Tulsi Prajna 2008 01

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524634/1

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TULSI PRAJNA varSa 35 * aMka 138 * janavarI-mArca, 2008 arch Quarterly apert tulasI prajJA ww naramAyAro cre VEROR mopard jaina vizvabhAratI vizvavidyAlaya lADanU~ - 341306 (rAjasthAna) bhArata JAIN VISHVA BHARATI UNIVERSITY Ladunu- 341306, Rajasthan, India anusaMdhAna traimAsikI

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qar.ft uzit TULSI PRAJNA Research Quarterly of Jain Vishva Bharati University VOL.-138 JANUARY - MARCH, 2008 Patron Samani Dr Mangalprajna Vice-Chancellor Editor Hindi Section Dr Mumukshu Shanta Jain English Section Prof. Jagat Ram Bhattacharyya Editorial Board Prof. Mahavir Raj Gelra, Jaipur Prof. Satya Ranjan Banerjee, Kolkata Prof. Arun Kumar Mookerjee, Kolkata Prof. Dayanand Bhargava, Jaipur Prof. Frank Van Den Bossche, Belgium Prof. Bachh Raj Dugar, Ladnun Dr J.P.N. Mishra, Ladnun Publisher : Jain Vishva Bharati University Ladnun-341306, Rajasthan, India

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Research Quarterly of Jain Vishva Bharati University VOL.-138 JANUARY -- MARCH, 2008 Editor Hindi Dr Mumukshu Shanta Jain Editor English Professor Jagat Ram Bhattacharyya Editorial Office Tulsi Prajna, Jain Vishva Bharati University LADNUN-341 306, Rajasthan, India - Publisher : Jain Vishva Bharati University Ladnun-341 306, Rajasthan, India Type Setting : Jain Vishva Bharati University Ladnun-341 306, Rajasthan, India Printed at : Jaipur Printers Pvt. Ltd. Jaipur-302015, Rajasthan, India Subscription (Individuals) Three Year 500/-, Life Membership Rs. 2100/ The views expressed and facts stated in this journal are those of the writers, the Editors may not agree with them.

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anukramaNikA / CONTENTS viSaya dArzanika ke lie jarUrI hai prayogazAlA sRSTivAda bhAratIya darzanoM meM 'kriyA' eka vihaMgama dRSTi Subject hindI khaNDa jaina vAGgamaya vyavahAra bhASya meM cikitsA paddhati nizItha evaM usake vyAkhyA sAhitya meM bhAratIya Arthika sthiti Acaranga-Bhasyam The Concept of Anekanta Improved pulmonary functions and positively altered glycosylated haemoglobin level in 'NIDDM' lekhaka AcArya mahAprajJa AcArya mahAprajJa prophesara - dAmodara zAstrI DaoN. sAdhvI zubhrayazA DaoN. sAdhvI zrutayazA aMgrejI khaNDa Author Acarya Mahaprajna Late Dr L.M. Singhvi JPN Mishra SK Gupta subjects after Preksha Yoga Therapy PS Shekhawat pU. saMkhyA 5 7 14 35 43 Page No. 53 68 80

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manuSya koI IMTa nahIM hai, koI kApI yA pena nahIM hai,jise eka sAMce meM DhAlakara hajAroM eka jaise banAe jA skeN| jar3a vastu kA nirmANa yaMtra dvArA hotA hai| manuSya cetanAvAna prANI hai, usakA nirmANa yaMtra dvArA nahIM kiyA jA sktaa| jahAM cetanA hai vahAM cintana hai, smRti aura kalpanA hai| kucha nayA karane kI bhAvanA hai| jahAM yaha saba hote haiM vahAM ekarUpatA kA honA kaThina hI nahIM, asaMbhava hai| sAmUhika jIvana ke lie yaha eka bahuta bar3I samasyA hai aura isa samasyA kA hetu hai - rucibheda, vicArabheda, cintnbhed| samAdhAna kI bhASA meM jarUrI hai'niyaMtraNa aura prisskaar'| anuzAstA AcArya mahAprajJa

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dArzanika ke lie jarUrI hai prayogazAlA anuzAstA AcArya zrI mahAprajJa dravya ke ananta paryAya haiN| jJAta paryAyoM kI saMkhyA sImita haiM, isalie darzana kA kSetra asIma hai| satya utanA hI nahIM hai, jitanA pahale jAna liyA gyaa| satya utanA hI nahIM hai, jitanA Aja hama jAnate haiN| ajJAta ke mahAsAgara meM jJAta eka choTA sA dvIpa hai, isalie darzana kI yAtrA nirantara calanI caahie| vartamAna meM kucha dArzanikoM ke vicAra athavA pratyakSIkaraNa para cintana kiyA jAtA hai| yadi yaha sImA bana jAe to darzana kA vikAsa nahIM ho sakatA aura nae nae paryAyoM kI khoja bhI nahIM kI jA sktii| samayacakra ke sAtha paristhitiyAM badalatI haiM. ataH sthiti aura bhAva dhArA meM bhI parivartana hotA hai| usa parivartana ko dArzanika zailI meM prastuta kara hama jJeya kI sImA ko vyApaka banA sakate haiM aura usakI sRjanAtmaka zakti kA vikAsa bhI kara sakate haiN| kevala tatva-mImAMsA darzana kI sImA nahIM hai| usake cetana aura acetana jagata se saMbaMdha kI mImAMsA kara hama upayogitA aura anupayogitA ke kSetra meM krAnti kara sakate haiN| jeniTaka ke vaijJAnika jIna ke bAre meM nae-nae prakalpa prastuta kara rahe haiN| manuSya isalie jiddI hotA hai ki jidda kA bhI eka jIna hai| koI lambA hotA hai aura koI nATA, isakA hetu bhI jIna hai| jIvana ke jitane paryAya haiM, una sabake jInsa kI khoja kI jA rahI hai| jaina-darzana meM karmavAda kI gahana avadhAraNA hai / yadi karmazAstrIya avadhAraNAoM ko jIvana ke paryAyoM ke saMdarbha meM prastuta kiyA jAe to jIvana ke aneka rahasyoM ko udghATita karane kA avasara mila sakatA hai| darzana kA eka AyAma hai vizva-vyavasthA ke rahasyoM kI khoja karanA aura unakA pratipAdana krnaa| darzana kA dUsarA AyAma hai - manuSya ke jIvana-rahasyoM kI khoja karanA, cetanA ke rUpoM kA vizleSaNa karanA tathA cetanA kI zuddhi ke lie AcAra praNAlI kA pratipAdana karanA / tulasI prajJA janavarI-mArca, 2008 - - 5

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manovaijJAnika, parAmanovaijJAnika aura vaijJAnika aneka kSetroM meM darzana ko cunautI de rahe haiM / vaijJAnika jagata meM zodha aura anusaMdhAna cala rahA hai| dArzanika jagata meM eka ThaharAva A gayA hai| pUrvajoM ne jisa satya kA pratipAdana kiyA, vaha eka sImA rekhA bana gyii| cetanA ke aneka staroM kI vyAkhyA jaisI darzanika kara sakatA hai, vaisI vaijJAnika nahIM kara sktaa| vijJAna abhI taka padArtha jagata kI sImA meM cala rahA hai| usane cetanA jagata kA sparza nahIM kiyA hai athavA bahuta kama kiyA hai| jainadarzana meM jJAna-mImAMsA kA kSetra bahuta vizAla hai| saMbhavataH itanA vizAla kisI bhI bhAratIya aura pAzcAtya darzana meM nahIM hai kintu jaina dArzanika manISI dArzanika jagata ke sAmane use samIcIna praNAlI meM prastuta nahIM kara pAye haiN| jaina darzana sammata lezyA kA siddhAnta razmi-maMDala athavA AbhA-maMDala kA siddhAnta hai| usase mAnavIya jIvana ke aneka rahasyoM ko samajhA jA sakatA hai aura jIvana kI aneka samasyAoM ko sulajhAyA jA sakatA hai| zodha, anusaMdhAna pravRtti kA eka bahuta baDA kSetra hai- bhAvadhArA / zarIra, indriya, zvAsa aura mana kA saMcAlana bhAva-spandanoM (subtle most vibration of myself) ke dvArA hotA hai| buddhi bhI usase prabhAvita hotI hai| isa para vistAra ke sAtha darzanazAstrIya aura AcArazAstrIya adhyayana kiyA jA sakatA hai| dArzanika vyaktiyoM ne sthUla prakampanoM para jitanA kArya kiyA hai, utanA sUkSma prakampanoM para nahIM kiyaa| yadi sUkSma prakampanoM para kArya kiyA jAai to darzana ko eka nayA rUpa diyA jA sakatA hai aura kucha arthoM meM vaijJAnika jagata ko cunautI bhI dI jA sakatI hai| maiM cAhatA hU~ ki dArzanika loga kevala pUrvajoM ke siddhAntoM kI vyAkhyA taka sImita na raheM, kintu nae siddhAntoM kI khoja kareM, jisase kAla kI AvalikA meM darzana rUr3ha na baneM, apitu gatizIla bneN| lakSya eka, praNAliyA~ do, eka kA nAma vijJAna, eka kA nAma darzana kyA dArzanika ke lie jarUrI nahIM hai prayogazAlA? * virodhI vicAro meM bhI zAntipUrNa astitva saMbhava hai The role of Jainism in Enolving new paradigm of philosophy, 21-23 pharavarI-08, jaina vizvabhAratI vizvavidyAlaya,lADanUM meM jaina vidyA evaM tulanAtmaka dharma darzana vibhAga dvArA Ayojita rASTrIya semInAra para pradatta anuzAstA kA maMgala saMdeza 6 - ------- - tulasI prajJA aMka 138

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sRSTivAda AcArya mahAprajJa satya ko dekhane ke lie eka vizeSa dRSTikoNa kI apekSA hai| hama dekhate haiM hrasArI duniyA meM kucha A rahA hai, kucha jA rahA hai| kucha utpanna ho rahA hai, kucha naSTa ho rahA hai| yaha darzana hameM azAzvata kA bodha karAtA hai, anityatA kA bodha karAtA hai| kyA satya itanA hI hai ? utpAda honA, vinaSTa honA hayadi satya kI yahI sImA hai to bahuta sAre AcAra, vyavahAra aura siddhAnta badala jaaeNge| yaha eka svAbhAvika jijJAsA ubharatI hai ha kyA isa parivartana ke pIche koI aparivartanIya bhI hai ? antardRSTi, atizaya jJAna athavA atIndriya jJAna se dekhane para patA calA haisa azAzvata ke parade ke pIche eka koI zAzvata bhI hai| utpAda aura vGga ke pravAha ke pIche eka dhrauvya bhI hai| dekhane kI dRSTi vyApaka bana gyii| jo A~khoM se dikhAI de rahA hai yA jo tarka se hameM pratIta ho rahA hai, satya itanA hI nahIM hai| isa cakSu darzana se atIta bhI hai aura tarkAtIta bhI hai| Age AkAza bahuta khulA ho gyaa| vyApaka gati bana gayI ki tarkAtIta bhI hai| astitva hai, vaha ina A~khoM se dikhAI nahIM detaa| jo amUrta hai, vaha ina A~khoM se dikhAI nahIM detaa| hamAre darzana kI eka sImA hai| hama mUrta ko dekha sakate haiM aura mUrta meM bhI sthUla mUrta ko dekha sakate haiN| sUkSma mUrta ko bhI nahIM dekha skte| hama tarka ke dvArA amUrta ko nahIM jAna skte| Aja taka AtmA, paramAtmA, Izvara ko tarka ke dvArA siddha karane kA bahuta bhArI prayatna kiyA gyaa| merI dRSTi meM usa prayatna kI sArthakatA utanI hI hai, jitanI nIMda meM Ae sapane kii| nIMda meM eka AdamI acchA sapanA letA hai aura jAgane ke bAda kucha dikhAI nahIM detaa| isase jyAdA koI sArthakatA nahIM lgtii| na tarka ke dvArA AtmA ko siddha kiyA jA sakatA hai aura na tarka ke dvArA paramAtmA yA Izvara ko siddha kiyA jA sakatA hai| yaha tarka kA viSaya nahIM hai| AcArya siddhasena ne bahuta acchI bAta kahI thIhna tattva do prakAra kA hotA hai ha hetugamya aura tumasI prajJA janavarI-mArca, 2008 -

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ahetugamya / saba kucha hetugamya nahIM hai| yaha hamArA Agraha mithyA hai ki hama saba kucha tarka se siddha kareM, hetu se siddha kreN| jo hetuvAda kA viSaya hai, vahI hetu se siddha ho sakatA hai| ahetuvAdI padArtha, amUrta padArtha aura sUkSma padArtha tarka ke dvArA kabhI siddha nahIM ho sakate / tarka kI sImA bhI zabdoM kI sImA ke sAtha jur3I huI hai| hama padArtha kI prakRti ko dekheM to jo amUrta padArtha haiM, ve hamAre jJAna ke viSaya nahIM haiN| hama kevala viziSTa jJAnI, atizaya jJAnI kI vANI ke AdhAra para unako svIkAra kara lete haiM athavA mAnakara calate haiN| vahA~ pahu~cane ke lie svayaM ko hI sAdhanA karanI hogii| apanI sAdhanA siddha hogI tabhI koI AdamI pahu~ca pAyegA aura unakA sAkSAtkAra kara paayegaa| astikAya astitva kA hI vAcaka hai| mahAvIra ne kahA- pAMca astitva haiM, pratyeka kA svatantra astitva hai / jIva kA svatantra astitva hai / dharmAstikAya, adharmAstikAya, AkAzAstikAya, pudgalAstikAya - sabakA svatantra astitva hai / jo astitva hai, vaha sat hai| sat meM yaha sArA hotA hai / umAsvAti ne bahuta sundara kahA - utpAdavyayadhrauvyayuktaM sat / yaha sat kA lakSaNa hai jo utpAda, vyaya aura dhrauvya yukta hai, vaha sat hai / pratyeka dravya kA eka aMza aisA hai, jo sthAyI rahatA hai, kabhI nahIM bdltaa| eka aMza aisA hai, jo parivartita hotA rahatA hai, badalatA rahatA hai| bahuta ThIka kahA gayA hai- athire paloTTaI, thire no paloTTaI - jo asthira aMza hai, vaha parivartita hotA rahatA hai| jo sthira aMza hai, vaha kabhI nahIM badalatA / astitva bhI dvayAtmaka ho gyaa| eka usakA aparivartanIya aMza aura eka usakA parivartanIya aMza / parivartana aura aparivartana donoM ke AdhAra para phalita huA hai - nityAnityavAda / hama parivartana ko dekhate haiM, kyoMki hamArA jJAna itanA nahIM hai ki hama aparivartana ko dekha skeN| atIndriya jJAna ke binA vaha saMbhava hI nahIM hai| indriya jJAna ke dvArA hama utanA hI jAna sakate haiM jinakA prArambha indriyoM se huA hai, saMvedanoM se huA hai aura mana ke dvArA jinakA vizleSaNa huA hai, buddhi ke dvArA jinakA vyavasAya yA nirNaya huA hai| isa sImA se Age jAyeM to autpattikI buddhi ke dvArA kucha naye rahasyoM ko bhI hamane khojA hai| yaha hamArI jJAna kI sImA hai| utpAda aura vyaya ke bAre meM vicAra karate haiM to vizva ke svarUpa ko samajhane yA dRSTi kI vyAkhyA karane meM bahuta suvidhA ho jAtI hai / eka prazna huA - atthittaM atthitte pariNamai natthittaM natthitte natthitte pariNamai - kyA astitva astitva meM pariNata hotA hai, kyA nAstitva nAstitva meM pariNata hotA hai ? dUsarA prazna AyA - atthittaM atthitte gamaNijjaM natthittaM natthitte gamaNijjaM - kyA astitva astitva meM gamanIya hai, kyA nAstitva nAstitva meM gamanIya hai ? do prazna haiN| astitva kA astitva meM pariNamana- utpAda utpAda paidA karatA hai| nAstitva kA nAstitva meM pariNamana - vigamana vigamana paidA karatA hai| eka zRMkhalA calatI hai, eka saMtati kI paramparA hai| tulasI prajJA aMka 138 8

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jaise eka kozikA dUsarI kozikA ko paidA karatI hai, eka jIva dUsare jIva ko paidA karatA hai, vaise hI paryAya kA eka krama hai - utpAda se utpAda kA krama calatA hai aura vyaya se vyaya kA krama calatA hai| yaha hotA rahatA hai| cakra hai utpatti kA aura vilaya kaa| kaise hotA hai? kauna karatA hai? yaha prazna AtA hai| AkAza meM bAdala maMDarA rahe haiM aura hama dekha rahe haiN| kauna kara rahA hai ? kumhAra ghar3A banAtA hai, sunAra gahanA banAtA hai yA Aja bahuta sAre upakaraNa banate haiN| bar3e-bar3e kArakhAne calate haiN| vahA~ AdamI kAma kara rahA hai, yaMtra bhI kAma kara rahA hai| vahA~ yaha prazna nahIM hai ki kauna kara rahA hai? eka nayA prazna jarUra A gyaa| Aja kampyUTara bhI bahuta kucha kara rahA hai, robo bhI bahuta kAma kara rahA hai| nayA prazna hogA - pahale to manuSya hI karatA thaa| aba acetana bhI hAtha baMTAne lagA hai| jo ajJAta hai, Aja vahA~ prazna hai ki kauna kara rahA hai? yaha varSA kauna kara rahA hai, bAdala kaise maMDarA rahe haiM? zAyada vijJAna ke jamAne meM yaha bhI koI jaTila bAta nahIM rahI hai| isakA koI kartA nahIM hai, svabhAva se pariNamana ho rahA hai| __ pariNamana kaise hotA hai ? isa prazna ke uttara meM batalAyA gayA - paogasA vi vIsasA vi- pariNamana prayoga se bhI hotA hai, manuSya ke prayatna se bhI hotA hai aura svabhAva se bhI kucha bAteM hotI haiN| vaizeSika darzana meM sRSTi ko prAyogika mAnA gayA hai| koI karatA hai, isalie prayoga se ho rahA hai| jaina darzana ne kevala prayoga se nahIM maanaa| usake anusAra kucha pariNamana prayoga se hote haiM aura kucha svabhAva se hote haiN| jo prayoga se hote haiM, ve jIva aura pudgala ke prayoga se hote haiN| isake sivAya tIsarI koI zakti prayoga karane vAlI nahIM hai| bahuta sArA pariNamana svabhAva se hotA hai| pariNAma ke do rUpa hamAre sAmane A gaye - pariNamana aura gmn| apanI jAti meM jo parivartana hotA hai, vaha hai pariNamana / pAnI meM taraMga uThI, yaha svajAtigata parivartana hai| pAnI kI barpha banA lI, yaha gamanIya ho gyaa| yaha jAtyaMtara ho gayA, arthAntara ho gyaa| pahale pAnI thA, aba barpha bana gyaa| yaha sArA parivartana jAtyaMtara aura svajAtigata hotA hai| eka gAya ghAsa khAtI hai aura vahI ghAsa dUdha meM badala jAtA hai| jAtyaMtara ho gyaa| hama bhojana karate haiN| bhojana rakta, rasa aura mAMsa meM badala jAtA hai| yaha jAtyaMtara parivartana hai| jAtyaMtara parivartana bhI hotA rahatA hai aura svajAtigata parivartana bhI hotA rahatA hai| parivartana kA krama nirantara calatA rahatA hai| kRta aura akRta pAriNAmika bhAva ko samajhe binA vizva kI vyAkhyA nahIM kI jA sakatI aura vAstavikatA yA sat kI vyAkhyA bhI nahIM kI jA sktii| pariNamana ho rahA hai| eka sthUla dRSTi meM jo parivartana hotA hai, vaha hameM dikhAI detA hai ki yaha pariNamana ho rahA hai, badala rahA tulasI prajJA janavarI-mArca, 2008 -

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hai| eka itanA sUkSma pariNamana hai jo hamArI A~khoM kA viSaya nahIM banatA para vAstava meM ho rahA hai|" usa pariNamana kI vyAkhyA meM do prakAra batalA diye gae - sAdi pAriNAmika bhAva aura anAdi pAriNAmika bhaav| astitva jitanA hai pAMca dravya haiM, pAMca astikAya haiM ve anAdi pAriNAmika bhAva haiN| inakA koI Adi bindu nahIM hai ki yaha kaba se huaa| yaha anAdi pariNamana hai, nirantara pariNamana hotA rahatA hai| unameM sthiratA nahIM hai, jar3atA nahIM hai, nirantara gatizIlatA hai| jitanA bhI astitva hai, gatizIla hai, nirantara gati karatA rahatA hai| eka niyama bhI isa AdhAra para bana sakatA hai ki jisameM gatizIlatA nahIM hai, usakA astitva bhI nahIM hai| jisakA astitva hai, usameM gatizIlatA hai| astitva aura gatizIlatA donoM ko zAyada alaga nahIM kiyA jA sktaa| vaha gatizIlatA cAhe parispandAtmaka ho yA aparispandAtmaka kintu gati nizcita hogii| jo hameM dikhAI de rahA hai, vaha sArA sAdi pAriNAmika bhAva hai| Aja eka vastu banI kucha samaya ke bAda vaha vastu naSTa ho jAtI hai| kapar3A banA aura kucha samaya bAda kapar3A phaTa gyaa| makAna banA, kucha samaya bAda makAna bhI naSTa ho gyaa| yaha sArA sAdi pariNamana hai| ye bAdala banate haiM, yaha bhI sAdi pariNamana hai| AkAza meM maMDarAye aura kucha samaya bAda sApha ho gye| anAdi pariNamana ke bindu para hI Izvara kI carcA zurU ho jAtI hai| yaha saMsAra anAdi hai yA sAdi ? yadi sAdi hai to usakA koI kartA honA caahie| cAhe manuSya ho, cAhe koI zakti ho, cAhe koI pudgala kA hI saMyoga ho| koI-na-koI kartA avazya hogaa| jo anAdi hai, vahAM kartA nahIM ho sktaa| kartA kI apekSA nahIM hai, kyoMki usameM eka prazna kI zrRMkhalA, tarkazAstra meM jisako kahate haiM, anavasthA A jAtI hai| anAdi kA koI kartA hai to usakA kartA kauna hai? astitva sAre anAdi haiM, akRta haiN| kisI ke dvArA kRta nahIM haiN| koI usakA kartA nahIM hai| IzvaravAdI mAnate haiM ki yaha vizva Izvara ke dvArA kRta hai| sUtrakRtAMga sUtra meM eka vacana bhI AtA hai - IsareNa kar3e loe - loka Izvara ke dvArA kRta hai| dUsarA vicAra yaha AyA ki yaha saMsAra akRta hai, anAdi hai| anAdi hai vahAM phira kRta kI koI jarUrata nhiiN| anAdi ko bhI kRta mAne to phira yaha prazna hogA ki ye sAre padArtha haiM, dravya haiM, pahale nahIM the phira banAye gye| agara pahale nahIM the, phira banAye gaye to sArI kI sArI sRSTi kAlpanika sI ho gayI, kRtrima ho gyii| vaha pahale kaisA thA aura phira banAyA gayA to kyA banAyA gayA ? banAne kA prayojana kyA? AdiAdi tarkazAstra meM bahuta prazna haiN| jahAM anAditva hai vahA~ kartRtva kI koI apekSA nahIM hai| ___ eka prazna AyA - kartA nahIM hai para koI niyamana karane vAlA to hogA? kartA nahIM hai, koI niyamana nahIM kara rahA hai to itanI bar3I duniyAM kaise calegI? hama apane zarIra ko dekheM, hamArI nAr3I taMtra meM bhI donoM prakAra kI kriyAe~ hotI haiN| icchA cAlita bhI hai aura svataH cAlita bhI hai| svata: cAlita bhI duniyA meM hotA hai, niyama se bhI hotA hai| niyaMtA honA Avazyaka nahIM hai| 10 - - tulasI prajJA aMka 138

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niyama honA jarUrI hai| niyama ke binA kucha bhI nahIM cltaa| niyama bhI kisI ne banAyA nhiiN| sArvabhauma niyama haiM, koI niyama ko banAne vAlA nahIM hai| kartA bhI nahIM, niyaMtA bhI nhiiN| ___eka prazna ubharA - karma kA phala kauna karegA? kauna phala degA? aparAdha karane vAlA svayaM to daMDa nahIM letA, koI-na-koI daMDa detA hai| tarka to bahuta sthUla hai para calatA hai| karma phala dene vAlA agara Izvara nahIM hai to karma kI viphalatA ho jaayegii| yaha prazna kucha cintana mAMgatA hai ki karma aura Izvara - donoM meM se eka kI sattA svIkAra karanA jyAdA acchA hai| yadi karma kucha karatA hai to Izvara kI jarUrata nahIM hai| Izvara karatA hai to karma ko svatantra mUlya dene kI jarUrata nahIM hai| vaha to usake karane kI eka prakriyA mAtra hogaa| phira acche-bure, puNya-pApa kI sArI carcAeM samApta ho jaaeNgii| bahuta se prazna sAmane haiN| usa para cintana ke bAda bhI aisA lagatA hai ki vizva bhI apane niyamoM se saMcAlita, karma bhI apane niyama se saMcAlita aura phala bhoga kI prakriyA bhI apane niyama se saMcAlita hai| anAdi astitva hai aura astitva ke sAtha jur3A huA hai hrapariNamana / pariNamana hotA rahatA hai, badalatA rahatA hai aura apane niyamoM se hI badalatA rahatA hai| zAyada yaha adhika buddhisaMgata bAta ho sakatI hai| utpAda, vyaya aura dhrauvya kI tripadI ne sRSTi ke viSaya meM aura vizva kI vyAkhyA ke viSaya meM kAphI suvidhA dI hai| vizva aura sRSTi - ye do zabda haiN| artha donoM ke bhinna haiN| vizva astitva kA eka samavAya hai, jisameM pA~ca astikAya hote haiM, dravya hote haiM, vaha loka hai| itanA to vizva ke sAtha jur3A huA hai| jo ho rahA hai, vaha sRSTi kA mArga hai| sRSTi meM badalAva AtA hai, vaha badalatI rahatI hai, sAre parivartana hote rahate haiN| AcArya tulasI ne jaina siddhAnta dIpikA meM bahuta sundara sUtra likhA hai- jIvapudgalayorvividha saMyogaiH saH vividharUpa:- jIva aura pudgaloM ke saMyoga se sRSTi kA nirmANa hotA hai| vividha parivartana hote haiM, vividha rUpa banate haiN| donoM kA saMyoga sRSTi kA nirmANa karatA hai| vizva meM pAMca astikAyoM kA astitva hai, sabakA yoga hai| sRSTi meM kevala jIva aura pudgala - donoM kA yoga hai| auroM kI koI apekSA nahIM hai| jo bhI nava-nirmANa hotA hai, sArA jIva aura pudgala ke saMyoga-viyoga se hotA hai| jIva aura pudgala kA saMyoga banA aura aneka rUpa bana jAte haiN| donoM ke saMyoga se bhI hotA hai aura kuchakucha svatantratA se bhI hotA hai| pudgala ke bhI aneka rUpa svata: banate rahate haiM, skandha banate rahate haiN| dvipradezI skandha se lekara anantapradezI skandha taka apanA nirmANa karate rahate haiN| jaba jIva ke sAtha inakA saMyoga hotA hai taba naye nirmANa karate haiN| roboTa hai, kevala pudgala kA nirmANa hai| kampyUTara hai, usameM cetanA nahIM hai| kevala paudgalika sRSTi hai| manuSya hai, kevala paudgalika sRSTi nahIM hai, vaha jIva aura pudgala donoM ke saMyoga se hone vAlI sRSTi hai| eka dRSTi se dekheM to manuSya tulasI prajJA janavarI-mArca, 2008 - - 11

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aura roboTa meM cetanA kA antara hai para vaise vaha bhI utpanna huA hai, eka paryAya hai| roboTa pudmala kA paryAya hai aura manuSya jIva aura pudgala donoM kA mizrita paryAya / koI bhI manuSya mUla dravya nahIM hai, sabake saba paryAya haiN| jaise kapar3A eka paryAya hai, vaise AdamI bhI eka paryAya hai para eka mizraNa se banA huA hai| roboTa, makAna Adi-Adi padArtha kevala paudgalika haiN| sArI sRSTi meM jIva aura pudgala athavA kahIM pudgala aura kahIM korA jIva - ye vividha rUpoM meM badalate rahate haiM, vividha rUpa unake sAmane Ate rahate haiN| unakI vividhatA aura vividha rUpoM meM hone vAle pariNamana nAma hai sRSTi | sRSTi kA nirmAtA aura koI pratIta nahIM hotA / svayaM dravya hI apane ko AvirbhUta karatA hai, prakaTa karatA hai to sRSTi bana jAtI hai| paryAya sAmane Ate haiM, sRSTiM banatI hai| paryAya jaba vilIna hote haiM to sRSTi kA vilaya ho jAtA hai| agara Apa jagat ko bilkula sImita kara deM, saba paryAyoM ko chor3a deM to duniyA choTI-sI ho jaayegii| korA dravya raha jAyegA, vistAra nahIM hogA / Apa vistAra kareM to vahAM dravya vilIna ho jAyegA / yaha dravyAtmaka, paryAyAtmaka jagat hai / kahIM dravya gauNa hai aura paryAya mukhya, kahIM paryAya gauNa hai aura dravya mukhya / vistAra kA nAma hai - sRSTi aura sImA meM rahane kA nAma hai - vizva / vizva aura sRSTi kA jo svarUpa hai, hama use eka dRSTi se dekha sakate haiM aura vaha hamArI dRSTi utpAda, vma aura dhrauvya - tInoM se saMyukta dRSTi hai| hama ina A~khoM se use dekha nahIM pAte kintu antazcakSu ke dvArA hama azAzvata ke bhItara vidyamAna zAzvata ko bhI dekhate haiN| vaha zAzvata aura azAzvata donoM kA yoga jagat aura sRSTi kI vyAkhyA kara sakatA hai| jijJAsA sAmane AI ki gamyatva kA siddhAnta eka bahuta bar3I samasyA hai, kyoMki gamyatva ke sAmane kucha bhI bolanA asaMbhava-sA ho jAtA hai| eka IzvaravAdI kA karttavya hai, Izvara kartA hartA hai | yaha ahetugamya siddhAnta hai, ise cupacApa svIkAra kara lo| eka AdamI kahatA hai ki AtmA isa jIvana ke bAda nahIM rhegii| ise bhI ahetugamyatA ke AdhAra para cupacApa svIkAra kara lo| kyA vahAM mauna ho jAe~ ? tarka kareM yA nA kareM ? samAdhAna kI bhASA meM kahA jA sakatA hai ki Izvara ko amUrta mAna leM to vahA~ hetu koI nahIM, para kisa AdhAra para maaneN| usako AdhAra caahie| vaha kahegA ki nyAya darzana meM aisA mAnA hai| hama kaheMge - nyAya darzana mAnatA hai, yaha ThIka hai para jaina darzana nahIM maantaa| koI AdhAra to prastuta kregaa| vaha kisa AdhAra para mAnegA ? hama tarka nahIM kareMge para usakA AdhAra to smjheNge| kyA vaha dikhAI detA hai, pratyakSa hai ? kahegA- pratyakSa to nhiiN| phira kisa AdhAra para mAnate ho? Akhira aMtima nirNaya hogA zAstra ke AdhAra para / bhikSu svAmI ne kahA thA- hamane zvetAmbara AgamoM ke AdhAra para dIkSA lI hai| zAstra kI bAta vahIM Tala jaayegii| hama nyAyazAstra ko pramANa nahIM mAnate haiM / 12 tulasI prajJA aMka 138

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jijJAsA sAmane AI ki dravyAtmako lokaH kyA kabhI aisA bhI ho sakatA hai ki isa sUtra meM kucha aura jor3A jAye yAni sUtra ko aura dUsarI taraha se prastuta kiyA jAye ? samAdhAna meM kahA jA sakatA hai ki koI naI bAta sAmane Aye to jor3ane meM kaThinAI nahIM hai| astitva jo pAMca batalAye gaye haiM, itane vyApaka haiM ki pudgala aura jIva donoM meM bahuta sAroM kA samAveza ho jAtA hai| aba koI svatantra Aye to alaga bAta hai| janma kuMDalI meM nau grahoM ko mAnate the| aba nepacyUna ko aura mAna liyaa| aura sAmane AyeMge to aura grahoM ko mAna leNge| samAveza sabameM ho jAtA hai to phira nayA kaise mAne? eka jijJAsA sAmane AI ki vijJAna ne spesa ke bAre meM AinsTIna ke bAda eka naI svIkRti dI, yaha mAnA jAtA hai| saMtati ke bAre meM aisA to nahIM hai lekina kyA aisA koI saMbhava ho sakatA hai? koI bAta AyegI tabhI samAdhAna kI bhASA meM socA jA sakatA hai| pahale socane kA viSaya nahIM hai| TAima aura spesa to alaga nahIM hai, yaha to mAtra yoga kI bAta hai| TAima bhI mAnA jAtA thA aura spesa bhii| donoM siddha the| vaha to vijJAna kI prakriyA meM samIkaraNa meM aaye| jijJAsA kI gaI ki padArtha vahI hai, jisameM gatizIlatA hai, to kyA adharmAstikAya ke kArya meM bhI gatizIlatA hai ? to ise jAnane ke lie yaha samajhanA hogA ki gatizIlatA do taraha kI hotI hai eka gatizIlatA vo hai, jisako kriyA kahate haiN| kriyA kI dRSTi se inako niSkriya batalAyA gayA hai| inameM vaha gati nahIM hai, isalie inako niSkriya mAnA hai| eka gati hotI hai dezAntara gati aura eka gati hotI hai svabhAvagata gti| adharmAstikAya nirantara svabhAva meM calatA rahatA hai| parispaMdana bhItara kA hotA rahatA hai, bAhara kA nahIM hotaa| vaha gatizIlatA sabameM hai| "AdamI dina meM jAgatA hai, rAta meM nIMda letA hai, jAgaraNa aura nIMda ke sAtha dina-rAta kA sambandha jur3A huA hai| jAgaraNa pratyeka kSetra meM lAbhadAyaka mAnA gayA hai| jAgarUka rahanA saphalatA ke lie anivArya hai| adhyAtma meM jAgaraNa kA vizeSa artha hai- zabda cetanA meM honA aura nIMda kA artha hai- azubda cetanA meM honaa| jo vyakti azubda cetanA meM jItA hai, vaha nIMda meM hotA hai, jo vyakti zubda cetanA meM jItA hai, vaha jAgaraNa kI avasthA meM hotA hai|" tulasI prajJA janavarI-mArca, 2008 - 13

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14 bhAratIya darzanoM meM 'kriyA' eka vihaMgama dRSTi prophesara dAmodara zAstrI bhAratIya dArzanika vicAradhArA meM vizeSataH AcAramImAMsA ke saMdarbha meM 'kriyA' eka mahattvapUrNa vicAra-bindu rahA hai| jIvana kA koI bhI kSetra ho, sabhyatA va saMskRti ke vikAsa kA lakSya ho, 'kriyA' kI mahattA sadA rahI hai| bhAratavarSa ko 'karmabhUmi' kahA jAtA hai, kyoMki yahA~ kI gaI 'kriyA' se hamAre bhAvI jIvana kI dizA nirdhArita hotI hai aura lokottara niHzreyasa kA mArga bhI prazasta kiyA jA sakatA hai / 1 isIlie mAnA jAtA hai ki svarga ke devatA bhI bhAratavAsI mAnava-jAti kA guNagAna - kIrtigAna karate hue kahate haiM ki 'bhAratavAsI dhanya haiM, kyoMki yahAM kiye gaye sadAcAra ke bala para 'deva' rUpa meM janma lekara svarga-sukha aura kabhI-kabhI mukti sukha - donoM prApta kiye jA sakate haiN| nizcita hI ina para paramAtmA vizeSa prasanna haiM, isalie inheM paramAtma- sevA kA avasara prApta hotA hai / '2 laukika jIvana meM 'kriyA'- jIvana kA koI bhI kSetra ho, 'niSkriyatA' kA jIvana AdaraNIya nahIM rahA hai| vaidika sUktoM meM prArthanA-kAmanA kI gaI hai ki hama 'kriyA' karate hue hI zatAyu - paryanta jIvana vyatIta kreN|' mImAMsA darzana ke anusAra to samasta vaidika vacana vastutaH 'kriyArthaka' arthAt 'karma' kI preraNA dete haiN|' vastutaH koI bhI prANI pUrNa niSkriya - niSkarma hokara jIvana-yApana kara hI nahIM sktaa|' kintu karma- doSoM se bacate hue zAstra sammata satkarma karanA zreyaskara hotA hai| saMskRta ke mahAn mahAkavi bhAravi kA naitika upadezaparaka eka prasiddha zloka hai- 'sahasA vidadhIta na kriyAm'' arthAt koI bhI kAma sahasA - binA soce-samajhe, bhAvodreka meM nahIM karanA caahie| soca-samajha kara kArya karane vAle samajhadAra vyaktiyoM ke lie dArzanika sAhitya meM 'prekSApUrvakArI' (prekSA, samajhadArI pUrvaka kAma karane vAle) zabda prayukta hotA hai| inhIM samajhadAroM meM se kucha loga eka hI kriyA se aneka kAryoM kI siddhi kara lene meM kuzala hote haiN| unhIM ke sandarbha meM saMskRta kI eka prasiddha sUkti hai -- ekA kriyA dvyarthakarI prasiddhA, AmrAzca siktAH pitarazca tulasI prajJA aMka 138

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tRptAH arthAt eka hI kriyA do vibhinna kAryoM/prayojanoM kI siddhi karatI hai, udAharaNArtha- pitaroM kA tarpaNa (arghadAna) bhI ho gayA aura Ama ke per3a ko sIMca bhI diyaa| eka tIra se do zikAra' kI ukti aise logoM ke lie caritArtha hotI hai| jaise- prAta:kAla Tahalate-Tahalate kisI mitra ke ghara ho Aeto mitra se milanA bhI ho gayA aura prAtaHkAla zArIrika vyAyAma bhI ho gyaa| dArzanika cintakoM ke anusAra bhI pratyeka padArtha vibhinna arthakriyA' kara sakatA hai arthAt vaha aneka prayojanoM kA sAdhaka ho sakatA hai| udAharaNArtha-- eka hI agni dAhaka, pAcaka va prakAzaka ke rUpa meM kramazaH jalAne, khAnA pakAne aura prakAza dene kI arthakriyA kara sakatA hai| kriyA ke sandarbha meM maharSivedavyAsa kA sArabhUta kathana yahAM mananIya hai jo bhAratIya saMskRti meM kriyA' yA karma kI sAmAnya avadhAraNA ko spaSTa karatA hai-- alpaM hi sArabhUyiSThaM karmodArameva tt|| kRtamevAkRtAcchreyaH na paapiiyo'stykrmnnH||' kucha na karane kI apekSA kucha karanA acchA hai, kyoMki niSkarmatA, niSkriyatA se bar3ha kara koI pApa nahIM hai| bhale hI koI kAma choTA dikhAI detA ho, kintu yadi usakA sAra yA pariNAma bahuAyAmI ho to vaha karma mahAn hI hai| bhAgavata purANa kA yaha kathana bhI sArabhUta hai ki karma hI guru yA Izvara hai'| vastuta: samasta jagat kI sukhaduHkhAtmaka vicitratA ke pIche (sadasat) 'karma' hI pramukha kAraNa hote haiN| yaha jJAtavya hai ki prAcIna sAhitya meM 'kriyA' zabda sadAcAra, prazasta kriyA ke artha meM bahuzaH prayukta huA hai|'' pratyeka darzana apanI AcAramImAMsA ke sandarbha meM 'kriyA' yA 'karma' kI hI vistRta vyAkhyA yA vivecanA karatA hai| isalie sadAcaraNa, zreSTha-karma yA dharmAcaraNa kI taraha hI laukika jIvana meM 'kriyA' kI mahattA va upayogitA ko samajhA jA sakatA hai| bhautika jagat kI 'kriyA' : vijJAna va adhyAtma ke Aloka meM vaijJAnika dRSTi se vicAra kareM to bhautika jagat kA pratyeka paramANu kriyAzIla yA sakriya hai| isameM proTAna' (ghanAtmaka vidyutkaNa) tathA ilekTrAna (RNAtmaka vidyutkaNa) sarvadA, nirantara spandanarUpasUkSma kriyA karate rahate haiN| jisa pRthvI para hama rahate haiM, vaha bhI gatizIla hai aura vaha svayaM ghUmatI huI sUrya kA cakkara lagAtI rahatI hai| isI ke phalasvarUpa dina-rAta, Rtu-parivartana Adi ghaTanAeM anubhava-pratyakSa hotI haiN| pratyeka padArtha kI apanI svAbhAvika kriyA' hai, usakI apanI eka racanA-prakriyA hai, anya padArthoM ke samparka meM usakI vizeSa pratikriyA yA udAsInatA hotI hai| pratyeka padArtha vizeSa paristhiti meM vizeSa vikriyA (vikAra yA pariNati) se gujaratA hai| inhIM padArthIya racanA-prakriyA, kriyA-pratikriyA-vikriyA (vikAra) Adi ke anusandhAna va adhyayana se aneka vaijJAnika AviSkAra hue haiM aura hote raheMge jo bhautika sabhyatA va sAmAnya jana-jIvana ko tulasI prajJA janavarI-mArca, 2008 - - 15

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atyadhika prabhAvita karane kI kSamatA rakhate haiN| bhAratIya dArzanika vicAradhArA kI dRSTi se vicAra kareM to isa samasta saMsAra kI pramukha vizeSatA hI hai- isakI sNsrnnkriyaa| 'saMsAra' va 'jagat' zabdoM kI niyukti bhI isI tathya ko puSTa karatI hai| nirantara jisameM saMsaraNazIlatA, kriyAzIlatA, gatizIlatA hai vaha saMsAra' hai yA 'jagat' hai|12 ___ saMsAra ke ghaTaka tattva haiM-- ajIva (jar3a, bhautika) aura jIva (cetana) pdaarth| ina donoM meM bhI 'jIva' pramukha hai, kyoMki vaha bhoktA hai aura zeSa padArtha (jar3a) bhogy| ajIva (jar3a) padArthoM meM se hI kucha se jIva ke zarIra, indriya Adi kA nirmANa hotA hai aura usI ke sahAre jIva kI gatizIlatA- sakriyatA naye-naye AyAma letI hai| isI dRSTi se jIva ko rathI aura zarIra ko ratha kI yA jIva ko nAvika kI aura zarIra ko nAva kI upamA dI gaI hai| saMsArI jIva apane samparka meM Ae ajIva padArthoM ke prati yA anya jIvoM ke prati apane acche-bure bhAvoM se acchI yA burI kriyA karatA hai| isa kriyA ke pIche usakA ajJAna va moha pramukha kAraNa hotA hai| yadyapi sAMsArika padArtha svapnavat anitya-vinAzI hote haiM tathApi ina padArthoM ko sthAyI va sukhadAyI samajha kara kiye gaye mAnasika sadbhAva yA asadbhAva jIva ko kriyAzIla karate haiM aura jIva ke saMsArabhramaNa ke kAraNa hote haiN|15 usa kriyA kI pratikriyAsvarUpa eka sUkSma karmacakra nirmita hotA hai aura yahIM se zubhAzubha karma-bandhana kI prakriyA prArambha ho jAtI hai| isa zubhAzubha karma cakra ke AdhAra para jIva ke bhAvI sukha- duHkhAtmaka jIvana kI dizA nirdhArita hotI hai| phalasvarUpa upArjita karmoM ke anurUpa maraNa ke bAda bhI sadgati yA durgati prApta hotI hai, apane kriyAguNoM Adi ke anurUpa jIva sthUla-sUkSma rUpa dhAraNa karane ko bAdhya hotA hai| janmAntara vAle jIvana meM bhI pUrvavat kriyAzIlatA ke kAraNa zubhAzubha karmoM kA upArjana bhI calatA rahatA hai, ataH janmajanmAntaraNa, janma-maraNa-punarjanma Adi kI prakriyA nirantara pravartamAna rahatI hai| jaise kisI cakra kA Adi va anta nahIM hotA, vaise hI karma-cakra va saMsAra cakra Adi kI prakriyA nirantara pravartamAna rahatI hai| yaha prakriyA tabhI banda ho sakatI hai jaba jIva pUrNata: niSkriya' (kAyika spandana Adi se rahita) ho aura yaha niSkriyatA taba prApta ho jaba sAre karma naSTa hoN| (isI samasyA kA samAdhAna adhyAtma darzana meM milatA hai jo jIva ko 'niSkriyatA' kI sthiti taka pahuMcane kA mArga batAtA hai| duHkha va azAMti ke jIvana kA kAraNa- 'kriyA' niSkarSa yaha hai ki jIva-ajIva kI krIDAsthalI 'saMsAra' nirantara bhAgadauDa, gatizIlatA, sakriyatA ke kAraNa nirantara azAnta dRSTigocara hotA hai| kisI saMsArI jIva ko vAstavika 16 - - tulasI prajJA aMka 138

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sukha-zAMti kA anubhava nahIM ho paataa| saMsAra ke isa svarUpa ko maharSi vedavyAsa ne bhAgavata meM eka sundara dRSTAnta ke mAdhyama se samajhAyA hai. - yathA vastUni paNyAni hemAdIni tatastataH / paryaTanti nareSvevaM jIvo yoniSu kartRSu / / - arthAt jaise kisI vyApArika maNDI meM - jahAM sone-cA~dI se lekara sAmAnya jIvanopayogI vastuoM kA thoka yA khudarA vyApAra hotA ho- bece jAne vAlI yA kharIde jAne vAlI vastueM idhara se udhara lAI - le jAI jAtI rahatI haiM, vaise hI jIva vividha yoniyoM meM yahAM se vahAM nirantara bhramaNa kara rahe haiM yA karAye jA rahe haiN| bAjAra meM nirantara halacala, bhAgadaur3a, gamanAgamana se eka azAMtatanAvapUrNa vAtAvaraNa rahatA hai| vyApArika pratispardhA meM vikretA vyApArI apanI vastu ko adhikAdhika lAbha meM becanA cAhate haiM to kharIdadAra adhikAdhika saste dAmoM meM acchI se acchI vastu, vaha bhI jAMca-parakha kara kharIdanA cAhatA hai| sarvatra tanAva rahatA hai, bhIr3a meM sabase jaldI apanA kAma pUrA karane kI bhAgadaur3a rahatI hai, asantoSa, lobha tathA pratispardhAtmaka mAnasika vyagratA rahatI hai| isI taraha isa saMsAra meM pratyeka vyakti kAmabhogoM ko adhikAdhika kharIdane - hastagata karane kI pratispardhA meM tanAvagrasta va azAMta sakriya jIvana jI rahA hai, vizrAntizAMti kabhI nahIM prApta karatA hai| jaina paramparA meM bhI isa jIva-loka ko vyApArI dRSTi se varNita karate hue kahA gayA hai ki ina jIvoM meM tIna taraha ke vyApArI haiN| eka to ve jo kisI taraha mUla pUMjI bacA pAte haiM aura dUsare ve jo apanI mUlapUMjI bacAte hue adhikAdhika lAbha kamAte haiM, tIsare ve jo lAbha to kyA, apanI mUla pUMjI bhI gavAM dete haiN| lAbha kamAne vAle jIva ve haiM jo manuSya bhava prApta kara devagati kA lAbha pAne meM saphala hote haiN| jo manuSya bhava prApta kara manuSya yoni meM jAne kA karma - upArjita karate haiM, ve mUladhana surakSita rakha pAne vAle vyApArI jaise haiN| kintu jo manuSya bhava prApta karake bhI nIcapApakriyAoM- karmabhogoM meM lipta raha kara naraka-tiryaMca Adi durgati pAne vAle haiM, ve una vyApAriyoM kI taraha parama duHkhI haiM jo vyApAra meM apanI mUlapUMjI bhI gaMvA baiThate haiN|" aise loga una juAriyoM jaise haiM jo dAva meM kAkiNI (kauDI kI vastu) ke lie hajAra sone kI muhara hAra jAte haiN| " kAmabhoga-sambandhI bhAgadaur3a, pArasparika IrSyA unake vinAza kA kAraNa banatI hai| jaise gIdha pakSiyoM para aura garur3a sarpoM para TUTa par3atA hai aura unheM mAra DAlatA hai, vaise hI kAmabhoga-sambandhI manobhAva jIva ko durgatirUpa saMsAra meM Dhakela kara usakI vinAza yAtrA kA mArga prazasta karate haiN| 20 isI cintana ke pariprekSya meM isa saMsAra ko duHkhasthalI aura 'ananta duHkha sAgara' kI taraha dustaraNIya batAyA gayA hai| 21 tulasI prajJA janavarI-mArca, 2008 17

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saMsAra-cakra kI durantatA va dustaratA ko iMgita karane ke lie jaina paramparA meM saMsAra - parivartana ko pAMca prakAroM meM vargIkRta kara samajhAyA gayA hai| ye pAMca prakAra haiM- dravyaparivartana, kSetra parivartana, kAla-parivartana, bhAva-parivartana aura bhava- parivartana | 22 ina parivartanoM ke nirUpaNa se yaha spaSTa hotA hai ki saMsAra kA aisA koI kSetra nahIM bacA hai jahAM pratyeka jIva ne janma na liyA ho, 23 aisA koI bhautika karma-paramANu nahIM hai jise usane karmarUpa meM pariNata nahIM kiyA ho| kahane kA sAra yaha hai ki hama ananta bAra janme aura mare haiM / isa nirantara saMsAra - paribhramaNa kA kAraNa hamArI apanI 'kriyA' hai aura koI nahIM / - prAya: sabhI Astika adhyAtma darzanoM kA niSkarSa yaha hai ki isa saMsAra meM sukha - duHkhadAyI sugati-durgatiyoM meM jIva dvArA kI gaI kriyAeM- kiye gaye zubhAzubha karma hI kAraNa haiM, 24 karmoM kI zubhAzubhatA ke pIche jIva kA ajJAna - mithyAtva hetu hai, 25 isa saMsaraNa - kriyAcakra se chUTane kA upAya 'niSkarma' honA hai aura niSkarmatA (akriyatA) kI sthiti ke lie puNya-pApa- ina donoM prakAra ke karmoM kA kSaya apekSita hai| 26 isa saMsAra cakra se aspRSTa koI hai to vaha paramAtma-tattva hI hai jo parama jJAnAdikriyA-sampanna hote hue bhI niSphala, niSkriya hai aura isa samasta saMsAra kA sAkSI ( jJAtA - draSTA ) hai | 27 - bhAratIya darzanoM meM kriyA-sambandhI vividha nirUpaNa sabhI darzanoM meM, cAhe ve Astika darzana hoM yA nAstika 'kriyA' kA nirUpaNa huA hI hai| cArvAka jaise nAstika darzana meM bhI 'khAo, pIo, mauja karo' kI kriyA kA upadeza diyA gayA hai| zeSa bhAratIya darzanoM meM, jo punarjanma, paraloka Adi kA astitva mAnate haiM, AcAramImAMsA ke saMdarbha meM parama puruSArtha 'mokSa' kI prApti meM 'kriyA' kI upayogitA ko spaSTa rUpa se vyAkhyAyita kiyA gayA hai| kucha darzana mokSa prApti meM 'jJAna' (AtmajJAna, padArthajJAna, Atma-anAtmaviveka Adi) ko kAraNa mAnate haiM, ve bhI citta zuddhi hetu 'kriyA' (nitya anuSTheya dhArmika kriyA Adi) kI upayogitA svIkArate haiN| 28 - vedAnta, nyAyavaizeSika, pUrvamImAMsA Adi darzanoM ne 'nitya kriyA' kI mokSa meM paramparayA upayogitA svIkAra kI hai| maMDana mizra ( surezvarAcArya) Adi prAcIna vedAntI va mImAMsaka dArzanika 'jJAna-karmasamuccaya' (jJAna va karma kI sahapradhAnatA) kA samarthana karate haiM to AcArya zaMkara isakA pUrNataH nirAkaraNa karate haiN| unake mata meM mokSa 'kriyAniSpAdya' nahIM hai| 29 AcArya bhartRprapaMca Adi bhedAbhedavAdI vedAntI 'karma - jJAnasamuccaya' kA samarthana karate haiN| yogadarzana meM to 'kriyAyoga' ko mokSa- - sAdhaka (samAdhi - bhAvanA meM tathA klezakRzatA meM sahAyaka) mAnA gayA hai| isa kriyAyoga meM tapa, svAdhyAya va IzvarapraNidhAna (iSTa deva - dhyAnAdi) tulasI prajJA aMka 138 18

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ko sammilita kiyA gayA hai| gItA kA niSkAma karmayoga prasiddha hai hI, jo phalAsakti Adi rahita kriyA kI kartavyatA kA pratipAdana karatA hai| ___ isa prakAra mokSa prApti ke sAdhanoM meM 'kriyA' kA nirUpaNa prAyaH sabhI darzanoM meM hai| kSaNikavAdI va nairAtmyavAdI bauddha darzana bhI sAdhaka ke lie 'aSTAMgika mArga' yA 'madhyamapratipadA' ke rUpa meM paMcazIla, samAdhi va prajJA- ina vividha AcaraNIya kriyAoM kA nirUpaNa karatA hai| isake atirikta kriyA' ko svataMtra padArtha ke rUpa meM bhI mAnyatA prApta huI hai| udAharaNArthapramukhata: nyAya-vaizaSika darzana meM kriyA (karma) ko eka svataMtra padArtha ke rUpa meM nirUpita kara isake vividha bhedoM kA nirdeza kiyA gayA hai aura kina-kina mUrta dravyoM meM isakA sadbhAva haiisakA bhI nirUpaNa hai| itanA hI nahIM, ghar3e ko pakAye jAne para ghar3e ke lAla hone kI prakriyA jo hotI hai, usako lekara do pRthak-pRthak siddhAnta nirUpita hue haiN| nyAyadarzana piTharapAkavAda kA samarthaka hai aura yaha mAnatA hai ki sampUrNa ghar3e kA pUrva varNa naSTa hokara pUre ghar3e meM hI lAla varNa utpanna hotA hai, jabaki vaizeSika darzana meM pIlupAkavAda kA samarthana huA hai jisake anusAra (pIlu) paramANuoM meM hI navIna rUpa utpanna hotA hai aura kramaza: ghar3A navIna lAla varNa prApta karatA hai| jo darzana dravyoM/padArthoM /tattvoM kA vargIkaraNa karate haiM, ve yaha nirUpaNa bhI karate haiM ki amuka tattva 'niSkriya' yA sakriya hai yA kauna-kauna se tattva sakriya haiM aura kauna se niSkriyA ve isa saMdarbha meM 'kriyA' kA artha bhI sthUla yA sUkSma- do prakAra se karate haiN| kriyA arthAt gati (dezAntara-prApikA)- yaha kriyA kA sthUla artha hai, kintu tattva meM antarnihita parivartanazIlatAyaha usakA sUkSma va vyApaka artha hai| udAharaNArtha- sAMkhya darzana meM sAmAnyata: prakRti 'niSkriya' mAnI gaI hai, kintu triguNAtmaka prakRti meM kSobharUpa pariNamana kriyA kA sadbhAva bhI mAnA gayA hai| jaina darzana meM bhI jIva va pudgala ko gatizIla mAnakara 'sakriya' aura anya ko niSkriya mAnA gayA hai, vahAM bhI kriyA kA artha gatizIlatA hai| kintu utpAdavyayadhrauvyAtmaka pariNamana rUpa kriyA ke AdhAra para samasta dravya 'sakriya' hI haiN| isake atirikta, sRSTi kI kriyA, pralaya kI kriyA Adi kA vivecana bhI (sAMkhya, nyAya-vaizeSika, aupaniSadika Adi) darzanoM meM vividha rUpa se kiyA gayA hai| saMkSepa meM hama yaha kaha sakate haiM ki bhAratIya dArzanika vicAradhArA meM kriyA' eka mahattvapUrNa vicAraNIya viSaya rahA hai| yahAM yaha bhI ullekha karanA ucita hogA ki jaina sAhitya evaM-dharma-darzana meM 'kriyA' kA jo vistArapUrvaka va sUkSma nirUpaNa huA hai, vaha anya darzanoM se viziSTa evaM maulika hai| tulasI prajJA janavarI-mArca, 2008 - - 19

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jaina sAhitya meM 'kriyA' kA bahuAyAmI rUpa sarvaprathama yaha nirdeza karanA ucita hai ki 'kriyAvAda' bhAratIya Astika vicAradhArA kA eka vizeSa mAnadaNDa hai| 'kriyAvAda' kA samarthaka AtmA, paraloka, karmavAda va punarjanma Adi kA samarthaka hogA hii| bhagavAn mahAvIra ke samaya meM aneka mata-matAntaroM meM kriyAvAdI (180 bheda), akriyAvAdI (84 bheda), ucchedavAda Adi mata prasiddha the| kriyAvAda va akriyAvAda kA nirUpaNa dhavalA, gommaTasAra Adi granthoM meM prApta hotA hai| 34 (samyak) kriyAvAda ina saba meM jaina mAnyatA adhika anukUla thA ( bazarte vaha jJAnavAda Adi se aviruddha ho ) / kriyA se kartA (AtmA) ke astitva kI puSTi AdhyAtmika mArga para calane ke lie eka pRSThabhUmi taiyAra karatI hai|" ata: (jJAnAvAdAdi - sApekSa) 'kriyAvAda' jaina dArzanika vicAradhArA meM pUrNata: upAdeya rahA hai| 36 bhagavAn mahAvIra ke jaina saMgha meM 'kriyA' ko kendra bindu rakhakara aneka mahattvapUrNa matabheda bhI sAmane aae| unameM eka thA jamAlI-nirUpita bahuratavAda jo bhagavAn mahAvIra ke 'kriyamANa kRta' ke viruddha yA AkSepa rUpa thA / ' ' kriyamANakRta' ke anusAra jo kiyA jA rahA hai, use kiyA huA mAnA jAtA hai arthAt kArya prArambha ho jAne para, bhale hI vaha kArya pUrNatA ko, sampannatA ko prApta na bhI huA ho, cUMki vaha AMzikarUpa se ho cukA hai, hotA jA rahA (kriyamANa) hai, vaha 'kRta' kahA jAtA hai| yaha nirUpaNa 'nizcaya naya' yA RjusUtranaya ke anusAra mAnA jAtA hai| isa naya meM kriyAkAla va niSThAkAla abhinna hote haiN| isI taraha ajitakezakambalI dvArA pravartita 'ucchedavAda' ke anusAra dAna Adi satkriyAeM niSphala, nissAra haiM, kyoMki mRtyu ke bAda saba ucchinna ho jAtA hai| isI saMdarbha meM azvamitra kA 'sAmucchedikavAda' bhI ullekhanIya hai, jisake anusAra utpatti - kriyA ke turanta bAda vastu naSTa ho jAtI hai| AcArya pUraNakAzyapa ke akriyAvAda ke anusAra kisI bhI kriyA se karmabandha Adi nahIM hotaa| isI krama meM AcArya gaMga kA 'kriyAvAda' thA jo bhagavAna mahAvIra ke 'eka samaya meM eka hI upayoga pariNati-kriyA' kI mAnyatA ke viparIta thA / jaina darzana meM nayavAda, anekAntavAda va syAdvAda ko viziSTa sthAna prApta hai- yaha darzana kA vidyArthI jAnatA hai| ina nayoM meM jJAnanaya va kriyAnaya kA viziSTa nirUpaNa prApta hotA hai| samayasAra ra, AcArya amRtacandra ne ekAnta jJAnanaya va ekAnta kriyAnaya kA nirAkaraNa kara ina donoM kI paraspara apekSA yA maitrI sthApita kara jJAna va kriyA- donoM ko mahattva dete hue sAdhanA karane kI preraNA dI hai|" isI saMdarbha meM kriyAruci (samyaktva) kA nirdeza bhI prAsaMgika hai| jJAna, cAritra, tapa, vinaya, samiti - gupti ke pAlana meM jisakI bhAvapUrvaka ruci ho, vaha 'kriyAruci' hai| 38 nayoM meM 'evaMbhUta naya' ke anusAra samasta vastu 'kriyAtmaka' hai| " 39 20 tulasI prajJA aMka 138

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40 kucha sthaloM meM 'kriyA' zabda 'jIvAjIvAdi padArtha - jJAna evaM chanda, alaMkAra Adi ke vAcaka rUpa meM bhI prayukta huA hai| " samasta kalAoM (puruSoM kI 72 kalAoM, striyoM kI 64 kalAoM) tathA kAvya- kalA Adi kA bhI yaha zabda vAcaka hai aura 'kriyAvizAla' nAmaka 'pUrva' meM inakA nirUpaNa thA - aisI mAnyatA hai| 41 jaina darzana aura artha kriyA 'arthakriyA' eka dArzanika pAribhASika zabda hai| isake sambandha meM bhI jaina dArzanikoM ne sUkSma va maulika vicAraNA prastuta kI hai jisakA sAra yahAM prastuta karanA prAsaMgika hogaa| sAmAnyataH 'kriyA' ko ceSTA kA paryAya mAnA jAtA hai- AtmajanyA bhavedicchA, icchAjanyA bhavet kRtiH| kRtijanyA bhavet ceSTA, kriyA saiva nigadyate / / tAtparya yaha hai ki mana meM uThane vAle mAnasika bhAva icchA-kRti - ceSTA- isa krama meM kriyA kA rUpa dhAraNa karate haiN| kRti kA artha hai karane kA saMkalpa yA ceSTA kA prArambha para yaha to huI cetana padArtha kI baat| acetana padArtha meM bhI cetana kI ceSTA yA kriyA se kucha pariNatiyAM sambhava hotI haiM, jinheM prayatnajanita padArtha kriyA kahA jAtA hai| sthUla rUpa se arthakriyA kA artha hai- vyAvahArika upayogitA kI dRSTi se padArtha kA kriyAnvita honA / cetana vyaktiyoM kA sakriya hokara vyavahAra meM kisI na kisI ke lie upayogI bananA sarvavidita hai| bhautika padArthoM meM bhI arthakriyA dvArA upayogI hone kI prakriyA ko pratidina anubhava kiyA jAtA hai| jaise, miTTI se ghar3e kA nirmANa karate haiM, ghar3e se pAnI lAne va bharane Adi kA kAma lete haiN| rUI se dhAgoM kA nirmANa kara dhAgoM ko vastra kA AkAra dete haiM aura vastra ko pahanane-or3hane evaM zIta-nivAraNa Adi ke kAma meM lete haiN| sone se vividha AbhUSaNa banAte haiM aura unheM vibhinna aMgoM para dhAraNa karate haiN| AcArya hemacandra ke zabdoM meM padArtha kA vividha pariNatiyoM ke mAdhyama se kriyAnvita honA athavA arthakriyA upayukta honA usakI 'arthakriyA' hai- 'arthakriyA arthasya hAnopAdAnalakSaNasya kriyAH niSpatti: / - jaina darzana meM svata: yA kisI anya ke nimitta se hone vAlI pariNati - jo eka deza se dUsare deza meM sthAnAntarita hone meM kAraNa hotI hai-, 'kriyA' mAnI gaI hai| +2 yaha kriyA jIva va pudgaloM meM hotI hai, ataH ye donoM hI 'sakriya' mAne gae haiN| 43 jaina dArzanikoM ke mata meM 'artha' se tAtparya 'kArya' padArtha se hai, usameM hone vAlI kriyA arthAt kArya ke rUpa meM hone vAlI niSpatti-rUpa kriyA 'arthakriyA' hai| isake atirikta, AtmA kA jo caitanya dharma yA svabhAva hai- jo mana-vacana-kAya kI ceSTA ke rUpa meM abhivyakta hotA hai - vaha bhI kriyA rUpa meM svIkArA gayA hai| 4 puNya-pApa karmoM ke nimitta se prAdurbhUta sukha-duHkhAdi kI anubhUti- -yaha cetana jIva kI arthakriyA hai| 45 44 tulasI prajJA janavarI-mArca, 2008 21

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'arthakriyA' ko eka vyApaka artha meM lete hue jaina dArzanikoM ne yaha bhI kahA hai ki jJAna vajar3a -donoM kI kriyA 'arthakriyA' meM antarbhUta hai| saMkSepa meM cetana va acetana -donoM kI kriyA ko 'arthakriyA' kahA jA sakatA hai| arthakriyA meM eka vastu dvArA 'svayaM meM kiye jAne vAlI vividha kriyAeM' to antarbhUta haiM hI, kisI anya meM bhI prAdurbhata kI jAne vAlI kriyAeM bhI usa dravya kI mAnI jAtI haiN| jaise eka nartakI bhU-bhaMga, akSinikSepa Adi jo kriyAeM karatI hai, ve usakI 'arthakriyA' haiM, sAtha hI nartakI ke nRtya ko dekhakara prekSakoM kA bhAvavibhora ho jAnA yA unakA vividha manobhAvoM se yukta honA, vaha bhI nartakI kI arthakriyA kahI jaaegii|47 isa dRSTi se vastu kA jJAna, usakA anubhUti-viSaya bananA, prayojanAnusAra vividha pariNatiyoM se yukta honA Adi sabhI sthitiyAM arthakriyA meM antarbhUta haiN| __AcArya vidyAnanda ne zlokavArtika meM grAhya-grAhaka bhAva se yukta honA, vAcya-vAcakatA yA kAryakAraNarUpatA prApta karanA Adi ko bhI 'arthakriyA' ke rUpa meM svIkArA hai|48 arthakriyAkAritva samasta dravyoM meM jaina AcAryoM ne arthakriyA yA arthakriyAkAritA ko vyApaka AyAma dete hue ise sarvadravyagata siddha kiyA hai| na kevala jIva va pudgala apitu dharma, adharma, AkAza, kAla meM bhI arthakriyA hotI hI hai aura yadi na ho to vaha vastu 'sat' yA astitvayukta hI nahIM ho sakatI, -aisA jaina dArzanikoM kA mata hai| arthakriyA ko sUkSmatayA vyAkhyAyita karane vAle jaina dArzanikoM va naiyAyikoM kI dRSTi ko spaSTa kareM to "apane maulika astitva, sArthakatA va upayogitA ko nirantara banAye rakhate hue, deza-kAlAnurUpa sadRza yA visadRza, sUkSma yA sthUla pariNatiyoMrUpAntaraNoM ke mAdhyama se kriyAnvita honA padArtha kI arthakriyA' hai aura usa kriyA se sampanna hote rahane kI sahaja yogyatA hI 'arthakriyAkAritA' hai|" sattA va arthakriyA kA tAdAtmya pratyeka vastu meM tadAtmabhUta 'vastutva' guNa hotA hai| jisake kAraNa usa vastu yA dravya meM arthakriyAkAritva saMgata hotA hai, usa vastu kI prayojanabhUta kriyA saMbhava hotI hai| paramArthataH dravya kI sattA aura arthakriyA- ye donoM paraspara anusyUta haiN| ise spaSTa karate hue kahA gayA haipratyeka sadbhUta vastu meM utpAda-vyaya-dhrauvyAtmaka (trilakSaNAtmaka) pariNAma' pravartamAna rahatA hai aura satpadArthagata yahI pariNati-pravAha arthakriyA hai yA arthakriyA kA AdhAra hai| tAtparya yaha hai ki pratyeka vastu meM pUrva AkAra kA tyAga tathA uttaravartI AkAra kA grahaNa -isa prakAra pariNAma jo nirantara pravartamAna rahatA hai, vahI arthakriyAkAritA' hai yA una pariNAmoM para hI arthakriyA kI upapatti sambhava ho pAtI hai| 22 - .. talapItA, tulasI prajJA aMka 138

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vastuta: sattA aura arthakriyA kA zAzvata ghaniSTha sambandha hai| " vastu meM ukta trilakSaNAtmakatA mAna jAye to arthakriyA nahIM ho sktii| 2 dUsarI tarapha jahAM arthakriyA nahIM, vahAM 'sattA' bhI nahIM hai| dUsare zabdoM meM jo arthakriyAkArI hai, vahI paramArthataH 'sad' yA dravya hai|" isa dRSTi se vastu kA lakSaNa 'arthakriyAkAritva' kiyA jAnA bhI jaina dArzanikoM ko abhISTa rahA hai| 53 jaina dArzanikoM ne dharma, adharma, AkAza va kAla meM bhI utpAda-vyaya- dhrauvyAtmaka rUpa trilakSaNa sattA ke AdhAra para sva- parapratyaya utpAda vyaya rUpa pariNati ke rUpa meM 'arthakriyAkAritva' kA pratipAdana kiyA hai| 54 saMkSepa meM ukta arthakriyA sakriya, niSkriya, mUrta, amUrta Adi samasta astitvayukta padArthoM meM anAdi-nidhana rUpa se, sUkSmatama niravacchinna Antarika pariNati - paramparAoM ke rUpa se pravartamAna rahatI hai| dUsare zabdoM meM yaha arthakriyA padArthamAtra ke astitva yA sattA kA avinAbhUta aMga hai| anekAntAtmakatA aura arthakriyA utpAda-vyayaya- dhrauvyayukta pratyeka vastu ko nirUpaNa karane ke lie do pramukha dRSTiyAM haiMdravyArthika naya aura paryAyArthika naya | S" dravyArthika naya 'dravya' (dhruvatva) ko pramukhatA dekara vastu kA nirUpaNa karatA hai, ata: usake anusAra vastu 'syAt nitya' hai| paryAyArthika naya 'paryAya' ko pramukhatA dekara vastu kA nirUpaNa karatA hai, ataH usake anusAra vastu 'syAt anitya' hai| ataH vastu kA samagra rUpa 'syAt nityAnityAtmaka' pratipAdita hotA hai| isa anekAntAtmaka svarUpa ko svIkAra karane para hI 'arthakriyA' kI upapatti yA saMgati ho pAtI hai anyathA nahIM | " ekAnta kSaNika yA ekAnta nitya, donoM svarUpoM meM arthakriyA kI saMgati nahIM ho pAtI, ata: usakA vastutva yA astitva hI asaMgata ho jAtA hai| astitva - vastutva aura arthakriyAkAritva- ye eka hI sikke ke do pahalU haiN| 56 ekAnta kSaNika vastu eka kSaNa taka hI ThaharatI hai, ataH usa meM, usI deza meM aura kSaNAntara kAla meM naSTa bhI ho jAtI hai| isa taraha usa vastu meM dezakRta va kAlakRta arthakriyA sambhava nahIM ho sktiiN| niraMza hone se usameM eka sAtha aneka svabhAva bhI nahIM raha sakate, , isalie eka hI kSaNa meM eka sAtha aneka kArya sambhava nahIM ho sakate, kyoMki eka svabhAva se to eka kArya hI ho paaegaa| isI taraha ekAnta nitya vastu meM bhI arthakriyA asambhava hai| nitya vastu to sarvadA ekarUpa rahatI hai, usameM krama se arthakriyA nahIM ho sakatI, kyoMki vaisA mAnane para usakI ekarUpatA yA nityatA ke khaNDita hone kA prasaMga hogaa| yadi vaha eka hI samaya meM sabhI kAryoM ko eka sAtha tulasI prajJA janavarI-mArca, 2008 23

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utpanna kare to kAryoM meM bheda nahIM ho sakegA, kyoMki kAraNa-bheda se hI kArya-bheda sambhava hotA hai| akrama se, yugapat (eka sAtha) arthakriyA honA mAnA jAye to dUsare kSaNoM meM vaha vastu akiJcitkara (arthakriyAhIna) ho jaaegii| isa taraha ekAnta nitya yA ekAnta anitya, donoM hI vastuoM meM arthakriyA kI saMgati na hone se usa vastu kA vastutva hI khaNDita ho jaaegaa| bauddhoM ne jo kSaNika paramANuoM kI sthiti mAnI hai, usakA khaNDana jaina granthoM meM vizeSataH arthakriyA-asaMgati ke AdhAra para kiyA gayA hai| kSaNika paramANuoM meM paraspara-sambaddhatA na mAnI jAye to kisI 'dhruva' tattva ke na hone se ghaTAdi dvArA jala-AharaNa yA dhAgoM se vastranirmANa Adi kI arthakriyAeM nahIM ho paaeNgii|60 arthakriyA aura vartanA Adi jaina dArzanikoM ne kriyA, pariNAma (bhAva) va vartanA-isameM kucha antara va sAmya mAnA hai| arthakriyA ke prasaMga meM inakA spaSTIkaraNa bhI apekSita hai| utpAda-vyaya-dhrauvyAtmakatA pratyeka dravya kA avinAbhUta svabhAva hai|61 vartanA va kriyA bhI usa 'pariNAma' meM hI antarbhUta haiN| kintu kisI svarUpa-vizeSa ko pramukhatA dene yA adhika spaSTatA dene kI dRSTi se 'pariNAma', 'vartanA' va 'kriyA' - inheM pRthak-pRthak rUpa meM abhihita kiyA jAtA hai| apanI mUla sattA ko nahIM chor3ate hue pUrva paryAya kI nivRttipUrvaka navIna paryAya kA prAdurbhAva rUpa jo vikAra hai, vaha cAhe svAbhAvika ho yA prAyogika (paranimittaka), use 'pariNAma' kahA gayA hai| pratyeka dravya jisa svabhAvarUpa se apanI sattA-pravAha ko banAye rakhatA hai yA dravya kI apanI maryAdA ke bhItara usameM pratisamaya jo paryAya hotA hai, use bhAva, tattva yA pariNAma kahA jAtA hai|63 jIva meM krodha Adi aura pudgala meM varNAdi vikAra usake pariNAma haiN| dharma Adi dravyoM meM bhI agurulaghuguNa' kI vRddhi-hAni se pratikSaNa pariNamana hotA hai|64 aba 'vartanA' ke svarUpa para vicAra kreN| hara eka dravya-paryAya meM jo hara samaya svasattAanubhavana hotA hai, use 'vartanA' kahA jAtA hai arthAt eka avibhAgI samaya meM jo chahoM dravya svataH hI apanI sAdi aura anAdi paryAyoM se- jo utpAda-vyaya-dhrauvyarUpa haiM-vartana kara rahe haiM, astitva banAye rahate haiM, usa vartana ko hI 'vartanA' kahA jAtA hai|65 vartanA va pariNAma meM sUkSma antara bhI kiyA jA sakatA hai| jahAM dravya-paryAyeM 'pariNAma' haiM, vahAM una sUkSma paryAyoM meM hone vAlA sadrUpa pariNamana 'vartanA' hai|67 paM. rAjamalla jI ke zabdoM meM dravyoM meM unake apane rUpa se hone vAle 'satpariNamana' kA nAma 'vartanA' hai| dUsare zabdoM meM, 24 - - tulasI prajJA aMka 138

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jIvAdi chahoM dravyoM kA astitva rUpa (utpAdavyayadhrauvyAtmaka) jo svAtmapariNamana hai, vaha 'vartanA' hai| isa vartanA meM upAdAna kAraNa to tattad dravya hai aura udAsIna, apreraka, niSkriya kAraNa 'kAla' dravya hai|68 'kriyA' bhI pariNAma, bhAva yA sattA kA hI eka rUpa hai|69 dravya kA parispandAtmaka pariNamana usakI 'kriyA' hai, jabaki aparispandAtmaka (paryAya) mAtra 'pariNAma' haiN| pradeza-calanAtmaka yogyatA kA nAma 'kriyA' hai aura pariNamanazIla yogyatA kA nAma 'bhAva' yA pariNAma' hai, kintu parispandAtmaka pariNamana mAtra jIva va pudgala-ina donoM meM hI hotA hai, ata: kriyArUpa yogyatA jIva va pudgala-ina donoM meM hI mAnI gaI hai|'' jIvavapudgala meM bhAva rUpa yogyatA tathA kriyArUpa yogyatA donoM haiM, kintu dharma, adharma Adi dravyoM meM mAtra pariNamanazIla yogyatA hI hai| dravyoM ke niSkriya va sakriya-ina vibhAgoM kI pRSThabhUmi meM vicAra karate hue jaina dArzanikoM ne dezAntara-prApti kA hetubhUta jo paryAya/pariNamana hai, use kriyA kahA hai| ukta parispandAtmaka kriyA dharma va adharma meM nahIM hai, isalie unheM niSkriya mAnA gayA hai| vAstava meM pariNAma-lakSaNa kriyA to dharma-adharma Adi dravyoM meM bhI rahatI hai| AcArya vidyAnanda ke mata meM pariNAma' bhI kriyArUpa hI hai-'pariNAmalakSaNayA kriyaa'|75 ata: isa dRSTi se dharma, adharma hI nahIM, apitu koI bhI dravya aisA nahIM hai jo kriyArahita ho, kyoMki pariNamana sabhI dravyoM kA svabhAvabhUta dharma hai (sarvasya vastunaH prinnaamitvaat")| vastu meM pratikSaNa utpAda Adi kriyA yadi na ho to vastu kA vastutva hI nirasta ho jaaegaa| AcArya vidyAnanda ke zabdoM meM "bhale hI dharma, adharma,AkAza, kAla-ina niSkriya dravyoM meM parispandalakSaNa kriyA na ho tathApi pratikSaNa utpAda Adi 'pariNatirUpa kriyA' to hotI hai, anyathA unake astitva ko hI nakAranA hogA ityapAstaM parispanda-kriyAyAH prtissedhnaat| utpAdAdikriyAsiddheH, anyathA sttvhaanitH|| loka kA aisA koI bhI padArtha nahIM hai jisakA astitva to ho kintu utpAda-vyaya-dhrauvya rUpa pariNati rUpa kriyA se rahita ho, yadi yaha pariNati-kriyA na ho to vastu kA vastutva hI saMgata nahIM ho paaegaa| pariNatirUpa kriyA se yukta hone ke kAraNa, vastuta: pratyeka dravya sakriya hai,78 aura paryAyArthika naya se pratyeka dravya nisskriy|' agurulaghuguNakRta arthakriyA pratyeka padArtha meM nihita agurulaghu' guNa va usake avibhAgI guNAMzoM meM pratisamaya hone vAlI SaDvidha hAni-vRddhi kA nirUpaNa bhI yahAM prAsaMgika hai| dharma, adharma, AkAza Adi tulasI prajJA janavarI-mArca, 2008 - 25

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amUrta va niSkriya dravyoM meM bhI svapratyaya yA parapratyaya utpAda-vyaya kaise sambhava haiM-isa prasaMga meMjaina AcAryoM ne agurulaghuguNa kI carcA kI hai| isa guNa kI SaTsthAnapatita hAni-vRddhi ke kAraNa sabhI dravyoM meM svapratyaya-utpAda-vyaya (pariNamana) pratikSaNa pravartamAna rahate haiN| 80 . pratyeka padArtha meM ananta guNa hote haiM jinameM pratyeka ananta-ananta avibhAgI guNAMzoM se yukta hotA hai| ina guNAMzoM ke AdhAra para dravya meM choTApana, bar3Apana Adi vibhAga sambhava ho pAte haiN| ina guNAMzoM ko avibhAgI praticcheda bhI kahA jAtA hai| dravya ke ananta guNoM meM astitva, dravyatva, vastutva, agurulaghutva, prameyatva, pradezatva-- ye cha: sAmAnya guNa haiN| jisa zakti ke nimitta se eka dravya dUsare dravya rUpa meM nahIM badalatA yA eka zakti dUsarI zaktirUpa meM nahIM badalatI, vaha agurulaghu' guNa hai| isa guNa ke avibhAgI praticchedoM ke chaH prakAroM se kama hone aura baDhane ko cha: gunI hAni-vRddhi kahA jAtA hai| ____ anantabhAgavRddhi, asaMkhyAta bhAgavRddhi, saMkhyAtabhAgavRddhi, saMkhyAta-guNavRddhi, asaMkhyAta guNavRddhi aura anantaguNavRddhi-- ye cha: vRddhiyAM haiN| anantabhAgahAni, asaMkhyAta bhAgahAni, saMkhyAta bhAgahAni, saMkhyAta guNahAni, asaMkhyAta guNahAni aura ananta guNa hAni-- ye chaH hAniyAM haiN| donoM mila kara 'SaTsthAnapatita hAnivRddhi' kahalAtI haiN| dharma Adi dravyoM meM apane-apane agurulaghu guNa ke pariNamana se svapratyaya utpAda va vyaya hotA rahatA hai| jaba kisI dUsare ke nimitta se jIva, pudgala, dharma, adharma Adi eka pradeza ko chor3a kara dUsare pradeza ke sAtha sambaddha hote haiM taba dharma, adharma Adi meM parapratyaya utpAda va vyaya kA honA mAnA jAtA hai| agurulaghu guNa kA pUrva avasthA kA tyAga hone para vyaya, uttara avasthA kI utpatti hone para utpAda mAnA jAtA hai| sabhI sthitiyoM meM maulika svarUpa jo banA rahatA hai, vaha 'dhrauvya' hai| niSkarSa rUpa meM kahA jA sakatA hai ki arthakriyA kA jo sUkSma, vyApaka evaM vaijJAnika vivecana jaisA jaina granthoM meM milatA hai, vaisA anya darzanoM meM prApta nahIM hotA aura isameM sandeha nahIM ki ukta vivecana pUrNata: maulika va gambhIra hai| sandarbha 1. iha yat kriyate karma, ttprtropsRjyte| karmabhUmiriyaM brahman phalabhUmirasau mtaa||, mahAbhArata- 3/261/35 2. gAyanti devAH kila gItikAni, dhanyAstu te bhaartbhuubhibhaage| svargApavargAspadamArgabhUte bhavanti bhUyaH puruSAH surtvaat||, viSNupurANa, 2/3/24 26 - tulasI prajJA aMka 138

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0. aho amISAM kimakAri zobhanaM prasanna eSAM sviduta svayaM hriH| yairjanma labdhaM nRSu bhAratAjire, mukundasevaupayikaM spRhA hi nH||, bhAgavata, 5/19/2 tulanA- dullahe khalu mANuse bhave, uttarA. 10/4 kurvanneveha karmANi jijIviSecchataM samAH, IzopaniSad- 2, yajurveda 40/2 4. AmnAyasya kriyArthatvAta, mImAMsAsUtra- 1/21 5. na hi kazcit kSaNamapi jAtu tiSThatyakarmakRt, gItA- 3/5 zarIrayAtrA'pi ca te, na prasiddhayedakarmaNaH, gItA-3/8 6. kirAtArjunIya kAvya (bhAravi) 7. anirdiSTaphalaM sarvaM na prekssaapuurvkaaribhiH| zAstramAdriyate, tena vAcyamagre pryojnm||, prameyakamalamArtaNDa, prArambha-prakaraNa 8. na cArthakriyAbhedo'pi bhedamutpAdayati, ekasyApi nAnArthakriyAdarzanAt, yathaika eva vanhiH dAhakaH, pAcakaH prakAzakazceti ,sAMkhyatattvakaumudI, kArikA 9 mahAbhArata, 12/75/29 10. karmaiva gururIzvara, bhAgavata purANa, 10/24/17, tulanA: kammasaccA hu pANiNo, uttarAdhyayana 7/20 11. yaH kriyAvAn sa paNDitaH ,mahAbhArata, 3/313/110, na ca kriyAbhirna tapobhirugraiH, gItA-11/48, AtmakrIDaH AtmaratiH kriyAvAn ,muMDaka upaniSad-3/1/4 12. saMsaraNaM saMsAra: parivartanamityarthaH ,sarvArthasiddhi, 2/10, saMsaranti anena catasRSu gatiSu iti saMsAraH, dhavalA- 13/5,4,17/44, gacchati saMsarati iti jagat (koza), sthitijanananirodhalakSaNaM caramacaraM ca jagat pratikSaNam, svayaMbhUstotra- 114, evaM jaM saMsaraNaM NANAdehesu hodi jiivss| so saMsAro bhaNNadi micchakasAehiM juttassa, svAmI kArtikeya-kRta dvAdazAnuprekSA, 32-33 13. (ka) AtmanaM rathinaM viddhi, zarIraM rathameva tu , kaThopaniSad 3/3 (kha) uttarAdhyana- 23/73, sarIramAhu nAvatti 14. ahaM mametyasadgrahaH karoti kumtirmtim| tadarthaM kurute karma yabaddho yAti sNsRtim|| bhAgavata- 3/31/30-31 15. arthe hyavidyamAne'pi saMsRtirna nivrtte| manasA liMgarUpeNa svapne vicarato yathA, bhAgavata- 4/29/35 tulasI prajJA janavarI-mArca, 2008 - - ----- - 27

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16. saMsAracakra etasmin jnturjnyaanmohitH| bhrAmyan sukhaM ca duHkhaM ca, bhuMkte sarvatra sarvadA , bhAgavata- 6/17/18 17. sthUlAni sUkSmANi bahUni caiva, rUpANi dehI svgunnairvRnnoti| ___kriyAguNairAtmaguNaizca ,zvetAzvataropa. 5/12 18. jahA ya tinni mUlaM dhetUNa niggyaa| egottha lahaI lAhaM ego mUleNa aago|| ego mUlaM pi hArittA Agao tattha vaannio| vavahAre uvamA esA evaM dhamme viyaannh|| mANusattaM bhave mUlaM lAbho devagaI bhve| mUlaccheeNa jIvANaM naragatirikkhattaNaM dhuvN| duhao gaI bAlassa AvaI vhmuuliyaa| devattaM mANusattaM ca jaM jie lolyaasddhe||| tao jie saI hoi duvihaM doggaiM ge| dullahA tassa ummajjA addhAe suiraadvi| uttarAdhyayana- 7/14-18 / 19. uttarAdhyayana- 7/11-13 20. uttarAdhyayana- 14/47, sUtrakRtAMga- 1/12/14 21. jamAhu ohaM salilaM apAragaM jANAhi NaM bhavagahaNaM dumokkhN| jaMsI visaNNA visayaMgaNAhiM duhatto vi lokaM aNusaMcaraMti, sUtrakRtAMga- 1/12/14/ jammaNamaraNapuNabbha-vamaNaMtabhavasAyare bhIme, mUlAcAra- 7/5 suTTa asAre saMsAre dukkhasAyare ghore| kiM kattha vi atthi suhaM viyAramANaM sunniccydo| svAmI kArtikeya dvAdazAnuprekSA, 62, uttarAdhyayana- 19/16 22. dra. rAjavArtika- 9/7, sarvArthasiddhi- 2/10, aadi| 23. svAmI kArtikeya dvAdazAnuprekSA, 68 24. (ka) yathAkArI yathAcArI tathA bhavati, sAdhukArI sAdhurbhavati, pApakArI pApo bhavati, puNyaH puNyena karmaNA bhavati pApa: pApena, bRhadAraNyakopaniSad 4/4/5, kaThopaniSad 2/5/7, (kha) pAvehi peccA gacchei doggati,isibhAsiya, 33/6, uttarAdhyayana- 4/3, 13/24, 33/ 1, 10/15, evaM bhavasaMsAre saMsarai suhAsuhehi kmmehiN| jIvo pamAdabahula, suciNNA kammA suciNNaphalA bhvNti| duciNNA kammA duciNNaphalA bhavaMti,aupapAtika, 56, dra. sUtrakRtAMga- 1/2 (3) 18, 1/2 (1)4, 1/7/11 28 - tulasI prajJA aMka 138

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25. (ka) bhAgavata- 3/31/30-31, 6/17/18, __(kha) dazAzruta- 5/14 ,evaM kammA Na rohaMti, mohaNije khayaM gae, saMsAramUlahetuSu micchattaM, bhagavatI ArAdhanA-724, saMsAraaDavIe micchattannANamohiapahAe, Avazyakaniyukti909 26. (ka) puNyapApe vidhUya, niraMjanaH paramaM sAmyamupeti,muMDakopa. 3/3, kRtakarmanAzaH karmakSaye bhAti sa tattvato'nyaH, zvetAzvataropa. 6/4 (kha) Nijjariyasavvakammo...pAvadi sukkhamaNaMta,mUlAcAra- 749,, kammaM khavittANaM siddhiM gacchai nIrao , dazavaikAlika- 4/24 27. (ka) zvetAzvatara upaniSad 6/7-8, 11,16,19 uttarAdhyayana- 29/1, 36/66-67, savvaNhU savvaloyadarasI ya, mokSaprAbhRta- 35, kevalaNANuvattA jANaMtI svvbhaavgunnbhaave| pAsaMti savvao khalu kevaladiThThIhiM NaMtAhiM,aupapAtika- 195/12 NaThThakammadeho loyAloyassa jANao daTThA, dravyasaMgraha-51 paramAtmA sakalaviSayaviSayAtmA, puruSArthasiddhyupAya- 223-24 28. tulanA : jaina mata,jaNNANavasaM kiriyA mokkhaNimittaM paraMparayA, -kundakundakRtadvAdazAnuprekSA, 57 29. kriyAniSpAdyasya tu mokSasya anityatvaM prasaJjayati,amalAnanda-kRta vedAnta kalpataru, 1/1/4 akriyArthatve'pi brahmasvarUpavidhiparA: vedAntAH bhaviSyanti ,bhAmatI, 1/1/4 30. dra. sAMkhyakArikA, kArikA 10,sakriyaM prispndvt| tathA hi buddhyAdayaH upAttamupAttaM dehaM parityajanti, dehAntaraM copAdadate -iti teSAM parispandanam, sAMkhyatattvakaumudI, kArikA 10 31. prakRtikSobhAt sRSTizravaNena prakRterapi karmavattayA.... sAMkhyasUtra 1/24 para pravacanabhASya 32. pariNAmalakSaNayA tu kriyA sakriyau eva, anyathA vastutvavirodhAt, tattvArthazlokavArtika- 5/7 dravyArthikaguNabhAve paryAyArthikaprAdhAnyAd sarve bhAvA: utpAdavyaya darzanAt sakriyA anityAzca, rAjavArtika- 5/7/25 33. se AyAvAI, loyAvAI, kammAvAI, kiriyAvAI ,AyAro, 1/5 34. dra. dhavalA- 9/4,1, 45/203, 9/4, 1, 45, 207, 1/1, 1, 2/107, gommaTasAra, karmakANDa- 884-885, 877, tattvArtharAjavArtika- 1/20/12 35. tatra na kartAraM vinA kriyAsambhavaH iti tAmAtmasamavAyinIM vadanti, tacchIlAzca ye te kriyaavaadinH| te punarAtmAdi-astitvapratiprattilakSaNAH,nandI sUtra, haribhadrIyavRtti, pR. 100 36. dra. bhagavaI, 9/156-234, 'kriyamANa kRta' kA samarthana AcArya akalaMka-kRta rAjavArtika, 1/33/7) / tulasI prajJA janavarI-mArca, 2008 - 29

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37. ya upadezaH kriyAprAdhAnyakhyApanaparaH sa nayo nAma kriyAnayaH ityarthaH, dazavaikAlika niyukti, haribhadrIyavRtti-149 va 371, pR. 81 va 286 magnAH karmanayAvalambanaparA: jJAnaM na jAnanti yat, magnA: jJAnanayaiSiNo'pi yadatisvacchandamandodyamAH, AtmakhyAti-kalaza-111 jJAnakriyAnayaparasparatIvramaitrIpAtrIkRtaH zrayati bhUmimimAM sa ekaH,AtmakhyAti, kalaza- 267 38. uttarAdhyayana- 2/25, prajJApanA, gAthA 128, pravacanasAroddhAra- 958, 39. zabdAbhidheyakriyApariNativelAyAmeva 'tadvastu' iti bhUtaH- evambhUtaH,sanmatitarka, abhaya. vRtti, 3, pR. 314, na hi kazcid akriyAzabdo'sya asti, tattvArtha zlokavArtika, 4/1/33 40. jIvAditattve nayabhedavikalpitasvarUpe yA pratipattiH sA kriyA,anuyoga dvAra, cUlikA, pR. 86 41. lekhAdikA: kalA dvAsaptati: guNAH, catuHSaSTiH straiNAH, zilpAni-kAvyaguNadoSakriyA-chandovicitikriyA- kalopabhoktArazca yatra vyAkhyAtAH, tata kriyAvizAlama, tattvArtharAja-vArtika, 1/20/12 42. ubhayanimittApekSayA paryAyavizeSo dravyasya dezAntara-prAptihetuH kriya, tattvArtha rAjavArtika-5/7/1 43. bhAvavantau kriyAvantau dvAvetau jIvapudgalA,paMcAdhyAyI 2/25 sAmarthyAt sakriyau jIvapudgalau iti nizcayaH, tattvArtha zlokavArtika-5/7, zloka-2, pR. 45 zolApura saM., jIvapudgalAnAM svataH paratazca kriyApariNAmitvam siddham, tattvArtha rAjavArtika- 5/7/6 tatvArtha zlokavArtika-5/7 para zloka 46-47, pR. 400 44. caitanyamanubhUti: syAt sA kriyArUpameva c| kriyA manovaca:-kAyeSvanvitA vartate dhruvm|| AlApa paddhati arthakriyA sukhaduHkha-upabhogaH, syAdvAdamaMjarI, kArikA 27, pR. 238 sukha-du:khabhogau puNyapApa-nirvatyau,tannirvartanaM ca arthakriyA,syAdvAdamaMjarI kArikA 27, pR. 236 46. arthasya-jJAnasya anyasya vA, kriyA karaNam ,nyAyakumudacandra- 2/8, pR. 372 47. ekA'pi hi nartakI karaNa-aMgahAra-bhrUbhaGgha-akSivikSepAdi-lakSaNAma, prekSakajanAnAM harSaviSAdAdilakSaNAM vA anekAm anyonyavilakSaNAm arthakriyAM karoti iti, __nyAyakumudacandra, 2/kArikA 7,pR. 362 48. grAhyagrAhakatA etena bAdhyabAdhakatA'pi vA, kAryakAraNAptirvA, tattvArtha zlokavArtika-kha/1 sUtra, padya-148 azeSagrAhyagrAhakatAdiarthakriyAnimittaM, tattvArtha zlokavArtika- 1/1 sUtra, padya- 154 .. 30 - - tulasI prajJA aMka 138

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49. dra. dravyasvabhAvaprakAzaka nayacakra, gAthA-.12 aadi| 50. pUrvAkAraparihArottarAkArasvIkAra-avasthAnasvarUpalakSaNapariNAmena vastUnAm arthakriyAkAritA syAdvAdarahasya, pR. 9 anuvRtta-vyAvRttapratyayagocaratvAt pUrvottarAkAraparihArAvApti-sthitilakSaNa-pariNAmena arthakriyAupapattezca ,parIkSAmukha-4/2 syAdvAde tu pUrvottarAkAraparihAra-svIkArasthiti-lakSaNapariNAmena bhAvAnAm arthakriyA-upapattiH aviruddhA, syAdvAdamaMjarI, kArikA 5, pR. 26 51. sattvam arthakriyAkAritvena vyAptama, nyAyavatAravArtika-vRtti, kArikA 34, pR. 87, astviM hi kila dravyasya svabhAva:,pravacanasAra-2/96 TIkA arthakriyAkAritvasya bhAvalakSaNatvAt... arthakriyA vyAvartamAnA svakroDIkRtAM sattAM vyAvartayeta,syAdvAda-maMjarI, kArikA 26, pR. 234 52. trilakSaNAbhAvata-avastuni...arthakriyA-abhAvAt, dhavalA-4/1/45,pR.-142, pUrvAparasvabhAvatyAgopAdAnasthitilakSaNo hi pariNAmaH, na pUrvottarakSaNavinAzotpAdamAtraM sthitimAtraM vA prtiitybhaavaat| sa ca kramayogapadyayorvyApakatayA saMpratIyate...te ca nivartamAne arthakriyAsAmAnya nivartayataH, tAbhyAM tasya vyApakatvAt, laghIyastraya- 2/8, pR. 4 vastuno hi lakSaNam arthakriyAkAritvam,syAdvAdamaMjarI, kArikA 14, pR. 124 yadeva arthakriyAkAri, tadeva paramArthasat, tattvArtha zlokavArtika-1/1 sUtra, zloka. 154 53. arthakriyAsamarthaM hi paramArthasat-aMgIkRtya,laghIyastraya-2/8, pR. 4 vastuno hi lakSaNam arthakriyAkAritvam, syAdvAdamaMjarI, kArikA 14, pR.124 yadeva arthakriyAkAri, tadeva paramArthasata, tattvArtha zlokavArtika-1/1 sUtra, zloka 154 na ca arthakriyArahitaM vastu sat, kharazrRMgavat, arthakriyAkAriNa eva vastunaH sattva-upapatteH, tattvArtha zlokavArtika-5/31, pR1 435 54. draSTavyaH rAjavArtika-5/7/3, 5/39/2, tattvArtha zlokavArtika 5/22 dharmAdInAM yenAtmanA bhavanaM sa pariNAmaH...sa dvividhaH, anAdi: AdimAMzcA... dravyAthikaparyAyArthikanaya-dvayavivakSAvazAt sarveSu dharmAdidravyeSu sa ubhayaH prinnaamo'vseyH| ayaM tu vizeSaHdharmAdiSu caturSu dravyeSu atyantaparokSeSu-anAdi: AdimAMzca pariNAma: AgamagamyaH, jIvapudgaleSu kathaMcit pratyakSagamyo'pi, tattvArtha rAjavArtika-5/42/1-4 55. tattvArtha rAjavArtika-5/38/2, sanmatiprakaraNa-1/2-3, 56. parIkSAmukha-4/2, paMcAdhyAyI-1/315-316, krameNa yugapad vA anekadharmAtmakasyaiva arthasya arthakriyAkAritvaM pratipattavyam, nyAyakumudacandra, 2/kArikA 8, pR. 374 bulasI prajJA janavarI-mArca, 2008 - - 31

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57. prameyakamalamArtaNDa-4/10, pR. 601, na ca kSaNikasya vastunaH krama-yaugapadyAbhyAm arthakriyAvirodhaH asiddhaH, tasya dezakRtasya kAlakRtasya vA kramasya asmbhvaat| avasthitasya ekasya hi nAnAdezakAlakalA-vyApitvaM dezakramaH, kaalkrmshcaabhidhiiyte| na ca kSaNike so'sti,prameyaratnamAlA-4/1 para, pR. 269 syAdvAdamaMjarI, kArikA 16, pR. 156-158), kArikA 5, pR. 24-25 58. na hi nityaikAnte pariNAmo'sti,ta. zlokavArtika- 5/22, pR. 416 mumbaI saM. na hi nityasya krameNa yugapad vA sA sambhavati, nityasya ekenaiva svabhAvena pUrvAparakAlabhAvikAryadvayaM kurvataH kAryabhedakatvAt tasyaikasvabhAvatvAt, tathApi kAryanAnAtve anyatra kAryabhedAt kAraNabhedakalpanA viphalaiva syAt, prameyaratnamAlA, 4/1 sU. pR. 258-259, syAdvAdamaMjarI, kArikA 5, pR. 22-24 59. kriyA kSaNakSayaikAnte padArthAnAM na yujyte| bhUtirUpApi vastutvahAnerekAntanityavata, tattvArtha zlokavArtika- 5/22, zloka. 42, pR. 418 mumbaI saM. arthakriyA na yujyeta nitykssnnikpkssyoH| kramAkramAbhyAM bhAvAnAM sA lakSaNatayA matA, laghIyastraya-2/8, pR. 4 na ca nityaikAnte kSaNikaikAnte vA kramayogapaMdye saMbhavataH, nyAyakumudacandra 2/8 para, pR. 372, sattvAnyathAnupapatte: sarvaM nityAnityAtmakam, yathA ghaTa: ekAntanitye anitye vA arthakriyAvirodhAta, nyAyAvatAra sUtra- vArtika-vRtti, 2/kArikA-35 60. aNUnAm anyonyam asambaddhato jldhaarnn-aahrnnaadi-arthkriyaakaaritv-anupptteH| rajjuvaMzadaNDAdInAm ekadezApakarSaNe tadanyAkarSaNe ca asambaddhavAdino na syAta,satyazAsanaparIkSA pR.25, dra. syAdvAdamaMjarI, kArikA 16, pR. 156-158. 61. astitvaM hi kila dravyasya svabhAvaH, pravacanasAra-2/96 TIkA, tattvArtha rAjavArtika-5/30/5-6 62. dravyasya svajAti-aparityAgena prayogavisrasAlakSaNo vikAraH pariNAmaH, rAjavArtika-5/22/10 63. tadbhAva: pariNAmaH, tattvArthasUtra- 5/42 dravyANi yena AtmanA bhavanti, sa tadbhAvaH tattvaM pariNAma ityAkhyAyate tattvArtha rAjavArtika- 5/42/2 sarvArthasiddhi-5/22 64. dharmAdharmAkAzAnAm agurulaghuguNavRddhihAnikRtaH (pariNAmaH),sarvArthasiddhi-5/22 pratidravyaparyAyamantItaikasamayA svasattAnubhUti: vartanA...ekasmin avibhAgini samaye dharmAdIni dravyANi SaDapi svaparyAyaiH Adimad-anAdimadbhiH utpAdavyayadhrauvyavikalpaiH vartante-iti kRtvA tad-viSayA vartanA rAjavArtika-5/22/4 65. 32 - tulasI prajJA aMka 138

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antanatakasamayaH svattAnubhavo bhidA / yaH pratidravyaparyAyaM vartanA seha kIrtyate / dharmAdInAM hi vastUnAm, ekasmin avibhAgini / samaye vartamAnAnAM svaparyAyaiH kathaMcana / utpAdavyaya- dhrauvyAdivikalpai: bahudhA svym| prayujyamAnatAnyena vartanA karma bhAvyate, tattvArtha zlokavArtika- 5/22/1-4 66. tadbhAvaH pariNAmo'tra, paryAya: prativarNitaH, tattvArtha zlokavArtika- 5/42 para zloka. 1, dravyasya paryAyaH dharmAntaranivRtti - dharmAntaropajananarUpaH pariNAmaH, savArthasiddhi-5/22 67. dravyANAm AtmanA satpariNamanam idaM 'vartanA', adhyAtma- kamalamArtaNDa 68. dharmAdInAM dravyANAM svaparyAyanivRttiM prati svAtmanaiva vartamAnAnAM bAhyopagrahAd vinA tadvRttyabhAvAt tatpravartanopalakSitaH kAla iti kRtvA vartanA kAlasya upakAraH, sarvArthasiddhi - 5 / 22 69. bhAvaH sattA kriyA-ityanarthAntaram, rAjavArtika- 5/30/4 70. dezAd dezAntaraprAptihetuH parispandAtmako hi pariNAma: arthasya karma ucyata, prameyakamalamArtaNDa 4/10, T. 600 dravyasya bhAvo dvividhaH parispandAtmakaH, aparispandAtmakazca / tatra parispandAtmakaH kriyA ityAkhyAyate, itaraH pariNAmaH, rAjavArtika- 5/22/21 parispandAtmako dravyaparyAya: saMpratIyate / kriyA dezAntaraprAptihetu:, tattvArtha zlokavArtika- 5/22/39 71. paMcAdhyAyI - 2 / 25, ta. zlokavArtika- 5 / 7 para zloka. 2, pR. 45 zolapura saM. 72. paMcAdhyAyI - 2 /24-27, 73. rAjavArtika - 5/7/1, tattvArtha zlokavArtika- 5/7, 74. dharmAdharmau parispandalakSaNayA kriyA niSkriyau. sakalajagad-vyApitvAd AkAzavat / pariNAmalakSaNayA tu kriyA sakriyau eva, anyathA vastutvavirodhAta, tattvArtha zlokavArtika- 5/7 75. tattvArtha zlokavArtika- 5/7 76. tattvArtha zlokavArtika - 5 / 22, pR. 418 mumbaI saMskaraNa 77. tattvArtha zlokavArtika- 5/7 para zloka - 9 78. dravyArthikaguNabhAve paryAyArthikaprAdhAnyAt sarve bhAvA utpAdavyadarzanAt sakriyA anityAzca, tattvArtha rAjavArtika- 5/7 /25, paMcAstikAya. 21 va TIkA try" tulasI, prajJA janavarI-mArca, 2008 33

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79. paryAyArthikaguNabhAve dravyArthikaprAdhAnyAt sarve bhAvA anutpAdavyayadarzanAt niSkriyA nityAzca, tattvArtha rAjavArtika-5/7/25,paMcAdhyAyI-kha/247,syAdvAdamaMjarI, kArikA-23, pR.204-205 80. kriyAnimitta-utpAdAbhAve'pi eSAM dharmAdInAm anyathA utpAdaH klpyte| tadyathA- dvividha utpaadH| svanimittaH prprtyyshc| svanimittastAvat anantAnAm agurulaghuguNAnAm AgamaprAmANyAd abhyupagamyamAnAnAM SaTsthAnapatitayA vRddhyA hAnyA ca vartamAnAnAM svabhAvAdeSAm utpAdo vyyshc| parapratyayo'pi azvAdeH gatisthiti-avagAhanahetutvAt, kSaNe kSaNe teSAM bhedAt taddhetutvamapi bhinnam -iti parapratyApekSa utpAdo vinAzazca vyavahriyate, sa. tattvArtha rAjavArtika- 5/7/3 SaTsthAnapatitavRddhihAnipariNatasvarUpa- pratiSThatvakAraNa-viziSTaguNAtmikA, agurulaghutvazaktiH, samayasAra-AtmakhyAti, kalaza- 263 para 81. dra. gommaTasAra, jIvakANDa aadi| prophesara jainavidyA evaM tulanAtmaka dharma tathA darzana vibhAga jaina vizvabhAratI vizvavidyAlaya, lADanUM (rAjasthAna) sammattapahiNibadaM micchattaM jiNavarehiM parikahiyaM / tassodayeNa jIvo micchAdiTTi ti NAdavvo / / NANassa paDiNibaddhaM,aNNANaM jiNavarehiM parikahiyaM / tassodayeNa jIvo, aNNANI hodi NAdavvo / / cArittapahiNibabdaM kasAyaM jiNavarehiM parikahiyaM / tassodaeNa jIvo, acaritto hodi NAdavvo / / AcArya kundakunda likhate haiM- samyaktva kA pratibaMdhaka hai- mithyAtva, jJAna kA pratibaMdhaka hai- ajJAna aura caritra kA pratibaMdhaka hai- kssaay| mithyAtva, ajJAna aura kaSAya ye tIna hamAre jIvana ke sabase bar3e vipna haiM, samasyA aura duHkha kI sRSTi karane vAle haiN| jaba taka vyakti kA dRSTikoNa sahI nahIM hotA taba taka samasyA kA cakra anavarata ghUmatA rahatA hai, ataH duHkha mukti kA sUtra hai- samyag drshn| 34 - - tulasI prajJA aMka 138

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jaina vAGgamaya vyavahAra bhASya meM cikitsA paddhati DaoN. sAdhvI zubhrayazA jaina vAGgamaya kA Agama sAhitya jitanA prAcIna hai, utanA hI sAmayikA Agama saMkalana ke samaya AgamoM ko do vargoM meM vibhakta kiyA gyaa| uttaravartI vargIkaraNa ke anusAra AgamoM ke cAra vibhAga prApta hote haiM-aMga, upAMga, mUla evaM ched| cheda sUtra AcAra pradhAna hai, ataH inakA samAveza caraNakaraNAnuyoga meM kiyA gayA hai| inakA nirvRhaNa pratyAkhyAna pUrva kI tRtIya AcAra vastu se huA hai| nirvRhaNa kAla meM chedasUtra nAma se koI vibhAga nahIM thaa| sarvaprathama Avazyakaniyukti meM chedasUtra' zabda kA ullekha prApta hotA hai| chedasUtra ke nAmakaraNa ke prasaMga meM vividha mata haiN| jo graMtha nirmalatA, pavitratA kI prApti meM sahAyaka ho, vaha cheda hai| vyAkhyA sAhitya meM isake lie padavibhAga samAcArI zabda kA prayoga huA hai| eka mAnyatA ke anusAra jo skhalanA hone para cAritra ke cheda-kATane kA kAma karate haiM, ve graMtha chedasUtra haiN| nizItha bhASya meM inheM uttama zruta kahA hai| nizItha cUrNikAra ke anusAra inameM prAyazcitta kA varNana hai, inase cAritra kI vizodhi hotI hai, isalie cheda sUtra ko uttamazruta kahanA yuktiyukta hai|' nAmakaraNa ke saMdarbha meM AcArya tulasI ne eka navIna tathya prastuta kiyA hai| Apake anusAra 'cheyasUtta' ke sthAna para 'chekazruta' zabda bhI ho sakatA hai| jisakA artha hai- kalyANa yA uttmshrut| dazavaikAlika sUtra meM isakA saMvAdI pramANa bhI milatA hai- 'jaM cheyaM taM smaayre'| ataH cheya ke sthAna para cheka zabda ucita lagatA hai| chedasUtroM meM vyavahArasUtra kA mahattvapUrNa sthAna hai| padavibhAga samAcArI kA jitanA vyavasthita varNana vyavahAra sUtra meM hai, utanA anya chedasUtroM meM nahIM miltaa| isakA nirvRhaNa bhadrabAhu ne kiyA, aisA aneka sthAnoM para ullekha hai|' prastuta sUtra meM sAdhu kI AcAra saMhitA kA va prasaMgavaza apavAda mArga kA vidhAna hai| inheM laukika bhASA meM daNDa saMhitA, Agamika bhASA meM prAyazcitta sUtra va tulasI prajJA janavarI-mArca, 2008 - 35

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Adhunika bhASA meM cikitsA sUtra bhI kahA jA sakatA hai| prAyazcitta nirdhAraka graMtha hone para bhI isameM prasaMgavaza rAjanIti zAstra, arthazAstra, samAjazAstra, cikitsA zAstra va manovijJAnazAstra kA bhI vivecana hai| vyavahArasUtra para pAMcavIM, chaTThIM zatAbdI meM saMghadAsa gaNi ne vyavahAra bhASya likhaa| jisameM vidhi niSedha pUrvaka eka ora jahAM AtmA ke kalyANakArI mArga kA upadeza diyA hai, vahAM dUsarI ora zarIra, mana va bhAva vizuddhi kA vivecana bhI kiyA hai| zarIra, mana va bhAvoM kI vizuddhi ke binA AtmasAkSAtkAra kA svapna sAkAra nahIM ho sktaa| zArIrika daurbalya, mAnasika vikSepa aura bhAvoM kI vikRti AtmA ke kalyANakArI patha meM avarodha paidA kara detI hai| bhASyakAra ne tathyoM ko prastuta karane ke lie dRSTAMta, kathAnaka Adi kA prayoga bhI bahulatA se kiyA hai| prastuta sUtra ke adhyayana se jJAta hotA hai ki isameM samagra cikitsA paddhati kA nidarzana hai| bhASyakAra ne cikitsA kA vidhi-apavAda sahita nirdhAraNa kara, nItiparaka va manovaijJAnika DhaMga se pratipAdana kiyA hai| vyavahAra bhASya meM nirdiSTa rogI ke prati udAradRSTikoNa, sakArAtmaka cintana va samIcIna vyavasthA pakSa cikitsA jagata ke lie Adarza hai| zArIrika roga, roga kA kAraNa va nidAna kA suvyavasthita varNana bhASya meM hai| manovikSipta avasthA kA, usake hetuoM kA aura zodhana kA sundara vizleSaNa bhI bhASya meM prApta hotA hai| bhASya meM mana ko svastha karane ke vyAvahArika prayoga manocikitsakoM ke lie upAdeya hai| AlocanA sUtra kA sampUrNa vistAra bhAva vizuddhi kI dRSTi se mahattvapUrNa hai| cikitsaka kI arhatA kA ullekha bhI prastuta graMtha meM upalabdha hotA hai| ammApitIhi jaNiyassa, tassa aatNkpurdosehi| vejjA deMti samAdhiM, jahiM katA AgamA hoti|' zArIrika roga va cikitsA vyavahAra bhASya ke anusAra roga kA mUla kAraNa hai-vAta, pitta va kapha kA asNtuln|10 vyavahAra bhASya meM kahA hai-baddhAsana (eka Asana meM lambe samaya taka baiThanA) se vAta, pitta aura kapha saMkSubdha ho jAte haiN| vizrAmaNA-vizrAma karane se saMtulita ho jAte haiN| inake saMtulana se bala bar3hatA hai, dRr3hatA bar3hatI hai, arza-bavAsIra Adi roga nahIM hote| aSTAMga saMgraha meM bhI kahA hai| vAtAdi doSa nimitta pAkara vikRta ho jAte haiM, yathA nimitta pAkara jala meM taraMga, bulabule Adi paidA hote haiN| bhASya meM vAta, pitta prakopa ke aneka kAraNoM kA ullekha haiM-zArIrika ati zrama karane se, adhika bhramaNa karane se, adhika bhAra uThAne se va bhAra lekara viSama mArga meM ghUmane se vAtAdi 36 - - tulasI prajJA aMka 138

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saMkSubdha ho jAte haiN| atyadhika garmI meM ghUmane se pitta kA prakopa ho jAtA hai|12 unmAda se bhI pitta bar3ha jAtA hai| kapha kI prabalatA se zvAsa roga ho jAtA hai| ajIrNa, vamana, carma roga, vraNa roga, UrdhvavAta, visUcikA, haijA Adi roga bhI mukhyataH tridoSa ke kAraNa paidA hote haiM / 14 bhASya meM zArIrika roga kA mukhya hetu vAtAdi kI viSama avasthA mAnA hai| inakI sAmyAvasthA Arogya kA hetu hai| Ayurveda meM bhI kahA hai- vAtAdi kI vRddhi yA kSaya se zarIra rugNa ho jAtA hai| zArIrika roga kI cikitsA ke saMdarbha meM bhASyakAra ne kahA hai-vAyujanita vikAra ko dUra karane ke lie zarIra para taila mardana, ghRta pAna Adi upacAra kiyA jAtA hai| rogI ko karISamaya zayyA para sulAyA jAtA hai| pitta ke nimitta se hone vAle unmAda meM zarkarA, kSIra Adi kA prayoga kara zAMta kiyA jAtA hai| sarpadaMza kA viSa dUra karane ke lie vidyA, maMtra Adi kA sahArA liyA jAtA hai| anya rogoM kI cikitsA ke lie bhI vidyA Adi kA prayoga kiyA jAtA hai, jaise 1. Adarza vidyA-kAMca meM saMkrAnta rogI ke pratibimba para japa krnaa| 2. vastra vidyA-maMtra se vastra ko maMtrita kara rogI ko usase prAvRtta krnaa| 3. cApeTI vidyA-dUsare ke capeTA mArakara rogI ko svastha krnaa| 4. vyajana vidyA-paMkhe ko abhimaMtrita kara usase rogI para pavana krnaa| isa prakAra zArIrika roga va cikitsA ke bAre meM vyavahAra bhASya meM gAthA 2019 se 2030 va 2430-2441 taka auSadha va vaidya ke bAre meM vistAra se dizA nirdeza diyA hai| ayogya vaidya ko yamadta kahA hai| isI saMdarbha meM AcArya ke lie kahA hai ki jo rAjA senA, vAhana, koza tathA buddhi se hIna hotA hai, vaha rAjya kI rakSA nahIM kara paataa| ThIka usI prakAra jo AcArya sUtra, artha aura auSadha se hIna hotA hai, vaha gaccha kI rakSA nahIM kara sktaa|'' vaidyakazAstroM ke pAragAmI vaidya rogI ko samAdhistha kara dete haiM, nIroga kara dete haiN| vaidya kauna zreSTha, cikitsA ke lie auSadha kaise prApta ho, rogI kI asAdhya, sAdhya roga meM kaise sevA karanI va nIroga hone para rogI svAvalambI kaise bane, roga ke lakSaNa va roga ko zamita karane kA upAya bhASyakAra ne sundara va saTIka kiyA hai jo saMvedanazUnya banate jA rahe cikitsA jagata kA mArgadarzaka kara sakatA hai| mAnasika cikitsA AcArAMgasUtra meM bhagavAn mahAvIra ne kahA hai-'aNega citte khalu ayaM purise' yaha puruSa aneka citta vAlA hai| citta kI mukhyataH do avasthAe~ haiM-samAdhistha evaM asamAdhisthA inheM svastha citta va asvastha citta bhI kahA jA sakatA hai| manovijJAna meM inheM sAmAnya evaM asAmAnya citta kahA jA sakatA hai| tulasI prajJA janavarI-mArca, 2008 - 37

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vyavahAra bhASya meM mAnasika cikitsA kI dRSTi se mana kI tIna avasthAoM kA ullekha kiyA hai- 1. kssiptcitt| 2. dRptcitt| 3. unmttcitt| sAmAnya yA svastha mana ko cikitsA kI apekSA nhiiN| rugNa mana binA cikitsA ke svastha nahIM ho sktaa| bhASyakAra ne mana ko svastha kaise kiyA jAeM? mana asvastha kyoM hotA hai? use svastha karane ke kyA upAya ho sakate haiM? inakA manovaijJAnika dRSTi se bahuta hI sarala aura saTIka citraNa kiyA hai| kSiptacitta-kSipta citta kA artha hai-citta viplava yA citta kI rugnntaa| bhASya meM citta kI vikSiptatA ke tIna kAraNa batAe haiM-anurAga, bhaya aura apamAnA21 / ___ anurAga-priya vyakti kA viyoga yA aniSTa hone se hone vAlI citta kI kssipttaa| yathA - pati kI akasmAt mRtyu kA samAcAra sunakara bhAryA kA kSiptacitta honaa|22 bhaya-vikSiptatA kA eka bar3A kAraNa hai-bhy| bhASyakAra ne bhaya ke aneka kAraNoM kA ullekha kiyA hai, yathA- hAthI Adi pazuoM ko dekhakara, zastra, agni Adi dekhakara, megha kA garjana sunakara bhI vyakti kSipta citta ho jAtA hai| manovijJAna kI bhASA meM yaha eka prakAra kA asaMgata bhaya hai| Adhunika manocikitsaka ise phobiyA kahate haiM / 24 isa prakAra ke rogiyoM kI eka lambI sUcI hai, yathA-U~ce sthAna kA bhaya, tUphAna, bijalI kA bhaya, agni kA bhaya, jAnavara vizeSa (kuttA, billI, cUhe) kA bhaya aadi| ____ apamAna-tiraskAra yA apamAna se bhI citta vikSipta ho jAtA hai| yathA-sampatti chIna lene se, vAda meM parAjita hone se citta kA vikSipta honaa|25 dRptacitta-dRpta kA kAraNa hai-viziSTa sammAna kI praapti| jaise-agni IMdhana se dIpta hotI hai, vaise hI dRpta citta vyakti kA mana garva se uddIpta ho jAtA hai| lAbha mada se madonmatta athavA azakya kArya ko karake vyakti dIptacitta ho jAtA hai| bhASyakAra ne rAjA sAtavAhana ke udAharaNa se dIpta citta kI manovRtti kA sAMgopAMga citraNa kiyA hai| rAjA sAtavAhana eka sAtha aneka atiharSa ke sAmacAra suna dIptacitta ho gyaa| staMbha aura bhIMta ko pITatA huA pralApa karane lgaa|28 unmatta citta digmUr3ha manaH sthiti ke kAraNa hone vAlI citta kI avasthA ko unmatta citta kahA jAtA hai| do kAraNoM se vyakti unmatta bana sakatA hai| 1. bhUtAdi yakSAveza, 2. mohanIya karmodayA atirikta pitta ke udreka va vAyu kSobha se bhI unmatta citta kI sthiti ho jAtI hai| citta traya kI cikitsA vidhi kSipta citta kI cikitsA karane ke lie Aja jisa paddhati ko manocikitsA kAma meM lete haiM, vahI paddhati hajAroM varSa pUrva kAma meM lI jAtI thii| bhASyakAra ne isakA spaSTIkaraNa isa 38 - tulasI prajJA aMka 138

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prakAra kiyA hai-anurAga se utpanna kSipta citta ko pratipakSa bhAvanA kA prayoga kara dUra kiyA jAtA hai| hiMsra pazu, zastra, agni gIrava kA bhaya dUra karane ke lie rogI ko vaisI sthiti se pratyakSa karA kara bhaya ko dUra kiyA jAtA hai| yathA- agni kA stambhana kara manorogI ke sAmane dUsare vyakti dvArA agni ko pairoM se kucalA jAtA hai| isI prakAra vAda se parAjita muni yA vyakti ke samakSa vAdI ko bulAkara usakI bhartsanA kI jAtI hai| pratipakSI ko kahA jAtA hai ki tuma vAda meM vijaya prApta nahIM kara sake, dhikkAra hai tumheM, aisA vyavahAra kara kSipta citta ko svasthacitta kiyA jAtA hai| dIptacittatA kA mukhya kAraNa ahaMkAra, mada hai| dIptacitta vyakti meM jo kArya jitane samaya meM kiyA hai, usa kArya ko usase kama samaya meM kuzalatA se saMpAdita kara usake garva ko dUra kiyA jAtA hai| yathA- tumane eka varSa meM eka karor3a kA dhana kamAyA, amuka vyakti eka mahine meM eka karor3a kamAtA hai| ise koI ahaMkAra nahIM hai to phira tumheM ahaMkAra kyoM karanA caahie| unmatta citta kI cikitsA duSkara hai, kyoMki isameM yakSAveza ke kAraNa azubha pudgaloM kA grahaNa hotA hai| ataH maMtra vidyA Adi ke prayoga se usakI cikitsA karanI caahie| phira bhI rogI svastha na ho to abhihita kAyotsarga ke dvArA devatA kI ArAdhanA kara yakSAveza kI cikitsA karanI caahie| mohodaya ke kAraNa utpanna huI unmattatA ko ASAr3habhUti kI taraha bIbhatsa rUpa dikhAkara nigdha, madhura AhAra va karISamayI zayyA se dUra karanI caahie|32 pitta udreka ko dUra karane ke lie zarkarA Adi kA prayoga karanA caahie|32 ___ bhaya, zoka va cintA se vyakti kSiptacitta hotA hai| atimada se dIptacitta kI sthiti banatI hai| moha ke kAraNa svastha mana meM asAmAnya sthiti kA prAdurbhAva hotA hai| taba vyakti kA mana, mastiSka, vicAra va kArya sabhI kucha asAdhAraNa hone lagate haiN| yaha asAdhAraNa sRjanAtmaka na hokara vidhvaMsAtmaka ho jAtI hai taba mana asvastha ho jAtA hai| use svastha Alambana dekara svastha kiyA jAtA hai| isakA sundara citraNa bhASyakAra ne bahuta hI manovaijJAnika DhaMga se kiyA hai| bhAvanAtmaka cikitsA bhAvanAtmaka roga kA mukhya kAraNa hai-priyatA-apriyatA athavA rAga-dveSA bhAvanAtmakacikitsA se citta kI zodhi hotI hai| bhASyakAra ne vyavahAra, zodhi, prAyazcitta aura AlocanA Adi ko ekArthaka mAnA hai| moha cikitsA bhAva cikitsA hai, kyoMki kAma, krodha, ahaMkAra, mAyA Adi moha kI vividha pariNatiyA~ haiM, jinake kAraNa bhAva vikRta hote haiN| bhASyakAra ne kahA hai-jo bhAvazuddhi nahIM karatA vaha zalya sahita maraNa ko prApta karatA hai| vaha atyanta gahana aura Ara-pAra rahita saMsAra rUpI aTavI meM cirakAla taka bhramaNa karatA hai| 34 dazavaikAlika sUtra meM bhI kahA hai tulasI prajJA janavarI-mArca, 2008 - 39

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koho ya mANo ya aNiggahIyA, mAyA va lobho va pvddddmaannaa| cattAri e e kasiNA kasAyA, siMcaMti mUlAI punnbbhvss|| bhAvanAtmaka cikitsA meM antaHkaraNa kI bhAvanA hI cikitsA kA kArya karatI hai| vyakti kI dhRti va saMhanana bAhya zodhi meM nimitta banate haiN|36 kAma cikitsA ke saMdarbha meM sUtrakAra ne kahA hai-vedodIrNa vyakti kI vidhipUrvaka cikitsA karanI caahie| sarvaprathama AhAra saMyama, rasa parityAga kA abhyAsa karanA caahie| yadi usase bhI kAma para niyaMtraNa na ho to kramazaH avamaudarya, upavAsa tapa, UrdhvasthAna karanA caahie| grAmAnugrAma vihAra karanA caahie|" bhASya meM 1600-1610 taka kI gAthAoM meM isakI cikitsA vidhi batalAI hai| krodha Adi kaSAya catuSka duSTabhAva hai| kaSAya, mAna aura mAyA Adi isake sahacArI haiN| krodha karane se AtmA kA patana hotA hai| inakA nAza karane se AtmA kA samutthAna hotA hai, jaise zItagRha-jalayaMtragRha dAha kA apanayana karatA hai, vaMjula vRkSa sarpa viSa ko dUra karatA hai, vaise hI zuddha cintana se vyakti ke krodhAdi bhAvoM kA apanayana karanA caahie|39 mAyA bhI vikRta bhAva hai| mAyA kA tAtparya hai-asaMyama meM ruci rkhnaa| dUsaroM kA chidrAnveSaNa krnaa| mAyA se azuci-apavitratA hotI hai| vaha dravya aura bhAva se do prakAra kI hotI hai| dravyataH azuci hai-khAdya sAmagrI ke prati aaskti| bhAvataH azuci hai-prANAtipAta Adi hiMsaka pravRttiyoM meM Asakta honaa|10 bhASya meM yahAM taka kahA hai ki mAyAvI ko AcArya Adi pada ke yogya nahIM mAnA jAtA hai| isI prakAra lobha kI vikRti bhI janma maraNa meM nimitta banatI hai| moha karma kI jitanI saghanatA hotI hai, cikitsA bhI utanI hI saghana ho jAtI hai| rAga-dveSa kI alpatA se bhAva azuddha kama hote haiN| cikitsA bhI zIghra ho jAtI hai|42 bhAva-cikitsA ke lie cikitsaka bhI kuzala honA caahie| akuzala cikitsaka bhAvoM kI cikitsA na karake rogI ko rogagrasta kara detA hai| AMtarika zalya kA jisake samakSa zodhana kiyA jAtA hai, vaha yadi use kahe-tuma dhanya ho! tumane zalyoddhAra kA sAhasa kiyA hai| gupta aparAdhoM ko prakaTa karane kA utkaTa sAhasa kiyA hai| sacamuca! tuma sAdhuvAda ke pAtra ho| tumhArA RjubhAva mere lie bhI preraNA hai| aise kuzala cikitsaka ke pAsa vyakti RjutA se bhAva cikitsA kara sakatA hai| isake viparIta cikitsaka ke pAsa vyakti samyak zuddhi nahIM kara sktaa| kabhI-kabhI asahya tAr3anA se kupita hokara rogI cikitsaka kA ghAta bhI kara sakatA hai|43 40 - tulasI prajJA aMka 138

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bhAva cikitsA ke lAbha jaina vAGmaya meM sthAna-sthAna para ullekha milatA hai ki ziSya guru ke samakSa apanI skhalanA ko prakaTa kara ahobhAva kA anubhava karatA hai| yahAM taka ki eka AcArya bhI bhAva-zodhi ke lie dUsare AcArya ke pAsa jAtA thaa| eka DaoNkTara apanI cikitsA svayaM nahIM karatA vaise hI eka AcArya apanA zodhana svayaM nahIM krte| dUsare AcArya ke samakSa zodhi ke lie jAte the| bAlaka kI taraha mada aura mAyA se rahita hokara cikitsA (vikRta bhAvoM kA zalyoddhAra) karate the|44 bhASyakAra ne kahA hai ki bhAva vizuddhi karane se laghutA kI vRddhi, AhlAda kI utpatti, doSoM se nivRtti, RjutA kI vRddhi, AtmA kI zuddhi, cAritra vinaya kI prApti aura niHzalyatA kA vikAsa hotA hai| uttarAdhyayana" sUtra meM AlocanA ke saMdarbha meM bhAva cikitsA kI carcA karate hue kahA hai- AMtarika zalyoM kI cikitsA hotI hai| RjubhAva kA vikAsa hotA hai| tIvratara vikAroM se dUra rahane kI kSamatA va pUrva saMcita vikAroM ke saMskAroM kA vilaya hotA hai| - isa prakAra prastuta graMtha meM Ayurveda, AyurvijJAna va manocikitsA ke mahattvapUrNa sUtroM kA vivecana hai jinake dvArA mana, zarIra va bhAvoM kA zodhana kara AtmA para lage karma rUpI roga ko dUra kiyA jA sakatA hai| sandarbha graMtha 1. nizItha bhASya, 6190 2. vyavahArabhASya,gAthA 4173 3. Avazyakaniyukti 777 4. vahI,665,maTI, pR. 341 pada vibhAga samAcArI chedasUtrANi 5. ni.bhA. 6184/ cUrNi, pR. 253 6. dazavaikAlika 4/11 7. (ka) dazAzrutaskaMdhaniyukti- vaMdAmibhaddabAhuM,pAINaM crimsglsuynaannii| suttassa kAragamisiM, dasAsu kappe ya vvhaaro|| (kha) paMkabhA 12.... sa bhavati dskppvvhaaro| 8. vyavahAra bhASyaH eka anuzIlana, pR. 44 9. vyavahAra bhASya, 949 10. vyavahAra bhASya, 93 tulasI prajJA janavarI-mArca, 2008 - - 41

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11. aSTAga sagraha, pR. 657 29. vahI, 1153 12. vyavahAra bhASya, 2573 30. vahI, 1147 13. vahI, 2574-76 31. vahI, 1086-1090 14. vahI, 2533 32. vahI, 1148-1156 15. aSTAMga saMgraha, pR. 60, gAthA-43, 44 33. vahI, 1064 16. vyavahAra bhASya, 1152 34. vahI, 1022 17. vahI, 2426 35. dazavaikAlika, 8/39 18. vahI, 2439-2441 36. vyavahArabhASya, 4202-4208 19. vahI, 2410 37. vahI, 1600, 1601 20. AyAro, 3/42 38. vahI, 4153 21. vyavahAra bhASya, 1078-1079 39. vahI, 4152 22. vahI, 1080-1085 40. vahI, 1640-1642 23. vahI, 1096 41. vahI, 1643 24. Adhunika asAmAnya manovijJAna, pR. 253 42. vahI, 4045 25. vyavahAra bhASya, 1078, 1090 43. vahI, 1044 26. vyavahAra bhASya, 1124,TI.pa. 36 44. vyavahAra bhASya, 4296, 4297 27. vahI, 1124, 1125 45. vahI, 317 28. vahI, 1126-1130 46. uttarAdhyayana, 29/6 samparka sUtrajaina vizvabhAratI vizvavidyAlaya lADanUM - 341 306 (rAjasthAna) 42 - tulasI prajJA aMka 138

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nizItha evaM usake vyAkhyA sAhitya meM bhAratIya Arthika sthiti DaoN. sAdhvI zrutayazA jaina vAGgamaya meM Agama sAhitya kA sthAna sarvopari hai| AgamoM meM caraNakaraNAnuyogaparaka sAhitya sarvotkRSTa mAnA jAtA hai, kyoMki AdhyAtmika utthAna usakA kendrIya tattva hai| caraNakaraNAnuyoga kI dRSTi se chedasUtroM kA mahattvapUrNa sthAna hai| zrutakevalI AcArya bhadrabAhu ne Atmavizuddhi ke lakSya se pratyAkhyAna pravAda nAmaka pUrva se chedasUtroM kA ni!haNa kiyaa| nizIthasUtra usI zrRMkhalA kI eka mahattvapUrNa kar3I hai| isakA nirvRhaNa kAla IsA pUrva cauthI zatAbdI kA anta tathA tIsarI zatAbdI kA prArambha kAla mAnA jAtA hai| nizIthasUtra ke hRdaya kA sparza karane ke lie vyAkhyA sAhitya-niyukti, bhASya evaM cUrNi kA bhI manana karanA apekSita hai, jinakA kAla kramazaH lagabhaga IsA kI cauthI zatAbdI, bhASya kI cauthI-pAMcavI zatAbdI evaM cUrNi kI chaThI zatAbdI mAnA jAtA hai| nizIthasUtra tathA usake vyAkhyA sAhitya kA adhyayana karane para hameM jahAM tatkAlIna jaina saMgha kI AcAra-vicAra, niyama-upaniyama evaM vidhi-niSedha kI jAnakArI milatI hai, vahIM anyAnya dhArmika saMghoM evaM sampradAyoM ke viSaya meM bhI acchI jAnakArI mila jAtI hai| itanA hI nahIM, prasaMgavaza aneka rAjanaitika, sAmAjika, Arthika, sAhityika evaM sAMskRtika dhAraNAoM evaM avadhAraNAoM kA bhI ina granthoM meM samAveza huA hai| ___ nizIthasUtra evaM usakA mukhya vyAkhyA sAhitya moTe taura para eka sahastrAbdI kA pratinidhitva karatA hai| vividha vAcanAoM ke samaya inameM apekSita-anapekSita prakSepa Adi se hAni-vRddhi huI, jisake kAraNa hama isa sAhitya ko sarvathA prAmANika itihAsa grantha to nahIM kaha sakate, phira bhI isameM jina aitihAsika yA arddha-aitihAsika tathyoM tulasI prajJA janavarI-mArca, 2008 008 - 43

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kA gumphana huA hai, usako najaraandAja bhI nahIM kiyA jA sktaa| kahA jA sakatA hai ki isameMvarNita tathya bhArata ke tatkAlIna itihAsa kI apUrNatA ko kisI-na-kisI rUpa meM pUrNatA pradAna karane meM mahattvapUrNa bhUmikA nibhAte haiN| prastuta lekha meM nizItha evaM usake vyAkhyA sAhitya ke AdhAra para IsA pUrva cauthI zatAbdI se IsA kI chaThI zatAbdI kAlIna bhAratavarSa kI Arthika sthiti kA saMkSipta rekhAMkana karane kA vinamra prayatna hai| kisI bhI deza kI Arthika sthiti kA Akalana karane ke lie mukhyataH cAra pahaluoM kI carcA kI jAtI hai-utpAdana, vibhAjana, vinimaya aura upyog| vibhAjana kA AdhAra haiarjita dhana kA apane peze se saMbaMdhita vyaktiyoM meM bNttvaaraa| prAcIna arthavyavasthA meM vibhAjana kI una vyavasthAoM kI prAsaMgikatA nahIM thI jaisI uttaravartI sAmAjika avasthAoM meM prApta hotI hai, ataH tatsaMbandhI carcA kI apekSA nahIM , upabhoga viSayaka carcA kA mukhya prayojana hai- tatkAlIna jIvana stara kA nirNaya / vaha vastutaH utpAdana se hI prakaTa ho jAtA hai, ataH mukhyataH utpAdana aura vinimaya-do hI ghaTaka tattvoM kI carcA karanA yahAM apekSita hai| utpAdana bhUmi, zrama, pUMjI, prabandhana Adi ke mAdhyama se bhautika padArthoM ke rUpa meM evaM pariNAma meM parivartana kara unakI upayogitA bar3hAnA utpAdana kahalAtA hai| khetI-bhAratavarSa meM utpAdana kA mukhya AdhAra hai-bhuumi| bhUmi se hone vAle utpAdana ke mukhyataH do bheda haiM-kRSi evaM khnij| nizIthasUtra meM vaTa, pIpala, gUlara, azoka, campaka, Amra Adi ke vanoM tathA vividha phaloM ke sukhAne ke sthAna (varca) kA ullekha huA hai|' usake bhASya evaM cUrNi meM setu aura ketu zabda AtA hai, jisase yaha spaSTa hai ki usa samaya ke loga khetI tathA usakI vidhAoM se paricita the| ketu ve kheta hote the jinakI siMcAI varSA ke jala se hotI jabaki setu kI siMcAI ke lie rahaTa aura nAlikA kA prayoga hotA thaa| haloM meM baila jotakara khetI kI jaatii| hala ke lie kuliya aura naMgala zabda kA prayoga milatA hai| loga dina-rAta khetoM kI rakhavAlI krte| rAtri meM sUara Adi jaMgalI jAnavaroM se khetI kI rakSA hetu sIMga bajAyA jaataa|' nizIthabhASya meM bhI apane samakAlIna anya granthoM ke samAna satraha prakAra ke dhAnya kA ullekha milatA hai-cAvala, jau, masUra, gehUM, mUMga, ur3ada, canA, kAMganI, kodrava, sarasoM, hirimaMtha (gola canA) Adi inameM pramukha the| dhAnya kUTane ke lie gaMjazAlAe~ hotI thiiN| anAja ko surakSita rakhane ke lie miTTI yA bAMsa ke palya (koThe) banAe jaate| kaI loga use maMca (bAMsa ke khaMbhoM para bane koSTha) tathA mAle (ghara ke UparI hisse meM bane koSTha) meM surakSita rkhte| surakSA kI dRSTi se palya Adi ke dvAra para miTTI pota dI jAtI tathA usa para rekhAMkana kara diyA jAtA yA mohara 44 - - tulasI prajJA aMka 138

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lagA dI jaatii| loga mUlI, dhaniyA, bathuA, jIrA, davanA, maruA Adi ke pattoM tathA bar3a, pIpala, pAkar3a Adi ke phaloM ko sukhAkara bhI prayoga karane the| unako sukhAne kA sthAna varca kahalAtA thaa| nizItha sUtra meM Ama aura ikSu ko khAne ke aneka prakAroM kA varNana' bhI unakI paryApta mAtrA meM upaja kA sUcaka hai| bhASyakAla (IsA kI cauthI pAMcavI zatAbdI) meM kacce phaloM ko pakAne kI bhI aneka vidhiyAM pracalita thI-Ama Adi ko ghAsa-phUsa yA bhUse ke andara rakhakara, usakI garmI se pakAyA jaataa| kakar3I khIrA, bijaurA Adi ke kacce phaloM ko pakke phaloM ke sAtha rakhakara unakI gandha se pakAyA jaataa| tinduka Adi phaloM ko dhueM ke dvArA pakAyA jaataa|' koTTa meM bhI phala pakAe jAte- aisA ullekha milatA hai| 10 sUta kI phasaloM meM kapAsa kI khetI mukhya thI / nizItha - cUrNi meM UrNA nAmaka kapAsa kA ullekha milatA hai, jise lATa deza meM gaDDara kahA jaataa| " vastroM ke pAMca prakAroM - jAMgika, bhAMgika, pottaya Adi meM pottaya vastra kapAsa se banatA thaa| 12 kapAsa kI vividha avasthAoM-seDuga, rucataM (ruI), pelU (pUnI), tathA piMjiya ( pIMjA huA) kA bhI ullekha milatA hai| loga dUsaroM ko vaza meM karane ke lie bhinna-bhinna prakAra ke kapAsa se vazIkaraNa sUtra bhI banAte the| 13 pazu-pAlana 14 prAcIna bhArata meM pazudhana ko bhI paryApta mahatva prApta thaa| nizIthasUtra meM vigaya Adi se prasaMga meM dUdha, dahI, ghI, matsyaNDikA '' Adi kA ullekha milatA hai, jisase spaSTa hai ki usa samaya bhAratIya loga dUdha dene vAle pazuoM- gAya, bakarI, bhaiMsa Adi ko pAlate the| unako duhane ke lie dohana-vATaka hote| gAMvoM meM bar3e-bar3e ghosa (gokula) hote the| bher3a aura U~Ta kI Una se kambala, rajoharaNa Adi banAne kA ullekha unake pAlana kI sUcanA detA hai / mUrdhAbhiSikta rAjA ghor3e, hAthI, mahiSa, vRSabha, siMha, vyAghra, bakarI, mRga, zvAna, zUkara, meMr3hA, bandara, kukkuTa, kabUtara, batakha, lAvaka, ciralla, haMsa, mora aura tote ko pAlate, unako prazikSita karate, unheM AbhUSaNa Adi pahanAte, susajjita karavAte tathA vividha kAryoM ke lie bhinna-bhinna vyaktiyoM kI niyukti karate, jaise- azvapoSaka, azvadamaka, azvamiMDha, azvArohI aadi| " khAna evaM khanija udyoga jaina AgamoM meM sthAna-sthAna para grAma, nagara, kheTa, karbaTa Adi ke sAtha Akara zabda kA ullekha huA hai| Akara usa vasati kA sUcaka hai jo patthara dhAtu Adi kI khAna ke samIpa ho| 7 aneka mahotsavoM ke sAtha Akara mahotsava kA ullekha huA hai| isase pratIta hotA hai ki tatkAlIna bhAratavarSa meM khAnoM evaM khanijoM kI bharamAra thii| tulasI prajJA janavarI-mArca, 2008 45

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nizIthasUtra meM pAMcave uddezaka meM anekakhAnoM-lohA, tAMbA, rAMgA, zIzA, cAMdI, sonA aura" vajraratna kI khAnoM kA ullekha milatA hai| loga apanI-apanI Arthika sthiti ke anusAra lohe, tAMbe, rAMge, sone, cAMdI Adi ke pAtra rakhate, kucha loga muktA Adi se jar3ita svarNapatra aura maNimaya pAtra bhI rakhate the| prAcIna kAla meM loga dhAtu ke pAnI se sIMcakara tAMbe se sonA banAne kI vidyA bhI jAnate the| sunAra loga sone, cAMdI, ratna Adi se vividha prakAra ke AbhUSaNa bnaate| nizIthasUtra meM hAra, ardhahAra, ekAvali, muktAvali, kanakAvali, ratnAvali, kaTisUtra, bhujabanda, keyUra kuMDala, mukuTa Adi caudaha prakAra ke AbhUSaNoM kA ullekha milatA hai|1 svarNakAra ke samAna lohakAra kA vyApAra bhI unnati para thaa| usa samaya bar3I-bar3I karmakArazAlAe~ hotI thiiN| jahAM ve kavallI, kanduka (tavA), kaiviya (cammaca) jaise gharelU upakaraNoM kA nirmANa karate kSura, pippalaka (kaiMcI), sUI, nakhacchedanaka (nelakaTara), karNazodhanaka, ArA Adi choTe-choTe zastroM kA nirmANa bhI krte| nizIthacUrNi meM pUre zastrakoza kA varNana milatA hai, jisameM aMgulizastra, zirovedhazastra, kalpanazastra, saMDAsaka Adi nau yA isase adhika zastra rakhe jaate| vividha dhAtuoM ke samAna prAcIna kAla meM hAthIdAMta, zaMkha, zaila, vastra evaM carma ke pAtra bhI banAe jAte the|24 pAtra viSayaka varNana kA adhyayana karane se pratIta hotA hai ki prAcIna kAla meM pAtra udyoga eka vividha AyAmI udyoga thA jisameM eka karSApaNa se lekara lAkha kArSApaNa mUlya paryanta vividha prakAra ke pAtra banAe jAte the| kumbha-udyoga prAcIna sAhitya meM bar3I-bar3I kumbhakArazAlAoM kA ullekha milatA hai| vahA~ miTTI ke bartana, mUrtiyAM Adi banAe jaate| una bartanoM ko pakAne ke pacanazAlA, pake hue bartanoM ko rakhane ke lie bhAMDazAlA, bartana banAne ke lie karmazAlA, IMdhana rakhane ke lie IMdhanazAlA tathA vikreya bartanoM ko rakhane ke lie paNyazAlA hotI thii| vastra udyoga kRSi ke samAna vastra udyoga bhI usa samaya kA mahattvapUrNa udyoga thaa| vastra nirmAtAoM kI bar3I-bar3I tantuvAyazAlAe~ hotI thiiN| prAcIna sAhitya meM sAmAnyataH vastroM ke pAMca prakAroMjAMgika, bhAMgika Adi kA ullekha milatA hai, nizIthabhASya meM bhinna prakAra se vastroM ke tIna bheda kiye gae ho 1. ekendriya niSpanna-kapAsa Adi se bane hue vstr| 2. vikalendriya niSpanna-kauzeya aadi| 3. paMcendriya niSpanna-aurNika vastra, kambala aadi|26 46 / - tulasI prajJA aMka 138

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nizItha sUtra evaM usake vyAkhyA sAhitya ko par3hane para aisA pratIta hotA hai ki nUtana, kinArIyukta bahumUlya evaM caTakaraMga vAle vastra pahananA usa samaya viziSTa gaurava evaM pratiSThA kA sUcaka mAnA jAtA thaa| nizIthasUtra meM paiMtIsa prakAra ke bahumUlya evaM vaividhyapUrNa vastroM kA ullekha huA hai| jinake bAre meM vyAkhyA granthoM evaM tatkAlIna anya sAhitya-vaidika, bauddha Adi meM par3hakara eka sukhada Azcarya evaM gaurava kI anubhUti hotI hai ki prAcInakAla meM jJAna evaM kalA kA kitanA vikAsa ho gayA thA 1. tosali deza meM bakaroM ke khura meM lagI huI zaivAla se 'Aya' nAmaka vastra banAe jaate| 2. nIlavarNI kapAsa se 'kAya' vastra bnte| 3. jo vastra pahanate samaya kar3akar3a zabda karate, ve gajjaphala vastra khlaate| 4. sone ko pighalA kara usase raMge hue vastra kanaka vastra khlaate| 5-6. kanaka kAnta aura kanakapaTTa vastra sunaharI kinAriyoM vAle hote the| jo vastra sunahare dhAge se belabUToM vAle hote, ve kanakaspRSTa aura kanakakhacita vastra kahalAte the|28 isI prakAra carma se bane vastroM se bhI-kRSNamRgAjina, nIlamRgAjina, gauramRgAjina, uddavastra Adi aneka prakAra prAcIna kAla meM pracalita the| paTTa, malaya, aMzuka, cInAMzuka kRmirAga Adi vividha prakAra se banane vAle rezamI vastra haiM, jo prAcInakAla meM bhinna-bhinna dezoM meM banAe jAte the| camar3A-udyoga nizIthacUrNi meM sthAna-sthAna para padakara, paMdakAra, carmakAra Adi zabdoM kA prayoga milatA hai| ye loga prAyaH gAMvoM se bAhara rahate the| inakA dhaMdhA prazasta nahIM mAnA jAtA thaa| ye dRti (mazaka), carmeSTaka, jUte, camar3e kI mAlAe~, carmavastra, kRtti (bichAne kA carmakhaNDa) tathA carmapAtra bnaate| usa samaya jUtoM-kramaNikA yA talikA ke aneka prakAra pracalita the, jaise-eka tale ke jUte, do tale ke jUte, Adhe paira ke jUte (ardhakhallaka), pUre paira ke jUte (samattakhallaka), aMguliyoM evaM pairoM ko Upara se r3hakane vAle jUte (vagurI), khapusA, kozaka aadi| nizIthacUrNi meM inakA saMkSipta evaM sAragarbhita vivaraNa upalabdha hotA hai| 30 muni bhI ApavAdika paristhitiyoM meM kucha camar3e ke upakaraNoM kA upayoga karate the, jaise-gophaNa, vana, kRtti, sikkaka (chIMkA), kApotikA aadi| mAlA nirmANa udyoga prAcIna kAla meM mAlA nirmANa kA udyoga bhI pracura mAtrA meM pracalita thaa| loga utsavoM meM apane gharoM Adi sajAne, bandanavAra lagAne tathA svayaM kI vibhUSA ke lie bhI vividha prakAra kI tulasI prajJA janavarI-mArca, 2008 - 47

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mAlAoM kA prayoga karate the| phUla, phala, bIja, patra, haritta Adi ke alAvA mUMja, beMta," madanapuSpa, bheMDa, morapaMkha, sIMga, hAthIdAMta, kaur3I, rudrAkSa Adi aneka vastue~ se mAlAe~ banAI jAtI thii|2 bandaroM kI haDDiyoM kI bhI mAlAe~ banAI jAtI thiiN|33 kASThakarma Adi bar3haI loga kASTha kI vibhinna jAtiyoM evaM unakI vizeSatAoM se paricita hote the| ve kASTha ke dvArA bhinna-bhinna prakAra kI mAlAe~, mUrtiyA~, pAtra, pIr3he, palaMga, khATa Adi banAte the| makAna evaM makAna ke kaI avayava bhI lakar3I se banAe jaate| Doya, darvI, AyamaNI (luTiyA), ullaMkaa Adi usa samaya ke prasiddha kASThapAtra the|34. anya pezevara evaM zramajIvI kRSaka, kumbhakAra, julAhe, carmakAra Adi ke atirikta anya bhI kaI peze samAja meM pracalita the| jaise-naTa, nartaka, jalla (rassI para khela dikhAne vAle), malla, mauSTika, vidUSaka, laMkha, maMkha aadi| isI prakAra rAjabhRtyoM meM chatragrAhI, siMhAsanagrAhI, pAdukAgrAhI, yaSTigrAhI Adi aneka pezevara logoM kA ullekha milatA hai| prAcIna jaina vAGmaya meM aneka prasaMgoM meM vibhinna pezevara logoM kA ullekha huA hai, jaise nAI, dhobI, vyAdha, khaTIka, harikeza, varur3a aadi| vinimaya nizIthasUtra meM caMpA, mathurA, vArANasI, zrAvastI, rAjagRha Adi ATha rAjadhAniyoM kA ullekha milatA hai| tatkAlIna sAhitya ke adhyayana se yaha spaSTa pratIta hotA hai ki bhAratavarSa meM ye usa samaya ke viziSTa udyogakendra evaM samRddha vyApAra kendra the| kucha sthAnoM para jalamArga se vyApAra hotA to kucha sthAnoM para sthalamArga kA prayoga kara vyApArI apane deza se vibhinna vastue~ becane aate| bhRgukaccha (bhaDauMca), tAmralipta Adi sthAnoM meM jala aura sthala donoM mArgoM se vyApAra hotA, ve droNamukha khlaate| vaNik samAja mUladhana kI rakSA karate hue dhanopArjana hetu kisI acche sthAna meM jaate| vahAM apanI dukAna lagAkara apane bhAgya ko vyApAra kauzala kI kasauTI para kste| kucha loga binA dukAna ke ghUma phira kara vyApAra krte| prAcIna kAla meM inake lie vaNi aura vipaNi zabda pracalita the|40 vyApAriyoM kA eka varga thA kakkhapuDiya- ve apanI gaTharI bagala meM dabAkara vinimaya ke lie eka sthAna se dUsare sthAna para jaate|4| nizIthacUrNi meM batAyA gayA hai ki cakrikAzAlA meM tela, goliyazAlA meM gur3a, goNiyazAlA meM gAyeM, dosiyazAlA meM vastra tathA gandhiyazAlA meM sugaMdhita padArthoM kA vikraya hotA thaa| poiyazAlA arthAt halavAI kI dukAnoM 48 / - tulasI prajJA aMka 138

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meM vibhinna miSTAnoM kA kraya-vikraya hotA thaa| loga jAyaphala, kakkola, kapUra, lauMga, supArI DAlakara pAna khAte the|44 panavAr3I loga pAna kA vikraya karata the|45 AyAta niryAta IsA pUrva tIsarI zatAbdI se IsA kI chaThI zatAbdI- lagabhaga eka sahastrAbdI ke isa aitihAsika kAlakhaNDa meM bhAratavarSa meM kina-kina vastuoM kA AyAta-niryAta kiyA jAtA thA, kina-kina vastuoM kA kevala svadezI vyApAra hotA aura ve kauna-sI cIjeM haiM, jinakA antardezIya vyApAra hotA-isakI vyavasthita sUcanA nizItha va usake vyAkhyA sAhitya meM upalabdha nahIM hotI, phira bhI jo kucha vahAM vikIrNa rUpa meM upalabdha hote haiM, unake AdhAra para yaha anumAna avazya kiyA jA sakatA hai ki usa samaya svadezI vinimaya ke samAna antardezika vinimaya bhI hotA thaa| ___ vastra udyoga kI dRSTi se mathurA, vidizA lATa, tosali, kAka, malaya, cIna Adi pramukha kSetra the| yahAM se vividha prakAra ke vastroM kA niryAta hotA thaa| loga malaya, cIna Adi se vastroM kA AyAta karate the| isI prakAra kamboja evaM kAliya-dvIpa ke ghor3e, mahAhimavanta kA gozIrSacandana, nepAla ke bahumUlya roeMdAra kambala, pArasaula (IrAna) ke candana, aguru, cAMdI Adi prasiddha the| vahAM se Ane vAle sArtha evaM vyApAriyoM se dhanADhya loga inheM kharIdate the| IsA kI cauthI-pAMcavIM zatAbdI meM saupAraka bandaragAha eka bar3A vyApArika kendra thaa| vahAM lagabhaga pAMca sau vyApArI rahate the| unase kara bhI nahIM liyA jAtA thaa|47 nizItha sUtra ke navama uddezaka meM pArasa, barbara, yavana, tamila, araba, pulinda Adi dezoM kI dAsiyoM kA ullekha milatA hai| isase spaSTa hai ki dAsa-dAsiyoM kA kraya-vikraya kevala bhAratavarSa meM hI nahIM thA, anya dezoM se bhI unakA AyAta hotA thaa| yAtAyAta ke sAdhana prAcIna kAla meM vyApAra jala evaM sthala donoM mArgoM se hotA thaa| sthalamArga ke vyApArI bhaMDI (gAr3I), bahilaga, kAya aura zIrSa-inakA prayoga karate the| nizIthabhASya meM pAMca prakAra ke sArtha kA ullekha milatA hai| bhaMDI, bahilaga bharavaha odariya kappaDiya sttho||50 1. gAr3I para sAmagrI lekara calane vAle 2. U~Ta va baila para bojhA r3hone vAle 3. poTaliyoM meM svayaM bhAra vahana karane vAle 4. apanA saMbala lekara calane vAle 5. kaarpttik-bhikssaacr| tulasI, prajJA janavarI-mArca, 2008 - 49

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Ana nizItha-cUrNi meM batAyA gayA hai ki jisa gAr3I meM kASTha majabUta ho tathA jisameM vakIla aura lohapaTTa kA prayoga huA ho, vaha bhAra vahana meM samartha mAnI jAtI thii| kucha loga vyApAra ke lie samartha sArthapati ke netRtva meM bar3e sArtha ke sAtha yAtrA krte| sArthapati apane samUce sArtha ke lie pUrI yAtrA meM paryApta ho sake, itanI khAdya sAmagrI-ATA, cAvala, tela, ghI, Adi jalapAtra, auSadha, IMdhana, AvaraNa, praharaNa Adi sabhI vastue~ apane sAtha lekara calate the| 2 anya apekSA se sArtha ke kAlotthAyI, sthAnasthAyI, kAlanivezI, kAlabhojI Adi prakAra bhI Ae haiN| ye loga apane sAtha anuraMgA (gAr3I), pAlakI, bhaiMse, hAthI, baila Adi bhI rakhate the, jisase apekSA hone para rogI yA asamartha ko una para car3hA ske| kaI bAra kAvar3a se bhI vRddha Adi ko rAstA pAra karavAnA pdd'taa| jo loga akele yAtrA karate unheM mArga meM varSA, jaMgalI jAnavara, cora, lUTere Adi aneka samasyAoM kA sAmanA karanA par3atA thaa| jala paTTaNoM evaM droNamukhoM meM jalayAnoM ke dvArA bhI vyApAra hotA thaa| nadiyoM ke mArga se jAne vAle vyApArI prAyaH agaTThiyA (nepAla meM calane vAlI ekaThA nAva), aMtaraDakagoliyA (DoMgI) aura koMcavIraga (jalayAna) kA prayoga krte| nizIthasUtra ke aThArahaveM uddezaka meM cAra prakAra kI nAvoM kA ullekha upalabdha hotA hai-UrdhvagAminI, adhogAminI, yojanavelA gAminI aura ardhayojanavelA gaaminii| nizItha bhASyakAra pUjya saMghadAsa gaNi ne anya cAra prakAra kI nAvoM kA ullekha kiyA hai-anulomagAminI, pratilomagAminI, tiryak saMtAraNI tathA smudrgaaminii| mUlya aura mudrA prAcInakAla meM vastu vinimaya hotA thaa| bhASya yuga taka Ate-Ate mudrA vinimaya bhI hone lgaa| nizItha bhASya meM vaidya ko dI jAne vAlI phIsa ke pariprekSya meM mudrA kI carcA AI hai| isI prakAra vastra evaM pAtra ke viSaya meM bhI mUlya evaM mudrA kI carcA AI hai| sAmayika paribhASA meM bahumUlya vastra evaM bahumUlya pAtra ko bhAvakRtna kahA gayA hai| duvidhaM ca bhAvakasiNaM, vaNNajuaM ceva hoti mollajuA vaNNajuaM paMcavidhaM, tividhaM puNa hoti mollju|' aThAraha rupaye mUlya vAlA vastra jaghanya bhAvakRtsna tathA lAkha rupaye mUlya vAlA vastra utkRSTa bhAvakRtsna kahalAtA thaa| isI prakAra pAtra kA jaghanya mUlya eka kArSApaNa tathA utkRSTa mUlya lAkha kArSApaNa batAyA gayA hai| bhinna-bhinna dezoM meM mudrAoM ke bhinna-bhinna prakAra hote the| saurASTra ke dakSiNavartI dvIpa meM pracalita rupaye ko 'sAbharaka' kahA jaataa| uttarApatha kA eka rupayA do sAbharaka tathA pATaliputra kA eka rupayA cAra sAbharaka ke barAbara mUlya vAlA hotA thaa| 50 - - tulasI prajJA aMka 138

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isI prakAra kAMcIpuram kA eka nelaka dakSiNApatha ke do rupayoM ke barAbara tathA kusumapura (pATaliputra ) kA eka rupayA do nelaka mUlya vAlA hotA thA / 2 IsA kI cauthI se chaThI zatAbdI meM bhAratavarSa meM kaur3I, nANaka (tAMbe kA sikkA), cammalAta (bhillamAla kA cAMdI kA sikkA), nAra evaM kevarAta Adi mudrAe~ pracalita thiiN|" mayUrAMka nAmaka dInAra kA ullekha milatA hai, jisa para mayUrAMka nAmaka rAjA kA citra aMkita hotA thA / 4 saMkSepa meM hama kaha sakate haiM ki IsA pUrva caturtha zatAbdI se lekara IsA kI chaThI zatAbdI taka ke aitihAsika kAlakhaNDa meM bhArata kI Arthika sthiti acchI thii| cAvala, gannA, kapAsa Adi kI khetI bahutAyata se hotI thI / zilpakalA bhI unnati para thI / kImatI vastra, pAtra, vilAsitA evaM prasAdhana kI sAmagrI Adi astitva meM A cuke the| sandarbha - sUcI - 1. nizIthasUtra, 3/76-79 2. bRhat bhASya, 826 3. nizIthacUrNi pIThikA, pR. 60 4. nizIthacUrNi pIThikA, pR. 12 5. nizIthabhASya, gAthA. 1029, 30 6. nizIthasUtra, 9/7 7. vahI, 17 / 126, 127 8. vahI, 15 / 7, 16/7 9. ( ka ) nizItha bhASya, gAthA 4898 (kha) bRhatkalpa bhASya, gAthA 841 10. nizIthacUrNi - III, pR. 214 11. nizIthacUrNi, III, pR. 223 12. nizIthacUrNi, III, pR. 223 13. nizIthasUtra, 3/70 14. nizIthasUtra, 8/17 15. nizIthacUrNi, III, pR. 347 16. nizIthasUtra, 9/23-26 17. nizIthasUtra, 5/34 18. nizIthasUtra, 5/35 tulasI prajJA janavarI-mArca, 2008 19. nizIthasUtra, 16/1 20. nizIthabhASya gAthA 4313 va cUrNi 21. nizIthasUtra, 7/7 22. (ka) nizIthasUtra, 1/15-17, (kha) nizIthacUrNi, III, pR. 214 " 23. nizIthasUtra, III, pR. 214 24. nizIthasUtra, 11/1 25. nizItha bhASya, gAthA-5389-5391 26. vahI, gAthA, 5003 va cUrNi 27. nizIthasUtra, 7/10 28. (ka) nizIthacUrNi, II, pR. 400 (kha) tulanA hetu draSTavya - jaina Agama sAhitya meM bhAratIya samAja, pR. 206-208 29. nizIthacUrNi, II, pR. 271 30. nizIthacUrNi, pR. 87 va usake pAdaTippaNa 31. nizIthabhASya, gAthA 3431-3435 (sacUrNi ) 32. nizIthasUtra, 7/1 33. Fretterafof, II, Y. 396 34. nizIthabhASya, gAthA 4113 ( sacUrNi ) 51

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35. nizIthasUtra, 9/22 36. nizIthasUtra, 9/27 37. nizIthabhASya, gAthA-3707, 3708 38. nizIthasUtra, 9/19 39. nizIthabhASya,gAthA 3532 (sacUrNi) 40. nizIthabhASya,gAthA 5750 (sacUrNi) 41. nizIthabhASya,gAthA 3226 (sacUrNi) 42. nizIthasUtra , 8/5-9 43. nizIthacUrNi, III, pR. 106 44. nizIthacUrNi, III, pR. 319 45. nizIthabhASya, 6413 46. nizIthacUrNi, II, pR. 399-400 47. nizIthabhASya, gAthA 5156 48. nizIthasUtra, 9/29 49. nizIthabhASya, gAthA 1486 50. nizIthabhASya, gAthA 5658 51. nizIthacUrNi, IV, pR. 348 52. nizIthabhASya,gAthA 5662, 5664 53.nizIthabhASya, gAthA 5675 54. nizIthabhASya, gAthA 5663 (sacUrNi) 55. nizIthabhASya, gAthA 5652 (sacUrNi) 56. nizIthabhASya, gAthA 5323 57. nizIthasUtra, 18/12, 13 58. nizIthabhASya, gAthA 183 59. nizIthabhASya, gAthA 953 60. nizIthabhASya, gAthA 957 61. nizIthacUrNi, III, pR. 171 62. nizIthabhASya, gAthA-958-959 63. nizIthabhASya, gAthA 3070 64. nizIthacUrNi, III, pR. 388. samparka sUtrajaina vizvabhAratI vizvavidyAlaya lADanUM - 341 306 (rAjasthAna) 52 - tulasI prajJA aMka 138

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**-* Acaranga-Bhasyam CHAPTER-V THE ESSENCE OF THE WORLD SECTION-2 5.19 avamti keavamti loyamsi anarambhajivi, etesu ceva Acarya Mahaprajna manarambhajivi. Whosoever lives a life of non-violence does so by not being attached to those objects of allurement. Bhasyam Sutra 19 Here the word 'non-violence' is intended to mean selfrestraint or absense of laxity. The person who does not indulge in the senses, sensual objects and passions leads a life of nonviolence. The non-violent persons in the world are so called because of their non-indulgence in respect of the senses, sensual objects and passions.1 5.20 etthovarae tam jhosamane 'ayam samdhi' ti adakkhu. Thus desisting from violence and practising2 nonviolence one could identify the juncture. Bhasyam Sutra 20 Here, in the life of non-violence the person who desists from violence, or non-restraint or laxity, could see or idenify the juncture while practising non-violence. Here the word "juncture" has two meanings that are relevant in the present context: tulasI, prajJA janavarI-mArca, 2008 53

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(1) The karmic aperture conducive to the awakening of the supersensuous consciousness; (2) an organ of the body which is the plexus, a connecting link with vigilant intellection. In ancient literature, the words juncture, aperture, hole, wheel, lotus, plexus etc. are used synonymously. The juncture stands for susumna? (the central nervous cord) which is between ida and pingla; also it stands for aperture." Juncture and aperture are both used for susumna. The synonymity of aperture, hole and lotus is found described in the Siva-samhita)(5.153):6 'Inside the thousand petalled lotus, there is situated the aperture of susumna together with its root. The aperture is called the brahma-aperture which is also the same as the lotus at the bottom.' The light of supersensuoos knowledge spreads out of the karmic aperature. In the Nandi Curni, it is said: the purity of the karmic particles in the soul-points is found in the body to act in a particular direction. This is the reason why the clairvoyance due to the purity is described as situated in the body. In the case of the purity of all the soul-points the clairvoyance that functions in a particular direction is described as situated in the body. The doctrine that confirms such view is also available at other places. In connection with clairvoyance, the word karana is explained as an organ of the body or a part of the body through which the clairvoyant knows the objects. The organs are of various shapes.'' In the Susruta Samhita," two hundred ten junctures and one hundred seven sensitive points are mentioned. The juncture is the meeting point of bone, muscle and sinews.12 The junctures are of eight kinds.13 At the sensitive centres there is abudance of vitality.14 In the opinion of Mallisena, the sensitive centres are the parts of the body, dominated by many soul-points.15 The plexus of consciousness are situated within sensitive centres. 16 In the Hathayoga and similar scientific literature, the meeting points of vitality and consciosusness are approved of as the bases of meditation. 17 54 0 - Trei usi si? 138

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5.21 je imassa viggahassa ayam khanetti mannesi. Vigilant indeed is the person who identifies the present moment of existence of this body. Bhasyam Sutra 21 This is the Sutra of meditation. The person who is in search of the present moment in this body and is cognizant of the pleasurable and painful feelings that arise every moment is capable of self-restraint and vigilance. 18 The word 'moment' also stands for the inside of the body. 19 The person who perceives the "inside', that is, the internal centre of consciousness is capable of practising self-restraint and vigilance.20 5.22 esa magge ariehim pavedite. This path of vigilance is expounded by the Jinas.21 5.23 utthie no pamayae. A person who is awake or disciplined should not fall back into non-vigilance. Bhagyam Sutra 23 The peson who is awake to the practice of vigilance shoudl not submit to laxity. A person even though awake can fall back to the state of the unawakened in the absence of necessary enthusiasm and exertion. This instruction, therefore, is very useful. So long as there is the elimination-cum-suppression of the deluding karma, the state of vigilance cannot be steadfast. There is a constant chain of rising and vanishing of the state of vigilance. When a person diving under the surface of the river pushes aside the moss by his hands, he gets a glimpse of the sky, but when his hands rest, the moss gathers up and covers his glimpse of the sky. In this process at the state of vigilance, the elimination-cumsuppression of the deluding karma becomes fruitful, and one may get a glimpse of the self. At the state of non-vigilance the elimination-cumsuppresion becomes fruitless, and the glimpse of the self becomes blurred. There is concomitance between non-vigilance and fear. "There is fear for the non-vigilant from all quarters," said the Lord.22 Therefore one gori usII HATI-HTf, 2008 (c) = 55

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should not indulge in laxity. When there is non-vigilance of the nature of non-enthusiasm in the practice of the discipline, there is predominance of inauspicious activities and consequently there is premature realization and transference of karma. As a result, there is suppression of auspicius karma and transference of the auspicious into the inauspicious. Therefore it is a truism that wherever there is non-vigilance, there is fear. The reverse takes place in the state of vigilance. There is elimination of inauspicious karma due to premature realization of the auspicious, and also transference of the inauspicious into the auspicious. 5.24 janittu dukkham patteyam sayam One should not indulge in negligence, knowing pleasure and pain of the individual himself. Bhagyam Sutra 24 Pleasure and pain are confined to the individual alone. none else can take upon himslef the pleasure and pain of others. Knowing this, one should desist from 'non-vigilance.2.3 5.25 pudho chamda iha manava, pudho dukkham paveditam. People have diverse motives, and sufferings are also said to be diverse. Bhayyam Sutra 25 That the pleasure and pain are confined to each particular individual is due to the fact that the psychic mood which is the substantial cause of pleasure and pain belongs exclusively to the individual. This truth has been expounded here. The people in this world have different interests and multiple moods. This is the reason why pleasure and pain are differently wished for by different persons. Some people regard violent indulgence as pleasure and some regard it as pain. Similarly some people consider non-violence as pain, while others regard it as pleasure. In this way, the thought about pleasure and pain is not absolute. Therefore, the awakened person should lead a life of non-violence, knowing that pleasure and pain are confined to the individual himself. 56 C Tai usii si 138

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5.26 se avihimsamane, anayamane, putho phase vippanollae. The awakened person should not commit violence to anybody; he should not deny the existence of subtle living things. Whatever suffering he meets he should tolerate equanimously. Bhagyam Sutra 26 A person engaged in injurious activities indulges in violence. But the person who has vowed to live non-violent life is an awakened individual who does not destroy living beings. There are two classes of living beings: subtle and gross. The avoidance of violence to gross beings is not that difficult as avoidance to subtle beings. The vow to lead a non-violent life is really very difficult, because sometimes doubt may arise about the existence of subtle animate things. The Sutra, therefore, in order to meet such doubt says that the non-violent person should not deny the existence of subtle animate things. In such situation one may confronted with many hardships while leading a non-violent life, which he should bear patiently, not being overpowered by them. 5.27 esa samiya-pariyae viyahite. Such person is designated as the practitioner of the right mode of life. Bhasyam Sutra 27 Such non-violent and tolerant person has been designated as a person of right inclination, that is, a person practising equanimity par excellence.24 5.28 je asatta pavehim kammehim, udahu te ayamka phusamti. iti udahu vire "te phase putho hiyasae. Even the ascetics, not addicted to sinful activities, are overtaken by fatal diseases. Such people are addressed by the Lord to endure those ailments with patience. Bhajyam Sutra 28 Once Lord Mahavira was approached by some monks who asked him: 'O Lord! there are people who are attacked by ailments, even though SISARE USI HATI-HIE, 2008 - 57

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they are detached, practise penance, self-restraint and are observer of celibacy. The Lord answered : 'O noble ones! you should know that the ailments and the self-restraint are governed by different causes.' 'We want to know about those causes, O Lord!' The Lord said: "the tranquilization of the conduct-deluding karma is the cause of self-restraint, whereas the rise of the sensation karma is the cause of ailments; the latter is possible for the omniscient too; one should therefore properly tolerate the sufferings caused by those ailments. 5.29 se puvvam peyam paccha peyam bheura-dhammam, viddhamsanadhammam, adhuvam, aaitiyam, asasayam cayavacaiyam, viparinamadhammam, pasaha eyam ruvam. Look! this body was in the past and will also be in the future remain fragile, subject to decay, unstable, transient, non eternal, waxing and waning, changing in nature. Bhagyam Sutra 29 This Sutra gives the basic principle of tolerance. According to this principle, the pain caused by ailments is to be tolerated. Look at this material body.25 It was subject to decomposition in the past26 and will remain so in the future. The implication is that the decomposition takes place automatically. This body is perishable like a dilapilated cart. It is unstable, impermanent, non-eternal, subject to growth and decay, and subject to change. This body is nourished by rich diet and decays in the absense of such food. The body grows upto the fortieth year and starts decaying thereafter. This is the reason why it is described as subject to growth and decay. The body is subject to change because it passes through various transformation through the states of foetus, childhood, youth, etc. 5.30 samdhim samuppehamanassa egayatana-rayassa iha vippamukkassa, natthi magge virayassa tti bemi. 58 C - Toet usil 31 138

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For the person who perceives the juncture, who is devoted to the path of detachment, is free from worldly possessiveness, desists from violence, there is no exclusive way to liberation thus do I say. Bhasyam Sutra 30 For an aspirant who, perceiving the juncture of the body, is devoted to a single way, that is, the super-corporeal consciousness and is devoid of the sense of 'mine'-ness with reference to the body, there is no need of any particular path. The implication is that the aspirant who has experienced pure consciousness on account of the envision of the juncture and consequently whose renunciation has become natural, has no need of any kind of discipline or any path of meditation. What is the necessity of any path for a person who has reached the goal, as it has been said: the seer has no designation (2.73). The path of spiritual discipline is not only one, there being many ways of attaining freedom from attachment. All these ways are genuine paths. 5.31 avamti keavamti logamsi pariggahavamti-se appam va, bahum va, anum va, thulam va, cittamamtam va, acittamam, tam va, etesu ceva pariggahavamti. Whoever is seized by the passion of possessiveness, does so with respect to six kinds of beings that are few or many, subtle or gross, animate or inanimate is subject to the passion of possession on account of his clinging to those objects. Bhasyam Sutra 31 Things are made of matter, and as such they are not possessions. They become so when they are seized by the person on account of his clinging. Clinging is accepted as possession,27 though in the present Sutra the things themselves are overtly mentioned as possession. 5.32 etadevegesim mahabbhayam bhavati, logavittam ca nam uvehae. The possession is the source of terrible fear for some people. Look at the condcut of the people. tulasI prajJA janavarI-mArca, 2008 59

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Bhagyam Sutra 32 The possessions are of three kinds: body, karma and things. Some people renounce the things but have clinging to the body, and this body becomes a source of great fear for them. Look closely at the conduct of the people. Just as they produce terrible fear on account of their clinging to wealth and property, exactly so their clinging to body28 is the source of terrible fear. 5.33 ee samge avijanato. For the ignorant these things are sources of temptation. Bhagyam Sutra 33 These things and the body are the causes of temptation for the ignorant,30 that is, they are the sources of attachment. Here the Sutra has clarified that things are not the producers of temptation by themselves. They produce temptation to an ignorant person. They cannot do so in the case of the enlightened person.31 5.34 se supadibuddham suvaniyam ti nacca, purisa! paramacakkhu! viparakkama. The fact that the possessions are the cause of great fear is clearly known and illustrated. You, the possessor of the eye of wisdom as you are, should exert for restraining the passion of possessiveness. Bhasyam Sutra 34 It has been well understood and well explained by the seers that possession is the cause of great fear. Knowing that it has been explained to the disciples by well-ascertained reasons, you who are a person of great vision should exert properly and in various ways for the fulfillment of the virtue of non-possession. 5.35 etesu ceva bambhaceram ti bemi. Celibacy finds its fulfilment only in the practitioner of restraint with respect to possessions -- thus do I say. 60 C Toeit usil 31 138

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Bhasvam Sutra 35 Only the people freed from possessiveness are capable of observing celibacy -- thus do I say. 'Celibacy' means self-absorption, control of the sex or living with the teacher.32 A person, entangled in the things of the world, cannot live in himself. For a person attracted by the things of the world, it is not easy to practise celibacy nor it is easy for the non-restrained person to live in the family of the teacher. The implication is that it is only the person free from possession who can practise the vow of celibacy in all its aspects. 5.36 se suyam ca me ajjhatthiyam ca me, "bamdha-pamokkho tujjha ajjhattheva." I have heard, I have experienced - Bondage and emancipation are within yourself. Bhagyam Sutra 36 The Sutra says that the bondage is only in your inner self. In the same way the emancipation is also in your inner self.33 The lust for things is the cause of bondage. The non-attachment to things is the cause of emancipation. This I have heard from the Lord, I have thought about it myself, and I have also found it by my own experience. 34 The soul itself is the maker of the karma, and so the karmic bondage is due to the soul. He is also the unmaker of karma and the liberation from karma is due to the soul itself. The implication is that the soul is the creator of bondage as well as of liberation. Had God been the creator, what purpose would be served by karma, karmic bondage and liberation? To incur bondage in order to achieve liberation is an act that only an ignorant person will indulge. The soul, due do its laxity and non-vigilance, creates its own bondage by attracting karmic particles on account of its own inauspicious enthusiasm, action, strength, energy, self-exertion and stamina. On the other hand the soul itself due to its self-aware vigilance effects its own liberation from karmic bondage by means of its own auspicious Orreft usil waki-Href, 2008 - - 61

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enthusiasm, action, strength, energy, self-exertion and stamina. The soul is also capable of altering the karmic course by the process of premature fruition and interchange of the nature of karma. It is thus established that the bondage and liberation are due to the soul itself, and not any other external agency like god. 5.37 ettha virate anagare, diharayam titikkhae. pamatte bahiya pasa, appamatto parivvae. The ascetic detached from possessiveness should endure hardships all through his life. Look, the careless people live outside the realm of self-discipline. You should, therefore, be vigilant and live in yourself. Bhayam Sutra 37 The monk who has renounced the possessions has to tolerate the privations and hardships due to the non-possession forever throughout his life. You should see that the people who are infatuated with possessions and find delight in them are situated outside the realization of the self. Knowing that the non-vigilant person is never emancipated, while the vigilant one is sure to be emancipated, you should renounce the world, being free from non-vigilance. 35 5.38 eyam monam sammam anuvasijjasi. -- tti bemi. "You should properly maintain the state of monkhood.' - Thus do I say. Bhasyam Sutra 38 The man entangled in possessiveness is outside the realm of selfrealization. The essence of this Sutra deserves careful reflection. Merely hearing and reciting is not enough for getting into the meaning of the Sutra. So long as the text heard or recited is not practised and experienced within oneself, it is not possible even to think of the actual application of the truth in day-to-day life. The Sutra, therefore, concludes with the injuction: 'one should properly maintain the state of his monkhood.' 62 C geeft usil 31 138

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The monkhood means the practice of non-possessiveness and selfrestraint. 1. (a) Acaranga Curni, p. 165 : anarambho nama samjamo anarambhajivanasila, etesu ceva chakkaesu arambhena na jivasti, ahava imdiyavisayakasaesu arambhajivi, tavvivariyajivanasila anarambhajivi, jam bhanitam-samjata. (b) Acaranga Vrtti, patra 185 : arambhah --- savadyanusthanam pramattayogo va, uktam ca adane nikkheve bhasussagge amthanaggamanai. savvo pamattajogo samanassa'vi hoi arambho.. tadviparyayena tvanarambhastena jivitum silam yesam. ityanarambhajivino yatayah samastarambhanivsttah.' 2. Apte, jus (josati, josayati - te) = To Investigate, examine; jusa (jusate) = to devote or attach one-self to. 3. (a) Sivasvarodaya, 136, 138 : anadirvismah sandhirniraharo nirakulah. pare suksame viliyeta sa sandhya sidibhrucyate.. na sandhya sandhirityahuh sandhya sandhinirgadyate. visamah sandhigah pranah sa sandhih sandhirucyate.. (b) sivasamhita, 5.77 : supta nagopama hyesa, sphuranti prabhaya svaya. ahivat samdhisamsthana, vagdevi bijasamjnika.. 4. (a) Acaranga Curni, p. 165 : bhavasamdhi kammavivaram ...........1 (b) Acaranga Vitti, patra 185 : ........ samyaktvavaptihetubhutakar mmavivaralaksanah sandhih. 5. Sivasamhita, 5.76 : samvestya sakala nadih sarddhatrikutilakstih. mukhe nivesya sa puccham, susumaavivare sthita.. sivasamhita, 5.153 : tasya madhye susumnaya mulam savivaram sthitam. brahmarandhram tadevoktamamuladharapankajam.. 7. (a) Nandi Curni, p. 16. (b) Ibid, p. 15:so ya khayovasamo gunamamtarena gunapadivattito va bhavati. gunamamtarena jaha gaganabbhacchadite ahapavattito chiddenam dinakarakirana vva vinissita davvamujjovamti taha'vadhi avaranakhayovasame avadhilambho adhapavattito vinneto. 8. (a) sivasamhita, 5.60 : sirah kapale rudraksavivaram cintayed yada. tada jyotihprakasah syad vidyutpunjasamaprabhah.. (b) According to science, the pituitary gland is situated in an aperture. Bert usil HaRi-Aref, 2008 - 63

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9. Dhavala, book no.-13, khanda no. 5, part 5, sutra 56, p. 296 : ohinanam aneyakhettam ceva, savva-jivapadesesu akkamena khaovasamam gadesu sariregadeseneva bajjhatthavagamanuvavattido. na, annattha karanabhavena karanasaruvena parinadasarIregadesena tadvagamassa virahabhavado. 10. Satkhandagama, book no.-13, khanda no. 5, part 5, sutra 57,58, p.296 : khettado tava aneyasamthanasamthida 115711 sirivaccha-kalasa-samkha-sotthiya namdaattadini samthanani nadavvani bhavamti 115811 11. Susrutasamhita, sarirasthanam, 5.26; 6.31. 12. (a) Susrutasamhita, sarirasthanam, 5.24 : Translation by Atrideva, note by Pt. Lalchand Vaidya, p.320 : "Sandhi is the juncture of bones. Although they are not mutually meeting or united, there is a mucus called slesana (synthesizer) in between them. Sandhi is also known as sandhana or slesa." (b) Susrutasamhita, sarirasthanam, 5.28 : asthnam tu sandhayo hye te kevalah parikirttitah. pesisnayusiranam tu sandhisamkhya na vidyate.. 13. Susrutasamhita, sarirasthanam, 5.27: ta ete sandhyo'stvidhah- kora-udukhala samudgapratara-tunnasevani-vayasa-tunda-mandala-sankhavartah. The shapes of the karana are to be compared with these. 14. Ibid, sarirasthanam, 6.16. 15. Syadvadamamjari, p. 77. 16. (a) Susrutasamhita, sarirasthanam, 6.3-4: tani marmani pancatmakani bhavanti, tadyatha--mamsamarmani, siramarmani, snayumarmani, asthimarmani, sandhimarmani, ceti............ tatraikadasa mamsamarmani, ekacatvarinsat siramarmani saptarvimsatih snayumarmani, astavasthimarmani, vimsatih sandhimarmani ceti. tadetat saptottaram marmasatam. (b) Susrutasamhita, sarirasthanam, 6.8 : tanyetani pancavikalpani bhavanti, tadyatha - sadyah pranaharani, kalantarapranaharani, visalyaghnani, vaikalyakarani, rujakarani ceti. (c) Ibid, sarirasthanam, 6.9: srngatakanyadhipatih, samkhau kamthasira gudam. hrdayam vastinabhi ca, ghnanti sadyo hatani tu.. (d) Ibid, sarirasthanam, 6.15 : marmani nama mamsasirasnayvasthisandhisannipatah, tesu svabhavat eva visesena pranastisthanti, tasmanmarmasvabhihatastamstan bhavanapadyante. (e) Ibid, sarirasthanam, 6.25 : tatra vatavarconirasanam sthulantrapratibaddham gudam nama marma. ....... alpamansasonito'bhyantaratah katyam matrasayo vastih pakvamasayayormadhye siraprabhava nabhi......... stanayoh madhyamadhisthayorasyama sayadvaram satvarajastamasama-dhisthanam hrdayam. 64 C - Tai usi 31EUR 138

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(f) Ibid, sarirasthanam, 6.27 : tatra kanthanadimubhayatascatasro dhamanyo dve nile dve ca manye........ ....karnaprsthatodhah samsrite vidhure ghranamargamubhayatah srotomargapratibaddhe abhyantaratah phane bhrupucchantayoradho'ksanoh bahyato' pangau My bhruvorantarayo-rupari karnalalatayormadhyesankhau, ghranasrotraksijihvasamtarpaninam siranam madhye sirasannipatah srngatakani, tani cattvari marmani mastakabhyantaroparistat sirasandhisa-nnipato romavartau'dhipatih. (g) Ibid, sarirasthanam, 6.27, p.331: special note by Pt. Lalchand Vaidya "adhipati marma - this is one of the vital places in the human body, situated at the top of the head. The hair of the eye-brows are related to it. A vein here is considered to be unpiercible. The bone above it has a small aperture in it and this is called 'brahmarandhra' (i.e. an aperture in the crown of the head through which the soul is said to escape on its leaving the body). But, at the age of one year in the childhood, this aperture is filled up. If a plam is placed on the head of a just born child, the pulpitations of the vein (or artery) there can be filled. The etymological meaning of the word adhipati is -- "adhikrtya pati raksati iti adhipatih." "The soul protects the body by having its ownership of this place." In the Puranas, it is referred to as "brahmaloka", in the Vaisnva Puranas as Visnuloka or vaikuntha, in the Saiva Purana as sivaloka or kailasa, in the Gita as 'urdhvamula, it being the mula i.e. root of adhahsakha' body. It is the root of the life. In Yogasastra, the centre situated inside the back of the head is called sivarandhra. This is the belief of the saivas; they consider it to be the nucleus of life. This is their idea, but it should be understood that the head is the main centre of all the 23 vitals. The synonym for the head is "the best organ" (uttamanga). Lord Punarvasu has written: pranh pranabhrtam yatra, sthitah sarvandriyani ca. taduttamamgamanganam, sirastadabhidhiyate.. (h) It is written in the caraka (Caraka. Samhita, a. 9.6): There are 107 marmas vitals). When these vitals are hurt, man or animal experiences extreme pain (which is much more in comparison to other organs). This is because, the vital energy (prana) is much more concentrated in and related to these places. The vitals situated at the trunk are more important than those at the branches. Among them heart, genitals, and head (the nucleus of the 23 vitals including the neek) have even greater importance, because the whole body is subjugated to these three vitals." 17. Yajnavalkya Gita. 18. Acaranga Vrtti, patra 185 vigrahah audarikam sariram tasya ayam vartamanikaksanah evamb-hutah sukhaduhkhanyatararupasca gatah evambhutasca bhavityevam yah ksananvesanasilah so'nvesi sada' pramattah syaditi. tulasI prajJA janavarI-mArca, 2008 --- 65

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19. Apte, Ksanah : center, middle. 20. The Sadhana propounded by Bhagavan Mahavira essentially consists in 'remaining vigilant moment after moment.' Out of the various techniques prescrbed for remaining vigilant, the prince one is to perceive in meditation with the mindis eye the phenomena and sensations taking place in one's own body. A sadhaka who concentrates his perception on the sensations of pain and pleasure ever present in the gross body, i.e. one who discovers the state of the body every moment, remains vigilant. This meditational technique of concentration of perception of the body leads one to become introvert. Thus the gross body serves as a medium of turning the outwardly directed flow of consciousness inward. The two subtle bodies--the Taijas (i.e. the electrical body) and karmabody-exist in the interior of the gross one and the soul is further in the interior of these two. One who practises the concentration of the perception of the phenomena and sensations of one's gross body, gradually succeeds in perceiving the subtle bodies. By further practice of this technique of meditation and training the mind for such perception, one begins to realize the current of consciousness flowing in the gross body. As the sadhaka proceeds progressively from perception of the gross to that of the subtle, the intensity of his vigilance increases. 21. See Ayaro, 2.47, 2.119. 22. See Ayaro, 3.75. 23. See Ayaro, 2.22. 24. (a) Acaranga Curni, p. 167: samagamanam samiya, paragamanam pariyae. (b) Acaranga Vitti, patra 186: sa smyakparyayah samitaparyayo va vyakhyatah. 25. (a) Acaranga Curni, p. 168 : ruvamiti savvemdiyavatthanam sariram. (b) Acaranga Vitti, patra 187. 26. asya vyakhya 'puvvim va paccha va avassavippajahiyavvam bhavissai' (Bhagavas 9.172) iti pathasya samdarbhe samgacchate. Curnikarena atra catvarah vikalpah prastutah. tatra caturtho vikalpan samgatosti -- taha puvve pacchime va vaye (Curni, p, 167). Vittiksta bhinnarupena vyakhya krtasti - se puvvamityadi, sa sprtah piditah asukaribhi-ratamkairetad bhavayed ---- asatavedaniyavipakajanitam duhkham mayaiva sodhavyam, pascadapye-tamanyaiva sahaniyam (Vitti, patra 186). 27. Dasaveyaliyam, 6.20 murccha parigrahah. 28. (a) Acaranga Curni, p. 169 : loge vittam ca nam logacarittam, jaha logo dhana aharasariratimucchito taha uddamdagativi sariramucchato tavvitta.... tattha logo -- gihino, tesim, vittam - dhanadhannai canamiti purane tam uvikkha, kimiti? jaha logassa pucchapariggahai vittam mahabbhayam, taha ....... sarirameva mahabbhayam. 66 C geeft usii i 138

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(b) Acaranga Vrtti, patra 188: lokasya dravyamalpadivisesanavisistam asamyatalokasya vittam lokavittam lokavrttam va aharabhayamaithunaparigrahotkatasamjnatmmakam mahate bhayaya. 29. Acaranga Curni, p. 170: kassa so samgo? -- aviyanato dhammovayam ca. 30. Ibid, p. 170: samgotti va vigghotti va vakkhoditti va egattha. 31. Vrttikrta etat sutram bhinnarupena vyakhyatam enan alpadidravyaparigrahasangan sariraharadi-sangan va avijanatah akurvanasya va tatparigrahajanitam mahabhayam na syat. (Vrtti, patra 188). 32. (a) Acaranga Curni, p. 170 : uvatthasamjamo gurukulavasam va bambhaceram, ahava etesu ceva arambhapariggahesu bhavao vippamukkam bambhaceramti. (b) The word brahmacarya can be interpreted in three ways: [a] Control of se organs [b] Living in a religious order, and [c] Self-discipline. Body is also a kind of possession. One who is attached to the body cannot control his sex organs. One who is attached to the body and the worldly objects can neither live under the discipline of the teacher in a religious order nor can he follow the rules of ascetic life including non-violence. All the three meanings stated above are applicable here, but the third meaning is more relevant. 33-34. 'ajjhatthiyam' tatha 'ajjhattha' ete dve api pade visistam prayukte stah. samskrtasamatvena 'ajjhattiyam' tatha 'ajjhatam' iti prayogah samgatah syat. pracinaprakrte tthakarasya prayogah syadnumatah. ajjhatthitam uhitam gunitam cimtitamti egattha. (Acaranga Curni, p. 171). 35. Acaranga Curni, p. 171: appamao samjamaanupalanattham payatto, ahava pamcavihapamayavai-ritto appamatto, ahava jatanaappamatto ya kasayaappamatto ya, jayanaappamatto samjamaanupala-natthae iriyatiuvautto, kasayaappamatto jassa kasaya khina uvasamta va. tulasI prajJA janavarI-mArca, 2008 67

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68 The Concept of Anekanta Late Dr L. M. Singhvi I am deeply conscious of the profound complexity of the subject and my inadequacy, I don't say total inadequacy, because everything is relative and my relative inadequacy to deal with it. In a sense, the subject has been profound in its own inimitable mastery, that the most extraordinary presentation that I have come across by Acarya Mahaprajna in two books which are seminal in terms of philosophical enquiry, in terms of giving in a sense of wholeness, giving us a sense of diversities which constitute the whole world. Some time ago, when I had the occasion to write a forward to a book. I came across that the most extraordinary scientific validation of the ancient enquiry into consciousness in our country, Advaita, Dvaita two philosophical categories as it were. These two categories are considered to be compartments. But in Indian thought and in the exposition of Acarya Mahaprajna, an extraordinary achievement is that he has been able to bring about a dialogue and reconciliation of the great philosophy of advaita in our country. The great philosophy of aneklnta which recognize as diversities. Very often we speak in our country of unity in diversities. Anekantavada is unity in diversities and diversity in unity. This is really the most remarkable exposition of the entire enquiry which had occupied our ancestors and which is beginning to occupy the world today. There is a small sutra which is traced to Lord Mahavira, which is what Acarya Mahaprajna started with in different expositions - sathvajinjasa. But deeper than that is Lord Mahavira's proposition that the world tulasI prajJA aMka 138

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is truth: Truth is implicit in this world. Truth is manifested, truth is integrated to this world - saccam lokam missabhuyam. This is an extraordinary proposition, which ultimately takes us to one very basic proposition. I am not talking, at the moment, about anekanta as something of denominational label. Because in our ancient heritage we did not wear the denominational label which is become more fashionable now. This is the most extraordinary achievement that there was a reconciliation of root thought. Root thoughts are very difficult to reconcile because they stand, ostensibly, in different categories. There is a beautiful book called Syadavadamanjari. Syadvada is another name given to anekinta. There are three names that we should be familiar with saptabhangi naya at the outset, as a matter of semantic. Anekantavada, syadvad and sometimes its called saptabhangi naya (the logic of seven propositions). In that Syadavadamanjari there is a very beautiful expression which I am sure would form the basis of reconciliation of advaita with dvaita through anekantavada. 'Eko bhava sarvatha yena drasta, sarve bhava sarvatha' tena drasta....." He who knows one, he knows all, he who knows all knows one. This is the basic proposition, that you cannot know all unless you know one, you cannot know unity unless you know diversities. You cannot understand diversities unless you know the unity. This is where the reconciliation takes place very beautifully. There was an Acharya Amrita Chandra who expounded anekanta with a folk imagery-imaging of a seemingly common occurrence in our lives in the countryside at one time in every home and now remaining only in the romance of Lord Krishna. The imageries are very beautiful. The imagery is how the churning process takes place. The churning process h meaning, whether we look at the churning process in Vrindavan or the churning process which brought the amsta by churning the ocean. It says that the lady while churning puts one hand infront and other hand goes behind. By this constant process of the two hands one going forward and one going backward, there is the triumph of Anekinta. I ask myself why the triumph of anekInta? Because there is navanita. That is which the cream of thought brought out through this churning process. Antena jayati anekintam. I made a slight variation in the original sloka for my purpose, Thai Usi Hari-HT, 2008 - 69

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ekenakarsayanti slathayanti vastutatvamitarena / antena jayati jaini nitirmanthannetramiva gopi // Just as the gopi works at the churning process to bring out the cream this is how the two hands play an important role in distilling thought. This doctrine ultimately has the basis of Jain philosophy and has been used in later years in nyaya, mimansa and sankhya. There was this interconnectedness of Indian philosophy. Once again I seek to point out that Indian philosophy is not denominational although it became denominational in later years. The philosophical thought was a great discourse on reality. The Jains are called the realists in Indian philosophical tradition and the others were called idealists. But where the real and ideal become the two side of the same coin that is what anekanta is. Anekanta is in a sense an epistemological enquiry - a method of finding knowledge. It is also on the other hand, an irresistible logical constant. It is what I called the saptabhanginaya, the seven propositions. All of these seven propositions can be said to be seven aspects of the same thing that we perceive with our eyes. It is also a practical experimental theory. As Acarya Mahaprajna said, it is not just philosophical wordage. It is the depth of our action in our life which is dominated by or propelled by, a world view an approach to knowledge, approach to philosophy and approach to ethical quantum, which is fundamental to Jain tradition. Other traditions of India because of we were not able to accept a mere verbal words as the reality we thought it has to be in jnana, darsana and caritra. Unless the interconnectedness between knowledge, perspective of philosophy and actual action is established Indian philosophy, as a whole was never satisfied with the mere idea or thought. It has been expressed in life. In fact the meaning of a Risi is not a kind of a seer sitting in an ivory tower. The meaning of Risi is he who sees and not only in the external way but lives what he sees. It is a remarkable tradition of the integrated whole of life and gives us the most holistic vision of life because the gaps which thought and philosophy are covered with knowledge with action in our philosophical tradition or in the tradition of ones life in our country. It is a framework or a methodological approach. It is a world view and these are all true of the anekantavada. But it is also true that 70 C A JA usil sit 138

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some people said this is nothing but skepticism. If it is skepticism, it is a healthy kind of skepticism. Jijnasa starts with doubts and skepticism. I have spent my whole life in law although I spent much of it in studying philosophy and literature. I found a very interesting, engaging, humourous story my Guru K.Munshi used to say. He used to say that in the court somebody appeared with a case and said this case must be decreed because it is absolutely unanswerable. The Judge nodded his head and said yes. And then the opposition came up and said there is no case it must be dismissed, there is no substance in this case. The Judge nodded and said yes, you are right. Somebody got up and said how can be they both right. And the Judge said, you are also right. This really expresses to you the complex nature of reality. And the propositions which make for understanding. Somebody asked me what if you were the Judge how would you decide if they were all right. I said the decision would be rendered by the predominance of what is right. You do not accept anything and everything, but understand anything and everything. Without a recognition of the reality of diversities, you can not understand them all. And by rejecting them you are exercising prejudice. Therefore, here is a philosophy of approaching the reality with sincerity of purpose, and the respect for others. That is why it is philosophy of tolerance. Some times I said our tradition has also -inbuilt fundamentalism. It is fundamentalism of intolerance of intolerance. But I think anekanta was one step further. It tolerates even intolerance in order to understand it. This is how one has to approach syadvada as the way of comprehending reality. It is there philosophically multiple nature of reality. At the very interesting philosophical proposition the effect is pre existent because it was already in the process of coming. But it is non existent to your eyes because you can not see then you have the effect and the cause as identical and yet different-it is distinct. What is different is the reality also. Identity and difference, both are reality and it is then we come to the conclusion of non absolutism of perception or more happily put, it means the compilation of contradictions or even more happily put, it would mean the coexistence of contradiction. The coexistence of contradiction has been expounded in the philosophical TOFA USII Hari-Href, 2008 - 71

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traditions of India in various different ways and anekInta is one of them major philosophy approaches to this coexistence and a reconciliation of contradictions. The central thesis of anekinta is that there is diversity in realities and that each reality is diverse, all realities are interrelated and that there is a certain commonality between those diversities, as it were. there is bheda and abheda - difference and no difference, a total unity of consciousness anekanta will say you are right but are not entirely right. There is a proviso if being right, it is nyayavyavastha. It is as though the philosophical concept went through a very sophisticated classification as it were. The idea was gathered together into the framework. But bhedgrahi, abhedgrahi - these two classifications are broadly made and as Acarya Mahaprajna explained very beautifully and with simplicity, he said dravyarthi - paryayarthi. You can say this is right and that is wrong. That is not right this is right. Anekinta says the dravyarthi is right because there is a substance and you must remember the Jaina tradition does not believe in anthropomorphic conception of universe. They do not believe that there was god who sat for server or six days to create this world. They say the world is without a beginning and without an end. Implicit is that philosophical proposition is the assertion that the elements under go change. So there is existence. Then from existence there is transformation. It travels from one form to other one. There is persistence, it stays yet it changes. So in the changing world there is something which is constant and in a constant world something which is ever changing. This is very important to understand. Because in terms of relativity sapeksita, we call it anekantavada, sapeksvada or contextual relative reality. And in this contextual reality you have the cosmology. It is in that that you have a concept of what you see and what you do not see. What is present before your eyes is one aspect. Cosmic consciousness is that which is not present before your eyes. So you have dravya and paryaya. One says I reject paryaya. Paryaya says I reject dravya. Anekanta says no. This outright rejection is not holistic because both are true in part. But I see, (Jaina tradition does not accept the theory of illusion) Brahmasatyam jagat mithya is very differently interpreted. If it is na vara evanescent it is not mithys. It's a part of reality. It is evanescent. Everybody 72 C - Jeft asi 3ich 138

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knows that evanescence is the law of life. But evanescent does not make it mithya. On the other hand, it does not make it illusion, it also does not make them accept the fact of sunyavada. That is the point departure of these branches of Sramanic traditions. The Jains and Buddhist tradition. These are the very ancient traditions, which go back to the times of Vedas. The Jains opted more strongly for atmavadi philosophy. The Soul is central. The Soul is vital to Jain philosophy. Soul is also there in Buddhist philosophy. I tried to examine their relationship in a big conference, which was held in Attamy, Japan, because I think the meeting point of Jainism and Buddhism are strong. The Arhat tradition is common to them both and yet in a sense, the point departure is very sharp. Buddhism does not fully depend on atmavadi, but it does not reject atma also. It has the theory of punarjanma. Punarjanma is something which is accepted. But anekanta is much closer to Samkya and Mimamsa. It is not so close to Vaisesiki. The Vaisesiki say a man or a thing perishes, it disappears. Jain Mimamsa says no, when a thing perishes it is transformed. It does not disappear altogether. It disappears from our view as a pot when it is broken. There is a very beautiful conversation with Lord Mahavira had on wholeness. He said do you think that a broken cakra is a whole of cakra? And he gives ten examples of this. Jain have been accused of being Veda-virodhi. Lord Mahavira himself refused that concept. The whole point is that the reality has to be seen both in the perceptive of diversity and in the perceptive of unity. The following example is often given. There is a jar and you see the jar, but you do not see the clay, which it is made of. There is clay in the jar. If you do not accept the existence of clay in the jar then you accept only the form of the jar, without accepting the content of it what constitutes it. So it is important therefore, to compare Mimamsa and Samkya with anekanta philosophy because they maintain the cessation is not absolute. Dravya perishes, but it does not disappear altogether. It may be born, it may be in another shape. That is where the Vaisesika and Samkya have formed their departure. That is where Jainism is in accord with Mimamsa. The Jain conception avoids two concepts, which are important. The concept of sunya is avoided. In that respect one might say that the of usil Hari-Href, 2008 C - 73

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Buddhism is much closer to Vaisesika. Fluxism or sunya or illusion (mayadi are two concepts which are not accepted in Jainism. The world is real. The world exists. Things are originated only by change of form all the time. There is cessation but there is persistence of existence, because forms are changing all the time. That is the sense of reality which anekanta brings to bear on all the philosophical analysis of the world as is seen. What is nasvara ? What changes is form is not mithya. It changes form but it is not mithya. The world is nasvara , we are mortals, but you are changing forms, and in that sense the Sankya in Gita or Astavakra Gita and Krisna is very close to this concept of non cessation of appearance and persistence in continuity. Those are important. One might say what is the relevance of it at all. Because you do look at in terms of compartment or continuity. Does it have some impact on our lives? Paramarthika, Vyavaharika, Pratibhasika, these are logical concepts. These are concepts of trying to approach reality. Paramarthika is common to all the spiritual traditions of East, particularly of India. Vyvaharika is the Jagat or the The great battle ground of ideas is jagat in every sense of the world. And then third is Pratibhasika, it is a form of the mystic and of perception. An example of this found in almost all sects is rajju sarpa bhrama. When you see a rope you think it is a snake. For the moment you see it you may jump up but when you find it is only a rope, which had the appearance of snake that what called rajju, sarpa bhrama. That Pratibhasika is something which is accepted everywhere. But the real battleground is the Vyvaharika jagat. The world is a practical reality, world of existential reality. Buddha accepts two concepts which are important. Paramarthika Samvrati satya. Samvrati satya is saddrisyabodha. This is what it is. It is very important. It ultimately reduced to karuna and empathy which is fundamental to all the spiritual tradition of India. But it is important that Paramarthika, anityavedabodhi as its called in Buddhism, is the central point of that tradition. And that centrality of anityatva bodha does not permit the accept once of any thing else real except that Paramarthika or anityatva bodha. That is why Acarya Mahaprajna said Nitya, Anitya, Nityanitya. These are two nayas- niscaya naya, vyavahara naya. And they say both are real. And it brings it closer 74 C getei usil Bith 138

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to our understandings of the world, which cannot be divorced from the spiritual reality and cannot say farewell to the existential reality. And that is where anekanta begins to play a very important part. Absolute negativism is not accepted in anekanta. Absolute particularism is also not accepted in anekinta. Then what is accepted in anekinta is that there are two opposites and those two opposites are real. Well, Adi Sankaracarya said, Brahmasatyam jaganmithya. I think he did not mean what we have come to understand him to be. That is the great mistake that happened in India. That's what Glenn Alber Spiticher, a great man who loved India and Indian spiritual tradition has to say I can not understand why religions are taking people away from humanity because, he said, if this paralaukika thing is the only truth then where is this world? This is our relationship with the universe in which we live. What are our humanitarian obligations. That was an issue which was first answered very beautifully by Mahatma Gandhi in his life and world. Mahatma Gandhi was a great philosopher who used simple words to convey his philosophical ideas. I think one should remember in the every thing he did and every word he spoke and every step he took. There was deep philosophy implicit in what Mahatma Gandhi did and that was the reconciliation of which I speak and which has been philosophically brought together by Acharya Mahaprajna. Sankhya for instance has this concept of Praksti and Purusa. And it says, if you do not see the difference between Prakrti and Purusa you are ignorant. That is where in Jainism, anekanta also found a point of departure from Sankhya a very highly sophisticated discourse of philosophy of India. And it was the discourse in which very common people participated or internalized it. Vedanta say prapanca and mithya and if you consider prapanca and mithya as one then you are in a system. If you consider them a different then you are differentiating because prapanca after all a manifestation of Brahma. Brahman and prapanca are really speaking two manifestations. One is illusion but it is ultimately the world is a manifestation of the divine principle. The Jain accepts both the cetana and acetana. Cetana and acetana are both given space and they say samyukta darsana. The balance of reasoning leads us to the conclusion that the cetana is real and true TE USII HART-HT=f, 2008 75

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and acetana is real and true and that their differences are also true. They are different. Acarya Mahaprajna himself defines anekInta as a comprehension of unity and coexistence in diversity. I have not come across a more definite euphorism on anekanta. And it says it all. Anekinta, I repeat, is comprehension of Unity and coexistence in diversity. It is a recommendation of diversity. When we speak about of Unity in Diversity we sometimes forget the diversity. Where it is interfaith or political or anything else, we must always remember that diversity has its place in society. In the comprehension of truth we must be able to comprehend unity in those diversities, you should be able to bring about coexistence between those diversities which may appear sometimes to be self contradictory or mutually contradictory. This is what leads to a very interesting principle discourse. The most important and fundamental norm of discourse is paksa and pratipaksa. Paksa -pratipaksa is very important principle of life. It is based on the philosophy that all existence is dvipatha. All existence has a coupling of opposities, a very interesting principle of * the Universe. That is where anekanta is very relatively accommodative and it says dvipathavatara as a sthananga is a form of expression and expression of all existence are of dvipatha. Man and woman. The best example in the world. But there is jiva and ajiva, bandha - nirjara. I can multiply these instances in life of coupling two opposites. A physician will understand when a patient comes to him he is suffering from terrible pain and then in his logical way he does nirjara. Surgery is nirjara in one sense, because he removes the pain. There is, therefore, a reconciliation of the opposities. Physics, Metaphysics and the ethics of anekan important, therefore, to understand that in separateness of an atom or paramanu is the basic unit. In congregation of paramanu you have a astikaya. There is a pradesa. There is a mass of the atoms and then these two atoms are joined, there is a skanda (bridge). This is an important thing from the point of view of modern universe as scientifically interpreted and the universe as seen by the ancient Jains. One very significant principle which Acarya Mahaprajna spoke of is dravya (that which is always there) there is the dhrauvya. The permanence in impermanence and impermanence in permanace. Permanance in impermanace we always 76 0 Tar Usi 3ich 138

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see the elements change its form. Therefore they are permanent. Impermenance in permanence we see nasvara. Unless we understand this we cannot understand the basic philosophy of syadvada. Why? This is not a philosophy of skepticism. But this is a philosophy of holistic understanding of all the diversities that belongs to a whole. There is bheda abheda and astitva - nastitva, vacya avacya. These are categories of the opposites. They are not totally differentiated, not totally uniformed. They are not the same, and they are not totally different. So there is a certain bridge between them. Aneklnta thus is the philosophical and ethical perceptive of reality. Let me read out from Acarya Mahaprajna's book seven proposition, in which he says anekanta is the third eye. Because it looks at the world with the eyes of certitude, niscaya. There is nothing perhaps about it. It is niscaya. It also looks at matter in the perspective of its permanence, dravya. Then it looks in the world with the ethical value of ksamata, equality and equanimity. It looks at the world at the form of tatasthata, you come to Gita and you have sakhya bhava. That you are the witness. In that which you are actually viewing and seeing, but you are also able to see it with the feelings, the objectivity of a witness. So it brings you objectivity. In this objectivity there are two problems. There is matagraha and there is matadvesa. You have duragraha, you have a great emphasis of your own point of view, but you are not prepared to listen to any other point of view. That is matagraha. Sometimes when it becomes intolerance, it becomes duragraha. It is, therefore, important to know that there has to be a madhyasthabhava. That is what Samkhya, Gita, anekanta particularly preaches. Tatasthabhava, sakhyabhava and madhyasthabhava, that you are also mediating between the two opposites. This is the key to coexistence. You are mediating between the two opposites. When you are mediating you have to bring to it a certain spiritual strength and intellectual objectivity. - I spoke to you about three things. nitya, anitya and nityanitya. All are true in a sense that nothing is totally nitya, nothing is totally anitya. Acarya Akalankadeva was a great philosopher of anekanta (anekanta is also called Akalankanyaya because of this deep exposition, Akalanka was his name but I think metaphorically this is the philosophy without a blemish. Ay tulasI, prajJA janavarI-mArca, 2008 77

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Akalankanyaya there, he says, sapeksa-aya, nirapeksa-durnaya. There is nothing that is nirapeksa - sapeksata, if you see a thing in isoloation. Anekanta is neither a prisoner of dravya nor a prisoner of paryaya. It is a warden of both. It promotes both dravya and paryaya. It accepts the jagat, the matter, the world. And it accepts the deeper spirituality of the deeper meaning of it. I remember a phrase - na ekantavadesvaka, ekanta - anekanta are two opposites. But I think the phrase is na ekantavade sukhaduhkhabhogo / na punya pape na ca bandhamoksau. That is to say, these are in ekantavada, it is a opposite of anekantavada, you cannot really enjoy the world, you cannot even be melancholic about the world because you are ekantvadi. Na punya pape. You don't understand punya you don't understand papa, and bandha -moksa, you do not understand the shackles in which you are, and you do not understand sarvesu. But anekanta is necessary ultimately for you to understand both. You cannot understand advaita without understanding dvaita and vice-versa. You cannot understand diversity unless you understand unity. I think I have said what I wanted to say. But I must come to the more secular aspect of this discourse of anekanta. Because without it for an ordinary mortal and householder that I am, it has no real meaning. Anekanta really is a rosary of many jewels, of many different thoughts, and this the thread of anekanta that joins these different jewels. But anekanta has an application in the discourse of politics and democracy. If you do not have anekanta you will not be able to carry on a healthy discourse of democracy even more so you can not carry on the healthy discourse of politics. I find anekanta is the key to understand and to successful diplomacy. Anekanta is necessary to understand both peace and war. The roots of war. The great authority of Mahabharata, our Chaturvedi Badrinathji has analysed how in that battle ground has delivered the principal message of non-violence and peace. And it is remarkable that Gandhi saw in that battle ground of Kurukshetra unfolding the message of peace and non-violence. In the discourse of sarvodaya we need anekanta, because there can not be a sarvodaya unless it is all, it can not be all inclusive unless you accept the discourse of the diversified. In economics you have a problem of the finate resources and unlimited greed of mankind. In law you have a problem of 78 C Cari usii si 138

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reconciling two opposites view point in the adversarial system. There are human rights needs and human responsibility. You have to build a bridge between them. You cannot do it unless you accept the philosophical postulate of anekanta. Anekanta is Ahimsa, in its larger application to life. Anekantais parasparikata, the reciprocity which is Ahimsa or another form of Ahimsa. Anekanta is all to application to in the field of education. People talk about things not correctives of two partiality if there is any. People may talk about it in the language of condemnations. That is ekanta. Anekanta is the language of tolerance and corrections. I would like to conclude with two little poetic expressions. One from the Islamic tradition and other from the Hindu tradition. I should say Ebrahimic tradition di gayi manzoor ko suli adetya darbab ba analhaq haq magar ek lub se gustak kanit People didn't understand there for Manzoor had to go to gallows. But Nirala put in please remember that it will have to be mentioned in the journal that these lectures have been compiled as they were delivered at IIC. They will be enhanced elaborated/served as the revised as the case may be before it comes out as a volume beautifully. Nirala was a great exponent of advait all that I have said so long in that four lines only. That's the greatness of that poet. tum ho akhil vishva me - ya yah akhil vishva hai tum me, athava akhil vishva tum ek/ yah bhi dekh raha hum tum mem bhed anek/ This is the last word is aneka, and that is where I end anekanta. Note: Late Dr L.M.Singhvi delivered a talk on the concept of Anekant in the lecture series on Anekanta held at India Internation Centre on ...... tulasI prajJA janavarI-mArca, 2008 79

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IMPROVED PULMONARY FUNCTIONS AND POSITIVELY ALTERED GLYCOSYLATED HAEMOGLOBIN LEVEL IN NIDDM SUBJECTS AFTER PREKSHA YOGA THERAPY JPN Mishra*, S K Gupta** and PS Shekhawat*** Introduction Diabetes mellitus is not a single hereditary disease but a heterogeneous group of diseases, all of which ultimately lead to an elevation of glucose in the blood (hyperglycemia) and loss of glucose in the urine as hyperglycemia increases. The two major types of Diabetes Mellitus (DM) are there, in which Type II is a worst form ofendocrinological diseases and is widely found in today's so called modern society. Type II diabetes is defined in essentially negative terms: it is a nonketotic form of diabetes that is not linked to HLA markers on the sixth chromosome; it has no islet cell, antibodies or any other immune component: and it is not dependent on exogenous insulin therapy to sustain life, thereby being termed "non insulin dependent diabetes mellitus" (NIDDM). In most cases of this type of diabetes, the cause is unknown'. This represents a heterogeneous group comprising milder forms of diabetes that occur predominantly in adults but occasionally in juveniles. Circulating endogenous insulin is sufficient to prevent ketoacidosis but is inadequate in the face of increased need owing to tissue insensitivity. More than 2600 years ago Charaka, the father of Ayurvedic system of medicine? visualized NIDDM to be a disease where the body constituents are melted (converted) into sugar which are eventually excreted via urine; up-to-date, the concept albeit somewhat crude, remains valid. Every fifth person of the Indian 80 C goeit usii ia 138

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population is suffering from either form of DM, which has eventually affected the normal efficiency of a person in his/her professional and personal life. Numerous metabolic and clinical disorders are associated with DM. The most common in cardiovascular. It is also a fact that hyperglycemic patients have a high incidence of pulmonary infection, which may lead to develop various respiratory disorders. Deterioration of pulmonary function is proportional to the degree of hyperglycemia 4,5. NIDDM is now acquiring the proportion of an epidemic so, now it has become a formidable task for the society to prevent it and that too by using a noninvasive and non-injurious technique. Glycosylated haemoglobin (HbA,,) concentration has been reported to be a significant variable depicting the risk of metabolic breakdown in NIDDM patients. Such patients have increased risk of cardiovascular and respiratory disorder. Reduction in glycosylated haemoglobin through adequate blood glucose control in people with NIDDM also reduces the risk of microvascular and respiratory diseases.? Yoga has been applied to the field of therapeutics in recent times. Some studies on pranayama has shown to relax and improved pulmonary function in normal subjects 8. Preksha Yoga is an uncomplicated, easyto-learn technique of Yoga. The mechanism of Preksha Yoga is based on fundamental principle of the correction of imbalances and perversions occurring at either levels of multilayered human existence. It aims at uninterrupted self awareness. Pure stream of consciousness interacting with micro body (records of informations) moves forward and energy flows in the form of Adhyavasaya (primal drives). This energy flow then enters into the astral body and takes the form of electromagnetic radiation (Leshya). Streaming into physical body (gross body) it affects the endocrine glands and expresses itself in the form of emotions. This further activates the nervous system, thereby generating bioelectrical impulses, and ultimately initiates various vocal and physical activities'. Preksha Yoga, as propounded by its experts, may be an efficient technique in treating patients of NIDDM. The present study was aimed at evaluating the efficacy of Preksha Yoga on managing the NIDDM suffering subjects of advance age group. gari usit tas-412, 2008 -

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Method Selection of subjects 20 subjects suffering from Diabetes Mellitus Type 2 (NIDDM) in the age group of 50 to 70 years were selected on random basis. Best possible efforts were made to include the subjects having similar socioeconomic status. However, qualifications and professional uniformity could not be taken into consideration because of local geographical constraints. The total numbers of subjects were divided into two groups, each of 10 Subjects, in experimental and control group. The experimental group of subjects were exposed to Preksha Yoga Therapy, whereas, the control group was not given any such treatment and were allowed to live their routine life. Preksha Yoga Therapy module The experimental group of subjects have undertaken the Preksha Yoga Therapy program once a day as per schedule given below 10 I. Health Rejuvenating Exercises 05Minutes II. Asanas - Suryanamaskar, Uttanapadasana, Matyasana, Bhujangasana, Ardhamatsyendrasana 15 Minutes III Kayotsarga (Relaxation) 15 Minutes 15 Minutes 05 Minutes IV PranayamoAnulom-Vilom V. Preksha of Pancreas VI. Anupreksha (Contemplation) for the healthof Pancreas. Parameters of evaluation 1. Fasting blood glucose (FG) and postprandial blood glucose (PPG) level were estimated in plasma by 'Glucose Oxide' method of Trinder". 2. Glycosylated hemoglobin was measured by 'Fast Ion Exchange Resin Separation' method using Human GmbH kit. 15 Minutes 3. Pulmonary functions were measured by using RMS Medispiro (Helios 501) with automated computer attachment and following components were taken for study: 82 tulasI prajJA aMka 138

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(a) Forced Expiratory Volume (FEV),(b) Forced Vital Capacity (FVC), (c)Peak Expiratory Flow Rate (PEFR), (d) Peak Inspiratory Flow Rate (PIFR), (e)Maximal Voluntary Ventilation (MVV)and (f)Vital Capacity (VC). Statistical analysis In this study only inter-group comparison was made with the aim to evaluate the net effect of Preksha Yoga Therapy vis-a-vis normal activity, at various follow-up stages. One tailed 't' test was applied and graded significance level was denoted as P<0.05 (*), P<0.01 (**), P <0.001 (***) which was taken from probability significant task. Results The fasting and postprandial blood glucose levels have shown a similar range in both control and experimental group of subject at 0 day of observation which was quite obvious because none of the subjects of these two groups were given any specific treatment. The mean FG level was 184.1 + 90.8 and 185.1 + 90.8 mg/dl in control group and experimental group of subjects respectively, where as the PPG level was 269.5+88.4 mg/dl in experimental group and 266.5 +91.49 mg/dl in control group (Table 1). After one month of the therapy a decline was noticed in both fasting and postprandial blood glucose in the experimental group of subjects where the mean value of FG was reported to be 135.5 79.8 mg/dl and that of PPG was 164.84 103.1 mg/dl. However, in the control group the mean FG was 183.5 90.7 mg/dl, and PPG was 267.1 2102 mg/dl. The difference between the two groups was statistically significant. Glycosylated Hemoglobin(%)* Fasting Blood Glucose(mg/dl)* Post Prandial Blood Glucose (mg/dl) Pre (Exp.) Posi (Con) Pre (Exp.) Pos (Con) Pre (Exp.) Post (Con.) Pre (Exp.) Post (Con.) | Irelli usu wari-HIE, 2008 - - 83

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Glycosylated hemoglobin decreased significantly from 9.01 % PS1.8 to 7.78 % + 2.5 in experimental group of subjects after post intervention period where as in control group of subjects no such decline was reported, the values being 9.11 % +1.9 and 9.12 % +2 at pre- and post- intervention level. Pulmonary function test h t h NEM y es q w FEV (It)* FVC (It)* VC (lt)* PEFR (it/sec)* PIFR (lt/sec)* a Pre (Exp.) Post (Con.) a Pre (Exp.) o Post (Con.) | Maximal Voluntary Ventilation (1t/min)* Pre (Exp.) Post (Con.) Pre(Exp.) Post (Con.) The pulmonary functions also have shown significant change in experimental group of subjects (Table 1) as FEV increases from 1.71 +0.4 84 D - Gerait usii si 138

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Pre Post It to 1.99 +0.4 lt, FVC increases from 2.15 +0.05 lt to 2.33 +0.05 lt, PEFR increases from 3.25 +1.1 lt/sec to 4.391.4 lt/sec, PIFR increases from 1.88 +0.78 lt/sec to 2.91 +0.94 lt/sec, MVV increases from 65.49 +24.8 lt/min to 77.39 +27.9 lt/min and VC increases from 1.51 +0.38 lt to 1.78 +0.43 It however no significant change was noticed in control group of subjects where the mean value remains in the same range FEV 1.74 +0.4 lt to 1.72 +0.38 lt, FVC 2.09 +0.05 lt to 2.12 0.06 It, PEFR 3.21 +1.1 lt/sec to 3.26 +1.2 lt/sec, PIFR 1.81 +0.82 lt/sec to 1.79 +0.8 lt/sec, MVV 66.41 +25.4 lt/min to 65.11 +24.4 lt/min and VC 1.52 +0.39 lt to 1.51 +0.38 lt. So the pulmonary functions improved in the experimental group of subjects following Preksha Yoga Therapy. Table 1 - Fasting blood glucose (FG), Postprandial blood glucose (PPG), Glycosylated hemoglobin (HbA,) and Pulmonary function values before and after 30 days of Preksha Yoga therapy. Parameter of study (Units) Experimental Group Control Group Pre Post (Mean SD) (Mean USD)(Mean USD (Mean USD) Fasting Blood Glucose(mg/dl) 185.1 135.5 184.1 183.5 +90.8 +79.8 +90.8 +90.7 Post Prandial Blood Glucose (mg/dl) 269.5 164.8 266.5 267.1 +101 #103.1 +101 +102 Forced Expiratory Volume(lt) 1.71 1.99 1.74 1.72 +0.4 +0.4 +0.4 +0.38 Forced Vital Capacity (lt) 2.15 2.33 2.09 2.12 10.05 +0.05 +0.05 +0.06 Peak Expiratory Flow Rate (lt/sec) 3.25 4.39 3.21 3.26 +1.1 +1.4 +1.1 +1.2 Peak Inspiratory Flow Rate (lt/sec) 1.88 2.91 1.81 1.79 +0.78 +0.94 +0.82 +0.8 Maximal Voluntary Ventilation (lt/min) 65.49 77.39 66.41 65.11 +24.8 +27.9 +25.4 +24.5 Vital Capacity (lt) 1.51 1.78 1.52 1.51 +0.38 +0.43 +0.39 +0.38 Glycosylated Hemoglobin(%) 9.01 7.78 9.11 9.12 +1.8 +2.5 +1.9 +2 Treni usi ARI-HTET, 2008 - - 85

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Discussion Diabetes Mellitus is a slowly progressive disease that detoriates the rate of metabolism and the normal functioning of lunges12 as can also be observed from the findings shown in Table 1. limited joint mobility that occurs as a consequence of change in structural proteins of the joints of the chest and elatin and collagen abnormalities of the pulmonary capillaries and smooth muscles of airways may be the reason for reduced total lung capacity and the disordered lung mechanics13. A reduction of inspiratory capacity is due to reduced capacity of the muscles 14. However, a consistent reduction in MVV among diabetics was seen only in subjects with severe obesity (weight/height greater than 1.1 kg/cm)15. Preksha Yoga appears to be a specialized respiratory exercise capable of inducing series of beneficial effects besides causing significant improvement of respiratory functions and metabolic rate. Yogic asanas have been observed to lower rate of respiration, increase FEV/FCV, increase slow vital capacity, maximal voluntary ventilation, peak expiratory flow rate (PEFR), expansion of chest, vital capacity, ability to hold breath and reduce bronchial hyperactivity. 16,17 In our study a measurable degree of airflow obstruction was relieved with yogasanas, pranayama and meditation as can be seen with a statistically significant improvement of PEFR and an improvement of FEV/FVC and PIFR. The exact mechanism involved is not known however, nostril breathing18 releases epinephrine in patients with diabetic autonomic neuropathy, reducing parasympathetic bronchomotor tone, resulting in increased basal airway caliber. 19 Improvement of the FEV, FVC and MVV shows a measurable increase in the respiratory pump efficiency. In different asanas, the abdominal wall is brought into activity. This in turn works on the diaphragm and moves it better, thus helping the lungs empty efficiently. Proper relaxation during various asanas help the patients to exhale more easily. The minimum production of carbon dioxide in the body through yogasanas and meditation results in slowing the activity of the lungs and the heart.20 Besides, as the individual is relaxed in yogic breathing, the basic need of oxygen decreases. There occurs neither oxygen debt nor increased tulasI prajJA aMka 138 86

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level of lactic acid as is otherwise associated during heavy exercises. CO2 levels in the blood can very easily increase in yogic breathing but it will always remain below the maximum allowable level.21 The gradual rise in CO, level also has psychophysiological effects on the individual as compared to a sudden rise or fall of CO, levels that may occur during exercise. Besides, voluntary control by conscious effort on thoracic muscles and abdominal muscles alters the blood gas concentration. Breathing forcefully decreases the PCO,, which acts on the chemoreceptor area of the brain to modify activity of the generator neurons of respiration in the respiratory center. 19 Modification of the higher centers may result in overall improvement of pulmonary function. In the diabetic person the fasting blood glucose concentration is almost always above 100 mg/dl and often above 150 mg/dl. Also, the glucose tolerance test is almost always abnormal. On ingestion of glucose these persons exhibit a much greater than normal rise in blood glucose level, and the glucose level falls back to control value only after 3 hrs; furthermore, it fails to fall below the control level. This slow fall of the curve and its failure to fall below the control level illustrates that the normal increase in the insulin secretion following glucose ingestion does not occur in the diabetic person. Since the concentration of the plasma glucose during oral glucose testing depends on (a) the fasting plasma glucose level, (b) the rate of absorption of glucose, and (c) its uptake by tissues and excretion in urine, it is obvious that the glucose values during the test are only partly related to the utilization of glucose by tissues. Our findings show a clear picture of significantly reduced fasting blood sugar level in experimental group of subjects on subsequent follow up periods of one month. A significant change was noticed that the peak value of postprandial blood sugar in the experimental group subjects were comparatively lower than control group values. Similar changes were reported by Jain et al (1993)22. They studied the response pattern of NIDDM to yoga therapy and reported that changes in blood glucose and glucose tolerance following oral glucose ingestion was categorized according to a severity scale index based on area index total under curve. There was a significant reduction in hyperglycemia and area index total with decrease in oral hypoglycemia and area index total with decrease in oral hypoglycemic drugs required for Ay tulasI prajJA janavarI-mArca, 2008 87

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maintenance of normoglycemia. They concluded that yoga, a simple and" economical therapy, may be considered a beneficial adjuvant for NIDDM patients. Oh et al (2003)23 investigated the effect of a telephone-delivered intervention on glycemic control and body mass index in NIDDM patients and observed that patients had a mean decrease of 12% in fasting blood sugar level and 2 hour postprandial blood glucose level after 12 weeks of the intervention. Jeng et al (2002)24 carried out a scientific study with the objective to examine the influence of yoga based upper-extremity exercise on glucose response and to establish a predictive model changes in serum glucose under different exercise intensities and durations. They observed that arm exercise can play a useful role in glycemic control for type 2 diabetes mellitus patients and exercise duration is a key factor in determining serum glucose response under yoga based upper-extremity exercise. Thorburn and Detto (1990)25 observed that a metabolic defect that causes hyperglycemia in diabetic subjects is not always a reduced peripheral insulin sensitivity Bruttomesso (1999)26 stated that the loss of first-phase insulin secretion is a characteristic feature of NIDDM patients. The fast-acting insulin analog lispro provides a therapeutic tool for assessing the metabolic outcome of restoration of an early rise in plasma insulin level after the ingestion of an oral glucose load. They, after studying eight NIDDM patients on different occasions when they receive an oral glucose preceded by either human regular insulin or insulin analog lispro, opined that an early rise in plasma insulin levels after the ingestion of a glucose load is associated with significant improvement in glucose tolerance due to a prompter, though shortlived, suppression of endogenous glucose production. Malhotra et al (2002)27 have studied the effect of Yogasanas on pulmonary functions in NIDDM patients and expressed the view that certain yoga asanas, if practiced regularly, might exhibit significant beneficial effect by interacting with various somato-neuro-endocrine mechanisms. Their findings suggest that better glycemic control and pulmonary functions can be obtained in NIDDM cases with yogasanas, pranayama and meditation. This view is in accordance with the results of our study. Results of a four year study conducted by Rugmini and Sinha (1975)28 have demonstrated the beneficial effects of yogic therapy in NIDDM in terms of significantly 88 C que usi Bith 138

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reduced blood sugar level (both fasting and post prandial). All the subjects of this study taking oral antidiabetic drugs or less than 40 units of insulin daily were relieved of the necessity of medication. These findings again support the results of the present study. Glycosylated haemoglobin concentration significantly predicted mortality, with increasing risk throughout the whole range of concentrations, even below the threshold commonly accepted for diagnosis of diabetes. This effect was independent of known risk factors and consistent after men with existing diabetes, heart disease, and stroke were excluded. The predictive value of HbA, for total mortality was stronger than that documented for cholesterol concentration, body mass index, and blood pressure. The mortality risk of establishing diabetes seemed to be mediated largely through HbA, concentration. People with diabetes have increased risk of vascular and respiratory diseases 29,30,31,32 and in these people blood concentration of glucose or HbA, predicts subsequent microvascular and macrovascular events.33,34 High glucose concentrations might accelerate atherosclerotic processes through several plausible mechanisms such as oxidative stress and protein glycation of vessel walls.35 Reductions in blood glucose or HbA. concentrations through tight blood glucose control in people with diabetes also reduces the risk of microvascular disease. 36-39 However, whether the relation of increasing blood glucose with adverse clinical outcomes exists only above a thresholdor is a continuous relation across the whole population distribution is still debated. 40-46 For microvascular complications, studies report a flat relation below a threshold for fasting and post prandial glucose concentration as well as for HbA,,.47 The relation with macrovascular outcomes, coronary heart disease, and stroke, is less clear. 40-46 It has been concluded that the progressive relation between glucose concentrations and cardiovascular and respiratory diseases extends below the diabetic threshold. HbA, concentration is related to prevalent coronary disease or carotid intimal thickening in non-diabetic people.48.49 Two prospective studies reported that HbA, predicts cardiovascular disease in non-diabetic people, but they focused on the top end of the distribution, which may contain people with undiagnosed diabetes.50,51 Glycosylated haemoglobin seems to resemble blood pressure and blood cholesterol in terms of the ari usil HRT-HIET, 2008 - 89

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continuous relation with cardiovascular risk.52 Our data indicate that: decreased glycosylated haemoglobin concentration, following Preksha Yoga intervention has reduced the risk of cardiovascular and respiratory diseases in the diabetic subjects. Preksha yoga therapy module applied in the present study comprises Preksha Meditation as its main component along with supplementary components namely, selected asanas and health rejuvenating exercises, lisestyle modification and very precise dietary regimen. The diet chart provided to the subjects of experimental group included the food ingredients having low gylcemic index. Such diet definitely helps in bringing down the plasma glucose level and maintaining the near normal lipid profile in the diabetic subjects. It seems that it helps in promoting the therapeutic effects of Preksha Yoga. Similar beneficial effects of low glycemic diet were also observed by Kelly (2003)53, Wolever (199454, 200355), Tariq (2002)56, Jimenez-Cruz et al (2003)57, Andel et al (2004)58, Biesalski et al (2004)59. Preksha yoga therapy module is a module where the practice of Preksha Meditation is at the core and other components, viz., health rejuvenating exercises, asanas, life style and dietary modulations, are supplementary to the Preksha Meditation. It is presumed that whatever changes have been recorded during the whole duration of study appeared due to psychobiological efficacy of Preksha Meditation. It is relevant to mention here that the core and integral components of Preksha Meditation are relaxation with self awareness (Kayotsarga), perception of breathing, perception of body, perception of psychic centers, perception of psychic colours and contemplation. Relaxation is practiced to counteract the ill effects of stress. Here in this case stress would mean deformation of our comforts in NIDDM. It can display itself as tightness, an anxiety or an irrational fear. Under such stress we feel irritable, getting easily upset or angry and as stress increases we may begin to feel that we simply cannot cope with the situation any more, and finally that leads to several diseases or disorders, diabetes being one of them. Whenever one encounters a psychological stressful situation, an elaborate innate mechanism is automatically put into action. This mechanism involves (1) hypothalamus - the remarkable portion of the brain which integrates all functions of the body which are not normally controlled by the 90 C Tareh usi sich 138

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conscious mind, (2) pituitary gland, which is called master of the endocrine system because it regulates the other glands, (3) adrenal gland, which secretes adrenalin and other hormones to keep the body tense and alert, and (4) sympathetic component of the autonomic nervous system which is responsible for ultimately preparing the body for "fight or flight" response. There is plenty of evidence now to show that tension may play a significant part in promoting or triggering off a great many illness including coronary heart disease and diabetes (Mahaprajna, 1992).60 There is an innate mechanism which produces physiological conditions, which are diametrically opposite to fight or flight response. Nobel Laureate, Swiss Physiologist Dr. Walter described his response as a protective mechanism against overstress, promoting restorative processes and called it "trophotropic response". Dr. bert Benson has termed this reaction as "relaxation response". Kayotsarga component of Preksha Meditation enable the practitioner to activate the protective mechanism and to influence our reaction to stress. It the metabolic rate and secretion of stimulating hormones, in this case insulin and the sympathetic dominance is being counter-balanced by increased parasympathetic activity (Mahendra Kumar, 199161; Mishra, 1996). Autosuggestion, associated with relaxation, works as a special kind of self-hypnosis, which modulates the functioning of self-healing mechanism, thereby correcting the abnormal functions of various organs. This may result in reversal of several disorders including diabetes. Reference: 1. Karam, JH. 'Diabetes Mellitus and Hypoglycenia' in Current Medical Diagnosis & Teatment, Tierney L.M., Jr. Mcphee S.J. & Papadakis M.A., Appleton & Lange, Stamford, CT 35th edn. 1996, 1031-1032. Sharma, RK. Madhumeh, Nirogi Dunia, Prakashan, Jaipur, Pratham Sanskran 2001, 28-29. 3. Abramowitz S, Leiner GL, Small MJ. Chronic respiratory diseases and diabetes. Rev Allergy 1961; 23: 972. 4. Ramirex LC, Nogare DA, Hsia C, Araur C, Butt I, Strowing MS, Breen SL. Relationship between diabetes control and pulmonary function in insulin dependent diabetes mellitus. Am J Med 1991; 91:371. 5. Lange P, Groth S, Kastrup J, Appleyard M, Nyboe J, Jensen G, Schnohr P. diabetes mellitus, plasma glucose and lung function in a crossectional population study. Eur Respir ) 1989; 2: 14-19. Emai usII HARI-HIE, 2008 C - 91

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35. Brownlee M. Glycation and diabetic complications. Diabetes 1994; 43: 836-841 36. Diabetes Control and Complications Trial Research Group. The effect of intensive treatment of diabetes on the development and progression of longterm complications in insulin-dependent diabetes mellitus. N Engl J Med 1993; 329: 977-986. 37. Diabetes Control and Complications Trial Research Group. The relationship of glycemic exposure (HbA) to the risk of development and progression of retinopathy in the diabetes control and complications trial. Diabetes 1995; 44: 968-983. 38. Diabetes Control and Complications Trial Research Group. The absence of a glycemic threshold for the development of long term complications: the perspective of the diabetes control and complications trial. Diabetes 1996; 45: 1289-1298. 39. UK Prospective Diabetes Study Group. Intensive blood glucose control with sulphonylureas or insulin compared with conventional treatment and risk of complications in patients with type 2 diabetes (UKPDS 33). Lancet 1998; 352: 837-853. 40. Donahue RP, Abbott RD, Reed DM, Yano K. Post challenge glucose level and coronary heart disease in men of Japanese ancestry. Diabetes 1987; 36: 689-692. 41. Butler WJ, Ostrander Jr LD, Carman WJ, Lamphiear DE. Mortality from coronary heart disease in the Tecumseh study: long-term effect of diabetes mellitus, glucose tolerance and other risk factors. Am J Epidemiol 1985;121: 541-547. Eschwege E, Richard JL, Thibult N, Ducimetiere P, Warner JM, Claude JR, et al. Coronary heart disease mortality in relation with diabetes, blood glucose and plasma insulin concentrations. The Paris prospective study, ten years later. Horm Metab Res 1985; 15(suppl series): 41-45. 43. Pyorala K, Savolainen E, Kaukola S, Haapgoski J. Plasma insulin as a coronary heart disease risk factor: relationship to other risk factors and predictive value during 91/2 year follow up of the Helsinki policemen study population. Acta Med Scand 1985; (suppl) 701: 38-52. 44. Ohlson LO, Svardsudd K, Welin L, Eriksson H, Wilhelmsen L, Tibblin G, et al. Fasting blood glucose and risk of coronary heart disease, stroke, and all cause mortality: a 17 year follow up study of men born in 1913. Diabet Med 1986; 3:33 37. 45. Fuller JH, Shipley MJ, Rose G, Jarrett RJ, Keen H. Coronary heart disease risk and impaired glucose tolerance. The Whitehall study. Lancet 1980; i: 1373-1376. 94 D - grew usi sic 138

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46. Scheidt-Nave C, Barrett-Connor E, Wingard DL, Cohn BA, Edelstein SE. Sex differences in fasting glycemia as a risk factor of ischemic heart disease death. Am J Epidemiol 1991; 133: 565-576. 47. McCance DR, Hanson RL, Charles M-A, Jacobsson LTH, Pettitt DJ, Bennett PH, et al. Comparison of tests for glycated hemoglobin and fasting and two hour plasma glucose concentrations as diagnostic methods for diabetes. BMJ 1994; 308: 1323-1328. Singer DE, Nathan DM, Keaven MA, Wilson PWF, Evans JC. Association of HbA with prevalent cardiovascular disease in the original cohort of the Framingham Heart Study. Diabetes 1992; 41: 202-208. 49. Vitelli LL, Shahar E, Heiss G McGovern PG, Brancati FL, Eckfeldt JH, et al. Glycosylated hemoglobin level and carotid intimal-medial thickening in nondiabetic individuals. Diabetes Care 1997; 20: 1454-1458. 50. Park S, Barrett-Connor E, Wingard DL, Shan J, Edelstein S. Ghb is a better predictor of cardiovascular disease than fasting or postchallenge plasma glucose in women without diabetes. The Rancho Bernardo study. Diabetes Care 1996; 19:450-456. 51. De Vegt F, Dekker JM, Ruhe HG, Stehouwer CD, Nijpels G, Bouter LM, et al. Hyperglycaemia is associated with all-cause and cardiovascular mortality in the Hoorn population: the Hoorn Study. Diabetologia 1999; 42: 926-931. 52. Neaton JD, Wentworth D. Serum cholesterol, blood pressure, cigarette smoking and death from coronary heart disease. Overall findings and differences by age for 316099 white men. Multiple Risk Factor Intervention Trial Research Group. Arch Intern Med 1992; 152:56-64. 53. Kelley, D.E., Sugars and starch in the nutritional management of diabetes mellitus Am J Clin Nutr, 2003; 78(4): 858-864. 54. Wolever TM, Nguyen PM, Chiasson JL, Hunt JA, Josse RG Palmason C, Rodger NW, Ross SA, Ryan EA, Tan MH. Determinants of diet glycemic index calculated retrospectively from diet records of 342 individuals with non-insulin-dependent diabetes mellitus. Am J. Clin Nutr. 1994; 59(6): 1265-1269. 55. Wolever TM. Carbohydrate and the regulation of blood glucose and metabolism. Nutr Rev, 2003;61(5 Pt2): 40-48. 56. Tariq SH. Dietary prescription in diabetes mellitus Clin Geriatr Med, 2002; 18(4): 827-833. 57. Jimenez-Cruz A, Bacardi-Gascon M, Turnbull WH, Rosales-Garay P, Severino Lugo I. A flexible, low-glycemic index mexican-style diet in overweight and gari si -HIDI, 2008 ] 95

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obese subjects with type 2 diabetes improves metabolic parameters during a6week treatment period. Diabetes Care. 2003; 26(7): 1967-1970. 58. Andel M, Brunerova L, Popova L, Dlouhy P, Duska F, Smejkalova V, Potockova, J, Kraml P. [Diabetic diet and reduction diet are worthy of a basic discussion of their paradigms. Vnitr Lek, 2004; 50 (5): 363-370. 59. Biesalski HK. Diabetes preventive components in the Mediteranean diet. Eur J. Nutr, 2004; 43 Suppl 1:26-30. 60. Acharya Mahaprajna. Preksha Dhyan: Theory and Practice, Jain Vishva Bharati, Ladnun, 3rd edn, 1994. 61. Muni Mahendra Kumar. Therapeutic Thinking, Jain Vishva Bharati, Ladnun, 1992. 96 *JPN Mishra, Associate Professor, Department of Science of Living, Preksha Meditation and Yoga, Jain Vishva Bharti University, Ladnun 341306 (Rajasthan) **SK Gupta, Assistant Professor, Department of Science of Living, Preksha Meditation and Yoga, Jain Vishva Bharti University, Ladnun 341306 (Rajasthan) ***PS Shekhawat, Research Scholar, Department of Science of Living, Preksha Meditation and Yoga, Jain Vishva Bharti University, Ladnun 341306 (Rajasthan) tulasI prajJA aMka 138

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yaHsyAdvAdI vacanasamaye yopyanekAntadRSTi: zraddhAkAle caraNaviSaye yazca caaritrnisstthH| jJAnI dhyAnI pravacanapaTuH karmayogI tapasvI, nAnArUpo bhavatu zaraNaM vardhamAno jinendrH|| jo bolane ke samaya syAdvAdI, zraddhAkAla meM anekAntadarzI, AcaraNa kI bhUmikA meM caritraniSTha, pravRttikAla meM jJAnI, nivRttikAla meM dhyAnI, bAhya ke prati karmayogI aura antara ke prati tapasvI hai, vaha nAnArUpadhara bhagavAn varddhamAna mere lie zaraNa ho| hArdika zubhakAmanAoM sahita hemarAja zAmasuravA vinIta Teksaphaila limiTeDa 101, mAmulapeTa, baiMgalaura - 560 053 prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI vizvavidyAlaya lADanUM ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita