Ladnun - 341 306 (Raj.) 102 C TAH 4511 310 132-133

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Jain Business Ethics and Environmental Protection Samani Shashi Prajna The protection of environment is a global issue and it is not an isolated problem of any area or nation, it concerns all countries irrespective of their size, and level of development. In this scientific age of materialistic culture, fast technological development and Industrial growth, the protection of environment is really a great problem. Even in antiquity, Jain thinkers discussed at length how one could protect the environment and save oneself, the society, nations and all creatures. In the "Upasakadasa"a jain cononical text in which Lord Mahavira quoted the remarkable lines for the protection of the environment. Lord Mahavira was a great psychiatrist. As soon as he achieved omniscient knowledge he automatically began to study the human psychology and accordingly prescribed two levels of code of conduct on the basis of followance of one's capacity. One for the houseless monks & the other for the householders. From that householders code of conduct emanate many principles of economic system, ecological theories and the concept of Jain Business ethics. Business ethics is one of the most important, yet perhaps the most misunderstood, concern in the world of business today. The field of business ethics deals with questions about the acceptance of specific types of business practices. By its very nature, the field of business ethics is controversial, and there is no universally accepted approach for resolving its questions. It is incorrect to say that ethics, and religion are only concerned with individual personal lives. Lord Mahavira said good of the individual is inherent in the good of societya The twelve small vows prescribed for the householders can help in the environmental protection, economic equality and social harmony. IGRAN U511 Mills - fatal, 2006 103

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This paper deals with the three vratas propounded by Lord Mahavira, Iccha Parimana vrata, Ahimsa Vrata and Bhogopabhoga Pariman Vrata, These three vratas are so interrelated with each other that we cannot explain Jain business ethics by negating any one of the these three Vratas. Lord Mahavira restricted 15 such professions technically known as 15 Karmadana' i.e. Angal karma, Vana karma, Sakata karma etc because such professions initiate tremendous violence. Jainism asserts, 'Nonviolence as highest virtue'. Lord Mahavira discussed the vow of Nonviolence very minutely. Lord Mahavira was a propounder of six classes of living beings i.e. immobile beings namely earth bodied, water bodied, air bodied, fire bodied, plant bodied beings, these five types of living beings are one sensed and mobile beings are two, three, four or five sensed beings, all these play an important role in the ecologically sustainable development of the world as a whole. Modern scientific researches have shown that most of the fifteen professions involve environmental pollution and generate several diseases amongst human beings. It may be noted here the the main cause of huge voilence is human unending desires. Tirthankara Mahavira clearly preached that human desires must be restrained in the daily use of consumable and non-consumable goods. Accumulation of possessions for personal ends should be minimised. It is of capital importance to know that profession or business is not condemned by Jaina seers, what is condemed by them is exploitation, adulteration, mal-practices in business transactions. Tirthankara Mahavira was well aware of the fact that a householder cannot lead his wordly life without earning his livelohood and there is no profession which dosen't involve violence in one form or the other. So they were very practical in prohibiting only a few professions and not all. He cautioned the householders to refrain from 15 such professions as may cause violence as well as environmental pollution. Now let us see, the effect of fifteen restricted professions on ecological balance, and on human health. 1. Angara karma: - (Livelihood from char-coal) For 'Haribhadra' this is the making, buying and selling of charcoal.? Besides charcoalburning this includes all occupations involving the use of kilns in which the six forms of living organisms (sajiva-nikaya) may perish. Under this head come therefore the smelting of iron, the firing of pottery, the refining of gold or silver, the making of brickes and tiles, the construction of ovens for roasting chick-peas and other pulses, and in general any working in metals such as tin, copper, brass, bell-metal, or lead. The electricity 104 _ JMI YETT 310 132-133

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is mainly generated by oil or coal, which nature took million years to produce. The entire world's modern civilization and development was based on energy inputs. The very important indicator of development of a country is based on the per capita consumption of energy. In modern times it plays a crucial role in providing food comfort and raising the quality of life. There are two types of coal i.e. hard coal and soft coal. Soft coal is prepared from wooden stock but hard coal is found beneath the earth, once finished cannot be renewed. Due to the reckless use of the non-replaceable, non-replenishable sources of power and energy by the industrialised nations for the last 200 years, we are seriously threatened with fuel shortage. In his book 'Engineering for the future' Mr. J.A. Hutchinson, has predicted that according to most optimistic estimate, our fuel reserves will last for only 400 years with our present rate of growth. So Lord Mahavira preached the householders to be cautious of the use of non-renewable resources which cause highly ecological imbalance. More over coal is such a dirty job, that it makes a whole area barren and scarred and leaves tons of ashes behind at the power station in the form of fly ash and residual waste. It is an environmental hazard of serious nature which causes the disease of pneumoconiosis i.e. a serious illness affecting one or both lungs causing difficulty in breathing. 2. Vana karma :-(livelihood from destroying plants) Jainism is a staunch supporter of life or consciousness in the plants as announced by Lord Mahavira. Cutting of forests not only causes violence to vegetable kingdom but entire ecological balance gets highly disturbed. Today, we see a new trend of furnishing a new building and which is becoming a prestige issue and causing heavy wooden damages. Due to artificial show of furnishing a house and ever increasing removal of forests have disturbed the stable climate that the world has enjoyed for the last 10,000 years. Forests provide shelter for wild life and fodder for animals, innumerable industrial raw materials and thousands of excellent medicines. Forests moderate the climate and invite rainfall. They regulate the underground water levels and provide panoromic beauty but human greed has no bounds. Several thousand rare plant and animal species from the world has already disappeared, others are on the extinction list. Due to deforestation for industrilization and urbanization, we are facing many threats. All the tangible and the intangible benefits of the forest e.g. cost of the oxegen produced and the green house gas carbon dioxide absorbed, cost of stabilisation of soil and protection of water sheds against flood and soil erosion etc." Latest research shows that climate change due to tulasI prajJA julAI - disambara, 2006 1105

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over cutting of trees will occur a background of increasing exposure to * ultra-violet radiation consequent upon the temperature change due to climate change may have an impact on several major categories of disease, including cardio vascular, cerebro-vascular and respiratory diseases and skin cancer.? The entire ecological and enviornmental system is in crisis due to unnecessary cutting of forest trees. 3. Sakata Karma: - (Livelihood by driving all types of transport.) 4. Bhataka Karma :-( Livelihood from transport fees. Hiring vehicles.) Hemacandra defines as making a livelihood by carting goods in vehicles or on horses, oxen, buffaloes, camels, mules, or asses this profession includes the construction and sale of carts to be drawn by animals and the driving of them, whether done by oneself or at one's instigation. The ban on such occupation would apply equally to the work of a wheelwright. Such trades are sinful as per Lord Mahavira because the crushing of living organisms by the animals hooves and under the wheels as they move. But Modern transport system and the automobiles run by aFossil fuela dominated the scene or nature. The mineness tendency or attitude towards material objects is leading to the purchase of independent vehicle for each and every member of the family. According to the world watch institute report, there are over 500 million automobiles on earth and about 19 million more is added each year and by 2010 it is likely to be doubled.' The global vehicle population growth is causing major green house gas the toxic emissions caused by fossil fuel in the automobiles have been increasing alarmingly and threatening both human health and environment. The automobiles are over the world alone produces 60% of carbon monoxide emissions, 42% of nitrogen oxides and 40% of the hydro carbon, 13% of particulars and 3% of sulphur dioxide emissions. They also emit the green house gas carbon dioxide responsible for over half the global warming problem.'' Measures to reduce carbon monoxide emissions will assist in controlling greenhouse warming on a global cale, emissions of these pollutants depends on the number of vehicles in use and their emissions rates Exposure to nitrogen dioxide emissions is linked to increased susceptibility to respiratory infection increased air way resistance in asthmatics and decreased pulmonary function." Some scientists believe that nitrogen oxide is a significant contributor to the dying forests throughout central Europe. The IPCC scientist conclude that in the absence of efforts to cut greenhouse gas 106 L TO 31 132-133

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emissions sea levels will rise by between 10 and 30 cm by the year 2030, and by 30 to 100 cm by the end of the next century. It is my clear notion that Lord Mahavira possesed far-sight in the restriction of Bhataka and shataka karma 2600 years ago itself and restricted the householders to refrain from such profession which not only causes environmental pollution but causes high violence. 5. Phodi karma: - (Livelihood from digging) for Haribhadra, this is the cultivation of the soil with a plough or digging stick.'' Hemachandra understands it to include the excavating of artificial pools, tanks, and wells, the ploughing of fields, the quarring of rocks, and shaping of stone. 14 Lord Mahavira preached that earth should not be excavated. It causes not only injury to the earth bodied beings but to the vegetable boded beings and the mobile beings residing on it. Today's scientific research states that due to over exploitation of natural non-renewable resources a The protective ozone layera or shield of the earth is depleting in the Arctic and Antaractic regions of the earth which is an impending danger to the civilization. At global level it could lead to 10,000 people going blind every year and 50 thousand extra cases of non-melanoma skin cancers. 15 6. Danta Vanijya:- (Trade in animal by products) Hemachandra16 explains that danta (ivory) is a upalaksana to indicate any animal by products such as tail-hairs of yaks, claws of owls, bones, horns, shells of conches etc. Devendra adds to this list the scent glands of musk deer.'7 As per 'Thanam Sutra', Lord Mahavira said, the one who violates five sensed beings for the trade of ivory, skins, bones horns etc. is bound to take birth in the hell. and will experience the same pain in the way he misbehaved with the innocent animals. According to one estimate every day nearly three species of life permanently disappear from earth.18 Many animals are being killed in the process of cosematic tests merely for the beautification of human beings. Maneka Gandhi in her book 'Head and Tails'clearly writes that when a lady gets ready to attend any party after make up wearing a silk sari and a jacket with fur lining carrying a fashionable crocodile leather beg can be called as walking grave-yard where each victim has been dragged and tortured before being killed. She further gives several data that over 1 Lakh rabbit eyes go into just the shampoo trade every year." More over 20,000 silk moths are boiled alive to make just one kilo of silk. Every silk sari you wear has caused the death of at least 50,000 fellow creatures.20 Likewise ivory bangles which are made by killing an elephant. Although ivory selling has been TARA UF11 F1-f45, 2006 - 107

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stopped all over the world, but trade of ivory continus at global level inspite of the ban. Ivory collector can take the tusks of a dead elephant but he intentionally kills by various methods and declares it as dead because people want ivory made materials. None of the items listed above are essential. That's why maneka talks of 'Beauty without destruction'. That's why Lord Mahavira restricted not to get into this Danta vanijya which initiates terrible harm to the animal species and there by Jain concept of interdependence i.e. our very survival is basically dependent upon the survival of the immobile & mobile beings. 7. Rasa Vanijya:- (Trade in alcohol and forbidden food stuff like milk, curd, butter, meat etc.) From the Avasyaka curni it would seem that originally the reference here was to manufacture, sale, and consumption of alcohol, which is described as leading to brawling, squabbling and murder.21 But for Hemacandra rasa in the sense of alcohol becomes an upalaksana to include honey, fat (obtained from meat), and butter, in other words the substances prohibited under the mula-guna category.22 A curious question arises what is the reason behind the restriction of this trade. Intake of alcohol is forbidden under seven evil habits in Jainism as it demolishes the discretion of the human society. Although it is harmful for health but government is encouraging such profession as this produces heavy-income. But causes severe water and air pollution. Latest research declares that for the preservation of dairy products water exploitation is needed. Maneka Gandhi writes in her book 'Head and Tails' that In India the milk and meat industries are responsible for huge amount of desertification. Each goat eats Rs. 60,000 Rupees of national property in the form at ground covering grass and young tree shoot.23 By reading the first chapter "Milk, Meat and Animal violence" by Maneka, our notion regarding the dairy products and meat that it gives a lot of protein and iron completely changes. She says vegetables are the best source of iron. For instance 50 gallons of milk are the equivalent of one bowl of spinach.24 Even Lord Mahavira, propounder of Sadjivanikaya said that meat-eating is the one of the cause of taking birth in the hell infernal realm. Even in this birth, research declares that four lakh people in India die out of meat-eating every year through heart disease, colon cancer or by kidney failures.25 For getting maximum milk at minimum cost oxytocin in an injection- a powerful drug is injected into the cow twcie a day by milkmen in the mistaken notion that it produces extra milk. Maneka says, this oxytocin affects not only the cows it filters into the milk. It is considered particularly harmful for the eyes in the tulasI prajJA aMka 132-133 108

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growing children. oxytocin affects the reproductive ability of women and girl children as well. What are some of the features of hormone imbalance? Breasts that sprout early, periods that come early or erratically hair in strange places on the face, weakened sight and hearing. All these occur from milk that contains oxytocin.26 So Lord Mahavira restricted to indulge in such trade where animals are misbehaved with cruelty. 8. Lakkha Vanijya :- Trade in lac and similar substances sealing wax etc. for making a show pieces, bangles etc. lac is used. aThe collection of red lack involves the destruction of endless numbers of tiny insects. More over this Lakkha Vanijya?' causes injury to air and fire bodied beings and affects the health of the fellow who indulges in this profession. Today's research states lac is obtained from the trees, so over consumption or utilization of lac made materials, which bring about exploitation of forests. 9. Vina Vanijya :- Trade in raw- metals arsenic etc poisonous items as well as destructive articles like arms and armaments. This implies a ban on trade in poisons such as aconite, weapons such as swords, mechanical devices such as norias, iron, implements such as spades and ploughs, all of which are potentially dangerous to life.28 Lord Mahavira prohibited the trade of supplying lethal weapons because Jainism asserts that the killer and the instrument given for killing, both are equally guilty. In this modern age, for maximum agriculture production, chemical fertilizers are used relentlessly which worked like a brown sugar and slow poisoning for our life supporting systems food, air, water etc. The nuclear weapons production and its wastages also cause heavy violence. As per research there is about 10,000 deaths every year in the developing countries due to pesticide poisoining.29 even ground water has also been polluted by nitrates in many places and will work like a time bomb with passage of time. So no jain indulges in this Visha Vanijya at any cost.30 A lot of hue and cry due to pollution caused by pesticides has been pervading among the residents living in the industrial areas. Scientific surveys and evidences throughout the globe have established the fact that the particles of pesticides, insecticides etc. sprayed or used over agricultural area, leave undissolved and harmful elements which are transferred to human and other living bodies through grains, vegetables, fruits, grasses etc. for variety of diseases ailments and harmful effects on health. "The pesticide chemicals including toxic substances which cause allergies, damage vital organs of human body, like the eye, brain, liver, kidney, and reproductive organs, produce malformation in unborn The Wall Talis - fax40EUR, 2006 109

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children and even generations to come and cause or promote cancer. According to an WHO estimate about 7,50,000 people are poisoned by pesticides every year. 32 10. Kesa Vanijya :- (Trade of animals like carmari cows, horses, elephants as well as wool etc.) This is explained as trade in creatures that have hair. This trade causes a huge amount of violence and cruel behaviour with the animals that possess hair. Animal hair is used in the manufacture of shaving brushes; hair brushes, boot-polish brushes, eye lines etc are made from specially playful squirrel and from the hog. Jacket with fur lining bags, caps etc are made by killing beautiful hair holder animals. Maneka writes in her book 'Head and Tails' that 'for preparation of self curly kalakul hat from lamb hair, the mother, the ewe, is hit over a hundred times with an iron rod to induce premature birth. The lamb is then skinned alive in front of her eyes so that its fur remains soft and curly.33 So Lord Mahavira possessed high level of intuition power in the restriction of violent professions for meeting the artificial needs of common man. In Dasvaikalika sutra, Lord Mahavira preached, life is dear to all the creatures, nobody wants to die, so a man of complete restrain should never indulge in such violence.34 For the householders Mahavira preached anarthadanda vratai.e. unnecessary violence is restrained. So entire Jain community is aloof from such kesa and visa vanijya etc. which are severe pollutants. 11. Yantra pilana karma: This is deemed to be the operation of mills and presses for crushing sugarcane and expressing oil from sesamum seed, mustard seed and castor oil beans as well as the 'crushing' of water in norias. The destruction of life thereby provoked is so great that a popular saying (Laukika) affirms that an oil-press is as evil as ten slaughter houses.35 Lord Mahavira preached the four reasons for taking birth in the hell. Among them the first reason is 'Mahaarambha'i.e. huge (high violence) violence. Yantra pilana trade is cause of Mahaarambha as per Jaina karma theory. So Mahavira preached to refrain from such professions. Gandhiji also supported always small scale industries (kutir udyog, charkha, khadhi, svadeshi etc) and was against the establishment of large scale industries because it results in the mass production of goods by few individuals, with unequal distribution and prosperity for few but poverty for the majority. Schumaker in his book - "Small is beautiful" supports the same idea of Gandhi. But the industrial revolution of the 18th century in Europe had a global impact and with the advancement in 110 tulasI prajJA aMka 132-133

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Science and Technology there was rapid industrialization all over the world leading to mechanized farmization, motorization and urbanization. The emergence of new technologies such as robotics, computers, automation, micro-electronics, lassers, information technology etc. are repaidly evolving developmental activities in the world. But on the other hand the toxic smoke releasing from various companies, industries Iron and Steel plant, Timber, glass, plastic, Paper mill and Coal based industries are worst polluters. In New Delhi due to over industrialization new industries are prohibited to establish and existing industries are warned for proper recycling of their industrial waste. In many industriatised countries, to smoke control laws are there otherwise smoke pollution is the major cause of ozone depletion. 12. Nirlanchana karma : (Work involving mutilation) Haribhadra 36 understands by this the gelding of bulls and other animals. This profession is highly violent to change the sex for a mere profit. The main reason behind is bull, cow etc eunuch can bear heavy load and animals strength becomes double. Lord Mahavira restricted to indulge in this mutilation profession because it violates the rights of animals which possess equal consciousness as humans. 13. Davagni Dana: (Work involving the use of fire either to burn fields or meadows etc in order to make the land clean and setting fire to a forest.) Haribhadra interprets this on the basis of the Avasyaka churni as setting fire to the meadows as is the custom in uttarapath, so that later on, when the rains come the grass may grow lushly.37 Due to over industrialization urbanization and population explosion the forests are being ignited. As per Lord Mahavira this trade causes Mahaaramba and leads to the destruction of animal kingdom and 5 one sensed beings. (earth, water, fire, air and plant). It should be clear that Mahavira's principles of 'Non-violence is the highest religious duty' (Ahimsa Parmo Dharmah) and mutual support toward all living creatures (Parasparopagraho Jivanam) are conducive to the enviornmental preservation. Latest research declares population pressure are often supposed to be the prime factor behind deforestation or Davagni Dana trade. Deforestation leads to the release of large amount of bio-mass carbon into the global atmosphere where it combines to form carbon dioxide-the gas, that is accounting for almost half of the green house effect. It also releases significant quantities of two other potent greenhouse gases, methane and nitrous oxide.38 tulasI prajJA julAI - disambara, 2006 111

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. 14. Sarah-Sosana Karma: (Work involving the use of drying up streams, rivers, lakes etc.) This is explained as drawing off the water from lakes, tanks and water courses so that they dry up and can be sown with crops, thus all forms of aquatic life are destroyed. As per Lord Mahavira this trade causes injury to water bodied beings and other mobile beings life which reside in the water. 15. Asati posana Karma : (Work involving breeding, rearing or nourishing birds, animals etc.) Hemachandra" supplements this to include the treeding and keeping of destructive animals and birds such as parrots, mynahs, peacocks, cocks, cats, dogs and monkeys. Scientific research highlights that akeeping of cats may cause the disease of Rabies keeping of cats may cause cat scratch fever due its fungus. Keeping of Monkey may spread malaria due to protozoa. Parrots keeping may result into psithacosis disease. 40 Lord Mahavira's view behind the restriction of this profession was that to give nourishment to the non-restrain animal beings is equal to encourage violence. Today we see that due to rapid technological development of world symbolised by heavy industrialization, urbanization, mechanized agriculture, hydropower, thermal power and nuclear power, there have been successive destruction of the global eco-system. It is merely a development with destruction motivated by short term, quick, economic and political gains without regard to ecology. The 15 professions restricted by Lord Mahavira although encourages economic growth at the same time causes heavy environmental pollution. Even Lord Buddha also restricted five such professions namely 1. Satha vanija (arms) 2. Satta vaniija (living beings) 3. Mamsa vaniija (flesh), 4. Majja vanijja (Honey) and 5. vina vanijja (poison) because these professions cause high violence." because the economic principle is maximum demand, m production, maximum consumption and maximum profit. Due to this maxim, where economy rises, ecology tends to decline. There is a wide disagreement among the economists and ecologists on the stralegies of development. Economist's beleive in Quick short term gains' disregarding ecological consequences. Rapid economic development programmes do more harm to enviornment, where as ecologists want to maximise long term benefits slow but sustainable. The ecological impacts of one sided economic development can be seen in the form of 5 D's syndrome i.e. drought, deforestation, desertification, deluge and disease. 112 C - DNB El 3105 132-133

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Conclusion Jain acharyas possessed farsight and prescribed business ethics for the householders which can, not only solve the problems of ecology and economics but also simultaneously can give solution to the ever increasing problems of L.P.G. i.e. Liberalization, Privatization and Globalization. Acharanga sutra, the first Jain canonical text in which Lord Mahavira emphasized, 'Je logam abbhahikkhai, se attanam abbahikkai*42 i.e; the denial of the existence of the six classes of beings will be tantamount to the denial of the existence of the self.a One cannot safeguard one's own existence by obliterating the existence of others. The Jain view asserts the principal of interdependence. So the fifteen professions restricted by Lord Mahavira has a social relevance in the context of Global environment preservation and ecological balance. References: 1. Uvasagdasanga Sutra, ed. by Madhukar Muni. Shri Agam Prakasana Samiti Bhavara, 1980; Yoga Sastra of Hemachandra. Bibliotheca Indica, no. 172, Calcutta, 197-21, 3.100.101, Angar-vana-sakata-bhataka-sphotjivika, Danta-Laksha-rasa-kesa-visavanijyakani ca. iii 100 yantrapida nirlanchanama-satiposanam Tatha 1, Davadana Sarah sosa iti pancadasa tyajeta. iii 101. 2. Haribhadra, Commentary on Avasyaka Sutra. Bombay, 1916. p. 829. 3. Yoga Sastra of Hemachandra. iii. 102, Amgara bhrastkaranam kumbhayah svarnakarita, thatharatvestkapakaviti hyngarajivika. Rajiv K. Sinha - Development Without Destruction. Environmentalist Publisher, Jaipur, 1994. p. 146 R.M., Lodha- Environmental Essays. Ashish Publishing House. Delhi, 1991. p. 191. Rajiv K., Sinha - Development Without Destruction. Environmentalist Publisher. Jaipur. 1994. p. 10. Legget Jeremy (ed.) - Global Warming - The Green-peace Report. Oxford University Press, Oxford, 1990. p. 150. astra of Hemachandra, p. iii. 104, Sakatoksalulayostra-kharasvataravajinam, Bharasya vahanad vrttirbhaved bhatakajivika. 9. Rajiv K., Sinha- Development Without Destruction. Environmentalist Publisher, Jaipur, 1994. p. 95. 10. Ibid, p. 97. THAT WE IMIS -- FGHETE, 2006 - 113

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11. Legget Jeremy (ed.) Global Warming - The Green-peace Report, Oxford University Press, Oxford, 1990. p. 267. 12. Ibid, p. 127. 13. Avasyaka-sutra with commentary of Haribhadra. Agamodaya Samiti Siddhanta Samgraha, no. 1, Bombay, 1916. p. 8296. 14. Yoga sastra of Hemachandra, p. iii. 106. Sarah kupadikhanan silakutthana karmabhih, Prthivyarambhasambhutairjivanam sphotajivika. 15. Rajiv K. Sinha- Development Without Destruction. Environmentalist Publisher, Jaipur, 1994. p. 6. 16. Yoga Sastra of Hemachandra, iii. 107. 17. As quoted by Robert Williams, in his book, Jaina Yoga. London, 1963. p. 119. 18. Rajiv K. Sinha- Development Without Destruction. Environmentalist Publisher, Jaipur, 1994. p. 5. 19. Maneka Gandhi- Head and Tails. The Other India Press. Mapusa Goa, 1994. p. 52. 20. Ibid, p. 53. 21. Yoga Sastra of Hemachandra, iii. 109. 22. As quoted by Robert Williams, in his book, Jaina Yoga. London, 1963. p. 119. 23. Maneka Gandhi- Head and Tails, The Other India Press, Mapusa Goa, 1994. p. 56. 24. Ibid, p. 3. 25. Ibid, p. 7. 26. Ibid, p. 7. 27. As quoted by Robert Williams, in his book, Jaina Yoga. London, 1963. p. 119. 28. Yoga Sastra of Hemachandra, iii. 109, Visastra halayantrayoharitaladivastunah, Vikrayo jivitagnasya visvanijyamucayate. 29. Rajiv K. Sinha - Development Without Destruction. Environmentalist Publisher, Jaipur, 1994. p. 6. 30. R.M. Lodha - Environmental Essays. Ashish Publishing House, Delhi, 1991. p. 22. 31. Yoga Sastra of Hemachandra, iii. 108. Lakshamanah silanilidhatakitankanadinh, Vikrayah papsadanm Laksa vanijyamucyate. 114 C OMG 511 31 132-133 .

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32. M.S. Sethi, Indergeet Kaur Sethi, Understanding Our Environment. p. 233. 33. Maneka Gandhi- Head and Tails. The Other India Press, Mapusa Goa, 1994. p. 54. 34. Dasvaikalika Sutra, 6.10 35. Yoga Sastra of Hemachandra, iii. 111, Tileksusarsaperainda-jalayantradipidanam, Dalatailasya ca krtiryantrapida prakirtita. 36. As quoted by Robert Williams, in his book, Jaina Yoga. London, 1963. p. 120. 37. Avasyaka-sutra with commentary of Haribhadra, Agamodaya Samiti Siddhanta Samgraha, no. 1, Bombay, 1916. p. 830 a. 38. Legget Jeremy (ed.) - Global Warming - The Green-peace Report. Oxford University Press, Oxford, 1990. p. 105. 39. Yoga Sastra of Hemachandra, iii. 114, Vyasanat punyabuddhya va Davadanam bhaved dvidha, Sarah sosah sarah sindhurhdaderambusamplavah. 40. R.M., Lodha - Environmental Essays. Ashish Publishing House, Delhi, 1991. p. 193. 41. Anguttara Nikaya, p. 5. 42. Acaranga Sutra, 1.5.5.5. BIBLIOGRAPHY ORIGINAL TEXTS Acaranga Bhashyam. ed. by Acharya Mahaprajna. with text, Sanskrit commentary, Hindi translation, comparative notes, topics in text and commentary and various appendices. Jain Vishva Bharati Institute. Ladnun. 1994. Avasyaka-sutra with commentary of Haribhadra. Agamodaya Samiti Siddhanta Samgraha, no. 1. Bombay, 1916. Anguttara Nikaya. ed. by Bhikkhu J. Kashyap. Pali Publication Board, Motilal Banarasidas Distributor, Bihar, 1960. Upasakadasanga Sutram. ed. by Indrachand Sastri. and translated by Atmaramji. Acarya Shri Atmaram Jain Prakasana Samiti, Ludhiyana, 1st edn 1964. Upasakadasanga Sutra. ed. by Mishrimalji Maharaja Madhukara. with text, Hindi translation, classified list of topics and various appendices. Shri Agama Prakasana Samiti, Byavara, 1980. TATU U11 Tag - free, 2006 J115

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Yoga Sastra of Hemachandracharya. ed. by Surendra Bothara and translated by A.S. Gopani. Prakrit Bharati Academy, Prakrit Bharati Pushpa-63, Jaipur, 1st edn. 1989. Yoga-Sastra of Hemachandra. Bibliotheca India, no. 172. Calcutta, 1907 21. Yoga-shastram of Kalikala Sarvagya Hemachandraharya. with svopagya vivarana, Shri Jaina Dharma Prasara Sabha, Bhavanagar, 1926. GENERAL BOOKS Gandhi, Maneka, Head and Tails. The Other India Press, Mapusa Goa, 1994. Lodha, R.M., Environmental Essays. Ashish Publishing House, Delhi, 1991. Legget, Jeremy (ed.), Global Warming. The Green-peace Report. Oxford University Press, Oxford, 1990. Sinha, Rajiv K., Development Without Destruction. Environmentalist Publisher, Jaipur, 1994. Williams, R., Jaina Yoga. A Survey of the Mediaeval Sravakacaras. Motilal Banarasidass Publishers, Delhi, 1998. 116 Jain Vishva Bharati Ladnun - 341 306 (Rajasthan) tulasI prajJA aMka 132-133

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Postal Department : NUR 08 R.N.I.No.28340/75 navInatA kI sArthakatA naI sadI kA praveza nae saMkalpoM ke sAtha ho, tabhI isa 'nayA' zabda kI sArthakatA ho sakatI hai| 1. maiM saMyamapradhAna jIvanazailI kA vikAsa kruuNgaa| 2. maiM samatApradhAna jIvanazailI kA vikAsa kruuNgaa| 3. maiM sadAcArapradhAna jIvanazailI kA vikAsa kruuNgaa| ye tIna saMkalpa naI zatAbdI athavA naI sahasrAbdI meM vidyamAna isa 'nayA' zabda ko sArthakatA de sakate haiN| - anuzAstA AcArya mahAprajJa prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI saMsthAna, lADanUM ducation intermanohare kAlae prakAzita evaM jayapara priNTarsa, jayapura dvArA mudrita / wwwjainelibrary.org