Tulsi Prajna 2008 04

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524635/1

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tulasI prajJA TULSI PRA NA varSa 35 * aMka 139 * apraila-jUna, 2008 Cesearch Quarterly anusaMdhAna traimAsikI jaina vizvabhAratI vizvavidyAlaya lADanUM - 341 306 (rAjasthAna) bhArata JAIN VISHVA BHARATI UNIVERSITY simasAra Jain Education Internatidhanu - 341 306, Rajasehar, pasional Use Only

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vikalpa kI khoja 'patthareNAhato kIvo, khippaM Dasai ptthrN| migArI u saraM pappa, saruppattiM va mggti||' do prakAra kI manovRttiyAM hotI haiN| eka hai kutte kI manovRtti aura dUsarI hai siMha kI mnovRtti| kutte ke sAmane DhelA pheMkane para vaha tatkAla usa Dhele ko cATane laga jAtA hai| siMha ke sAmane tIra phaiMkane para athavA golI dAgane para vaha tIra yA golI kI ora dhyAna nahIM detA, vaha tIra pheMkane vAle athavA golI dAgane vAle kI ora lapakatA hai aura use pakar3ane kA prayatna karatA hai| eka hai tAtkAlika manovRtti - vaha zvAna vRtti hai| eka hai mUla kAraNa ke khoja kI manovRtti-vaha siMhavRtti hai| ye do prakAra kI vRttiyAM haiN| AdamI upAdAna para bahuta kama dhyAna detA hai| vaha nimittoM para adhika dhyAna detA hai| vaha upAdAna se kama prabhAvita hotA hai aura nimittoM se jyAdA prabhAvita hotA hai| saccAI yaha hai ki upAdana mUla kAraNa hai aura paristhiti gauNa kAraNa banatI hai| paristhiti AtI hai, calI jAtI hai| pratikUla paristhiti AtI hai aura AdamI meM krodha ubhara AtA hai| isakA artha hai ki AdamI paristhiti kA gulAma hai| vaha paristhiti se prabhAvita hotA hai vaisA hI bana jAtA hai| vaha pariNamana kA cakkA calatA rahatA hai, AdamI badalatA rahatA hai| vaha vaisA bana jAtA hai jaisI paristhiti hotI hai| AdamI svayaM apane bhAgya kA nirmAtA nahIM hai| paristhiti usake bhAgya kA nirmANa karatI hai| dhyAna kA yaha prayojana hai ki AdamI isa paristhiti kI pakar3a se mukta ho| vaha apane svatantra kartavya ko, svatantra dAyitva ko aura svataMtra cetanA ko jAgRta kara sake / dhyAna kA yahI mukhya prayojana hai| dhyAna karane vAlA vyakti paristhiti ko parAjita karatA hai, usase parAjita nahIM hotaa| . anuzAstA AcArya mahAprajJa

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qorft Uzt. _TULSI PRAJNA Research Quarterly of Jain Vishva Bharati University VOL.-139 APRIL - JUNE, 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 samAcAro

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Research Quarterly of Jain Vishva Bharati University APRIL - JUNE, 2008 VOL.-139 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-302 015, 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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Subject anukramaNikA / CONTENTS ENGLISH SECTION Acaranga-Bhasyam Anekantavada and Language hindI khaNDa Author viSaya lekhaka AcArya mahAprajJa sRSTivAda kA nayA AyAma AcArya bhikSu kA darzana : ahiMsA ke vizeSa sandarbha meM pro. dayAnanda bhArgava kAvyaprakAza-saMketakAra AcArya mANikyacandra sUri ke svaracita udAharaNa Acarya Mahaprajna S.R. Banerjee DA. vijayapAla zAstrI Page No. 1 16 pR. saMkhyA 42 56 74

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AyAro kI arhat vANI ko'haM ? are ! kahA~ se AyA ? aura kahA~ jAU~gA ? nahIM jJAna yaha sabako hotA, kaisI sthiti pAUMgA? svayaM svayaM kI jAti - smRti se, athavA jJAnI ke mukha se suna, jJAta huA saMsaraNazIla maiM, sukha kA, duHkha kA varaNazIla maiM, dig diganta saMcaraNazIla maiM, maiM upapAta-maraNadharmA hU~, kRtakarmA hU~, maiM atIta meM thA, aba hU~, bhaviSya meM banA rahU~gA, so'haM so'haM kA saMgAnI vahI pratyabhijJA - sandhAnI AyAro kI arhat-vANI // anuzAstA AcArya tulasI

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Acaranga-Bhasyam Acarya Mahaprajna CHAPTER-V THE ESSENCE OF THE WORLD SECTION-3 5.39 avamti keavamti loyamsi apariggahavamti, eesu ceva apariggahavamti. The persons endowed with the virtue of non-possessiveness are so on account of their non-clinging to the possessions. Bhagyam Sutra 39 All those who are free from acquisitiveness are so only on account of their being free from the sense of eminei-ness with respect to worldly objects. It is possible to change the course of life only by accepting the truth of non-possessiveness. In the presence of clinging to the worldly things, the passions of violence and falsehood are difficult of eradication. Only those who do not accumulate fortune and have no clinging to it are capable of practicing non-possessiveness. 5.40 socca vai mehavi, pamdiyanam nisamiya. samiyae! dhammo, ariehim pavedite. The Jinas have propounded the law of equality. Learning this law from the learned preceptor, the intelligent aspirant should appreciate the truth. TERE USI - TA, 2008 -

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Bhagyam Sutra 40 The Jinas have propounded the law of equality. Having heard? the law from the learned preceptor, the intelligent monk should properly cultivate the law of equality. The aspirations and ambitions disappear in a person cultivating equality with respect to all creatures, with respect to gain and loss, pleasant and unpleasant situations. All virtues such as non-violence and the like are rooted in the virtue of equality. Comprised by the virtue of equality are all the three types of equanimity, namely, equanimity due to faith in the truth, due to learning of the categories of truth a soul, non-soul, etc. ae and due to practice of the vows of non-violence etc. 5.41 jahettha mae samdhi jhosie, evamannattha samdhi dujjosie bhavati, tamha bemi-ao nihejja viriyam. The manner in which I combinedly practised the trinity of knowledge, faith and conduct is difficult to find elsewhere, and therefore I enjoin that you should not conceal your capacity to practise the discipline. Bhagyam Sutra 41 'Juncture' (samdhi) means the hole. It is identical with psychic centre in the body. Or, the trinity of knowledge, faith and conduct is the spiritual juncture. Lord Mahavira himself addresses the disciples thus: the juncture that I discovered and followed through great exertion in the discipline of non-absolutism, non-possessiveness and equality is difficult to discover and follow in other disciplines that are infected by absolutism and perverse possessiveness. Therefore do I say: one should not stifle or suppress the power of exertion. By treading the path infected with the perversity of possessiveness, one should not try to practise the aforesaid trinity and destroy his energy. On the other hand he should not conceal his energy in the practise of the trinity in the path endowed with nonpossessiveness and equality. 2 - Ai usi sich 139

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The confirmation of this doctrine is available in the entire body of the ninth chapter. 5.42 je puvvutthai no paccha-sivas. je puvvutthai, paccha-sival. je no puvvutthai, no paccha-nivai. There are people who exert themselves and do never slide back. There are others who exert but slide back. There are others who neither exert nor slide back. Bhagyam Sutra 42 All persons are not possessed of equal amount of energy on account of diversity in the transformations that they are susceptible of. Their diversity is exhibited here. There are people who are possessed of great energy and do not slide back after having manifested their energy and risen up. They follow the discipline for the whole life without break. There are again people of feeble energy, who rise up but fall down afterwards. They do not follow the discipline that they have adopted. There are again some people who have not the capacity to follow the law of non-violence. They neither rise up in the beginning nor fall down in the end. They live engaged in their household affairs for the whole life. 5.43 sevi tabrisae siya, je parinnaya logamanussio. Like the houscholder verily is the monk who slides back to worldly life after having renounced it before. Bhaeyam Sutra 43 Even the monk resembles the householder, if, after having renounced the worldly life slides back to it. The monk has three characteristics: freedom from worldly ties, homelessness and depending on alms. The householder, on the contrary, has the three: incurring worldly bondage, domestic living and cooking food, all of which are due to possessiveness. Even the monk, if he has possessiveness, is susceptible of indulging in all these three activities of the householder. The like of demarcation between a monk and a householder is that the geeft uSTI BA67-LET, 2008 De 3

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former is free of possessiveness, whereas the latter, even though robed as a monk, is a householder. 5.44 eyam niyaya munina paveditam-iha anakamkhi pamdie anihe, puvvava - rarayam jayamane, saya silam sampehae, suniya bhave akame ajhamjhe. Knowing this, the Lord has said, 'The learned monk, initiated in the discipline of the Jina, should have faith in the commandment, should not be overwhelmed by passions, should engage in study and meditation in the first and last quarters of night, should be steadfast in the vows, and remain aloof from desires and quarrels.' Bhajyam Sutra 44 Knowing the varieties of the aspirant's moods, the Lord said: 'One should accept the commandment in the sermon of the Jina, keeping perfectly detached from the body and the sensual objects. The wise, that is, one who desists from sinful activities, should be uninfluenced by the sensual objects and passions, being devoid of any affectionate bond. He keeps striving (for spiritual excellence) in the first and last quarters of the night.'10 The expression 'keeps striving'll stands for keeping awake in the practice of the discipline, self-introspection, abstinence from sensual objects, and the practice of the spiritual resolves. One should introspect one's moral restraint which has many shades of meaning according to the Curni: nature; eighteen thousand limbs of moral restraint; great vows; ecstacy; inhibition of the senses; abstinence from violence in thought, word and deed; subjugation of passions. 2 Having listened to the discipline of non-possession which is most excellent virtue in the world, 3 one should be free from the lust and disputes. Free from the lust means free from desires and hankerings. Free from disputes means free from any controversy. When there is perfection in the practice of non-attachment, there is passification of dispute and anger automatically. The truth is that anger is rooted in sensual desire. 7 Toitus sich 139

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The present Sutra gives seven fundamental principles for the stability of monkhood: 1] Love for knowledge and scriptural instruction. 2] Freedom from affectionate bond, that is, not succumbing to the sensual objects and passions. 3] Spiritual striving at the first and last quarters of the night and cultivation of self-awareness. 4] Contemplation on moral restraint such as observing the vows controlling the senses; steadfastness in thought, word and deed; subsiding anger, pride, deceitfulness and greed. 5] Listening to the precepts on principles of spiritual discipline in life, such as knowledge, faith, good conduct etc. 6] Abandonment of desires. 7] Avoidance of disputes. 5.45 imeromW cevo jujjhbhi, kimW te jujjhero bojjhoo? Fight with your internal karma-body. Why should you engage in fight with external objects? Bhasyam Sutra 45 The disciples asked: 'O Lord! in pursuance of the dictum 'one should not conceal one's energy,' we are applying our energy without the least concealment. But still then we are not able to uproot delusion. And, therefore, we desire to hear something else in order to be able to get what is the summum bonum in this world. In our mind there is a great curiosity for the attainment of the summum bonum. We are prepared to do whatever difficult task is necessary for its attainment. We can fight even with the lion, we can give up our body even'. Having heard so, the Lord replied: 'In accordance with the dictum 'what is being done is done', what you have said has already been achieved by you. But one need not fight with the lion for attaining the summum bonum; what is needed is to fight with oneself. On this occasion the Lord explained the tulasI prajJA aprela-jUna, 2008 5

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meaning of fighting with the self. You should fight with the gross body consisting of the sense and the mind an also with the karmic body. What will you gain by external fighting with the lion? But if you are prepared to give up our life for the sake of emancipation, then you should know that ae 5.46 juddhbrihomW kholu dullaham. Difficult indeed it is to get at the object worth the fight. Bhagyam Sutra 46 'The object worth the fight' is the gross body in the form of human physique, which is difficult to get at. Therefore you should fight with it till the old age does not intervene, disease does not grow up, and the senses are not weakened. 5.47 johettho kusolehim W poriub-vivege bhbsie. In the context of fight, the Lord expounded the wisdom of comprehension and discrimination. Bhasyam Sutra 47 In this context, the Lord has laid down the principles of wisdom of comprehension as well as the power of discrimination. The weapons called comprehension and discrimination are to be employed in the field of spiritual fight.14 By this means the summum bonum will be realized in a special way. First of all, you should have a comprehensive knowledge of soul and body and the knowledge of their true nature. This is to be followed by discrimination. 'Discrimination' means freedom from the sense of 'mine'-ness. You should contemplate that this body is not mine. By means of such discrimination, that is, the knowledge of the separateness of soul and body, the predipositions of delusion will be destroyed. Delusion is augmented by the cooperation with the body that satisfies the involvement with the sensual and mental objects. The delusion wither along with the non-cooperation with the body. Therefore, you should practise discrimination between soul and body. 5.48 cue hu bble gobbhbisu rajjai. Tarent asul si 139

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The ignorant aspirant who has fallen from the religious discipline finds himself entangled in the cycle of birth and death. Bhasyam Sutra 48 The monk who falters even after attaining the very rare power of discrimination which is the summum bonum of this life, instead of engaging himself in the spiritual fight, falls down from the discipline and entangles 15 himself in the cycle of entering the womb and the like. 16 'And the like' means birth, death and suffering. 5.49 ossim ceyam povvuccoti, rBvomsi va chanamsi va. In the discipline of the Jina, it is forcefully laid down that the person indulging into the material objects and acts of violence necessarily slides back from the spiritual path. Bhasyam Sutra 49 In this sermon it is asserted that the person who finds interest in material objects and violence, falls down from the discipline and roams from birth to birth. 'Material objects' means the object of the eye, or the object of any other sense organs as well as all worldly things.17 5.50 se hu ege somWviddhopohe muiA, ouohb lagamuvehamane. Only the monk who looks at the world quite differently remains steadfast on his own path. Bhasyam Sutra 50 A person attached to the worldly objects thinks only about the material objects as the most precious things in the world. A person addicted to violence regards violence alone as the solution of all problems. The approach of the sage is changed and consequently he looks at the world of sensible objects and the world of violence in a different way. He develops non-attachment to the material objects, and, appreciates them as impermanent and a source of suffering in the end. Similarly, he appreciates that violence is the root cause of all problems, and all suffering is due to violence. The person who has understood this truth is the sage tulasI prajJA aprela-jUna, 2008 7

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who has trodden the path. The implication is that such person never. slides back from the accepted path. 5.51 iti kamam pariubyo, sovvoso sena himsati. samjomati no pagabbhati. Perfectly knowing the nature of karma in this manner, he does not indulge in violence to any being. He controls his senses and does not allow them to go astray. Bhagyam Sutra 51 In this way, having comprehended the nature of karma and the cause of karmic bondage, he does not indulge in any act of violence to any class of living beings. The basis of non-violence is self-restraint. Therefore, he restrains the activities of the senses and the mind. The root of self-restraint is shame (external and internal) or self-discipline. A person with shame (internal) does not commit any unworthy act even in privacy. He is never arrogant. 5.52 uvehamano patteyam sayam. The aspirant should closely comprehend that pleasure (and pain) are of the individual himself. Bhajyam Sutra 52 The basic truth that pleasure and pain are concerned exclusively with the individual himself has been expounded in different ways in this scripture. 18 The dictum that pleasurable feeling is individual's own renders support to the principles of non-violence and self-restraint. 5.53 vannaesi narabhe kamcanam savvaloe.. The monk should not perform anything in any field of life for the sake of ostentation. Bhagyam Sutra 53 'Ostentation'' means reputation. In search of reputation, one should not indulge in anything in any field of life. As it has been said in the 8 C - Tai usi site 139

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Dasavaikalika Sutra (9.4.6): one should not undertake penance for the sake of fame, reputation, eulogy and praise. 'Ostentation' means beauty. One should not use emetic, purgative, enema (oil), or wash hands and feet for the purpose of beautification. 'Field of life' means the environment or the body.20 5.54 egappamuhe vidisoppoiue, nivvinnocbrA oroe poybsu. Keeping the ultimate end in front, he should turn away from perverse direction, be disgusted with the world and detached from women. Bhasyam Sutra 54 The aspirant should concentrate his mind exclusively on the self. 21 His mind or attention should be directed exclusively to the self, and not to anything else. The right faith, knowledge and conduct are the right directions; anything else is perverse direction, for instance, the absolutistic approach is a perverse view. The heretics' commandment supporting violence are the perverse directions of knowledge; the sensual objects and the passions are the perverse directions of the conduct. One should swimingly cross these perverse directions by one's own efforts. Such person should be endowed with the spirit of disgust. He should have this disgust in respect of the things of the world, one's own relations and also one's own body. One should not be enamoured of women. 5.55 se vasumam sava-samannagaya-parabieiam appanenam akaranijjam pavam kammam. For the self-disciplined monk with all-comprehensive wisdom, all kinds of sinful acts are worthy not worth while. Bhagyam Sutra 55 An evil act is unworthy of being committed by the self-restrained aspirant, 22 because of his all comprehensive wisdom. It is only the person in whom all-embracing or truth-embracing wisdom has arisen will consider all evil acts as unworthy of being perpetrated. gatellt went adat-57A, 2008

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5.56 tam io onnesim. The aspirant should not pursue any evil act. Bhagyam Sutra 56 A sinful activity is not worthy of being committed by the wise, and therefore one should not pursue23 a sinful end. One should not even turn one's face towards it. 5.57 jam sammam ti pasaha, tam monam ti pasaha. jam monam ti pasaha, tam sammam ti pasaha. Look, that which is the right view is monkhood; that which is monkhood is the right view. Bhagyam Sutra 57 Monkhood' is self-restraint. 'Right view' (sammam) is right attitude. From the transcendental viewpoint, the self-restrained person alone is a person of right view.24 Concomitance between right view and selfrestraint has been demonstrated here. Here, by the word 'right view' both right knowledge and right attitude have been accepted. It has also been stated in the Curni that where there is right attitude, there is necessarily the right knowledge, and where there is right knowledge there is necessarily the right attitude.25 Therefore both of them are right view. 5.58 na imam sakkam sidhilehim addijjamanehim gunaahim vamkasmayarehim pamattehim garamavasamtehim. This knowledge is not possible for the householders of weak forbearance, saturated with affection, addicted to sensual objects, of deceitful conduct, and non-vigilant. Bhagyam Sutra 58 The monkhood is not possible for them who are unsteady in penance and self-restraint, and are not possessed of forbearance; and also for the persons who are drenched in affection, that is, attached to their relations and the outfits; those who relish the sensual objects such 10 0 Threat usi sid 139

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as sound and the like, or consider them pleasurable; those who are of crooked conduct and do not repent for the unseemly acts done by them; those who are non-vigilant, that is, not enthusiastic about the religious conduct; those who lead the householder's life; those who think that there is no other station of life like the householder's. The monkhood is possible only for those who are endowed with forbearance, bereft of possessions, abstain from sensual objects, freed from croockedness and non-vigilance, and capable of renouncing the householder's life. 5.59 muni monam samayae, dhune kamma-sariragam. Having attained this knowledge, the monk should shake off his karma- body. Bhasyam Sutra 59 See the Bhasyam Sutras 2.163-165. 5.60 pamtam luham sevamti, vira samattadamsino. The courageous monk cultivating the view of equality live on tasteless and rough food. Bhasyam Sutra 60 Restraining consumption of food is a means to shaking off the karma-body. Everybody is not capable of such restraint. Only the heroic one, on account of their sufficient psychic power of stamina can do so. A person without the attitude of equality to the agreeable and disagreeable is also unable to do so. The equally disposed people alone can succeed in such restraint and enjoy the stale, sapless food. In the Curni, the attitude of equality has been substituted by 'right vision'. The persons with wrong vision not are capable of restraining their food habit. 5.61 esa ohamtare muni, tinne mutte virae viyahie. - tti bemi. Such monk is designated as one who has crossed the flood of birth and death, has passed over, is liberated and detached. - Thus do I say. tulasI prajJA aprela - jUna, 2008 11

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Bhajyam Sutra 61 The monk described in these Sutras (160-164) is said to have crossed the stream of life, gone to the other shore, liberated, and free from attachment. The crosser of the stream is so called because he has crossed the stream of the habits and instincts produced by karma or the cycle of worldly life. References : 1. Samiya - asya padasya samskrtarupadvayam bhavati -samyaksamita ca. samyak iti yathartham. samita iti kasayasya upasamah. Curnikarena 'samyag' arthah svikstah - sammam kevalananena dattham (p.172). Vittikarena asya padasya arthah samata iti vihitah - samaya tti samata samasatrumitrata taya aryaih dharmah pravedita iti (patra 189). pathantare 'samaya' iti rupamlabhyate. asya samyak, samita, samata - trayo'pi arthah samgatah santi. tathapi 'samata' iti mukhyatvena bhasye vyakh-yatam. 2. Acaranga Curni, p.172 : nisamiya nama sunitta, soccanisamananam ko viseso? socca kimci kevalam suttameva, na puvvavarena uhitta hitapatthaviyam, imam puna socca hitapatthavitam. 3. Uttarajjhayanani, 19.25. 4. Ibid, 19.90. 5. Ibid, 32.106,107. 6. Visesavasyakabhasya, gatha 2673 : samaiyam ca tiviham sammatta suyam taha caritram ca. Vittih - trividham ca tribhedam samayikam, anusvaralopat samyaktvam samyaktvasamayi-kam, sru-tam srutasamayikam, tatha caritram caritrasamayikam. 7. Acaranga Curni, p.173 : nihanamti va guhanamti va chayanasti va egattha. 8. There are two possible behavioural patterns of those who have renounced the world. Some sadhakas keep up the same zealous leonine spirit with which they renounce, while others, although renouncing with leonine spirit, practise it with a craven cowardly one. For example, Dhanya and Salibhadra were initiated by Bhagavan Mahavira. They passed their ascetic life in spiritual studies, meditation 12 C gereil usii si= 139

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and practising austerities, and finally attained death through 'fast unto death' together with the observance of perfect equanimity. This is an example of the person rising up and remaining awakened life long. On the other hand, example of the second category is found in the lives of Pundarika and Kundarika. Kundarika got initiated into ascetic life. Later on, when he became ill, king Pundarika arranged for his medical treatment. Kundarika recovered, but at the same time, he became lax in the observance of the monastic conduct. He abandoned the ascetic life and returned to the worldly life. This is an illustration of the person rising up and then falling down. The third category is that of a person who never renounces the worldly life. 9. See 4.32 footnote no.1. 10. Acaranga Curni, p.175 : atra curnikarena purvamparamparayah nirdesah krtah ae tattha therakappam pati puvvarayam egajamam jaggati pacchime rattevi egam, majjhe do yame suyati, tatthavi sattito jagarati, suyamto' vi jayanae suyati, nikkhamapavesesu ya jayanam kareti, jo evam acakkhuvisaevi jatanam kareti so divasao puvvanhaavaranham-ajjhanahesu pare va jayati, jinakappiya tatiyajame sotum sattasu jamesu jayamti, evamavadharane, avahitameva jayamti, jam bhaaitam - suyamtavi javvasa jatemti. 11. In the commentary of Patanjala Yogadarsana (1.15), three stages of non-attachment (vairagya) ssion (vasikara) have been described ae 1. Subduing, 2. Distinction, 3. One-sensed (mental) residual. After passing through these three, one can attain 'dispassion'. 1] Subduing - One who is constantly trying to subdue his senses. 2] Distinction - When one gets a little or more success in the first state (i.e. subduing), one becomes free from attachment to a particular object or the attachment towards it may get reduced to a great extent, then one gets the power to strengthen his non-attachment distinctly towards particular objects. Such a state of non-attachment is 'Distinction.' 3] One-sensed (or mental) residual - When through practice, one attains mastery, over it, all his sense-organs get almost subdued except a slight or sporadic distraction in mind which may be called as one-sensed residual attachment. Such state then is called ekendriya vairagya because there still remains a slight trace of attachment towards objects in mind (which is one of the six senses). 01 Isda IDPd cei usit -HEI, 2008 - 13

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12. Acaranga Curnni, p.175: tattha silam sabhavo, attharasa va silam, gasahassani silam, so sahusahavo. ahavb mahavratasamadhanam tathaivendriyasamvarah. tridamdaviratitvam ca, kasayanam ca nigrah. 13. Acaranga Curni, p.175 isbmiyatti ahigbro aiuyattati, evam puvvaratta-avarattasamaesu logasbram josijjasi. 14. Battling within the Self is the same as battling against the karma body and annihilating it. There are two primary weapons used in this battle viz. discernment and forswearing i.e. first comprehend and then discard. - Forswearing is of many kinds, e.g. forswearing of possession i.e. realization of separateness of the Self from possessions such as money, family etc. Forswearing of the body i.e. realization of separateness of the Self from the body. Forswearing of wrong notions i.e. realization of non-acquisitiveness etc. 14 Forswearing of the karma-body i.e. realization of separateness of the Self from the karma-body. 15. Acaraga Curni, p.176 rajjati va paccati va dajjhati va egahhha. 16. Ibid, p.176 gabbhbtisu dukkhavisesesu, te ya gabbhbti pasavakomarajovvaiamajjhimama-raiaiaragadukkhbvasbio samsbrapavamco, ahavb gabbhajammamaraiaiaragadukkhesutti etesu garbhbdisu dehavigappesu samsbravigappesu vm. 17. Acaranga Curni, p.176: ruvamsi va, ruvapradhanavi aya tena taggahanam, uktam ca - caksusa casusa yena, visaya rupinissita. rupapresthasca sarvepi, rupasya grahaiam tatah. 18. See 1.121,122; 2.22, 2.78; 5.24. 19. Acaranga Curni, p.178 vannijjati jena vanno, jam bhanitam - tavasoyasamjamo eva ayajasa. 20. Ibid, p.178 logo tiviho uddhai, kayalogo va. 21. (a) Acaranga Curni, p.178: 'egappamuhe' egam assa muham egacitto egamaio sarapadabhi-muho. (b) Acaranga Vrtti, patra 192: eko mokso' sasamalakalamkarahi tatvat samyamo va ragadvesahitatvat tatra pragatam mukham yasya sa tatha, mokse tadupbye va dattaikadrshirna ka cana paparambha-marabhetna iti. tulasI prajJA aMka 139

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(c) Only a muni who keeps his eyes fixed on the Aim, can circumvent all the barriers. The pledges for transcending the antagonizing forces are as follows: 'I give up ignorance; I adhere to knowledge (i.e. self-knowledge). 'I give up false belief; I adhere to the right belief. 'I give up incontinence; I embrace self-discipline.' Both attachment and sensuality lead one astray. One who transcends the antagonizing forces becomes free from this estrangement. 22. Acaranga Curni, p.179 : vasamti tammi guib iti vasu, tam ca vasum dhaiam bhbve samjamo jassa atthi so vasumam. 23. Curniksta 'annesim iti padasya 'annesin' iti vyakhyanam ketam - 'tanno annesim sayajam kari-jja' (Curni, p.179). 1. Acaranga Curni, p.179 : iicchayaiayassa jo carittA so sammadihhhA. 2. (a) Ibid, p.179 : 'jam sammattam tatthariyama nanam, jattha nanam tattha niyama sammattam, ato tadubhayamavi sammattam'. (b) From the pragmatic point of view, knowledge and conduct are distinct from each other. But from the point of view of ultimate truth, they are not poles apart. The culmination of Right Knowledge and Spiritual Experience is Right Conduct (i.e. selfdiscipline or asceticism). The aim of the aphorism is to underline the fact that self-discipline is the sum and substance of Right Knowledge. How can knowledge which is not conducive to selfdiscipline remain Right and Proper unto the last? The purport of the author here is to elucidate the unity of Right Knowledge and Right Conduct. According to him, Right Knowledge implies existence of Right Conduct, and vice-versa. We can infer the existence of one from the other. Another Sanskrit equivalent of the word samma can be 'samya' (besides samyak). This interpretation which means equanimity is very relevant here. If we choose this interpretation, the present sutra can be translated thus: See! What is equanimity is asceticism; and what is asceticism is equanimity. gari usi exta-ka, 2008 - 15

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ANEKANTAVADA AND LANGUAGE S.R. Banerjee I. Anekanta The Jaina theory of anekantavada is a distinctive contribution to Indian philosophical thought. It examines the many sidedness of Reality or manifoldness of truth. It is virtually connected with the examination of Reality. Reality, according to the Jains, is permanent in the midst of changes. As anekanta basically determines the nature of Reality, let us define first what Reality is. Reality, according to Umasvati, is described as Utpada-vyaya-dhrauvya-yuktam sat (TS. V. 30) 'Existence is characterised by origination, disappearance (destruction) and permanence' (S.A. Jain). It is a permanent reality in the midst of change of appearance and disappearance. This conception of Reality is peculiar to Jainism. As existing reality in order to maintain its permanent and continued process must necessarily undergo change in the form of appearance and disappearance, it seems to us a paradox at the beginning. But a closer analysis and minute observation will help us to appreciate the significance of this description of Reality. For example, let us look at the seed or a plant. When the seed is planted in the soil it must necessarily break the shell and sprout out. This is the first step in its attempt to grow, Then the sprouting seed further undergoes change and some portion of it comes out seeking the sunlight and another goes down into the soil, will undergo enormous changes into 16 D gei usi sie 139

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the root system. Similarly, the portion that sprouts up into the air and sunlight will also undergo enormous changes of sprouting out in tendrils and leaves finally resulting in branches and stem of the plant all engaged in the task of procuring nourishment with the help of sunlight. At every stage thus we find change, the old leaves being shed off and the new sprouts coming in. This seems to be the general law of Nature. The life of the seed does never die; it lives even though it is being constantly changed and this is what is sat. What is true of a plant is also true with regard to the basic or fundamental things of Nature. The Jain conception of Reality is different from the other Indian philosophers. Some philosophers would only emphasize permanency as the nature of Reality, while of others would emphasize change alone as the characteristic of Reality. The one-sided emphasis either on permanency or change is rejected by Jain thinkers. They consider this system as anekanta, a system which clings to a partial aspect of Reality. So the Jains call their own system as Anekantavada, i.e., a system of philosophy which maintains that Reality has multifariousaspects and that a complete comprehension of such a nature must necessarily take into consideration all the different aspects through which Reality manifests itself. Hence the Jaina Darsana is also called anckaintavada often translated 'Indefiniteness of Being', It tells us that any material thing continues for ever to exist as matter. and this may assume any shape and quality, Thus mrttika (clay) as a substance may be regarded as permanent, but the form of a jar of clay (ghata-patadi) or its colour, may come into existence and perish. 1. A lecture delivered on the 24th May 2002 at India International Centre organised by Jain Vishya Bharati Institute. Ladnun. Rajasthan. That a substance may assume different forms is illustrated by two verses from Aptamimamsa (also quoted by Mallisena in his Syadvadamanjari). The verese relates the story of a certain king who had a son and a daughter. Out of gold, the daughter got a jar made of gold, whereas the prince got a crown also made of gold. This act of the king displeased the daughter, whereas the prince was pleased; but the king was neutral being the possessor of so much gold whether in the form of a jar or of a crown. The verse in question runs thus: P tulasI prajJA aprela - jUna, 2008 17

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ghata - mauli - suvarnarthi nasotpada-sthitisvayam/ soka - pramoda - madhyasthyam jano yati sahetukam // (Apt. Mi. 59] Similarly, to illustrate utpada, vinasa and dhrauvya, there is another story which says - payovrato na dadhyatti, na payoi tti dadhivratah/ agorasavrato nobhe tasmat vastu trayatmakam // [Apt. Mi. 60] The verse says that he who has vowed to live on milk does not take curds; he who has vowed to live on curds docs not take milk; he who has vowed to live on food other than supplied by a cow takes neither milk nor curds' - so a substance has three qualities. So Anekantavada describes the nature of a substance (dravya). Anta means paksa or koti or dharma, another side of a substance. In analysing a substance, it is observed that it has, at least, two aspects. In one sense a permanent substance is an anta (one side) and anityatva is also an anta (another side). Nagarjuna in his Madhyamika-karika says astiti nastiti, ubhe pi anta suddhi asuddhiti ime, pi anta/ tasmad ubhe ante vivarjayitva madhye pi sthanam prakaroti panditah// In his opinion. existence and non-existence, purity and impurity all are distinctive features of a substance. And this is anta or dharma. From the above it can be said that in an anekantavada, the nature of contradictory features of a substance is described. If there is no mutual contradictory features, then it is not described by anta. In the Upanisad a substance is considered as only permanent, the Buddhists consider the existence of a substance as transitory. But only the Jains think that a substance (dravya) is both permanent and transitory. When it is nitya (permanent), it is a dravya (substance), and when it is anitya (transitory), it is called paryaya. The description of a substance in the fonn of drarya and prayaya is the basic tenet of anekantavada. Umasvati defines dravva thus: guna-paryaya-vat dravyam (TS. V 3R) 18 C ] Tori usit sich 139

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"A substance is that which has qualities and modes.' On the basis of the commentary Sarvarthasiddbit his definition can be explained thus. The basic idea is that in a substance the qualities and modes exist. The qualities of a substance are always associated with the substance (dravya). But the modes arc not always associated with dravya. Pujyapada says-'That which makes distinction between one substance and another is called a quality, and the mollification of a substance is called a mode. A substance is associated with these two. Further, it is of inseparable connection and permanent. "The qualities are the distinguishing features of a substance and the lack of qualities would lead to intermixture confusion of a substance. When this definition is applied to soul and matter, the distinguishing features are clear to understand. Soul has the quality of consciousness, while matter has not got it. So.'souls are distinguished from matter by the presence of qualities, such as, knowledge, while matter is distinguished from souls by the presence of form (colour) etc. Without such distinguishing characteristics. there can be no distinction between souls and matter'. So knowledge and conciousness are the qualities always associated with souls, whilc forms; i.e. colour etc. are associated with matter. The Relativity of Knowledge: The Anekanta teaches us the principle of the relativity of knowledge, which is an important contribution to the domain of truth. An example of this partial truth is found in the Udanasutra of the Pali canon as well as in philosophical treaties of the Jains. This is the story of the Parable of the Blind Men and the Elephant' (popularly known as andha-gaja-nyaya). There were certain blind men who experienced an elephant, and when they were asked to describe the elephant, each of them described the elephant in accordance with the experience they had with regard to the limbs of the elephant which they happened to have felt. Each one is right with regard to their experiences of the blind men. but they are not the whole truth. The Udanasutra says - imesu kira sajjahti eke samana-brahmana / Viggaha nam vivadamti jana ekanga-dassino // TAREA SI TU-JA, 2008 - 19

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Here the ekangadassino indicats those blind men who see only an single limb of the elephant. This simple story indicates that the truth or the pathways of Reality can be investigated from the different angles of vision. This simple story also indicates the manysidedness of Truth, the multiple nature of Reality. Though the Jains are the pioneers in their theory of relativity, the Buddhists as well as the Sanskrit writers arc not completely devoid of this principle and the consistency of contradictories. The andha-gajanyaya found in almost all the systems of Indian philosophy shows that the possibility of a partial truth of apparent contradictories is acknowledged by all the systems of philosophy. But the Jains say that their philosophy only visualises the whole truth (sakaladesa), while the other systems only possess the broken truth (vikaladesa). These two contradictories are the essence of anekantavada. It is a fact worth noting that though the two sects. i.e. Svetambaras and Digambaras, differ in many respects, but with regard to the theory of relativity they are not. For the origin of the concept of anekanta, the Svetambara canons can help very little. though one or two references are found. As far as the development of anekantavada is concerned, it can be said that it is not very old. Though there arc some glimpses here and there in the Jain canonical literature, the real development did not start from the 5th century A.D. when the Svetambara Jain canonical literature was codified finally. In the Bhagavatisutra the process of anekantavada is hinted in the form of syadvada. The author of 'Nayacakra' says - sarva-nayanam jina-pravacanasyaiva nibandhanatvat kim asya nibandhanam iti ced ucyate. Nibandhanam casya. 'aya bhante nane annane (= atma jnanam ajnanam) iti svami Gautamasvamina prsto vyakaroti Godama nane niyama ato jnanam niyamad atmani jnanasyanya-vyatirekena vrttadarsanat ayapuna siya nane siya annane.' 'All the sermons of the Jina is the source of nyaya (logic), then what is the necessity of this'? The necessity of this doctrines rests in the knowledge and ignorance of Self is the answer when asked by 20 C _tulasI prajJA aMka 124

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Gautamasvami. So, Gautama the rule is knowledge. This one is for both knowledge and ignorance.2" In the passage of the Bhagavatisutra mentioned above, there is a germ of syadvada. The passage further says - Goyama appano aditthe aya, parassa aditthe no aya tadubhayassa aditthe avvattavvas ata ti ya no ata ti ya iti. If you ask, Gautama, then soul is, in other sense, the soul does not exist; but if both are asked, it is inexpressable - soul can be explained in both ways.3" As far as we know this is the earliest references to syadvada; but in this conception there arc only three propositiuns which can be rendered as asti (affirmation), nasti (negation) and avaktavya (indescribability) Gradually, in course of time, these three original propositions came to be known as mulabharga, particularly when the syavada developed into seven fold propositions in the Pravananasara and Pancastikaya - Kundakunda belonging to the 1st or 2nd century A.D. In his commentary also Devanandi has only mentioned three propositions which are sat (affirmation), asat (denial) and avaktavya (indescribability) and not the sevenfold propositions as described by late logicians. Among the other Jaina Agama texts, in the Sutrakrtanga Niryukti, the reference to the Syadvada is found. After the period of canonical speculation, came the age of systematization in the 1st or 2nd century A.D. This is the age of Umasvati and Kundakunda. Umasvati (1st or 2nd century A.D.) makes no mention of the Syavada, and not to speak of its seven propositions. In his Tattvartha-sutra (V.32). he, for the first time, refers to the principle of Relativity or Anekanta in his sutra. arpitanarpita-siddheh (TS. V.32) which means-' the contradictory views are established (arpita) from different points of view.' Pujyapada Devanandi or Jinendrabuddhi TALI USI SHUT-, 2008 - 21

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(bet. 5th and 7th centuries A.D) in his commentory Sarvarthasiddhi on the Tattvarthasutra comments on this sutra thus (translated by S. A. Jain. see p. 157-158): 'Substances are characterised by an infinite number of attributes. For the sake of use or need, prominence is given to certain characteristics of a substance from one point of view. And prominence is not given to other characteristics, as these arc of no use or need at that time. Thus even the existing attributes are not expressed, as these are of secondary importance (anarpita). There is no contradiction in what is established by these two points of view. For instance, there is no contradiction in the same person Devadatta being a father, a son, a brother, a nephew and so on. For . For the points of view are different. From the point of view of his son he is a father, and from the point of view of his father he is a son. Similarly, with regard to his other designation. In the same manner substance is permanent from the point of view of general properties. From the point of view of its specific modes it is not permanent. Hence there is no contradiction. These two, the general and the, particular, somehow, are different as well as identical. Thus these form the cause of wordly intercourse. A question is raised. That which exists is governed by the doctrine of manifold points of view (relative pluralism). Therefore, it is proper that molecules arc formed from matter by division and union. But there is this doubt. Are molecules of two atoms and so on formed by mere union. or is there any peculiarity? The reply is this. When there is union of actions, these atoms arc transformed by combination in one object. which is a molecule. I fit is so, what is it that certain atoms combine and certain others do not, though all of them are of the nature of matter? Though the atoms are not different as far as their nature as matter is concerned, combination is established on the basis of capacity derived from the effect of mutual differences among infinite modes'. But in the Pravacana-sara and in the Pancastikaya of Kundakunda (2nd A.D.), the sevenfold propositions came into existence. In the Golden age of Jain philosophy (bet. 6th and 10th centuries A.D.), we have two outstanding pioneers on Jain philosophy, Siddhasena 22 S - Ich usil sie 139

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Divakara (a Svetambara and Samantabhadra (a Digambara), both belonged to 6th and 7th centuries A.D. Siddhasena Divakara's two works, namely, Nyayavatara and Sammati-tarka commented by Siddharsi (10th century AD.) and Abhayadevasuri (10th century AD.) respectively, are famous Jain logical texts. Samantabhadra (also belonging to the same period) wrote Apta-mimamsa in which the Jainistic philosophy of Syadvada was explained; In this age belonged Haribhadra Suri (705-775 AD) whose Saddarsana-samuccaya is a famous book where brief discussions of the different systems of Indian philosophy are described. In fact, as far as I know, Haribhadra Suri's Anckantajayapataka edited by H.R. Kapadia (Baroda 1947) is perhaps the first book where the problem of anekanta philosophy is explained. In the same period (i.e in the later part of the Xth century) also belonged Bhatta Akalanka or Akalankadeva who wrote the Tattvatharajavarttika on the Tattvarthadhigama -sutra of Umasvati, and Astasati, a commentary on Samantabhadra's Apta-mimamsa, Nyayaniscaya, Tattvartha-varttika-vyakhyanalankara and numerous others. Two other famous authors also belonged to this golden age. And they are - Vidyanandi (belonging to the early part of the 9th century AD.) and Manikyanandi (also belonging to the 9th century AD.). Vidyanandi (a Digambara) wrote a commentary entitled Astasahasri on the Astasati of Akalankadeva and Tattvartha-varttika; whereas Manikyanandi (another Digambara of the 9th cent. A.D.). wrote his famous Pariksamukha on Jain Logic. In the last period of Jain philosophy (bet. 11th and 15th centuries A. D.), there developed the Jain philosophy on the syadvada. Two contemporary authors - Devasuri (1086-1169 A. D.) and Hemacandra (1088-1172 A. D.) - are the pioneers on the idea of syadvada., Devasuri wrote Pramana-naya-tattvalokalankara and its commentary Syadvadaratnakara. The prolific writer Hemacandra has two famous works called Anya-yoga-vyavacchedika-dvatrissika and Pramanamimamsa which are the landmarks on Jain philosophical texts. INI ASTI SA-147, 2008 - 23

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So also Ratnaprabhasuri and Mallisena. Ratnaprabhasuri (XIth A.D.) wrote Syadvada-ratnakara-varttika which was a shorter commenttary on the Syadvada-ratnakara. Mallisena (1292 AD.) is the author of the Syadvadamanjari which is a commentary on Anya-yoga-Vyavacchcdika-dvatrimsika of Hemacandra. In the decadent period of this age we have Maladhari Rajasekhara (1348 A.D.), Jnanacandra (1350 A.D.) and Gunaratna (1409 A.D). Akalankadeva (8th Cent. A.D.) in his Nyayaviniscaya defines anekanta thus: upayogau srutasya dvau syadvada-naya-samjnitau/ syadvadah sakaladeso nayo vikala-sankaya// anekatmakartha-kathanam syadvadah yatha pudgalah dharmo dharma akasah kala iti. tatra jivo jnana-darsana-viryasukhair asadharanaih amurttatva-sankhyata-pradesatva-suksmatvaih sattvaprameyatva gurulaghutva-dharmatva-gunitvadibhih sadharanaih anekantah tasyajivasyadesat pramanam syadvadah.5 In a very modern book entitled Jaina-siddhanta-dipika of Ganadhipati Tulsi, anekanta is defined in a lucid way as - samanya-visesa-sadasan-nityanityavacyacya-dyanekantatmakam (X. 29) i. e., '(The cognizable object is) universal-cum-particular, existentcum-non-existent, eternal-cum-noneternal, expressible-cum-nonexpressible and is thus indeterminate (in terms of formal contradiction). Satkari Mukherji and Nathmal Tantia in their notes (PPIXX-X9) have explained the sutra thus. 'Anekanta means not ekanta. Anta literally means end or extreme. Thus 'being' is one extreme and 'non-being' is the other extreme of predication. This also holds good of eternal and non-eternal, and so on, which are given in formal logic as contradictories. According to pure logic, these oppositions are exclusive of one another and they cannot be tulasI prajJA aMka 139 24

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combined in anyone substratum. The opposition is absolute and unconditional. This may be called the absolutistic logic. The Jaina is a non-absolutistic, and so also all philosophers like the Samkhya, the Vaisesika, the Mimamsa and the non-monistic schools of Vedanta are non-absolutistics in as much as they do not believe in the absolute opposition of the logical extremes e.g, being and non-being, eternal and non-eternal, and so on. According to the Jainas, opposition is understandable only in the light of experience. We know that light and darkness are opposed, because we do not see them together. No apriori knowledge of such opposition is possible, Accordingly the non-absolutist contends that if being and non-being are found together, and this finding is not contradicted by subsequent experience. We must conclude that there is no opposition between them. In other words, one is not exclusive of the other. We have seen a jar existing in its place and not existing in another. Existence and non-existence are thus both predicable of the jar. The concept or change or becoming involves that a thing continues and maintains its identity in spite of its diversity of qualities. The unbaked jar is black, becomes red when baked and yet continues as the jar. The Jaina thus maintains in strict conformity with the dictates of experience, that all reals are possessed of a nature which is not determinable in the light of formal logic. Everything is eternal as substance, but perishable qua modes. The Jaina does not consider the Naiyayika to be sound logically when he makes substance and modes different entities which, however, are somehow brought together by a relation calleds amavaya (inherence). But inherence as an independent relation is only a logical makeshift which will not work.' In the end we can thus sum up the entire discussion about anekanta in the succint language of Acarya Mahaprajna who in his book Anekanta in Hindi (translated into English by Mrs Sudhamahi Regunathan in the name or Anekanta the third Eye) has said that our life is based on opposing pairs. The English translation says - 'Anekanta has one rule: co-existence of opposites. Not only is existence in pairs, they have to be opposing pairs. In the entire world of nature, in the entire universe or existence, opposing pairs exist. If there is wisdom there is ignorance. If there is vision. there is lack of it. If there Egreit usii c-un, 2008 25

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is happiness then there is sadness too. If there is loss of consciousness, there is awakening. If there is death, there is life. There is the auspicious and the inauspicious. High and low. The disturbed and the undisturbed. There is gaining of strength and the loss of it.' (pp 4-5) II Language Having thus described the fundamental basic conception of anekanta which really emphasises the manysidedness of truth, or to put it in a different way, looking at a substance (dravya) from its positive and negative aspects, I now pass on to apply the doctrine of Anekanta to the epistemological problem of language which consists of sentences and their meanings. Various schools of Indian philosophy, the Sanskrit grammarions and rhetoricians have devoted much time to the linguistic problem of meaning. In order to ascertain the meaning of word(s) in a sentence, they have speculated various semantic aspects of language. The rhetoricians have defined a sentence thus: vakyam syad yogyata karksa satti-yuktah padoccayah (SD.II.I) 'A sentence is a collection of words (padoccayah) possessing (yuktah) compatibility (yogyah), expectancy (akanksa) and juxta-position or proximity (asatti), Compatibility (yogyata) means the absence of absurdity in the mutual relation of the things denoted by the words. A sentence like payasa sincati has compatibility because water has the fitness, owing to its liquidity which is necessary for sprinkling. But a sentence like vahnina sincati has no compatibility, since fire lacks liquidity which only can make a thing an instrument in the act of sprinkling. If it were held that a mere collection of words can make a sentence even in the absence of compatibility then such a collection of words as vahnina sincati would be a sentence; but no one would say that the above is a proper sentence, even though grammatically there is no defect in the sentence. Expectancy (akanksa) is another condition of a sentence. Absence of the completion of the sense will not make a sentence, Mere saying 26 C TARI USI 31 139

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gauh asvah, purusah etc. will not make a sentence, because those words will create curiosity in the listener's mind to complete the sense. But if we say that asvah dhavati, the curiosity of the listener will go away. If there is any desire (jijnasa) in the mind of a listener to know something about the sentence, then that sentence is not a sentence. So the examples given above will not constitute a sentence, because, they lack one of the requisities of a sentence which is expectancy (akanksa). 'Juxtaposition (asatti) is the absence of a break in the apprehension of what is said; i.e., the presentation of things without the intervention of time or other unconnected things' (Kane, SD. p 35). In the Bhasa-paricchcda, asatti is defined as - avyavadhanena padajanya-padarthopasthitih i.e., the knowledge of the meaning of words resulting from the words being heard without any long pause (between the several words). To conclude it can be said that' a sentence is made up by the combination of several notions and it is therefore necessary that the impression made by each word should remain fresh untill this combination is effected. If we utter the two words gam and anaya at the interval of some hours, no sense will be apprehended. It is not absolutely necessary that the words must be uttered together. In a printed book we have no utterance and yet we apprehend the sense because the words occur in Juxtaposition.' (Kane, SO. p 35). So these three i.e., yogyata, akanksa or samnidhi are said to be the causes of the knowledge of the meaning of a sentence (vakyartha jnana). At a later stage, Tatparya is also added to the conception of a sentence. In the Parama-laghu-manjusa of Nagesabhatta (17th century A.D.), tatparya is also included in the definition of a sentence. Sabdabodha-sahakari-karanani-akanksa-yogyata, satti tatparyani Tatparya is another element which is the cause in helping the meaning of a word. The rhetorician Visvanatha says that in considering compatibiltity tulasI prajJA aprela-jUna, 2008 27

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and expectancy, the words atma and artha are to be construed respectively with akanksa and yogyata respectively. tatrakanksa-yogyatayor atmartha-dharmat ve pi padoccayat dharmatvam upacarat (Vrtti under SD. II.1). Although expectancy is a property of the soul and compatibility is an attribute of things, both of them are spoken of in the text as the properties of a collection of words in a secondary sense. (Kane, SD. p. 35) Akansa literally means 'a desire to know'. Desire does not inhibit in the words. nor in the sense. Desire is the property of the listener. So akansa is atmadharmo. yogyata really subsists in the thing as signified by the words. Words and things are closely connected. Asatti is an attribute of words when one utters the words in juxtaposition. the meaning is conveyed. Having defined a sentence which is a collection of words, it is now time to define a word. varnah padam prayogarhan anvitaikartha-bodhakah 6 a word means letters so combined as to be suited for use, not in logical connection, conveying a meaning and only one meaning.' The use of the word prayogarha snited for use' means that the crude form of a word (pratipadika) is not regarded as a word. Unless the words are inflected, they are not considered word to be used in a sentence. The words 'not in logical connection' means that the combination of letters are not logically connected though the combination of letters gives the meaning of words logically. Having defined a word as 'combination of words conveying a sense', it is now necessary to know the nature of meaning of a word. As far as the semantics of a word is concerned, the meaning of a word can be basically divided into three categories. They are: 28 tulasI prajJA aMka. 139

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Sabda abhidha laksana vyanjana laksyartha vyanjaka vyangyartha vacaka vacyartha laksana (mukhyartha, sakyartha, abhideyartha) yaugika rudha yogarudha gauni suddha .. (kusala) (kusala) (pankaja) and so on This picture gives us the idea of the basic meanings of a word. Abhidha is the expressed or conventional meaning of a word. i.e. the meaning as conveyed by the direct signification of a word: it is, in fact, the dictionary meaning of a word. Mukulabhatta (last quarter of the 9th cent. A.D.) in his work Abhidha-vrtti-matrka calls abhidha as mukhyartha. When the principal meaning of a word is indicated. Mukulabhasta terms it mukhya. The grammarians call it sakyartha and abhidheyartha, because the first meaning of words is given in the dictionary; it is sakya, because it gives that meaning which the word conveys (sakya); and because the meaning is given in the dictionary (abhidhana), it is called abhidheyartha. This abhidha is of three kinds - yaugika, rudha and yogarudha. When a word gets its meaning from its derivation (i.e. root + sufficial meaning), the word is termed as yaugika word: e.g: kartani doer. When a word receives its meaning other than what is expressed by its derivative meaning, it is called rudhi words. e.g: kusala meaning 'expert', and not 'one who collects grass.' The derivative meaning (=kusam lati dadati va iti kusalah) is not prominent here, particularly when we say karmani kusalah 'expert in work.' The yogarudha word is a combination of yaugika and rudha, and therefore it has the significance of both, but the meaning refers to a third one. e.g. pankaja. Laksana indicates the figurative meaning of a word (laksyartha). By laksana a new meaning of a word is indicated along with the principal gasit usii s -FT, 2008 J 29

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or current meaning of a word. How the meaning of laksana is aquired, is very well explained by Amareshwar Thakur in his Introduction (at p. 28 to the Kavyaprakasa of Mammata (bet. 1050 and 1100 A.D.): "When the current meaning is barred by incompatibility and another meaning connected with the current meaning (vacyartha) comes to be attached to the word either through usage (rudhi = prasiddhi or prayogavaha) or for a special purpose (prayojana) then the function( vrtti) by which this new meaning is presented is called laksana. Two examples are given for laksana: one is karmani kusalah 'expert in work' and the other is gangayam ghosah resides in the Ganges.i Here in karmani kusalah the primary meaning of kusla 'a collector of kusa grass' (kusam lati iti) is barred by its figurative meaning expertwhich meaning has come from the primary meaning as a gatherer of kusa grass, because the gathering of kusa requires discrimination, and as a result, secondary meaning 'expert' is sanctioned by usage. In the second example, gangayam ghosah, the primary meaning river is barred, because a ghosa (a village of cowherds) can not reside in the river. Naturally, the meaning of the Ganga will be gargatata the bank of the Ganges. Vyanjana directly means the 'power of suggestion.' Vyangartha, therefore, means 'a suggested or implied meaning of a word.' The implied meaning of a word is that meaning which gives rise to another meaning to be understood by persons inundated with the qualities of a genius. This vyangartha meaning depends upon (i) the speaker, (ii) the person spoken to, (iii) intonation of a language, i.e. the change of voice indicating emotions, (iv) the sentence, (v) the expressed meaning, (vi) the presence of another person, (vii) context, (viii) place and (ix) time. All the suggested meaning which gives rise to another meaning is conveyed by words which brought before the mind and so words constitute a contributing factor for the suggestion of the meaning. Even though these three are the powers of a word, the inner power of a word is vrtti (function) or sakti (power) or sanketa (convention). It should be noted that each word in every language has a power to convey 30 C - gari usi 31EUR 139

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a particular sense. That power of a word is to be grasped from the convension. "When a man ascertains that a particular word has a convention in respect of a particular sense, then only does he recognise the power of the word to express that particular sense' (Kane, SD. p. 39). How can we acquire the meaning of a word? Visvanatha Tarkapan canana (16th century A.D.) has given an indication to that effect in the Bhasa-pariceheda thus: saktigraham vyakaranopamana-kosapta-vyakyad vyavaharatasca/ vakyasya sesad vivrte vadanti sannidhyatah siddha-padasya vrddhah/ This verse tells us the conception of verbal testimony in the following cases. 1. Vyakarana: We learn from grammar the meanings of roots and suffices and the relation of words in a sentence; 2. Upamana: In some cases the meaning of a word can be ascertained by means of similarity or comparison; 3. Kosa : We know the meaning of a word, both synonyms and antonyms, from a dictionary; Aptavakya: We often get the meaning of a word from the usage of a higher authority; Vyavahara: We get the meaning of a word from the practical use of a word; Vakyasesa: Literally, vakyasesa means 'the end or rest of the passage i.e. it means the context. From the context the meaning of a word comes out, e.g., in the Vedic passage aktah sarkara upadadhati, the exact meaning of aktah is ghrta which is understood from the context (teja vai ghrtan). In the Purva Mimamsa (I.4 2a) this idea is expressed by sandigdhesu vakyasesat). Vivrta: From explanation sometimes we can get the meaning of a-word; e.g., rasala means amra, 'mango'. 8. Siddhapadasya Vrddhah: Sometimes the meaning of a word may be gathered from the utterances of well-known people. 7. gareft us sa-E, 2008 - 31

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Although we have different ways by which we acquire the meanting of a word, the problem is still shrouded in obscurity. P. V. Kane in his SD, has explained this phenomenon in the following manner: "When a child begins to learn a language, he first understands the meaning of words in a lump and not of each word separately. When he hears the direction 'bring a cow' addressed by one old man to another, and sees a cow drought by the man, he understands that the direction meant the bringing of a body with a dewlap etc. He then has no distinct idea of the meaning of the two words gam and anaya. Afterwards he hears two sentences 'tie the cow' and 'bring the horse' and sees the cow fastened and the horse brought. He finds that in the former of the sentences, a portion, namely gam, is common to the sentence gam anaya, but another portion (anaya) is omitted and something else inserted (badhana). As in the case of both the sentences (gam anaya and gam badhana)the same body was dealt with, he naturally associates the portion gam with the body (cow). Thus he ascertains that the word go has a convention in respect of cow. The ascertainment of the convention leads him to understand that the primary meaning of the word go is cow.' (pp. 39-40).] Tatparya says that every sentence must have a meaning which is intended to be conveyed by a sentence. If the hearer understands that intended meaning, the purpose is served. But in the following verse speaker's intention and normal significance are different. The verse says. kim gavi gotvam kim agavi ca gotvam, yadi gavi gotvam mayi na hi tattvam/ yadi agavi ca gotvam yadi vadasi tvam, bhavati bhavan eva samam eva gotvam/l. 'Does cowness reside in cow only, or can cowness reside in noncow'? If cowness resides in cow only, then it does not reside in me; but if you say that cowness lies in non-cow also; then cowness may be equal in you and in me as well.' Here the intention of the speaker is to say that cowness resides in cow only; and so to say that you behave like a cow is contradictory. It 32 C TAI USII 316 139

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can be taken as an example of gauni laksana. The qualities residing in a bull, such as jadya (senselessness) and mandya (dulness), are transferred to a man. The word go primarily means the jati gotra, and as the qualities senselessless and dulness are associated with the bull. the transference of these qualities is indicated in man. The manysidedness of the meaning of go can be looked upon on the basis of anekanta.. In a similar way, in the following example the contradictory position of words makes the sentence double entendre: mayahityapamangalam vraja sakhe snehena sunyam vacas tisheti prabhuta yatharuci kurusvaisa pyudasinata/ no jivami vina tvayeti vacanam sambhavyate va na va. tan mam Siksaya natha yat samucitam vaktum tvayi prasthitell '(If I say) don't proceed it will be inauspicious; wander, my friend, my word will sound empty without any affection; stay (on) looks like commanding; do as you wish, will also mean indifferent; if I say I shall not be able to live without you, may or may not be liked by you; therefore, my lord, teach me what is to be told at the time of your departure?' The verbal forms like yati. vraja, tistha, kurusva have a special suggested meaning other than the lexicographical sense. The root ya does not simply mean 'go', it has a special sense 'proceed' 'set out', for a jouney. The imperative indicates the idea of prohibition strengthtened by the particle ma. Similary, vraja does not mean mere going or proceeding, it gives the idea of wandering. Lexicographically wander implies the absence of a fixed course or more or less indifference to a course that has been fixed or otherwise indicated' (Webster's Dictionary of Synonyms, 1942). The imperative gives the idia of wishes, tistha 'stay (on)' stresses continuance in a place' and so it implies the non-movement of a person. The imperative also implies 'command'. Finally, of the series of actions comes the verb kurusva which normally means 'do whatever you like'. This verb is used in a general notion. The positive aspects of all these verbs have a negative side also. The implied sense of this passage, in the eye of anekanta, reflects the dialema of the situation which will debar the husband from taking any decision for going. This is the implied sense of the passage. garelli US SA-UL, 2008 - 33

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The combination of sounds (or letters varnah) will give us infinite number of meanings. In the following verse the one letter n in combination with the same letter n gives us a good sense. The verse in question is not really meant for alliteration, but is meant for showing the infinite power of sound combination. The verse says - na nonanunno nunnono nana nananana nanu/ nunno nunnanno nanunneno nanena nunnanunnanut// (Ki XV. 14) 'No man is he who is wounded by a low man; no man is the man who wounds a low man, oye of divine aspect; the wounded is not wounded if his master is unwounded; nor guiltless is he who wounds one sore wounded.' [translated by A. B. Keith, A Hi-tOIY of Sanskrit Literature, Oxford, 1920, p 114.] Deep Structure, Surface Structure and Transformation" Tatparya can be equated with the deep structure, surface structure and transformation of the modern linguistic theory. It is normally said that sentences of all languages must have a deep structure and a surface structure. The deep structure gives the meaning of a sentence, while the surface structure gives the form of a sentence as it is used in communication. The basic idea of deep and surface structures can only be understood when a person listens to someone else speaking a language. What is most important is to find out a meaning in sounds of a language. The deep and surface structures are based on finding out a meaning in sounds. In fact, what we say is tantamount to saying that the form of a sentence is given outwardly by its surface structure, while the meaning of a sentence is conveyed by its deep structure. Take a sentence like - - a new idea is often valuable. The main function of the deep structure is to elucidate the explicit meaning of a sentence which is not provided by a surface structure outwardly. 34 tulasI prajJA aMka 139

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Here a new idea may mean the idea is new the idea which is new the idea which is new in the deep structure the idea is new In the above sentence, the deep structure meaning of 'the idea is new' is not explicitly conveyed by the surface structure -'a new idea'. It should be borne in mind that' deep structure of a sentence gives its meaning because the deep structure contains all of the information required to determine the meaning of a sentence.' (p. 19). The surface structure is the sentence which is actually produced, which is actually written or spoken. The deep structure implies the inner intended meaning of a sentence which the native speaker of the language takes into account. The surface structure shows the sentence in communication, whereas the deep structure of a sentence tells us the significance of the sentence so spoken. In fact, the deep structure ultimately expresses the semantic aspect of a sentence which can be elicited from the sentence. The next point which arises in this context is to state the relationship between the deep and surface structures of a sentence, or vice versa. The answer to this question is simple. The relationship between the deep and surface structures is transformation which functions as a link between the two. In other words, a deep structure becomes a surface structure via transformation. As deep structure is mainly based on the meanting of a sentence and its syntax, it is regarded as an .. abstract' object, while surface structure, because of its written or spoken from, is closer to physical reality. The part played by transformation to both these structures, is to change or transfer one constituent clement into another. The transformation is the process which changes the word-order of the deep structure, so as to generate the surface structure. quellt USII SITE-ULA, 2008 - 35

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'Transformation is the process which converts deep structures into intermediate or surface structures' (p 23). For example, i) a declarative sentence into an interrogative, ii) an active sentence into a passive For example - the active sentence a) Daisy puzzled Winterbourne is transformed into a passive as b) Winterbourne was puzzled by Daisy. Any language makes use of their elementary transformational processes: adjunction, substitution, and deletion. For example, the English sentence- I have decided it on the train can mean many aspects. It may mean that i) something I have decided when I was travelling on the train: or it may mean ii) out of many conveyances. I have decided that I shall go by train: or it may mean iii) my ideas come to my mind when I normally travel by train. and so on. In this connection it should be noted that the Jains are not lacking in unfurling the deep and surface structures of a sentence. In the Bhagavati-sutra (Book ten, chapter III), in course of conversation with Mahavira, Goyama (Gautama) asks Mahavira some questions on language. The text in question runs as follows: aha bhante! asaissamo saissamo citthissamo nisiissamo tuyatthissamo amamtani jayani taha pucchani ya pannavani paccakkhani basa bhasa icchanuloma ya anabhiggahiya bhasa bhasa ya abhiggahammi boddhavva samsayakarani voyadamavvoyada ceva pannavani nam esa bhasa na esa bhasa mosa. 'Oh venerable one (bhante)! [when one says] we shall reside (asaissamo), we shall lie (down) (saissamo), we shall stand (up) 36 C J I usil 31 139

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(citthissamo), we shall sit (down) (aisiissamo), we shall stretch (tuyatthissamo), the forms of language (pannavani bhasa) [i.e. one of the twelve kinds of expressions] (bhasa) such as, [1] addressing (amamtani) [2] advice (pannavani)[93] prayer (jayani) as well as, [4] questioning (pucchani) (7) consenting (icchanuloma), (8) irrelevant (anabhiggahiya), (9) relevant (abhigahammi boddhavva), [10] doubtful (samsaya karani), (11) explicit (vovada) or (12) indefinite (avvoyada) --- do these forms conform to the type of understanding (i.e. pannavani advice) or are they never false (na esa bhasa mosa)? Mahavira's reply was -- na esa bhasa mosa "They are not false.' In fact, these questions of Goyama to Mahavira is related to sentences of a language. In a language, the utterances of human beings can be expressed in manifold ways of which some twelve forms are mentioned by Goyama. Our unit of speech is the sentence and the sentence is the expression of our thoughts and ideas in the form of judgment which either affirms or negates our statement. Whatever things come to the mind of a speaker, he tries to convey his opinion to the hearer. It is said earlier that in communicating one's idea in a sentence, the idea must possess compatibility, expectancy and juxtaposition, and this will lead a sentence to logical judgment. When we analyse the uttereance of human beings, we see that the sentences may be of various forms. They would be - (i) Assertory (amastani), (ii) Interrogative (pucchani), (iii) Petitionery (iccha nuloma), (iv) Exclamatory (combination of i and iii). Apart from these, the sentences may be affirmative or negative, hypothetical or universal, personal or impersonal. Besides, the sentences may be incomplete in the form of Aposiopesis, Anakoluthon, Ellipsis and Interrogation. These are the patterns by which our expressions or uterances are made. Besides these sententious patterns of expressing our thoughts; and ideas, our sentences, irrespective of any form, may be pedantic, -ironical, autobiographical, apostropic, eulogical, logical;-melodious, elliptical, and Torit usi -HFW, 2008 - 37

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so on. This is not all. All these stylistic patterns of our expressions depend on how our thoughts and ideas are communicated to a person; on how a person utters his speeches, following any stylistic patterns. His utterances may be balanced and symmetrical, anal ogieal and diffused, verbose and densed. Sometimes the style may be humourous, rhythmic and emotional, interlocutory and rhetorical; their expressions may be seriocomic, antithetical, and pieturesquc'. Even then our modes of expressions are not limited with these patterns. They are innumerable, multi-phased; they are anekanta. And all these modes of expressions are correct and are recognised in our ordinary speech. This idea is expressed by Mahavira in the language - na esa bhasa mosa, 'this language is not false. In explaining certain grammatical niceties, the Jains raised some fundamental questions on the meaning of calamane calie. Almost at the very beginning of the Bhagavati-sutra (Book I, ch-1), Goyama, while Mahavira was at Gunasilaka caitya in Rajagsha, asks Mahavira the very fundamental linguistic problem of calamane calie. The text runs as follows: calamane calie, udirijjamane udirie vedijjamane vadie, pahijjamane pahine chijjamane chinne, bhijjamane bhinne, dajjhamane daddhe, mijjamane mae, nijjarijjamane nijjinne. ee nam cattari pada egattha nana-vamjana uppanna-pakkhassa. ee nam pasca pada nana-vamjana vigaya-pakkhassa. [Bh. Su. I. I. 11-13] [ Is it proper to call] moving as moved, fructifying as fructitfied, feeling as felt, separating as separated, cutting as cut, piercing as pierced, burning as burnt, dying as dead, and exhausting as exhausted. "These (first] four words arc of the same import, though of different sounds and different suggestions. These five are of different imports, different sounds and different suggestions.' Apart from its philosophical implication on Karma-theory. this passage has a linguistic implication as well. The expressions calamane calie have two tenses in one breath. Grammatically calamane (moving) 38 D J TARA Usi 310 139

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is a present participle tense implying the sense of continuous action; and hence it can be a present continuous tense. The implied underlying meaning is that the action has started but still continuing, and so the action is incomplete. But, calie ('has moved') is a present perfect tense which means-that the action-has started and has continued for some time and now the action in complete and the result is there, and hence it is completive. So the use of two tenses is not congruous in the same expression. Mahavira's contention to this sort of expression is that when an action continues for some time, it can easily be said that some portions of that continuous action have been completed and the remaining portion is still continuing, when the continuity of action is over, the action is finished, and so the action is said to be complete, and so the expression calie is used to indicate that sense. In Book II chapter 6, it is said that language is the vehicle of expression (oharini). This expression has a reference to the Pannavanasutra (chapter eleven on language pp 16X-I n of Jain Vishva Bharati edition 1989). The basic points of this chapter are succintly summed up by K.C. Lalwani thus: 'Language may be satya, asatya, satya-mrsa and asatya-amrsa. The main source of language is the soul. It arises in a physical body, gross, assimilative and caloric. Its shape is like that of a thunder. The matter let loose by language goes to the other extreme of the sphere. Matter-clusters with innumerable space units are included in it; matter with innumerable vacuum units are included in it; matter with a lifespan of one, two, till ten time-units, countable time-units, uncountable time-units are included in it; matter with colour, smell, substance and touch are included in it. As a rule, matter from six directions are included, and they may be included without break or with break. The minimum life-span of language is one time-unit, and the maximum less than 48 minutes. Matter constituting language is acquired by the activities of the physical body, and is thrown out in the form of words or speech. Asatya and satya-mrsa languages are spoken with the decline of karma enshrouding knowledge and vision, but with the rise of karma causing delusion, while satya and asatya-amrsa are spoken with the decline of karma enshrouding knowledge and vision. Smallest in number are those gri ASTI BI-17A, 2008 39

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who speak asya: innumerable times more are those who speak asatyant mrsa: innumerable times more than the second are those who speak asatya; innumerable times more than the third are those speaking asatyaamrsa: but infinite times more are those who speak not. Included in the last category are inadequate (undeveloped) organisms, the liberated souls, the rock steadfast (would-be-liberated) beings, and all one organ being. 10 In conclusion we can say that the application of anekanta in language is manifold. It is primarily found in the levels of meaning and in the context of syntax, apart from other grammatical niceties. From the discussion above it is seen that a word or a sentence may possess multi-levels of meaning. The verbal expression may be manifold. indeterminate and relative as the reality is also manifold indeterminate and relative. As far as meaning is concerned it is in exhaustive as reality itself. The meaning that we fix of a particular word or a sentence depends upon the context and the intention of the speaker -and it is all meant for our practical purposes. Syntactically that a senttence may be construed into active or passive or otherwise -- is all due to multi-structural pattern of a sentence. The manifold grammatical categories are infinite as the expressions of human beings are. Directly or indirectly. the principle of anekanta is inherent in the manifold aspects of language. Books consulted Anekanta-jaya-putaka of Haribhadra Suri - edited by H.R. Kapadia with his own commentary and Municandra Suri's supercommentary, Oriental Institute, Baroda, 1947. Apta-mimarsa of Samantabhadra - edited by Uday Chand Jain with a commentary Tattva-dipikamrita with Introduction and translation in Hindi, Shri Ganesh Varni Digambara Jain Sansthan, Nariya, Varanasi, 1975. Chakravarti, A.- Pancastikaya-sura, edited by A. Chakravarti with Prakrit text, Sanskrit Chaya, English commentary etc. along with the commentary of Amrtacandra and various readings, Bharatiya Jnanapiha Publication, New Delhi, 1975. Dhruva, A.D. -Syadvada-manjari of Mallisena with the Anyayogavyavacchediku-dvatrimsika of Hemcandra edited with Introducttion, notes and appendices, Bombay Sanskrit and Prakrit Studies No.LXXXIII, 1933. (I have used the Introduction freely). Jain. S.A.-Reality: an English translation of Shri Pujyapada's Sarvarthasiddhi, Vira Sasana Sangha, Calcutta. 1960. 40 C - Teil usi siz 139

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Kane. P. Y.- Sahitya-darpana of Visvanatha (paricchedas I. II and X), three chapters edited with exhaustive notes together with the History of Sanskrit Poetics. {1 sl. edn 19 I 01. third edition. 1951. Lalwani, K.C. - Bhagavati-sutra, vols. I-IV Prakrit text with English translation and notcs based on the commentary of Abhayadeva Suri. Jain Bhawan. Calcutta, 1973-1985. Pramana-mimamsa of Hemacandra - edited by Sukhlalji Sanghavi. Sarasvati Pustak Bhandar. Hathikhana. Ratanpole. Ahmedabad, 2nd edition, 1989. Sad-darsana-samuccaya of Haribhadra Suri - edited by Mahendra Kumar Jain, Bharatiya Jnanapitha, New Delhi.. 1981. Sad-darsana-samuccaya of Maladhari Rajasekhara - edited by Hara Govinda Das and Bechar Das, Varanasi, date (?) Regunathan. Sudhamahi - Anekanta. the Third Eye. an English translation of Acarya Mahaprajna's Anekanta in Hindi. Jain Vishva Bharati Institute. Ladnun. Rajasthan, India. 2002. Shastri, Mahendra Kumar - Akalarka-grantha-trayallledited with his own commentary, Nyayaviniscaya. Pramana-sumgraha etc. Singhi Jain Series, Ahmedabad-Calcutta, 1939. Thomas, F.W. - Syavada-manjari of Mallisena, translated and anotated, Motilal Banarsidass, Delhi [Ist edn 1958). reprint 1968. References 1. S. A. Jain, Reality, p. 162. 2. Dhruva, p. Lxxvii, 3. Op. Cit. 4. Op. Cit. 5. Mahendra Kumar Shastri, Akalanka-grantha-trayam. (939. p. 21.) 6. For this. SI:C Roderick A. Jacobs and Peter S. Rosenbaum. English Transformational Grammar, Blaisdell Publishing Company. Waltham, Massachusetts, 1968. Quotations are indicated by page numbers. 7. See K.C. Lalwani, Bhagavati-sutra vol. IV, Book ten chapter III, Calcutta, 1985 pp. 133-134, Josef Deleu, Viyahapannatti Delhi 1996, p. 169. This verse is also found in the Pannavana-sutra, ch. 11, p 172 of Jain Vishva Bharati edition. 8. For these ideas, see Rev. A. Darby, The Mechanism of the Sentence, Oxford University Press, Bombay, 1919, pp. 8-14; 9. S. R. Banerjee. Samskrtu Sahitya Samalocana Samgraha, Calcutta, 1996. pp. XXI-XXXII. 10. K. C. Lalwani. Bhagavati-sutra. Vol I. .lain Bhawan. Calcutta (1973), reprint edition 1999, pp 2X0-2XI. Imai usi da-007, 2008 - 41

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sRSTivAda kA nayA AyAma AcArya mahAprajJa jaina-sAhitya ko Agama, darzana aura madhyugIna darzana - ina tIna bhAgoM meM vibhakta kiyA jA sakatA hai| dvAdazAMgI aura usake upajIvI grantha Agama kI koTi meM parigaNita haiN| sanmatitarka, tattvArthasUtra, samayasAra, paMcAstikAya, AptamImAMsA, vizeSAvazyakabhASya, SaTkhaNDAgama, kaSAyapAhuDa Adi grantha darzana kI koTi meM parigaNita hote hai| laghIyamayI, zAstra-vArtA samuccaya, SaDdarzanasamuccaya, pramANa-naya-tattvAvaloka, nyAyakumudacandra, pramANa-mImAMsA Adi madhyayugIna darzana ke grantha haiN| darzana ke grantha Agamokta tattvoM ko darzana kI zailI meM prastuta karate haiN| unakI zailI dArzanika hai aura pratipAdya viSayavastu Agamika hai| madhyugIna dArzanika grantha Agama se vyavahita pratIta hote haiN| unakI zailI tArkika hai aura unakI viSayavastu kA nirdhAraNa anya darzana sApekSa kiyA gayA hai - bauddha, naiyAyika Adi darzanoM dvArA mAnya pramANamImAMsA aura tattva-mImAMsA aura tattva-vidyA parIkSA karanA, asammata viSayoM kA nirasana karanA aura mAnya siddhAntoM kI pratiSThA krnaa| madhyugIna darzana ke granthoM meM Agama kI pRSThabhUmi pradhAna nahIM hai| isalie ve anya darzanoM ke pratipakSa meM khar3e hue dikhAI de rahe haiN| yaha Aropa bhI sarvathA ahetuka nahIM hai ki jaina darzana dUsare darzanoM ke vicAroM kA eka pulindA hai, usakA apanA svataMtra astitva nahIM hai| tArkika bhUmi para bauddha aura naiyAyika apane pAMva pahale hI sthira kara cuke the| jaina tArkikoM ne bauddhoM ke vicAroM ke khaNDana meM naiyAyikoM ke tarkoM kA prayoga kiyA aura naiyAyikoM ke vicAroM ke khaNDana meM bauddhoM ke tarko kA prayoga kiyA, isalie vaisI dhAraNA kA bana jAnA ahetuka nahIM hai| jaina tArkika anekAnta ke vikAsa meM bahuta saphala rahe haiM, para AgamoM meM upalabdha bahumUlya muktA-maNiyoM kA hAra banAne meM unakA prayatna puraskRta nahIM rhaa| yadi vaha hotA to jaina darzana kI maulikatA anyAnya darzanoM ke lie gaMbhIra adhyayana kA viSaya bntii| darzana kA eka mahatvapUrNa viSaya hai sRSTivAda / jaina darzana sat-asatvAda ko svIkAra karatA hai| usake anusAra 42 - -- - tulasI prajJA aMka 139

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paMcAstikAya sat hai| ve utpatti aura vyaya ke cakra se mukta haiN| unake payArya utpanna hote haiM aura vinaSTa hote haiM, isalie vartamAna meM satbhUta aura bhaviSya meM asat hote haiN| paMcAstikAya meM tIna astikAya -dharmAstikAya, adharmAstikAya aura AkAzAstikAya amUrta aura gatizUnya hai, isalie ve sRSTi athavA sthUla jagat ke mUla kAraNa nahIM haiN| unakA astitva sUkSma jagat taka sImita hai| jIvAstikAya amUrta hai| pudgalAstikAya mUrta hai| ye donoM tattva gatizIla haiN| ye donoM sthUla jagat ke mUla kAraNa haiN| jIva amUrta bhI hai aura sUkSma bhI hai| paramANu sUkSma hai, kintu mUrta hai| sthUla jagat athavA dRzya jagat kA mUla hai prmaannu| jIva usakA sahayogI hai| vyaMjana paryAya jIva aura pudgala ina donoM meM hI hotA hai| vaha vyakta sRSTi kA kAraka tattva hai| artha paryAya avyakta hai aura vyaMjana paryAya vykt| jaina siddhAnta dIpikA meM batalAyA gayA hai - jIva aura pudgala ke vividha saMyogoM se yaha loka vividha rUpa vAlA hotA hai| isa vividhatA kA nAma hI sRSTi hai| sRSTi ke tIna pariNAma haiM - prayoga, vinasA (svabhAva) aura mizrI' ina tIna pariNAmoM ke AdhAra para sRSTi ke tIna prakAra bana jAte haiM - 1. prayogajA sRSTi, 2. svabhAvajA sRSTi, 3. mizrajA sRsstti| siddhasenagaNi ne eka gAthA uddhRta kara pariNAmI (upAdAna), nimitta aura nirvartaka- ina tIna kAraNoM kA ullekha kiyA hai|' vaizeSika darzana meM samavAyI, asamavAyI aura nimitta - ye tIna kAraNa mAye gaye haiN| Agama kA pratipAdya yaha hai - visrasA pariNata dravya kArya-kAraNa ke niyama se mukta hotA hai| prayoga pariNata dravya nimitta kAraNa ke niyama se mukta hotA hai| mizra pariNata dravya meM nirvartaka aura nimitta kAraNa kI saMyojanA hotI hai| isa prakAra jaina darzana meM kArya-kAraNa kA siddhAnta sApekSa hai| pratyeka kArya ke pIche kAraNa khojane kI anivAryatA nahIM hai| ___umAsvAti ne pudgala ke kAryo kA vargIkaraNa kiyA hai| unameM eka kArya hai bNdh| paramANuoM ke saMyoga aura viyoga se aneka pudgala skandhoM kA nirmANa hotA hai| usa nirmANa yA pudgala skandha kI saMracanA ke tIna hetu hai -1. prayoga, 2. prayoga aura svabhAva kA mizraNa, 3. svbhaav| zarIra kI saMracanA jIva ke prayatna se hotI hai| vaha prayoga pariNata dravya hai|' siddhasena gaNi ne prayoga kA artha jIva kA vyApAra kiyA hai|' akalaMka ne prayoga kA artha puruSa ke zarIra, vANI aura mana kA saMyoga kiyA hai|' mizra aura pariNata jIva ke prayoga aura svabhAva - ina donoM ke yoga se jo pariNamana hotA hai, vaha mizra pariNata dravya hai| siddhasenagaNi ne mizra kA artha kiyA hai jIva prayoga sahacarita acetana dravya kI pariNati, jaise stambha aura ghaTa / ' akalaMka ne baMdha ke do hI bheda batalAe haiN| unhoMne mizra kA svataMtra ullekha nahIM kiyA hai| usakI pUrti prayoga ke do bheda batalAkara kI haiajIva-viSayaka prAyogika aura jIvAjIva viSayaka praayogik| 1. ajIva viSayaka prAyogika tulasI prajJA aprela-jUna, 2008 - 43

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ko samajhAne ke lie jatukASTha kA udAharaNa diyA hai| 2. siddhasenagaNi ne bhI isa udAharaNa kA prayoga kiyA hai| 3. jIvAjIva-viSayaka prAyogika ke do prakAra hote haiM - 1. karma-baMdha-jJAnAvaraNa Adi kA bNdh| 2. nokarma baMdha-audArika Adi zarIra kA nirmaann| abhayadevasUri ne mizra ko samajhAne ke lie do udAharaNa prastuta kie haiM - 1. mukta jIva kA shriir| 2. audArika Adi vargaNAoM kA zarIra rUpa meM prinnmn| zarIra kA nirmANa jIva ne kiyA hai, isalie vaha jIva ke prayoga se pariNata dravya hai| svabhAva se usakA rUpAntaraNa hotA hai, isalie vaha mizra pariNata dravya hai|audaarik Adi vargaNA svabhAva se niSpanna haiN| jIva ke prayoga se ve zarIra rUpa meM pariNata hotI haiN| isameM bhI jIva kA prayoga aura svabhAva donoM kA yoga hai| unhoMne svayaM prazna prastuta kiyA - prayoga pariNAma aura mizra pariNAma meM kyA antara hai? unhoMne samAdhAna meM kahA - prayoga pariNAma meM bhI svabhAva pariNAma hai, kintu yaha vivakSita nahIM hai|11 siddhasenagaNi ne bhI, 'mizra pariNAma meM prayoga aura svabhAva donoM pradhAna rUpa se vivakSita hai' - isakA ullekha kiyA hai|12 ukta donoM vyAkhyAoM kI saMgati kArya-kAraNa ke saMdarbha meM hI biThAyI jA sakatI hai| mizra pariNAma ke udAharaNa haiM - ghaTa aura stmbh| ghaTa ke nirmANa meM manuSya kA prayatna hai aura miTTI meM ghaTa banane kA svabhAva hai, isalie ghaTa mizra pariNata dravya hai| isakI tulanA vaizeSika sammata samavAyikAraNa se kI jA sakatI hai| prayoga pariNAma meM kisI bAhya nimitta kI apekSA nahIM hotii| usakA nirmANa jIva ke AMtarika prayatna se hI hotA hai| mizra pariNAma meM jIva ke prayatna ke sAtha nimitta kAraNa kA bhI yoga hotA hai| svabhAva pariNAma jIva ke prayatna aura nimitta donoM se nirapekSa hotA hai| bhagavatI meM prayoga pariNata pudgala dravyoM kA varNana vistAra se kiyA gayA hai| jaina darzana anekAntavAdI hai, isalie use sApekSa dRSTi se puruSArthavAda aura svabhAvavAda donoM mAnya haiN| prayoga pariNata pudgala dravya kA pahalA udAharaNa hai-ekendriya prayoga pariNata drvy|" isI prakAra mizra pariNata pudgala dravya kA udAharaNa bhI ekendriya mizra pariNata dravya hai, kintu donoM kA svarUpa eka nahIM hai| jIva ne audArika vargaNA ke jina pudgaloM se audArika zarIra kI racanA kI hai, vaha pudgala ekendriya prayoga pariNata hai| 44 - tulasI prajJA aMka 139

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ekendriya jIva ke mukta zarIra kA svabhAva se pariNAmAntara hotA hai| vaha ekendriya mizra pariNata hai| isameM jIva kA pUrva kRta prayoga tathA svabhAva se rUpAntara meM pariNamana - donoM vidyamAna haiN| ghar3A miTTI se bnaa| miTTI pRthvIkAyika ekendriya jIva kA zarIra hai| yaha nirjIva ho gayA, ekendriya jIva usase cyuta ho gyaa| isa avasthA meM miTTI usakA mukta zarIra hai| usameM ghaTa rUpa meM pariNata hone kI kSamatA hai| miTTI kA pariNAmAntara huA aura ghaTa bana gayA, isalie vaha ekendriya mizra pariNata dravya hai| hamArA dRzya jagat paudgalika jagata hai| jo kucha dikhAI de rahA hai, vaha yA to jIvaccharIra hai yA jIva-mukta zarIra hai| jIvaccharIra prayoga pariNata dravya kA udAharaNa haiN| usake maulika rUpa pAMca haiM - 1. ekendriya jIvaccharIra, 2. dvIndriya jIvaccharIra, 3. trIndriya jIvaccharIra, 4. caturindriya jIvaccharIra, 5. paMcendriya jiivcchriir| inake avAntara bheda asaMkhya bana jAte haiN| jIva mukta zarIra ke bhI maulika rUpa pAMca hI haiN| unake pariNAmAntara se hone vAle bheda asaMkhya bana jAte haiN| prayoga-pariNAma, mizra pariNAma aura svabhAva pariNAma-ye sRSTi ke AdhArabhUta tattva haiN| prathama do pariNAma jIvakRta sRSTi haiN| svabhAva pariNAma ajIvakRta sRSTi hai| varNa Adi kA pariNamana pudgala ke svabhAva se hI hotA hai| isameM jIva kA koI yoga nahIM hai| bhagavatI sUtra meM prayoga pariNata pudgala dravya ke nau daNDaka batalAe gae haiN| 6 - 1. jIva ke prayoga pariNata pudgala dravya kA sAmAnya vrgiikrnn| 2. paryApta aura aparyApta kI apekSA jIva ke prayoga pariNata pudgala dravya kA vrgiikrnn| 3. zarIra kI apekSA jIva ke prayoga pariNata pudgala dravya kA vrgiikrnn| 4. indriya kI apekSA jIva ke prayoga pariNata pudgala dravya kA vrgiikrnn| 5. zarIra aura indriya kI apekSA jIva ke prayoga pariNata pudgala dravya kA vrgiikrnn| 6. varNa, gaMdha, rasa, sparza aura saMsthAna kI apekSA jIva ke prayoga pariNata pudgala dravya kA vrgiikrnn| 7. zarIra aura varNa Adi kI apekSA jIva ke prayoga pariNata pudgala dravya kA vrgiikrnn| 8. indriya aura varNa Adi kI apekSA jIva ke prayoga pariNata pudgala dravya kA vrgiikrnn| 9. zarIra, indriya aura varNa Adi kI apekSA jIva ke prayoga pariNata pudgala dravya kA vrgiikrnn| tulasI prajJA aprela-jUna, 2008 - 45.

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jaina darzana ke anusAra sRSTi ke do rUpa banate haiM - 1. jIva kRta sRSTi, 2. ajIva niSpamma sRsstti| jIva apane vIrya se zarIra, indriya aura zarIra ke varNa, gaMdha, rasa, sparza evaM saMsthAna kA nirmANa karatA hai| yaha jIva kRta sRSTi hai| usake nAnAtva kA hetu hai - zarIra, indriya aura varNa Adi kA vaicitry| bhagavatI sUtra meM prayoga pariNata pudgala dravya ke prakaraNa meM zarIra, indriya aura varNa Adi ke AdhAra para jIvakRta sRSTi ke nAnAtva kA nirUpaNa kiyA gayA hai| zarIra aura indriya paudgalika haiN| varNa, gaMdha, rasa aura sparza - ye pudgala ke guNa haiN| saMsthAna pudgala kA lakSaNa hai| jIvakRta sRSTi kA nAnAtva pudgala dravya ke saMyoga se hotA hai, isalie usake nAnAtva ke nirUpaNa meM zarIra, indriya, varNa, gaMdha, rasa, sparza aura saMsthAna kA nirUpaNa kiyA gayA hai| jIva jaise zarIra aura indriya kA nirmANa karatA hai, vaise hI apane varNa, gaMdha, rasa, sparza aura saMsthAna kA bhI nirmANa karatA hai| jIva kA vIrya do prakAra kA hotA hai- Abhogika vIrya aura anAbhogika viiy| icchA prerita kArya karane ke lie vaha Abhogika vIrya kA prayoga karatA hai| anAbhogika vIrya svataH cAlita vIrya hai| zarIra, indriya aura varNa Adi kI racanA anAbhogika vIrya se hotI hai| prAyogika baMdha anobhogika vIrya se hotA hai| siddhasenagaNi ne eka gAthA uddhRta kara isakA samarthana kiyA hai|" bhagavatI sUtra meM zarIra ke pAMca, indriya ke pAMca, gaMdha ke do, rasa ke pAMca, sparza ke ATha aura saMsthAna ke pAMca prakAra nirUpita haiN|20 inake nAnAtva ke AdhAra para jIvakRta sRSTi kA nAnAtva parilakSita hotA hai| ____ baMdha svAbhAvika aura prAyogika-donoM prakAra kA hotA hai| svAbhAvika baMdha ke do prakAra haiM-anAdikAlIna aura saadikaaliin| dharmAstikAya, adharmAstikAya aura AkAzAstikAyainakA pradezAtmaka astitva hai| dharmAstikAya aura adharmAstikAya pratyeka ke do asaMkhya pradeza paramANu jitanA bhAva-avayava hai| AkAza ke do bhAga haiM - lokAkAza aura alokaakaash| lokAkAza ke asaMkhya aura alokAkAza ke ananta pradeza haiN| pratyeka astikAya ke pradezoM kA paraspara svAbhAvika sambandha hai, vaha anAdikAlIna hai| isakA hetu yaha hai-ye tInoM astikAya vyApaka haiN| pratyeka astikAya ke pradeza vyavasthita haiN| unakA saMkoca-vistAra nahIM hotaa| ve apane sthAna ko kabhI nahIM chodd'te| baMdha do prakAra kA hotA hai -deza baMdha aura srvbNdh| sAMkala kI kar3iyoM kA dezabaMdha hotA hai| eka kar3I dUsarI kar3I se jur3I rahI hai, kintu antarbhUta nahIM hotii| kSIra aura nIra kA sambandha sarvabaMdha hai| 46 - tulasI prajJA aMka 139

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dharmAstikAya ke pradezoM meM paraspara sambandha hai / adharmAstikAya aura AkAzAstikAya ke 21 pradezoM kA bhI yahI niyama hai| yadi inake pradezoM kA sarvabaMdha ho to eka pradeza meM dUsare pradezoM kA aMtarbhAva ho jaaegaa| isa sthiti meM pradezoM kI svataMtra avasthiti nahIM raha sakatI / " yaha sambandha anAdi ananta hai| sAdi svAbhAvika baMdha ke tIna prakAra batalAe gae haiM 1. baMdhana pratyayika, 2. bhAjana pratyayika, 3. pariNAma pratyayika | 1. baMdhana pratyayika -yaha skandha nirmANa kA siddhAnta hai| do paramANu mila kara dvi-pradezI skandha kA nirmANa karate haiN| isI prakAra tIna paramANu mila kara tIna pradezI, cAra paramANu mila kara cAra pradezI, yAvat ananta paramANu milakara ananta pradezI skandha kA nirmANa karate haiM / isa baMdhana ke do hetu batalAe gae haiM - 1. vimAtra snigdhatA, 2. vimAtra rukSatA / samaguNa snigdha kA samaguNa paramANu ke sAtha baMdha nahIM hotA / samaguNa rukSaparamANu kA samaguNa rukSa paramANu ke sAtha baMdha nahIM hotaa| snigdhatA aura rukSatA kI mAtrA viSama hotI hai taba paramANuoM kA paraspara baMdha hotA hai| 22 sthApanA meM visadRza aura sadRza donoM prakAra ke baMdhanoM kA nirdeza hai| 23 bhagavatI meM visadRza baMdha kA vivaraNa nahIM hai| sadRza baMdha kA niyama - prajJApanA ke anusAra snigdha paramANuoM kA snigdha paramANu ke sAtha tathA rukSa paramANuoM kA rukSa paramANuoM ke sAtha sambandha do athavA unase adhika guNoM kA antara milane para hotA hai| usakA samAna guNa vAle athavA eka guNa adhika vAle paramANu ke sAtha sambandha nahIM hotaa| snigdha ke sAtha snigdha ke baMdha kA niyama snigdha kA do guNa adhika nidha sAtha baMdha hotA hai| rukSa ke sAtha rukSa ke baMdha kA niyama- rukSa kA do guNa adhika rukSa ke sAtha baMdha hotA hai| 24 uttarAdhyana cUrNi meM use udAharaNa ke dvArA spaSTa kiyA gayA hai- eka guNa snigdha kA tIna guNa snigdha ke sAtha baMdha hotA hai| tIna guNa snigdha kA pAMca guNa snigdha ke sAtha baMdha hotA hai| pAMca guNa snigdha kA sAta guNa snigdha ke sAtha baMdha hotA hai| isa sadRza baMdha meM jaghanya varjana kA niyama lAgU nahIM hai| rukSa ke sadRzabaMdha kA bhI yahI niyama hai / 25 - visadRza baMdha ke niyama- snigdha ke sAtha rukSa ke baMdha kA niyama - jaghanya guNa kA baMdha nahIM hotA / eka guNa snigdha kA eka guNa rukSa ke sAtha baMdha nahIM hotA / dviguNa snigdha kA dviguNa rukSa ke sAtha sambandha ho sakatA hai| yaha samaguNa kA baMdha hai| dviguNa sambandha meM sama kA sambandha aura viSama kA sambandha - ye donoM niyama mAnya haiN| SaTkhaNDAgama meM prayogabaMdha aura visrasA baMdha kA varNana vyavasthita rUpa meM milatA hai| 26 prajJApanA- pada, uttarAdhyana cUrNi aura bhagavatI jor3a ke anusAra svIkRta yaMtra tulasI prajJA aprela-jUna, 2008 47

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kramAMka guNAMza sadRza visadRza jaghanya + jaghanya nahIM nahIM jaghanya + ekAdhika nahIM nahIM jaghanya + dvayadhika hai nahIM jaghanya + vyAdiadhika hai nahIM jaghanyetara + samajaghanyetara jaghanyetara + ekAdhikatara jaghanyetara + vyadhikatara 8. jaghanyetara + tryAdiadhikatara baMdha ke sambandha meM sabhI paramparAeM sadRza nahIM haiN| draSTavya yaMtra tattvArthabhASyAnusAriNI TIkA 5/55 ke anusAra the are the mic kramAMka - guNAMza sadRza visadRza nahIM nahIM - the laM ne te a ne ane te me te jaghanya + jaghanya jaghanya + ekAdhika jaghanya + dvayadhika jaghanya + tryadiadhika jaghanyetara + samajaghanyetara jaghanyetara + ekAdhika jaghanyetara jaghanyetara + vyadhika jaghanyetara jaghanyetara + adhika jaghanyetara digambara grantha sarvArthasiddhi ke anusAra to the me me me me | sadRza visadRza kramAMka' guNAMza jaghanya + jaghanya jaghanya + ekAdhika jaghanya + dvayadhika jaghanya + jyAdiadhika nahIM 48 - - tulasI prajJA aMka 139

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jaghanyetara + samajaghanyetara jaghanyetara + ekAdhika jaghanyetara nahIM jaghanyetara + vyadhika jaghanyetara hai jaghanyetara + tyAdiadhika jaghanyetara nahIM nahIM tectorate digambara grantha SaTkhaNDAgama ke anusAra kramAMka guNAMza sadRza visadRza jaghanya + jaghanya jaghanya + ekAdhika jaghanyetara + samajaghanyetara 4. jaghanyetara + ekAdhika jaghanyetara jaghanyetara + vyadhika jaghanyetara hai jaghanayetara + tryAdiadhika jaghanyetara nahIM tattvArtha sUtra ke anusAra kramAMka guNAMza sadRza visadRza 1. jaghanya + jaghanya 2. jaghanya + ekAdhika 3. jaghanyetara + samajaghanyetara 4. jaghanyetara + ekAdhika jaghanyetara 5. jaghanyetara + yadhika jaghanyetara . hai 6. jaghanyetara + vyAdiadhika jaghanyetara nahIM 2. bhAjana pratyayika baMdha- bhAjana meM rakhI huI vastu kA svarUpa dIrghakAla meM badala jAtA hai, vaha bhAjana pratyayika baMdha hai| jaise purAnI madirA apane tarala rUpa ko chor3akara gAr3hI bana jAtI hai| jIrNa gur3a aura jIrNa taMdula piNDIbhUta ho jAte haiN| 3. pariNAma pratyayika- paramANu skandhoM kA bAdala Adi aneka rUpoM meM pariNamana hotA hai, vaha pariNAma pratyayika baMdha hai| nahI nahIM aTI nahIM - tulasI prajJA aprela-jUna, 2008 - 49

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4. prayoga baMdha- jIva ke pradezoM kA saMkoca aura vistAra hotA rahatA hai| zarIra bar3A hotA hai, jIva ke pradeza phaila jAte haiN| zarIra choTA hotA hai, ve saMkucita ho jAte haiN| samudghAta kI avasthA meM pradeza phailate haiN| samudghAta kI sampannatA para saMkucita ho jAte haiN| 2" isIlie jIva ke pradeza baMdha kA anAdi visrasA baMdha se pRthak nirdeza kiyA gayA hai| 28 jIva ke pradeza phailate haiM aura saMkucita hote haiM, isa apekSA se unakA baMdha prayoga baMdha hai| bhagavatI meM dharmAstikAya, adharmAstikAya, AkAzAstikAya aura jIva- inameM se pratyeka ke ATha madhyapradeza batalAe gae haiN| 29 jIva ke ATha madhyapradezoM kA baMdha anAdi aparyavasita hai, isalie inakA baMdha anAdi visrasA baMdha honA caahie| phira bhI jIva ke anya pradezoM ke anavasthita sambandha ke kAraNa inheM prayoga baMdha ke vibhAga meM rakhA gayA hai| abhayadevasUri ne prayoga baMdha kA artha jIva ke vyApAra se hone vAlA pradezoM kA sambandha kiyA hai| isakA vaikalpika artha-jIva ke pradezoM kA aura audArika Adi pudgaloM kA sambandha hai| 30 prastuta citra meM ATha madhyarucaka pradeza haiN| inako ka se jha taka saMjJApita kiyA gayA hai| ATha madhyapradezoM meM tIna-tIna pradezoM kA eka-eka pradeza ke sAtha anAdi-aparyavasita baMdha hai| cAra pradezoM meM tIna-tIna pradezoM kA eka-eka pradeza ke sAtha anAdi aparyavasita baMdha hai| cAra pradezoM meM tIna-tIna pradezoM kA eka-eka pradeza ke sAtha anAdi aparyavasita baMdha hai| cAra pradezoM kA eka adhovartI pratara tathA cAra pradezoM kA eka uparivartI pratara, unameM se kisI eka vivakSita pradeza kA do pArzvavartI pradezoM tathA eka adhovartI pradeza se sambandha hotA hai| zeSa cAra vyavahita ho jAte haiM, isIlie unake sAtha sambandha nahIM hotA hai| jaise ka pradeza kA sambandha kakha + kaca se hai| kha pradeza kA sambandha khaka + khaga + khacha se hai| gha pradeza kA sambandha ghaka + ghaga + ghajha pradeza kA sambandha gakha + gagha + gaja se hai| ca pradeza kA sambandha cacha + cajha + caka se hai| cha pradeza kA sambandha chaja + chaca + chajha se hai / jha pradeza kA sambandha jhaca + jhaja + jhagha se hai| pradeza kA sambandha jacha + jaga + jajha se hai| hai| 50 abhayadevasUri ne cUrNi ko apanI vyAkhyA kA AdhAra batAyA hai| TIkAkAra kI vyAkhyA durbodha mAna kara usakI upekSA kI hai| " 31 vRttikAra ne caturbhaMgI kA nirdeza kiyA hai 1. jIva ke ATha pradezoM kA baMdha anAdi aparyavasita aura zeSa pradezoM kA baMdha aadi| 2. anAdi aparyavasita - yaha bhaMga zUnya hai| 3. sAdi apryvsit| tulasI prajJA aMka 139

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siddha jIvoM ke pradezoM kA sambandha sAdi aparyavasita hotA hai| caturdaza guNasthAna meM jIva pradezoM kI jo racanA hotI hai, vaha siddha avasthA meM vaisI hI rahatI hai| usakA calana nahIM hotaa| 4. sAdi aparyavasita- isake cAra prakAra haiM - AlApanabaMdha, AlInakaraNa baMdha, zarIrabaMdha, zarIra prayoga bNdh| 32 SaTkhaNDAgama meM jIva ke ATha madhya pradezoM ke baMdha ko anAdi zarIribaMdha kahA gayA hai| siddhasenagaNi ne bhASyAnusAriNI meM ATha madhyapradezoM kI carcA kI hai| tattvArthavArtika meM jIva ke ATha madhya pradezoM kI avasthiti Upara aura nIce batalAI gaI hai| ve sadA paraspara saMbaddha rahate haiM, isalie unakA baMdha anAdi hotA hai| jIva ke anya pradezoM kA karma ke nimitta se saMharaNa aura visarpaNa hotA rahatA hai, isalie ve AdimAna haiN| AlApana baMdha - AlApana baMdha-rassI Adi se hone vAlA bNdh| bhagavatI sUtra meM badhaM ke sAdhanoM kA nAmollekha kiyA gayA hai -vetralatA-jalIya bAMsa kI khapAcI, balka-chAlA,varatrAcamar3e Adi kI rassI, rajju-sana Adi kI rassI, vallI-kakar3I Adi kI bela,kuza-kar3I aura nukIlI pattiyoM vAlI ghAsa, drbh-ddaabh|| AlInakaraNa baMdha - AlInakaraNa baMdha eka dravya kA dUsare dravya ke zleSa se hone vAlA bNdh| usake cAra prakAra batalAe gaye haiM - 1. zleSa baMdha-zleSa dravya ke dvArA do dravyoM kA sambandha, jaise dIvAra, stambha Adi kA smbndh| isake kucha sAdhanoM kA ullekha kiyA gayA hai jaise sudhA-cUnA, cikkhala-cikanI miTTI, zleSa, lAkha, moma aadi| 2. uccaya baMdha-rAzikaraNa, UrdhvakaraNa athavA ddher| jaise ghAsa kI raashi| 3.samuccaya baMdha-samuccaya baMdha meM bhI Urdhvacayana hotA hai |uccy baMdha meM kevala rAzikaraNa hotA hai aura samuccaya baMdha meM ITa athavA patthara kI cinAI hotI hai| isI prakAra mArga ke nirmANa meM sar3ake bichAI jAtI haiN| isa ullekha se patA calatA hai ki prAcInakAla meM cikanI miTTI athavA pattharoM ke pakke mArgoM kA nirmANa kiyA jAtA thaa| 4. saMhanana baMdha-saMyoga se hone vAlA AkRti nirmaann| isake do prakAra haiM - deza saMhanana baMdha-aneka avayavoM kI saMyojanA se hone vAlA baMdha jaise zakaTa kA nirmaann| sarva saMhanana baMdha-ekIbhAva, jaise dUdha aura pAnI kA smbndh| zarIra baMdha - jIva asaMkhya pradezoM kA saMghAta hai| ve pradeza sadA avibhakta rahate haiN| karmazarIra ke kAraNa unakI racanA badalatI rahatI hai| unakA saMkoca aura vistAra hotA rahatA hai| jIva ke pradezoM kA saMkoca hotA hai, usake anurUpa taijasa aura karmazarIra ke pradezoM kA bhI saMkoca ho tulasI prajJA aprela-jUna, 2008 - 51

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jAtA hai| isI prakAra jIva ke pradezoM ke vistAra ke anurUpa hI taijasa aura karma zarIra ke pradezoM vistAra ho jAtA hai| isa saMkoca aura vistAra kI prakriyA ko zarIra baMdha kahA gayA hai| isakA mukhya hetu hai smudghaat| samudghAta kI avasthA meM jIva ke pradeza zarIra se bAhara nikalate haiM aura punaH zarIra meM praviSTa ho jAte haiN| ise samajhAne ke lie samudghAta ke do rUpa batalAe gaye haiM 1. pUrva prayoga pratyayika, 2. pratyutpannaprayoga pratyayika abhayadevasUri ne zarIribaMdha' isa pakSa kA ullekha kiyA hai| zarIra baMdha ke pakSa meM taijasa aura karma zarIra ke pradezoM kI vivakSA mukhya hai, jIva ke pradeza gauNa haiN| zarIribaMdha ke pakSa meM jIva ke pradezoM kI vivakSA mukhya hai tathA taijasa aura karma zarIra ke pradeza gauNa haiN| SaTkhaNDAgama" aura tattvArthavArtika2 meM zarIribaMdha kA zarIra baMdha se pRthak nirUpaNa milatA hai| - pUrva prayoga pratyayika - zarIra baMdha do prakAra kA hotA hai - pUrva prayoga pratyayika aura pratyupanna prayoga pratyayika | zarIra baMdha kA artha * taijasa aura karma zarIra ke pradezoM kI racanA / usa racanA kA pratyaya (mUla kAraNa) hai jIva- prayoga | vedanA, kaSAya, Adi samudghAta jIva ke prayatna se nirmita hote haiN| saba jIva vibhinna kAraNoM se samudghAta karate haiN| samudghAta kAla meM jIva pradezoM kA baMdha hotA hai| isa baMdha meM jIva kA prayoga atIta kAlIna hai| isalie ise pUrva prayoga pratyayika kahA gayA hai| 43 pratyupanna prayoga pratyayika- kevalI samudghAta kA kAlamAna ATha samaya hai| prathama cAra samayoM meM jIva ke pradezoM kA vistAra aura zeSa cAra samayoM meM unakA saMkoca hotA hai| pAMcavAM samaya saMkoca kA pahalA samaya hai| usakI saMjJA maMtha' hai| isa avasthA meM jIva ke pradezoM kA ekatrIbhAva (saMghAta honA) prAraMbha hotA hai| yaha maMtha kA samaya hI vartamAna prayoga pratyayika baMdha hai| jIva ke pradezoM kA anuvartana karate hue taijasa aura karma zarIra ke pradezoM kA baMdha athavA saMghAta hotA hai| yaha saMghAta chaThe, sAtaveM aura AThaveM samaya meM bhI hotA hai, kintu saMghAta kA prAraMbha pAMcaveM samaya meM hotA hai| yaha abhUtapUrva saMghAta hai, isalie vartamAna prayoga pratyayika ke lie yahI samaya vivakSita hai| bhagavatI vRttikAra ne zarIribaMdha ke pakSa kA bhI ullekha kiyA hai| isa pakSa ke anusAra taijasakarmazarIra vAle jIva ke pradezoM kA baMdha athavA saMghAta hotA hai| 44 zarIra prayoga baMdha- jIva apane zarIra kA nirmANa karatA hai| sUkSma aura sUkSmatara zarIra taijasa aura kArmaNa zarIra sadA jIva ke sAtha rahate haiN| sthUla zarIra kA nirmANa nae janma ke sAtha hotA hai aura jIva kI samApti ke sAtha vaha chUTa jAtA hai| audArika, vaikriya aura AhAraka-ye tIna sthUla zarIra haiN| audArika zarIra kA nirmANa manuSya aura tiryaMca (pazu, pakSI Adi) karate haiN| vaikriya zarIra kA nirmANa nairayika aura deva karate haiN| AhAraka zarIra kA nirmANa labdhi yA yogaja vibhUti se kiyA jAtA hai| audArika zarIra prayoga baMdha ke tIna hetu batalAe gae haiM 5 tulasI prajJA aMka 139 52

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1. vIryasayoga sadvyatA-vIrya-vIryAntara kSayajanita shkti| yoga-mana, vacana aura kAyA kI prvRtti| sadvya-audArika vargaNA ke pudgala -ye audArika zarIra prayoga baMdha ke nimitta banate haiN| 2. pramAda-yaha bhI audArika zarIra prayoga-baMdha kA nimitta hai| ____3. karmayoga, bhava aura AyuSya sApekSa audArika zarIra prayoga nAma karma kA udayaudayavartI karma, kAya Adi kI pravRtti, anubhUyamAna manuSya Adi kA bhAva, udayavartI manuSya Adi kA AyuSya - ina sabase sApekSa hokara audArika zarIra prayoga nAma-karma audArika zarIra ke prayoga kA saMpAdana karatA hai| audArika zarIra kI racanA kA mukhya hetu 'nAma' karma hai| vIrya, yoga, pudgala Adi saba usake sahakArI kAraNa haiN| SaTkhaNDAgama meM zarIra baMdha kI gaNanA nokarma kI koTi meM kI gaI hai|47 audArika zarIra prayoga baMdha kI do avasthAeM hotI haiM - 1. deza baMdha, 2. sarva baMdhA eka jIva pUrva zarIra kA parityAga kara nae zarIra kA nirmANa karatA hai| nirmANa ke prathama samaya meM vaha zarIra ke yogya pudgaloM kA kevala grahaNa karatA hai, isalie vaha sarvabadhaM hai| isakA tAtparyArtha hai-jIvana yAtrA ke lie Avazyaka zaktiyoM kA nirmaann| vaikriya zarIra ke nirmANa ke pazcAt punaH audArika zarIra meM lauTane kA pahalA samaya bhI sarvabaMdha kA samaya hotA hai|48 dvitIya Adi samaya meM grahaNa ke sAtha visarjana bhI karatA hai| usa avasthA meM kevala baMdha (grahaNa) nahIM hai isalie vaha deza baMdha hai| isakA tAtparyArtha hai-prathama samaya meM nirmita zaktiyoM ke lie Avazyaka sAdhanoM kA grahaNa aura anAvazyaka kA utsrjn| abhayadevasari ne anUpa ke dRSTAnta dvArA ise samajhAyA hai| tela yA ghI se bharI haI kar3hAI meM prakSipta pUA' pahale samaya meM ghI athavA tela ko grahaNa karatA hai, zeSa kSaNoM meM grahaNa aura visarjana donoM karatA hai|49 vaizeSika darzana se sRSTi kI utpatti pArthiva, jalIya, taijasa aura vAyavIya paramANuoM ke AdhAra para mAnI hai| usake anusAra paramANu kUTastha nitya hai| jaina darzana meM paramANu kI ATha vargaNAeM batalAI gaI haiM1. audArika vargaNA 2. vaikriya vargaNA 3. AhAraka vargaNA 4. taijasa vargaNA 5. kArmaNa vargaNA 6. zvAsocchrAsa vargaNA 7. bhASA vargaNA 8. mano vargaNA ye vargaNAeM pariNAmI nitya haiM / audArika vargaNA ke paramANu taijasa vargaNA ke rUpa meM pariNata ho sakate haiM aura taijasa vargaNA ke paramANu audArika vargaNA ke rUpa meM pariNata ho sakate haiN| saSTivAda kI vyAkhyA pariNAmI-nityavAda ke AdhAra para kI jA sakatI hai| ina vargaNAoM se tulasI prajJA aprela-jUna, 2008 - - 53

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yaha phalita hotA hai ki sRSTi ke mUla tattva pudgala aura paudgalika zarIra se yukta jIva hai| prayogajA sRSTi ke ATha rUpa banate haiM 1. audArika zarIra 2. vaikriya zarIra 3. AhAraka zarIra 4. taijasa zarIra 5. kArmaNa zarIra 6. zvAsocchrAsa 7. bhASA 8. mana vargaNA ke paramANu skandhoM kA parivartana svabhAva se hotA hai, isalie vaha svabhAvajA sRSTi hai| Agama-sAhitya meM prayoga, visrasA aura mizra kA vizada varNana hai| madhyakAlIna darzana meM isa viSaya kA sparza bahuta hI kama huA hai, athavA nahIM huA hai| apekSA hai, Agama ke AdhAra para darzana ke rahasyoM kA nae sire se anAvaraNa ho| saMdarbha1. jaina siddhAnta dIpikA 2. bhagavatI 8/2 3. tattvArthAdhigama sUtra. 5/16 pR. 338 4. bhagavatI vR. pR. 32 5. tattvArthavArtika 124, pR. 363 tattvArtha vArtika 124, pR. 487 7. tattvArthAdhigama 5/24 pR. 360 8. tattvArtha vArtika 5/24 va. pR.486 9. tattvArthAdhigama 5/24 pR. 360 10. tattvArtha vArtika 5/24 va. pR. 486 11. bhagavatI zataka 1, 12. tattvArthAdhigama vRtti. 5/24 pR. 360 13. tattvArthAdhigama 5/24 pR. 360 14. bhagavatI 8/2- 39 15. bhagavatI 8/2 16. ka. bhagavatI vRtti pR..331, 332 kha. bhagavatI joDa zataka 8, DhAla 130, gAthA 49 se 131 ga. vistAra ke lie dekheM, uttarajjhayaNANi 36/68 se 247 gha. pannavaNA 1/10 se 88 17. uttarajjhayaNANi 36/83, 105, 116, 135, 154, 168,178, 54 - -------- -- - tulasI prajJA aMka 139 -

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18 7, 203, 247 18. bhagavatI 8 / 2 se 39 tattvArthAdhigama 8/3 vRtti. 128 19. 20. bhagavatI 8 / 42 21. bhagavatI vRtti., patra. 395 22. bhagavatI vRtti. patra. 395 23. prajJApanA pada 13 / 21 se 22 24. prajJApanA pada 13 / 21 se 22 tathA prajJApanA vRtti patra, 288 25. uttarAdhyayana cUrNi 2.17 26. SaTakhaNDAgama pustaka 14 khaNDa 5, bhAga 4 se 5, 6, 26 se 27 bhagavatI TIkA pR. 395 27. 28. tattvArthAdhigamasUtrama, 5 / 16 pradezasaMhAravisargAbhyAM pradIpavata 29. bhagavaI 25 / 240 se 244 30. bhagavatI vRtti. patra. 398 31. bhagavatI vRtti patra 398 32. bhagavatI vRtti. patra 398 33. SaTakhaNDAgama pustaka 14 se 5, 6, 63 34. tattvArthAdhigamasUtrama 2 / 9 kA bhASya pR. 151, 154 35. tattvArtharAjavArtika 5/24 kI va. 36. bhagavatI vRtti. patra. 398 37. gaTakhaNDAgama pustaka 14, 5.6.41, pR. 38 38. tattvArtharAjavArtika 5/24 kI vRtti. 486 se 488 39. ka. bhagavatI vRtti patra 388, kha. SaTakhaNDAgama pustaka 14, 5.6.48, pR.41 40. bhagavatI vRtti. patra. 399 41. SaTakhaNDAgama pustaka 14, 5.6.44, 625, pR.. 41 se 45 42. tattvArtharAjavArtika 5/24 kI vRtti. pR. 488 43. bhagavatI vRtti. patra. 399 44. bhagavatI vRtti patra. 399 45. draSTavya vRtti. patra. 5 / 110 kA bhASya 46. bhagavatI va. pR. 400 47. SaTakhaNDAgama pustaka 14, 5.6.40, pR. 37 48. draSTavya, bhagavatI 8/376 49. bhagavatI vRtti patra. 400 B tulasI prajJA aprela-jUna, 2008 55

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AcArya bhikSu kA darzana : ahiMsA ke vizeSa sandarbha meM pro. dayAnanda bhArgava AcArya bhikSu eka jaina sAdhu the| isa nAte jaina sampradAya meM to loga unheM nyUnAdhika rUpa meM jAnate haiM kintu jaina sampradAya se bAhara unheM kama hI loga jAnate haiN| vastusthiti yaha hai ki ve eka prakhara cintaka the / unakA cintana mAnava-mAtra ke kalyANa meM sahAyaka ho sakatA hai| AvazyakatA isa bAta kI hai ki unake cintana ko sampradAya se mukta karake dekhA jaaye| udAharaNataH unhoMne isa bAta para bala diyA ki galata rAste para calane vAle kI sahAyatA karane vAlA bhI galatI karatA hai; sahAyatA karane se pahale yaha vicAra kara lenA Avazyaka hai ki jisakI hama sahAyatA karanA cAhate haiM vaha sahAyatA kA pAtra bhI hai yA nahIM? unhoMne kahA ki eka ke hita para coTa karate hue dUsare kI sahAyatA karanA ucita nahIM hai| isI prakAra unhoMne batAyA ki zuddha lakSya kI prApti ke lie azuddha sAdhana nahIM baratane caahie| adhyAtma ke niyama zAzvata haiM kintu sAmAjika niyama sAmayika hote haiM aura dezakAlAnusAra badale jA sakate haiN| isa prakAra ke aneka aise siddhAntoM kA pratipAdana unhoMne kiyA jinakA sambandha kisI sampradAya se nahIM hai apitu jo sarvajanopayogI haiN| isalie una siddhAntoM kA anuzIlana Avazyaka hai| AcArya bhikSu kA jIvana paricaya- AcArya bhikSu kA janma rAjasthAna ke eka alpa paricita grAma kaMTAliyA meM 1 julAI 1726 I. ko huaa| yaha grAma taba jodhapura rAjya ke antargata AtA thaa| ve osavAla jAti ke the aura unakA gotra saMkalecA thaa| unake pUrvaja jaina dharma svIkAra karane ke pahale cauhAna rAjapUta the| AcArya bhikSu ke pitA kA nAma zAha ballUjI tathA mAtA kA nAma dIpAMjI thaa| AcArya bhikSu ne usa samaya kI prathAnusAra mahAjanI hisAba-kitAba kI zikSA prApta kii| ve vyavasAyakuzala the kintu unakA mana saMsAra meM nahIM lgaa| unhoMne apanI patnI sahita brahmacarya vrata le liyA aura ekAntara upavAsa karane lge| isase pahale ki ve dIkSA le pAte, 56 - - tulasI prajJA aMka 139

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unakI patnI kA dehAnta ho gyaa| unakI mAtA ne unakA dRr3ha nizcaya dekhakara unheM sAdhu dIkSA kI anumati de dI aura ve san 1751 meM jaina sthAnakavAsI sampradAya ke AcArya raghunAthajI ke pAsa dIkSita ho gye| tatkAlIna paristhiti - yaha vaha samaya thA jaba dillI meM 1707 meM auraMgajeba ke mRtyu ke anantara mugala sAmrAjya kA hrAsa honA prArambha ho cukA thaa| bhAratIya rajavAr3oM ke rAjAoM kI pArasparika phUTa apane pUre yauvana para thI / usI phUTa kA phAyadA uThAkara aMgrejoM ne 1757 meM plAsI yuddha kI vijaya ke bAda nirantara saphalatA prApta karate hue dillI kI ora bar3hanA cAlU kiyA huA thaa| samAja ajJAna tathA rUr3hiyoM meM DUbA thaa| sAmantavAdI yuga thA / andhavizvAsa phaile the| vidyA kA pracAra bahuta kama thaa| yadyapi loga dharmapriya the kintu rAjanaitika tathA sAmAjika hrAsa sAtha dharma saMsthA bhI hrAsonmukha thii| sAdhu bhI prAyaH maryAdA kA ullaMghana kara rahe the| eka krAnti - akasmAta jaina sthAnakavAsI sampradAya ke kucha gRhasthoM meM apane hI sampradAya ke sAdhuoM ke zithilAcAra ke prati vidroha kA bhAva uTha khar3A huaa| yaha ghaTanA san 1758 kI hai| AcArya raghunAthajI ne apane ziSya muni bhikSu ko una gRhasthoM ko zAnta karane ke lie bhejA, kintu muni bhikSu ne pAyA ki gRhastha jo Apatti kara rahe the, ve ThIka the| unhoMne apane guru AcArya raghunAthajI ko gRhasthoM kI Apatti ke anusAra saMgha ke niyamoM meM sudhAra karavAne kI ceSTA kI kintu ve saphala nahIM hue| antatogatvA unheM AcArya raghunAthajI se apanA sambandha tor3anA pdd'aa| ve unake saMgha se alaga ho gaye / unake sAtha dUsare bhI cAra sAdhu saMgha se alaga ho gye| yaha ghaTanA san 1760 kI hai| sAdhu kA jIvana bhikSA-caryA para calatA hai| pUre prayatna hue ki unheM koI Thaharane kI jagaha na de aura na hI bhikssaa| jaina sAdhu kI caryA yUM to svataH hI kaThina hI hotI hai kintu AcArya bhikSu aura unake sAthI sAdhuoM ke lie to pUre samAja meM virodha kA vAtAvaraNa taiyAra kara diyA gayA thaa| ataH unakA samaya atyanta kaSTamaya biitaa| terApaMthaH satya kI khoja- satya ke anveSaka ke lie jo bhI kaThinAiyAM AtI haiM ve sabhI kaThinAiyAM AcArya bhikSu para eka sAtha AyI kintu ve apane patha se jarA bhI vicalita nahIM hue| ve pAMca sAdhu the, ATha aura sAdhu unake sAtha A mile aura isa prakAra unakI saMkhyA teraha ho gyii| isa teraha kI saMkhyA ke AdhAra para unake anuyAyI sAdhu samUha kA nAma terApaMtha ho gyaa| udhara jaina paramparA meM pAMca vrata, pAMca samiti aura tIna gupti ko milAkara caritra ke teraha ghaTakoM kI bAta prasiddha thI / ataH AcArya bhikSu ne isa nAma ko svayaM bhI svIkAra kara liyaa| tulasI prajJA aprela-jUna, 2008 3 57

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pichale do zatakoM meM AcArya bhikSu kA yaha terApaMtha gaMgA ke pravAha kI bhAMti vistRta se vistRtatara hotA calA gyaa| vartamAna meM unakI vyAsapITha para isa sampradAya ke dazama AcArya mahAprajJa AsIna haiN| zAstrArtha- pichale do dazakoM meM AcArya bhikSu ke siddhAntoM kI bahuta kaTu AlocanA huI aura usa AlocanA kA pratyuttara bhI diyA gyaa| Aja se pacAsa-sATha varSa pahale taka zAstrArtha kA yuga thaa| zAstrArtha meM khIMcatAna bhI hotI hI hai| isa khIMcatAna meM acArya bhikSu ke siddhAnta aise vivAda kA viSaya bana gaye jo vivAda na mahattvapUrNa hai, na saarthk| aba zAstrArtha kA yuga nahIM hai| AvazyakatA hai ki AcArya bhikSu ke siddhAntoM ko khIMcatAna ke dhundha se nikAlakara dekhA jaaye| ahiMsA -AcArya bhikSu kA vizeSa yogadAna ahiMsA ke sambandha meM haiN| AcArya bhikSu ke bAda mahAtmA gAMdhI ne ahiMsA ke aise prayoga kiye ki ahiMsA kI carcA antarrASTrIya stara para hone lgii| pahale ANavika zastroM ke AviSkAra hone para yuddha ke viruddha zAntivAdI AMdolana calA aura phira paryAvaraNa ke saMtulana ke bigar3ane se utpanna khatare se bacane ke lie paryAvaraNa kI rakSA kA AMdolana claa| usI AMdolana kA eka bhAga pazu-krUratA-nivAraNa tathA zAkAhAra ke pracAra ke rUpa meM prakaTa huaa| isa prakAra ahiMsA ke aneka naye AyAma udghATita he| AcArya bhikSu ne ahiMsA kI avadhAraNA ko jo avadAna diyA use yugAnukUla rUpa meM prastuta kiyA jAnA mAnava-jAti ke hita ke lie paramAvazyaka hai| sAhasika kadama- jaina sAdhu apane anuyAyI gRhasthoM meM bhagavAna kI taraha pUjya hote haiN| gRhastha jaina sAdhu meM doSa dikhAye-prathama to yahI sthiti akalpanIya hai, phira sAdhu gRhastha kI bAta ko satya mAna le- yaha to aura bhI durlabha ghaTanA hai| AcArya bhikSu ne yahI karake dikhaayaa| isase unakI satyapriyatA spaSTa hotI hai| gRhastha kI bAta ko ucita hone para mAna lenA AcArya bhikSu kI vinayazIlatA ko prakaTa karatI hai| vyaktitva kI jhalaka : vyavahAra meM ahiMsA AcArya bhikSu ne virodhiyoM ko na kevala sahana kiyA pratyut unake bIca apanA vinodI svabhAva bhI banAye rkhaa| eka vyakti unake pAsa AyA aura bolA ki Aja ApakA muMha dekhA hai to mujhe naraka meM jAnA pdd'egaa| AcArya bhikSu bole ki jo tumhArA muMha dekhatA hai vaha to svarga meM jAtA hogaa| vyakti bolA ki yaha saca hai| AcArya jI tatkAla bole ki maiMne tumhArA muMha dekhA hai to merA to svarga jAnA nizcita hai| aba tuma apanI cintA kro| eka kaTutA madhura hAsya meM pariNata ho gyii| 58 - - tulasI prajJA aMka 139

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eka anya vyakti unake pAsa AyA aura kahA ki amuka vyakti ApameM doSa nikAla rahA hai| AcAryazrI tatkAla bole- acchA hI hai| kucha vaha nikAla rahA hai, kucha maiM nikAla rahA huuN| doSa to nikAlane ke lie hI hote haiN| unhoMne AlocanA ko AtmAlocana meM badala ddaalaa| eka vyakti ko AcAryajI ke pAsa bhar3akAkara bhejA gayA ki AcAryajI bhagavAn kI pratimA ko patthara batAte haiN| usane AcAryajI se pUchA ki kyA yaha saca hai? AcAryajI ne kahA ki hama saba pratimAoM ko patthara kI nahIM btaate| sone kI ho to sone kI, cAMdI kI ho to cAMdI kI aura patthara kI ho to patthara kI batAte haiN| unhoMne bAta kI dizA hI mor3a dii| eka vyakti ne AcAryajI se pUchA ki yahAM sacce sAdhu kauna haiM? AcAryajI ne kahA- maiM tumheM sacce sAdhu ke lakSaNa batA detA huuN| phira tuma svayaM dekha lenA ki kauna sAdhu saccA hai ? kauna jhUThA hai ? isa prakAra ke vyaktigata AkSepa karane se baca gye| eka sthAnakavAsI sAdhu AcAryajI ke pAsa ekAnta meM kucha bAta karake gyaa| AcAryajI ke sAtha sAdhu hemarAjajI ne pUchA ki vaha kyA batA karake gayA to AcAryajI ne kahA ki vaha eka doSa kI AlocanA karane AyA thaa| hemarAjajI ne pUchA ki vaha kisa doSa kI AlocanA karane AyA thA ? to AcAryajI ne kahA ki yaha batAnA mere lie ucita nhiiN| jo hama para vizvAsa kare, usake marma udghATita nahIM karane caahie| aisI eka nahIM, saikar3oM ghaTanAyeM haiM jo AcArya bhikSu ke vyaktitva kA saundarya rekhAMkita karatI haiN| yaha unakA asAdhAraNa manobala thA ki nitAnta pratikUla paristhiti meM bhI unhoMne apanA mAnasika saMtulana nahIM khoyA balki sabake prati apanA sauhArdra banAye rkhaa| yaha isalie saMbhava huA ki ve AmUlacUla karuNA meM bhIge hue the / satya ke saba pujAriyoM ke sAtha jo hotA hai vahI AcArya bhikSu ke sAtha bhI huaa| unheM jo saMkaTa jhelane par3e unakI kalpanA bhI Aja nahIM kI jA sktii| mere mitra sAhitya - rasika svargIya zrI kanhaiyAlAlajI phUlaphagara ne acArya bhikSu sambandha meM ThIka hI kahA hai - gaMga-jamuna sA nirmala jIvana satya zodha ke prabala pujArI, maraghaTa meM bhI alakha jagAyA alabele bA~ke avatArI / sukha vaibhava bhAvI pIr3hI ko, kAlakUTa tuma svayaM pI gaye, mRtyu bhalA kyA tumheM mAratI, marakara bhI tuma punaH jI gaye || dUsarI ora AcArya bhikSu kI vyAsapITha para virAjamAna AcArya mahAprajJa AcArya bhikSu kI gaurava gAthA ina zabdoM meM gAyI - mRtyudhAma meM rahakara tumane, mRtyuMjaya! amRtatva pA liyaa| andhakAra meM rahakara tumane, sasvara dIpaka rAga gA liyA / / ' tulasI prajJA aprela-jUna, 2008 8 59

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ina paMktiyoM ko par3hakara yAda AtI hai upaniSad kI prArthanA - asato mA sadgamaya, tamaso mA jayotirgamaya, mRtyormA amRtaM gmy| mRtyu jIvana kA eka aTala satya hai aura amRtatva kI icchA eka amiTa icchA hai| mRtyu dhAma meM amRtatva pAne kI yaha icchA hI kisI atIndriya satya kI khoja bana jAtI hai, kyoMki jo kucha indriya-gocara hai vaha to saba maraNazIla hai, ataH yaha niSkarSa nikAlA jA sakatA hai ki atIndriya honA caahie| jaise hI hama indriya-gocara saMsAra se atIndriya ke kSetra meM praveza karate haiM, hamArI sAmAnya mAnyatAyeM ulaTa jAtI haiN| indriyoM ke jagata meM kucha priya pratIta hotA hai, atIndriya jagat meM azreyaskara lagane lagatA hai| aise bhoga lAgai jaise nAga kAle kAle haiN| zreyas aura preyasa- yahI zreyas aura preyas kA zAzvata virodha hai - zreyazca preyazca viparItatau - inakA paraspara virodha hI nahIM hai, inakA phala bhI paraspara virodhI hai - dUrametaM viparIte visscii| AcArya bhikSu zreyas patha ke anugAmI the, isalie unheM preyas nahIM suhAyA aura jo preyas ke anugAmI the, unheM AcArya bhikSu nahIM suhAye, to isameM Azcarya kI bAta nahIM hai| cAhe tarka pramANa se dekheM athavA Agama-pramANa se, jo AcArya bhikSu kA virodha karate haiM usakA ekamAtra AdhAra yaha hai ki unheM preyas patha se prema hai| kaThinAI yaha hai ki preyas patha ke premI yaha siddha karane meM lage haiM ki preyas kI ArAdhanA bhI zreyas kI hI ArAdhanA hai| jo viSa ko viSa jAne aura mAne, vaha kabhI viSa ko chor3a kara amRta ko pA sakegA - yaha AzA kI jA sakatI hai kintu viSa ko hI amRta siddha karane para jo tulA ho, usake amRtapAna karane kI AzA durAzA mAtra hai| bhogAsakti- indriyoM kA jagat maraNadharmA hai / mRtyu se hama saba Darate haiM kintu mRtyu ke hetubhUta bhogoM ko aindrika AkarSaNa se kitane loga mukta ho pAte haiM? AcArya bhikSu aindrika bhogoM kI bhayaMkaratA se hameM sAvadhAna kara rahe haiM kintu janma janmAntara kI bhogoM kI Asakti ke dRr3ha saMskAroM se kitane loga chUTa pAte haiM? aise meM AcArya bhikSu kA siMhanAda hai - saMsAravA~ sukha to cha pudgala taNoM re, te to sukhanizce rogI lA jASa re| te karamA~ basagamatA lAge jIva ne ra, tyA~ sukhA~rI budhivaMta karo pichANa re|' ye paudagalika sukhoM kI Asakti hI bandhana hai| kintu sAmAnya vyakti inhIM sukhoM kI prazasti gAyAM karate haiN| jaba AcArya bhikSu ne ina sukhoM kI pola kholI to rAga meM page vyakti parezAna ho utthe| ehavAM sukhA~ tUM jIvarAjI huve re, tiNare lAge che pApakaramA~ ro pUra re| pache duHkha bhogave che naraka nigodamAM re ,mugati sukhA~ tUM paDiyo dUra re||' 60 - tulasI prajJA aMka 139

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paropakAra kA svarUpa- dharma kA sAra yaha hai ki jo apane lie hitakara nahIM hai vaha dUsaroM ke lie bhI nahIM karanA cAhie! "zrUyatAM dharma sarvasvaM zrutvA caivaavdhaarytaam| AtmanaH pratikUlAni pareSAM na smaacret||" yadi svayaM mere lie bhoga ahitakara haiM to dUsaroM ke lie bhoga ke sAdhana juTAnA dharma kaise ho sakatA hai? jitanA upagAra saMsAra taNA~ che je je kare te moha basa jaannoN| sAdha to tyAne kadai na sarAve saMsArI jIva tiNarA karasI bkhaannoN||4 moha kI mAyA aparampAra hai| jo sAMsArika sukhoM kI garhanIyatA pratipAdita karate thakate nahIM, ve hI kisI ko bhogoM kI sAmagrI anna, vastrAdi dene ko dharma ahiMsA kI koTi meM ginAne lageM to tarka kI kasauTI para yaha kaise kharA utara sakatA thA? AcArya bhikSu ne rUr3hi kI cintA kie binA tarkasaMgata tathA usakI nirbhIka bhAva se ghoSaNA kara dii| jitarA upagAra saMsAra nA~, te to sagalAI sAvadha ho| AcArya bhikSu kI isa ghoSaNA se haDakampa maca gyaa| garIba ko bhojana khilAkara aura naMgoM ko kapar3e dekara hI to saba dharma kA pAlana karanA mAna rahe the| aise meM yaha ghoSita kara denA ki yaha dharma nahIM hai, pracalita mAnyatAoM kI AdhArazilA para hI coTa karanA thaa| lagA ki eka ora to jo abhAva meM jI rahe haiM unakI dAna para calane vAlI AjIvikA chInI jA rahI hai aura dUsarI ora jo sampanna loga asahAya logoM kI sahAyatA karake puNya arjita kara rahe the, unheM usa puNyArjana se vaMcita kiyA jA rahA hai| garIbI kA kAraNa-hama loga kArya ko miTAne kI bAta socate rahate haiM, kAraNa para dhyAna nahIM dete| hiMsA eka kArya hai, vaha kAraNa nahIM hai| usakA kAraNa hai - sAmAjika aura Arthika vissmtaa| usakA kAraNa hai, uccavarga kA vilAsitA evaM sukha-suvidhApUrNa jiivn| usakA kAraNa hai nimnavarga kI apekssaa| ina kAraNoM kI samApti ho to hiMsA apane Apa kama ho jAtI hai| nirdhanatA dUra karane kA upAya bhIkha denA nahIM hai, nirdhanatA dUra karane kA upAya yaha hai ki zoSaNa-vihIna samAja kI sthApanA kI jaaye| vAna kI prazaMsA karanA prakArAntara se isa viSamatA kA hI samarthana karanA hai ki eka dAtA hai aura dUsarA bhikhArI hai| zoSaNa hiMsA hai, viSamatA nirdayatA hai| zoSaNa na ho - yaha saccI ahiMsA hai| 'No hINe No airitte' vAlA viSamatA kA ghoSa bhagavAn mahAvIra ne 2600 varSa pUrva diyaa| nihita svArtha vAloM ne na zoSaNa banda kiyA, na viSamatA ko miTane diyA balki dAna ko dharma batAne kI Ar3a meM apane Apako puNyAtmA ghoSita kara diyaa| jaba kArla mArksa jaise logoM dvArA dharma ko, garIboM ko nazA meM sulA dene vAlI aphIma batAne ke lie majabUra honA pdd'aa| kAza! kArla mArksa ko kahIM AcArya bhikSu mila gaye tulasI prajJA aprela-jUna, 2008 61

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hote to kArla mArksa ko dharma ko sulAne vAlI aphIma na kaha kara sote hue ko jagAne vAlI zaMkhanAda kahanA pdd'taa| dhana se dhama nahIM- AcArya bhikSu ne kahA ki dhana se dharma nahIM hotA - dhanena kiM dhmmudhuraahigaare|' yaha pUMjIvAda kI zoSaNavAdI paramparA para sIdhI coTa hai jo dhana se dharma kI sAdhanA karane para TikI hai - dhanAd dharma tataH sukhm| AcArya bhikSu ne tarka diyA - jo dhana thakI dharma nIpaje to devatA piNa dharma karaMta devatA dharma kI sAdhanA nahIM kara skte| isa ghoSaNA ne manuSya ke gaurava ko sthApita kara diyA - devAvi taM namassanti jassa dhamme sayA maNo / svarga nahIM, nirvANa- kArlamArksa jisa dharma se paricita the vaha svargavAdI thaa| ve nirvANavAdI avadhAraNA se aparicita the| jina bhoga vilAsoM para pUMjIvAda TikA hai unhIM bhoga-vilAsoM kA utkRSTa svarUpa svarga hai| yadi svarga hI jIvana kA carama lakSya hai to usakA yaha artha hogA ki bhoga-vilAsa kI prApti hI jIvana kA parama lakSya hai| isa prakAra svargavAdI dharma sahaja hI pUMjIvAda kA samarthaka bana jAtA hai| bhArata ke dharmo kA svara svargavAdI nahIM, nirvANavAdI hai| svarga zubhalezyA kA phala hai kintu nirvANa lezyAtIta sthiti hai| sAMkhya kI bhASA meM svarga triguNAtmaka hai, nirvANa triguNAtIta hai| vibhAva aura svabhAva- eka dUsarI bhASA meM kaheM to svarga kI sthiti vaibhAvika hai, mokSa kI sthiti svabhAvika hai| jise hama sukha yA duHkha kahate haiM vaha bhI vaibhAvika sthiti hI hai, kyoMki vaha pudgala ke AdhIna hai| svAbhAvika sthiti kisI ke parAdhIna nahIM hai| svarga ke sukha bhI vaibhAvika hI haiN| kevala nirvANa kA sukha svAbhAvika hai| vaibhAvika sukha parAdhIna hai aura unakI anubhUti kA mAdhyama indriyA~ tathA mana hai kintu ahiMsA kI duniyA nirAlI hai| zarIra aura indriya - ina donoM kI anubhUtiyoM se pare jo saccAI hai vahAM ahiMsA ke bIja kA aMkuraNa hotA hai| maiM zarIra nahIM hU~ - yaha indriyAnubhUti se pare kA satya hai| indriyoM kI mAMga ko pUrA karate rahanA mAnavIya jIvana kI sArthakatA nahIM hai| yaha bAta indriyAnubhUti se jaise prakaTa hotI haiM, vaise-vaise ahiMsA kA vikAsa hotA hai| vaibhAvika sukha parAzrita hai arthAt parigraha ke AdhIna hai| binA bAhya athavA Antarika parigraha ke vaibhAvika sukha prApta nahIM ho sktaa| parigraha kI mUrchA- parigraha kI mUrchA hI vaibhAvika sukha kI pratIti karAtI hai| mUrchA TUTa jAye to kAma-bhoga sukha rUpa nahIM pratyut duHkha rUpa pratIta hone lagate haiN| kAma-bhoga sukha rUpa lage phira bhI unheM chor3a diyA jAye - yaha haThayoga hai, kAma-bhoga duHkha pratIta hone se svayaM hI chUTa jAyeM, yaha sahaja vairAgya hai| rAga mala hai, vairAgya nirmalatA hai| 'ahiMsA nirmala cetanA kI anubhUti hai| rAga-dveSa aura moha- ye mala haiM / inase cetanA malina hotI rahatI hai| rAga kI uttejanA, dveSa kI uttejanA aura moha kI uttejnaa| isakA artha hai- cetanA kI mlintaa| rAga-dveSa aura moha kI pravRtti sahaja hai| padArtha kA uddIpana milatA hai ve ubhara AtI haiN| padArthavAdI aura suvidhAvAdI 62 tulasI prajJA aMka 139;

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iSTikoNa cetanA kI nirmalatA ke lie khatarA banA huA hai| eka lAlasA bhItara hI bhItara panapa hI hai ki priya vastu kA saMyoga ho, usakA viyoga na ho| ___ isa visaMgati ko samajhanA Avazyaka hai| parigraha se aindrika sukha milatA hai| yaha sukha AtmA kA sahaja sukha nahIM hai| na isa sukha kA svayaM bhoganA ahiMsA hai, na kisI dUsare ko aisA sukha bhogane meM sahAyatA denA ahiMsA hai| yaha tAtvika sthiti hai kintu adhikatara vyakti aindrika mukha meM hI ramaNa karate haiM, ataH unheM ve sukha anukUla pratIta hote haiM aura dUsaroM ko bhI aisA sukha upalabdha karAnA ve puNya kA kArya samajhate haiN| gAramArthika ahiMsA- vastutaH hiMsA AtmA ke apane nirmala svarUpa ko vaibhAvika sukhoM kI pUrchA se AvRtta karane meM hai| taba dUsaroM ko aise sukha upalabdha karAnA bhI hiMsA hI huii| yaha bAta hamArI sAmAnya mAnyatA ke viruddha hone ke kAraNa saralatA se hRdayaMgama nahIM ho pAtI kintu tarka kI kasauTI para yahI bAta kharI utaratI hai| AcArya bhikSu ne jaba yaha kaTu satya prakaTa kiyA to unakA tIvra virodha huaa| isa viSaya meM thor3A aura vistAra meM jAnA hogaa| parigraha aura hiMsA kA avinAbhAva sambandha hai| parigraha aura hiMsA donoM paraspara jur3e hue hai| parigraha ke lie hiMsA hotI hai aura hiMsA ke lie parigraha hotA hai| ye donoM eka hI vastra ke do chora haiN| 12 'AdamI hiMsA kisalie karatA hai? zarIra ke lie, parivAra ke lie, bhUmi, dhana aura sattA ke lie, ye saba parigraha haiN| koI ahiMsA karanA cAhe aura aparigraha karanA na cAhe, yaha kabhI saMbhava nhiiN|13 'kaisI ho ikkIsavIM zatAbdI pustaka meM AcArya mahAprajJa kahate haiM ki bahuta sAre vyakti ahiMsaka bananA bhI cAhate haiM para ve jIvanakrama ko badalate nahIM, isalie ve ahiMsaka nahIM bana paate| hiMsA kI kamI parigraha kI kamI para nirbhara hai|14 zarIra kA dharma- hama kevala AtmA nahIM haiM. apitu AtmA aura zarIra kA saMgama haiM, AtmA ko parigraha nahIM cAhiye lekina zarIra ko roTI, kapar3A, makAna aura auSadhi, ye saba caahiye| aise meM kyA hama parigraha athavA hiMsA se sarvathA baca sakate haiM? ___jIva jIva kA bhojana hai - jIvo jIvasya bhojnm| bhojana jIvana kI prathama AvazyakatA hai| aise meM bhojana ke lie hiMsA kI aparihAryatA spaSTa hai tathApi hama bhojana chor3a nahIM skte| kintu kyA isa bhojana ke lie kiye jAne vAlI hiMsA ko ahiMsA mAna liyA jAyegA? kyA hameM yaha adhikAra hai ki hama apanA astitva banAye rakhane ke lie dUsare kA astitva samApta kara deM? yadi hama aisA mAneMge to hameM dUsaroM ko bhI yaha adhikAra denA hogA ki ve apanA astitva banAye rakhane ke lie hamArA astitva samApta kara deN| taba nirdhanatA ke kAraNa bhUkha se marane vAle vyakti ko yaha adhikAra denA hogA ki vaha balapUrvaka dhanI kA dhana chIna le tAki apanI bhUkha miTA ske| vicAra kareM to patA calegA ki aise adhikAra kI svIkRti kA artha hogA - jaMgala kA raaj| tulasI prajJA aprela-jUna, 2008 - 63

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ahiMsA kA niraparAdha rUpa- AcArya bhikSu ne ahiMsA kI paribhASA karate samaya kisI apavAda ko svIkAra nahIM kiyaa| aparihAryatA kI sthiti ho to bhI hiMsA hiMsA hai| bar3oM ko bacAne ke lie choToM kI hiMsA to sarvathA anyAya hai| nyAya kI sthApanA isalie kI jAtI hai ki bar3oM se choToM kI rakSA kI jaaye| isalie hI alpasaMkhyaka Ayoga kI sthApanA kI gayI hai| bahusaMkhyakoM ke hita ke lie alpasaMkhyakoM ke hita kI bali nahIM dI jA sktii| AcArya bhikSu ne Aja se do zataka pUrva ghoSaNA kara dI thii| rA~ kA~ ne mAra ghIgA~ ne posyA~, e to bAta dIse ghaNI gerI15 - nyAya kI dRSTi meM saba samAna haiM, choTe bar3e kA bheda nyAya ke sAmane nahIM hai| ahiMsA ke sammukha bhI sabako jIne kA adhikAra samAna rUpa se hai| ahiMsA vidheyAtmaka rUpa- aba taka kI carcA se yaha lagegA ki ahiMsA eka niSedhAtmaka mUlya hai| ahiMsA zabda niSedhaparaka hai , kintu ahiMsA kA vidhAyaka pakSa bhI hai / rAgadveSAtmaka pravRtti na karanA, prANa bandha na karanA niSedhAtmaka ahiMsA hai| sat pravRtti karanA, svAdhyAya, adhyAtma sevA, upadeza, jJAnacaryA Adi-Adi AtmahitakArI kriyA karanA vidheyAtmaka ahiMsA hai| prazna yaha ubharatA hai ki kyA kisI jarUratamanda ko bhautika padArtha upalabdha karAnA bhI ahiMsA kA hissA hai yA nahIM? isa prazna ke uttara meM hameM vibhajyavAda se kAma lenA hogaa| jaise kisI ko kaSTa na denA manuSya kI svAbhAvika pravRtti hai vaise hI kisI kI sahAyatA karanA bhI manuSya kI svAbhAvika pravRtti hai| kintu sahAyatA karane meM do prazna mukhya hai - ___ 1. jisakI sahAyatA kI, kyA vaha sahAyatA kA pAtra thA? 2. sahAyatA karane kA sAdhana kyA zuddha thA? eka cora kA pIchA pulisa kara rahI hai| hamane cora ko apane ghara meM chipA liyaa| cora pulisa kI pakar3a se baca gyaa| yaha cora kI sahAyatA to huI kintu kyA aisI sahAyatA karanA ucita hai? cora kI sahAyatA karanA isaliye anucita hai ki cora sahAyatA kA pAtra nahIM hai| hiMsaka sahAyatA kA apAtra- yadi cora sahAyatA kA pAtra nahIM hai to kyA hiMsaka sahAyatA kA pAtra hai? jaisA pApa corI karanA hai, vaisA pApa hiMsA karanA hai| yadi cora sahAyatA kA pAtra nahIM hai to hiMsaka sahAyatA kA pAtra kaise ho jAyegA? pAtra kA vicAra karate samaya aparAdha kI gurutA laghutA para dhyAna nahIM diyA jaataa| cora cora hai, usane choTI corI kI ho yA bar3I corii| hiMsaka hiMsaka hai vaha choTI hiMsA karatA ho yA bar3I hiNsaa| AcArya bhikSu ne paropakAra kI eka sImA bAMdhI, jo pApa se sarvathA virata nahIM huA usakI sahAyatA karanA bhI svayaM meM eka pApa hI hai / ivirata sevAyA~ bhalo jANIyA~ tInUi karaNA pApa ho|17 jo pApa se sarvathA virata ho gayA vahI hamArI sahAyatA kA pAtra hai| paropakAra kI yaha pahalI sImA hai| 64 - tulasI prajJA aMka 139

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paropakAra kA sAdhana- paropakAra kI dUsarI sImA yaha hai ki jisa sAdhana se hama paropakAra karate haiM vaha sAdhana zuddha honA caahie| kyA hama kisI kI nirdhanatA miTAne ke lie kisI dUsare kA dhana curAkara nirdhana ko de sakate haiM? aparihArya hone para aisA karanA par3a jAye - yaha alaga bAta hai kintu aisA kane ko hama puNya kaise mAna sakate haiM? paropakAra kI ina do sImAoM ke antargata hI hameM ahiMsA ke vidhAyaka rUpa kA nirNaya karanA caahie| zarIra kA poSaNa-zarIra eka sAdhana hai - dharma kA bhI aura adharma kA bhii| yadi hama bhoga meM pravRtta rahate haiM to hamArA zarIra adharma kA sAdhana hai| aise zarIra kA poSaNa parokSataH adharma kA hI poSaNa hai| yadi hama sAdhanA meM pravRtta rahate haiM to hamArA zarIra dharma kA sAdhana hai| aise zarIra kA poSaNa dharma kA poSaNa hai| isa viveka ke binA zarIra-mAtra ke poSaNa ko dharma nahIM kahA jA sktaa| sahayoga kA prazna- prazna hai usakA jo aMzataH dharma meM tathA aMzataH bhoga meM pravRtta hai| sAmAjika prANI kI yahI sthiti hai| samAja kA AdhAra parasparika sahayoga hai| binA parasparikatA ke samAja kA nirmANa hI nahIM ho sktaa| sAmAnya vyakti vyakti bhI hai aura samAja kA ghaTaka bhI hai| vyakti ke rUpa meM vaha Atmadharma kA pAlana karatA hai aura samAja kA ghaTaka hone ke nAte vaha samAja dharma kA pAlana karatA hai| vyakti ke prati usakA eka dAyitva hai, samaSTi ke prati usakA dUsarA dAyitva hai| use donoM dAyitva nibhAne haiN| isa nAte ahiMsA ke bhI do rUpa ho jAte haiMsvAbhimukhI ahiMsA aura samAjomukhI ahiNsaa| 'krodha, ahaMkAra, bhaya, ghRNA, dveSa - ina sabako kama karanA svAbhimukhI ahiMsA hai| samAja ke kisI vyakti kA zoSaNa nahIM karanA, pIr3A nahIM pahuMcAnA, hIna bhAvanA paidA nahIM karanA Adi-Adi samAjAbhimukhI ahiMsA hai| saccA sahayoga - samAjAbhimukhI ahiMsA kA yaha eka pakSa hai| dUsarA pakSa hai dUsaroM ke AtmakalyANa meM sahAyaka honaa| AcArya bhikSu isa pAramArthika AtmA paropakAra kI avadhAraNA ko bahuta spaSTa zabdoM meM abhivyakta karate haiM - ajJAnI ro gyAnI kI yA~ thakA~, huvo nizce pelA ro udhAra ho, kiyo mithyAtI ro samakatI, tiNa utarIyo bhava pAra ho| asaMjatIne kIyo saMjatI, te to moSa taNA~ dalAla ho, gyAna darasaNacaritta ne tapa, yA~ro kare koI upagAra ho|| Apati re pelo ubare, do yA~ ro khevo pAra ho| jahAM bhautika padArthoM ko dekara kisI kI sahAyatA karane kA prazna hai| hameM pAtra-kupAtra kA vicAra karanA hotA hai kintu jJAna athavA cAritra kI preraNA sabako binA kisI bheda-bhAva ke dI jA sakatI hai| kAraNa yaha hai ki kupAtra bhautika padArtha kA durupayoga kara sakatA hai kintu jJAna athavA cAritra kA durupayoga karanA saMbhava nahIM hai| tulasI prajJA aprela-jUna, 2008 - 65

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Ayu aura jIvana- Ayu aura jIvana meM aMtara hai| jaba taka zarIra rahatA hai taba taka manuSya kI Ayu banI rahatI hai kintu Ayu hI jIvana nahIM hai| jIvana hai vaha samaya jo saMyama meM bItatA hai| zarIra kA banA rahanA hamAre adhIna nahIM hai, hamAre adhIna saMyama hai| isalie zarIra ke bane rahane kI icchA karanA nirarthaka hai| jaba taka Ayu hai, zarIra banA rahegA, jaba Ayu zeSa ho jAyegI, zarIra chUTa jaayegaa| isalie jIne kI icchA karanA bhI vyartha hai aura marane kI icchA karanA bhI vyartha hai jIva jive te dayA nahIM mare te to hiMsA mata jANa mAraNa vAlA ne hiMsA kahI nahIM mAre ho te to dayA guNa khANa / / 20 sArthaka hai jIvana meM saMyama kI icchA krnaa| paropakAra karate samaya bhI kisI ke jIvita rahane meM sahayoga denA vizeSa mahattva kA nahIM hai, vizeSa mahattva kA hai kisI ke saMyama pAlana meM sahayoga krnaa| bhAvanA kA prazna - yaha dRSTi sarvathA tarka saMgata hai kintu hama kevala tarka ke AdhAra para nahIM calate haiN| jIvana meM bhAvanA kA bhI sthAna hai| koI bhUkha se pIr3ita ho aura hamAre pAsa bhojana ho to use bhojana na denA eka prakAra kI krUratA hI hai| koI bhojana svayaM na juTA sake aura kisI dUsare ko use bhojana denA par3e, yaha sAmAjika durvyavasthA kA pariNAma hai kintu vyavasthA abhI aisI Adarza nahIM hai ki koI bhUkhA rahe hI nhiiN| lAkhoM loga kupoSaNa athavA bhUkha ke zikAra hokara prativarSa marate haiN| aisI sthiti meM unheM jIvana kI mUlabhUta AvazyakatAyeM upalabdha karAnA pratyeka vyakti kA sAmAjika dharma hai kintu usa sAmAjika dharma ko Atmadharma mAnane kI bhUla nahIM karanI caahie| pratyeka sAmAjika dharma ahiMsA nahIM hai jabaki ahiMsA hI Atmadharma haiM, yaha kahanA na to atyukti hai aura na arthvaadii|21 dharma ke aneka rUpa - dharma zabda kA artha hai - dhAraNa karane vaalaa| samAja ko dhAraNa kare so samAjadharma aura AtmA ko dhAraNa kare so aatmdhrm| donoM jagaha dharma zabda ke prayoga kA yaha artha nahIM hai, donoM eka hI hai| samAja kI sthiti ke lie hai bhautika stara para pArasparika sahayoga bhI Avazyaka hai aura AtmA ko dhAraNa karatA hai sNym| kintu bhautika stara kA pArasparika sahayoga ko saMyama nahIM mAnA jA sakatA, bhale hI donoM ko dharma zabda se hI abhihita kyoM na kiyA jAtA ho| gurutAko namana kAvya gIta meM AcArya mahAprajJa likhate haiM ki dUdha Aka kA, dUdha gAya kA, nAma dUdha, para eka nahIM hai / 22 ThANaM sUtra meM kahA gayA hai ki dharma eka nahIM dasa hai,23 kintu sabakA svarUpa pRthak pRthak hai| samAja dharma - bhautika sAdhana zarIra ko anukUlatA pradAna karatA hai, bhautika sampannatA samAja tathA rASTra ko sudRr3ha banAtI hai, ataH sAmAjika dharma meM parigraha kA mUlya hai| samAja dharma 66 - - tulasI prajJA aMka 139

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kA AdhAra hai aadaan-prdaan| koI sAmAjika prANI hai to kintu dena hai to vaha samAja kA karjadAra ho jaayegaa| usa karja ko utArane ke lie use denA bhI par3atA hai| kucha diyA taba hI jA sakatA hai, jaba hamAre pAsa dene ko kucha ho| yaha denA taba hI saMbhava hai jaba hama saMgraha kreN| saMgraha karane meM hameM dUsaroM ko kaSTa denA hotA hai, saMgraha kI rakSA ke lie bhI AtatAyI ke viruddha balaprayoga karanA hotA hai| sAmAjika dAyitva binA parigraha ke pUre nahIM ho sakate / kintu parigraha aura hiMsA-donoM paraspara jur3e hue haiN| parigraha ke lie hiMsA hotI hai aura hiMsA ke lie parigraha hotA hai| ye donoM eka hI vastra ke do chora haiN| 24 - dUsarI bAta, parigraha jisa prakAra hameM cAhiye, usI prakAra dUsaroM ko bhI caahiye| isa kAraNa saMgharSa kI sthiti banatI hai| yaha saMgharSa eka sImA meM rahe to spardhA svastha banI rahatI hai kintu sImA kA ullaMghana karane para yahI saMgharSa AkramaNa bana jAtA hai| AkramaNa se bacane ke lie Atma surakSA lie bala prayoga bhI karAnA par3atA hai| pratyAkramaNakArI hiMsA karanA nahIM cAhatA kintu use AtmarakSA ke lie hiMsA karane ke lie bAdhya honA hotA hai| yaha sthiti samAja-dharma kI hai| 25 Atmadharma- isake viparIta Atmadharma meM parigraha anAvazyaka hI nahIM, bAdhaka bhI hai| AtmA apane zuddha rUpa meM svataH paripUrNa hai| koI vijAtIya tattva bAhya athavA Antarika parigraha ke rUpa AtmA ko azuddha hI kara sakatA hai| AtmA ko azuddha hone kA artha hai usakI paripUrNatA kA AvRtta ho jAnA, ataH parigraha mAtra Atmadharma kA virodhI hai| isalie sAmAjika dharma ke antargata parigraha ke liye kiyA jAne vAlA bala prayoga Atmadharma ke kSetra meM anAvazyaka ho jAtA hai| isaliye ahiMsA kA nirapavAda rUpa Atmadharma meM hI prakaTa ho pAtA hai| samAja dharma meM ahiMsA kA sApavAda rUpa prakaTa hotA hai| samAja ke liye ahiMsA Avazyaka nahIM hai - aisA nahIM hai kintu samAja meM hiMsA bhI isa artha meM Avazyaka ho jAtI hai ki samAja parigraha ke binA nahIM calatA aura parigraha kA hiMsA se avinAbhAvI sambandha hai| yadi samAja meM vyakti kisI maryAdA kA pAlana na kareM to sIyatA kA janma hI nahIM ho sktaa| yaha maryAdA mukhyataH eka dUsare ke adhikAra meM hastakSepa na karane kI hai| isa artha meM samAja ke lie ahiMsA parama Avazyaka hai| binA ahiMsA ke samAja meM matsya nyAya pravRtta ho jAyegA / kintu jaba koI isa maryAdA kA atikramaNa karatA hai to nyAya vyavasthA ko daNDa vidhAna bhI karanA par3atA hai| yadi isa maryAdA kA ullaMghana rASTrIya stara para ho to sainya bala ke prayoga dvArA bhI AtmarakSA karanI hotI hai| ye samAjadharma ke sAtha anivArya rUpa se jur3e bala prayoga ke prasaMga haiN| - hRdaya - parivartana - bala prayoga tAtkAlika upAya ho sakatA hai| maulika tathA sthAyI parivartana to hRdaya parivartana se hI saMbhava hai| AtmadharmI yathA sthitivAda kA samarthaka nahIM hai| usakI tulasI prajJA aprela - jUna, 2008 67

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ahiMsA use zoSaNa, anyAya athavA viSamatA ke prati udAsIna nahIM bnaatii| vaha atyanta saMvedanazIla hotA hai| kintu vaha anyAya kA pratikAra bala prayoga se nahIM krtaa| usakI dRSTi meM anyAya kA pratikAra karanA Avazyaka hai| vaha sahiSNutA ke sAtha hI kiyA jA sakatA hai| anyAya ke pratikAra kA nirdoSa upAya hai sahiSNutA / 26 ahiMsaka pratikAra- hamAre apane samaya meM mahAtmA gAMdhI ne anyAya ke pratikAra ke lie ahiMsaka praNAlI kA saphala prayoga kiyaa| eka aMgreja ne mahAtmA gAMdhI kI samAdhi para yaha udgAra prakaTa kiye ki mahAtmA gAMdhI kA bhAratIyoM para to yaha upakAra hai hI ki unhoMne parAdhInatA se mukta kara diyA kintu hama aMgrejoM para usase bhI bar3A unakA yaha upakAra hai ki unhoMne hameM yaha batAyA ki kisI ko parAdhIna banAnA burA hai| yaha hRdaya parivartana dvArA anyAya ke zamana kA udAharaNa hai| hRdaya parivartana dvArA kevala usI kA upakAra nahIM hotA jisa para anyAya hotA hai| vaha to anyAya se mukta hotA hI hai - upakAra usakA bhI hotA hai jo anyAya kara rahA thA, kyoMki vaha anyAya karanA chor3a detA hai| AtatAyI ne anyAya karanA chor3a diyA, mUlyavAna yaha hai| nirbala AtatAyI ke anyAya se baca gayA - yaha AnuSaMgika phala hai / mukhya phala nhiiN| samAjadharma hiMsA kI aparihAryatA aura Atmadharma meM hiMsA kI sAvadyatA- ina do paristhitiyoM ke bIca meM ahiMsA kI sthiti ko spaSTa karanA hai| ahiMsA kA vyAvahArika svarUpa- prathama kadama hai - jo hiMsA anAvazyaka hai, use chor3A jAye? vyakti Avazyaka hiMsA ko nahIM choDa sakatA, jIvana kI vAstavika jarUratoM ko kama nahIM kara sakatA kintu anAvazyaka hiMsA se baca sakatA hai, kRtrima jarUratoM kA saMyama kara sakatA hai / 27 gRhastha apane svArtha ke lie hiMsA karatA hai para use kama se kama anartha pApa se avazya bacanA caahiye| 28 parigraha adhika ho to adhika hiMsA Avazyaka pratIta hotI hai| parigraha kama ho jAye to Avazyaka pratIta hone vAlI hiMsA bhI anAvazyaka hotI calI jAtI hai| krama yaha hai ki jyoM-jyoM AtmaramaNa bar3hatA hai, parigraha kI icchA nyUna hotI jAtI hai aura jyoM-jyoM parigraha kI icchA nyUna hotI hai, tyoM-tyoM hiMsA kI AvazyakatA kama hotI jAtI hai| dUsarI ora jyoM-jyoM hiMsA kI AvazyakatA aura parigraha kI icchA kama hotI hai, tyoM-tyoM AtmaramaNa kI saghanatA bar3hatI hai| yaha hiMsA se ahiMsA kI ora baDhane vAlI saccI ahiMsA - yAtrA hai| ahiMsA-ya - yAtrA- - aitihAsika rUpa meM ahiMsA kI yAtrA prAraMbha huI yahAM se kisI ko kaSTa nahIM nA kintu usakA samApana huA isa bindu para ki rAga dveSa nahI karanA -ahiMsA kI paribhASA kA uttarottara bahuta vikAsa huA hai| kisI jIva ko mata mAro - yaha ahiMsA hai| yahAM se ahiMsA kA siddhAnta calA aura vikasita hote-hote aneka gairAiyoM ko pAra kara vahAM pahuMca gayA ki rAgadveSa ko utpanna na karanA ahiMsA hai| isa artha meM ahiMsA, sAmAyika aura dhyAna eka ho jAte haiN| tulasI prajJA aMka 139 68

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vartamAna kSaNa meM jiinaa| jisa kSaNa meM rAga aura dveSa na ho usa kSaNa ko hama dhyAna kaha sakate haiM, samatA kaha sakate haiM aura usa kSaNa ko ahiMsA kaha sakate haiN|" ahiMsA ke isa rUpa ko parama dharma kahA jA sakatA hai| ahiMsA ke isa pAramArthika svarUpa kI svIkRti pUre bhAratIya cintana meM vyApta hai| ahiMsA ko dhyAna kA paryAyavAcI mAne binA na upaniSad ke isa vAkya kA marma samajhA jA sakatA hai ki sAdhanA ke zikhara para sAdhaka sukRta aura duSkRta donoM ko pAra kara jAtA hai aura AcArya kundakunda ke isa vaktavya kA rahasya hRdayaMgama ho sakatA hai ki pApa aura puNya donoM hI beDiyAM haiM, eka lohe kI ber3I hai aura dUsarI sone kI ber3I hai| pataMjali ne bar3I kuzalatA se samAdhi kI sthiti ko akRSNa-azukla batA diyaa| yaha pApapuNyAtIta ahiMsA kA prathama rUpa hai| kisI ko adharma se dharma ke mArga para calane kI preraNA denA ahiMsA kA dUsarA rUpa hai| jo dharma ke mArga para cala rahA hai, usake lie sahayogI bananA ahiMsA kA tIsarA rUpa hai| jo anyAya kara rahA hai usakA asahayoga karanA ahiMsA kA cauthA rUpa hai| ahiMsA ke ye cAroM rUpa Atmadharma ke aMga haiN| samAja dharma ke ghaTaka- isI prakAra kisI bhI asahAya prANI kI pAtra-apAtra kA vicAra kare binA mUlabhUta bhautika AvazyakatAoM kI pUrti karanA prathama sAmAjika dharma hai| aparAdhI ko laukika daNDa vidhAna ke anusAra daNDita karanA athavA daNDita karavAne meM sahayoga denA dvitIya sAmAjika dharma hai| AkramaNa se deza kI rakSA hetu zastra prayoga tRtIya sAmAjika dharma hai| rASTra ko vaibhavazIla banAne kA prayatna karanA caturtha sAmAjika dharma hai| ahiMsA kA saMdeza yaha hai ki ina sAmAjika dharmoM ke pAlana meM vyakti nyUnatama hiMsA barate kintu isa prakriyA meM aparihArya rUpa se kisI ko jo kaSTa diyA gayA hai use ahiMsA kI garimAmayI saMjJA se mahimAmaNDita nahIM kiyA jA sktaa| Atmadharma kA samAja ko yogadAna __Atmadharma jaba zoSaNa kA virodha karatA hai to vaha kisI prANI ko dayanIya sthiti meM lAne se rokakara bhikSA kI AvazyakatA ko hI samApta karane meM samAjadharma kA sahAyaka hotA hai| vaha pApa kA niSedha karake aparAdhoM ke mUla para hI coTa karatA hai| vaha AkramaNa kA virodha karake Atma-surakSA ke liye kiye jAne vAle yuddha kI AvazyakatA ko hI miTAnA cAhatA hai| vaha prakRti ke atyadhika dohana para roka lagA kara rASTra ke susthira vikAsa kA mArga prazasta karatA hai| Atmadharma ke samAja ke lie isa amUlya avadAna kI upekSA nahIM kI jA sakatI aura na yaha kahA jA sakatA hai ki Atmadharma samAja virodhI hai| ___ AcArya bhikSu para yaha Aropa lagAyA gayA ki unakA ahiMsA kA pratipAdana samAja virodhI hai kintu unhoMne samAja dharma kA virodha karane kA niSedha kiyA hai| 'jo dAna de tAne sAdha tulasI prajJA aprela-jUna, 2008 - 69

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naSede te levAla re paDe aMtarAyo re|'3deg unhoMne jo kahA vaha yaha ki samAja dharma ko Atmadharmama mAnA jAe- saMsAra ne mokhataNa upagAra, samadiSTI huve te nyArA nyArA jaanne||' 31 jo AtmadharmI ke lie hiMsA hai, vaha samAjadharmI ke lie ahiMsA nahIM bana jaatii| 'sAdhaka zrAvaka donoM taNI, eka aNukampA jaann|' 32 phira bhI sAmAjika dharma Atmadharma meM sahAyaka nahIM banatA - aisA nahIM kahA jA sktaa| ___ avikasita jAtiyoM kA bhautika sAdhanoM se sampanna karane kA jo prayatna kiyA jAtA hai, usakA svarUpa bhale hI AdhyAtmika na ho, parantu paristhiti se utpanna hiMsA ko rokane kI dizA meM vaha mahattvapUrNa kadama hai| kabhI-kabhI laga sakatA hai ki jaba sAmAjika prANI ko Atmadharma ke sAtha-sAtha samAjadharma kA bhI pAlana karanA hI hai to ina donoM kI pRthakatA para bala denA kyA bAla kI khAla nikAlanA nahIM hai? vastusthiti yaha hai ki ina donoM dharmoM kI pRthakatA kI upekSA karanA donoM hI prakAra ke dharmoM ke hita meM nahIM hai| samAjadharma aura Atmadharma ke bheda ko samajhanA Avazyaka hai| samAjadharma sAmAyika, Atmadharma zAzvata- Atmadharma vyaktigata hai| usameM se samAjadharma ke kucha sUtra prApta ho sakate haiM kintu pUrNa samAjadharma kA nirmANa Atmadharma se nirapekSa rUpa meM hI ho sakatA hai| bhArata meM pichalI kaI zatAbdiyoM se Atmadharma hI mukhya pratipAdana kA viSaya banA rahA, samAjadharma para svataMtra cintana nahIM huaa| phalataH hamArI samAja vyavasthA nirbala ho gyii| kucha Atmadharma ke vicArakoM ne Atmadharma kA nirUpaNa kucha isa prakAra kara diyA ki usameM samAjadharma kA bhI samAveza ho jaaye| isase aneka vikRtiyAM A gyiiN| . Atmadharma zAzvata hai - esa dhamme dhue, Niie, sAsae / samAjadharma sAmayika hotA hai| yadi samAjadharma ko Atmadharma ke sAtha jor3a diyA jAyegA to samAjadharma rUr3ha ho jAyegA, kyoMki usameM parivartana karane kA avakAza hI nahIM rhegaa| eka samaya sAre saMsAra meM rAjataMtra thaa| dharmapuruSoM ne rAjA ko devatA ghoSita karake eka rAjanaitika vyavasthA ko dhArmika vyavasthA banA ddaalaa| lokataMtra AyA to rAjA padacyuta ho gye| yadi rAjA devatA hai to rAjA ko padacyuta karake rAjataMtra ke sthAna para lokataMtra lAkara hamane galata kAma kiyaa| laukika vyavasthA ko daivI vyavasthA mAnane para to yahI pariNAma nikalegA kintu yadi rAjataMtra ko eka laukika vyavasthA hI mAnA jAye to rAjataMtra kI apekSA lokataMtra ko lAkara hamane vyavasthA meM sudhAra kiyA - aisA mAnA jaayegaa| yuddha meM puruSoM ke mAre jAne se puruSoM kI saMkhyA kama tathA striyoM kI saMkhyA adhika hone para bahupatnI prathA kabhI striyoM ke lie sahArA banatI rahI hogI kintu Aja strIpuruSoM ke saMkhyA lagabhaga samAna hone para bhI bahupatnI prathA ko dhArmika adhikAra mAnakara apanAye rahanA strI ke Atmagaurava ko pada-dalita karanA hai| 70 - tulasI prajJA aMka 139

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abhI suprIma korTa ne samAna nAgarika saMhitA kI AvazyakatA btaayii| nAgarika saMhitA ke niyama laukika haiM, ve deza kAla ke anurUpa badale jA sakate haiM kintu kucha loga pati-patnI ke laukika sambandha ko alaukika rUpa dekara usa sambandha ke niyamoM ko una dharmagranthoM ke AdhAra para nirdhArita karanA cAhate haiM jo dharmagrantha Aja se kaI zatAbdiyoM pUrva bane the| phalataH aise loga rUr3hivAda ke samarthaka bana jAte haiM aura badalate samaya ke lAbha se vaMcita raha jAte haiN| manu kI vyavasthA laukika- Aja manuvAda ko eka apazabda ke rUpa meM prayukta kiyA jA rahA hai| bhAratIya samAja meM manu eka pratiSThita puruSa ke rUpa meM Adara ke pAtra rahe haiN| unakI manusmRti hameM upalabdha hai| yadyapi manusmRti kA nirmANa manu ne nahIM kiyA tathApi usake vidhAna manusammata mAne jAte haiN| manu kA kaTTara se kaTTara bhakta bhI Aja manusmRti ke samasta vidhAnoM kA pAlana karane kA samarthana nahIM kara sktaa| yadi hama yaha mAna leM ki manu kI vyavasthA laukika hai to koI kaThinAI nahIM AyegI, kyoMki deza-kAla ke anusAra usameM parivartana kiye jA sakeMge kintu yadi hama manu ke vidhAna ko daivI tathA sanAtana mAna leM to phira yaha saMkaTa upasthita ho jAyegA ki manu ke ve vidhAna bhI hameM mAnane hoMge jo yugAnurUpa nahIM haiN| niSkarSa yaha huA ki Atmadharma hI zAzvata ho sakatA hai, samAja-dharma nhiiN| svayaM manu ne kRta, tretA, dvApara aura kali ke dharma bhinnabhinna mAne haiN| zAzvata mUlyoM kA mahattva- Aja parivartana kI bahuta carcA hai| kahA jAtA hai ki samaya bahuta tejI se badala rahA hai| mUlya bhI badala rahe haiN| isa parivartana ke cakravAta meM Atmadharma ke ve ghaTaka bhI ur3a rahe haiM jo zAzvata haiN| yaha Atmadharma ko bhI samAja-dharma mAna lene kA duSpariNAma hai| bhautikavAdI AtmA jaise zAzvata tattva ko mAnatA hI nahIM, ataH usake liye Atmadharma jaisA koI zAzvata tattva bhI nahIM hai| vaha Atmadharma ko bhI deza, kAla, paristhitijanya hI mAnatA hai| isalie usake liye koI mUlya zAzvata nahIM hai| Aja aise logoM kI kamI nahIM jo hiMsA ko hI dharma mAna rahe haiN| AtaMkavAda unhIM logoM kI dena hai| AcArya bhikSu ko yaha kahA jA rahA thA ki isa yuga meM (paMcama kAla meM) zuddha dharma kA pAlana nahIM ho sktaa| kintu unhoMne zAzvata tattvoM kI parivartanIyatA svIkAra nahIM kii| paMthanirapekSa rAjya- yUropa meM eka lahara AyI ki rAjya ko panthanirapekSa honA caahie| eka samaya thA ki sArA yUropa dharmaguru popa kI AjJA ke anusAra saMcAlita hotA thaa| kucha zAsakoM ne anubhava kiyA ki popa ke sabhI Adeza yuktiyukta nahIM haiN| unhoMne vidroha kiyA aura popa ke niyaMtraNa se mukta ho gye| yaha panthanirapekSa kA prArambha bindu thaa| dharmanirapekSatA ke siddhAnta ke Ane ke pahale hI AcArya bhikSu laukika vyavasthA ko dharmavyavasthA se bhinna mAnane kI ghoSaNA kara cuke the| tulasI prajJA aprela-jUna, 2008 - 71

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bhArata kI saMskRti bahulavAdI hai| yahAM prAyaH sabhI dharmoM ke anuyAyI rahate haiN| yadi rAjyavyavasthA kisI eka dharmAnusAra saMcAlita hogI to zeSa dharma ke anuyAyiyoM ke liye kaThinAI ho jaayegii| ataH hamane sekyUlara rAjya kI sthApanA kii| yaha saba usI cintana meM se nikalatA hai jo cintana laukika-vyavasthA ko lokottara vyavasthA se milAne kA virodha karatA hai| ___ upasaMhAra - AcArya bhikSu ne ahiMsA kI sImA nirdhArita kii| sImA nirdhArita karane kA artha hai - avyApti, ativyApti aura asaMbhava doSoM se rahita paribhASA denaa| darzana kA yahI to mukhya prayojana hai| jaba hama sImA bAMdhate haiM to avadhAraNA sImita ho jAtI hai kintu AcArya mahAprajJa kahate haiM ki bhale tumhAre patha kI kAyA, sImita ho para sApha sarala ho| bhale tumhAre taru kI chAyA, sImita ho para ghana zItala ho|| eka vAkya meM kahanA ho to AcArya bhikSu ne Atmadharma aura samAja dharma kI varNasaMkaratA ko dUra kiyA |isse donoM dharmoM kA zuddha rUpa prakaTa ho gyaa|aacaary bhikSu kA avadAna sArvadezika aura sArvakAlika hai| AcArya bhikSu samaya se bahuta Age kI bAta kara rahe the| unake samakAlika unheM nahIM samajha paae| Aja unheM samajhane kI AvazyakatA hai,| AcArya mahAprajJa ke zabdoM meM - tuma saba kucha the,kintu avasarajJa nahIM the| do sau varSa bAda karane ke kAma, tumane pahale hI kara ddaale| sandarbha 1. gurutA ko namana, pR. 14 2. navapadAratha 12.3 3. navapadAratha 12.5 4. aNukampA 11.38 5. aNukampA 4.18 6. ahiMsA aura zAMti, pR. 55 7. uttarAdhyaya ,14.17 aNukampA 12.5 9. dazavaikAlika 1.1 7. ahiMsA aura zAMti, pR. 47 8. 72 - tulasI prajJA aMka 139

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8. ahiMsA aura zAMti, pR. 72 9. aNuvrata darzana, pR. 9 10. ahiMsA aura zAnti, pR. 75 11. ahiMsA aura zAnti, pR. 47 12. ahiMsA aura zAnti, pR. 72 13. 'kaisI ho ikkIsavIM zatAbdI, pR. 163 14. aNuvrata darzana, pR. 9 15. vratAvrata, 7.4 16. ahiMsA tattva darzana, 17. ninhavacaupAI 2.5 18. ahiMsA ke achUte pahalU, pR. 71 19. anukampA 4.20, 21 20. anukampA / -5.11 21. jaina tattva cintana, pR. 8 22. gurutA ko namana, pR. 21 pR. 38 23. ThANaM sUtra, 1024. ahiMsA aura zAMti, 9.72 25. ahiMsA aura zAMti, pR. 72 26. ahiMsA ke achUte pahalU, pR. 96 27. astitva aura ahiMsA, pR. 29 28. jIva ajIva, pR. 154 29. terApaMtha zAsana anuzAsana, pR. 90 30. bhikkhu dRSTAnta, 3-18 31. anukampA, 11.52 32. anukampA, 2.3 33. jaina tattva cintana, pR. 67 34. AyAro, 4.1.2 35. gurutA ko namana, pR. 60 36. gurutA ko namana, pR. 39 * AcArya tulasI zrutasaMvardhanI vyAkhyAnamAlA ke antargata prophesara dayAnaMda bhArgava dvArA prastuta zodhAlekha 22 pharavarI, 2008 | tulasI prajJA aprela-jUna, 2008 73

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kAvyaprakAza-saMketakAra AcArya mANikyacandra sUri ke svaracita udAharaNa ___ DA. vijayapAla zAstrI maiM vigata kaI varSoM se kAvyaprakAza ke adhyayana-adhyApana ke prasaMga meM AcArya mANikyacandra sUri dvArA racita kAvyaprakAza-saMketa kA avalokana karatA rahA huuN| kAvyaprakAza ko samajhane ke lie yaha prAcIna TIkA atIva upAdeya siddha huI hai| isake adhyayana se isake prati zraddhA bar3hatI gaI va anubhava huA ki isake racayitA AcArya mANikyacandra eka vilakSaNa vidvAn the, unakA vaiduSya vastutaH abhibhUta karane vAlA hai| saMketa TIkA kA adhyayana karate hue pAyA ki TIkAkAra ne aneka sthaloM para prasaMgataH svaracita udAharaNa bhI die haiM, jo atIva utkRSTa koTi kI kAvyakalA se samalakRta haiN| inheM dekhakara inake saMkalana va anuvAda karane kA saMkalpa huaa| isI kA pariNAma yaha lekha hai| mammaTAcArya ke kAvyaprakAza kA racanAkAla vikrama kI 12vIM zatAbdI ke antargata mAnA jAtA hai| yadyapi kAvyaprakAza para TIkA-sAhitya bahuta vipula mAtrA meM upalabdha hai, parantu kAvyaprakAza kI racanA ke kucha hI varSoM bAda racita ruyyaka (rucaka) kA kAvyaprakAza-saMketa prAcInatA kI dRSTi se pahalI TIkA hai| yaha TIkA atyanta saMkSipta hai| tadanantara somezvara kA kAvyAdarzAparanAmadheya kAvyaprakAza-saMketa dUsarI TIkA hai| isake uparAnta mANikyacandra kA kAvyaprakAza-saMketa racA gayA thA, jo kAlakrama kI dRSTi se tIsare sthAna para AtA hai| mANikyacandra kI saMketa TIkA ke Arambhika kathana se pratIta hotA hai ki inhoMne ina pUrvavartI TIkAoM tathA AcArya hemacandrAdi ke granthoM se bahuta kucha grahaNa karake yaha TIkA banAI thii| somezvara ke saMketa kI paryApta sAmagrI ko yathAvat grahaNa karane se bhI isa bAta kI puSTi hotI hai| somezvarakRta kAvyaprakAza-saMketa ke sampAdaka 74 - - tulasI prajJA aMka 139

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zrI rasikalAla choTAlAla parIkha ne isake dvitIyakhaNDagata eka pariziSTa ( apeNDiksa - e) meM donoM kI samAna paMktiyoM kA saMgraha kiyA hai| vahA~ unhoMne siddha kiyA hai ki mANikyacandra ne hI apane se pUrvavartI somezvara kI TIkA se sAmagrI grahaNa kI hai| svayaM mANikyacandra bhI TIkArambha ke dvitIya zloka meM anya granthoM se sAmagrI lene ke isa tathya ko bar3I udAratA se spaSTa zabdoM meM svIkAra karate haiM / mANikyacandra-paricaya jaina muni AcArya mANikyacandra sUri gujarAta kI vidvatparamparA ke eka mahAn vidvAn va uccakoTi ke kavi the| ye zvetAmbara jaina paramparA ke muni the / dholakA gujarAta ke rAjA vIradhavala va unake putra vIsaladeva ke prasiddha mahAmAtya vastupAla se inakA nikaTa samparka va sakhyabhAva thA / mahAmAtya vastupAla svayaM eka mahAn kavi yoddhA va mantradhara the / ve kaviyoM va vidvAnoM ke AzrayadAtA aura protsAhanakartA ke rUpa meM atIva prasiddha the / udayaprabha sUri ke ziSya jinabhadra ne saMvat 1290 vi0 meM racita apanI 'prabandhAvalI' meM mahAmAtya vastupAla va AcArya mANikyacandra sUri ke samparka kA ullekha kiyA hai| isase mANikyacandra sUri kA vastupAla kA samakAlika honA nizcita hai tathA inakI racanAe~ ukta mahAmAtya ke protsAhanakAla meM hI likhI gaI thIM, yaha bhI spaSTa hai| vastupAla kA nidhana mAgha kRSNA 5 vikrama saMvat 1296 meM huA thaa| mANikyacandra sUri rAjagaccha ke zrI sAgaracandra sUri ke ziSya the| inhoMne zrI sAgaracandra sUri ke guru (apane dAdAguru) zrI nemicandra sUri se bhI vidyAdhyayana kiyA thaa| zrI nemicandra jI guru zrI bharatezvara sUri the va unake guru zrI zIlabhadra sUri the| yaha guruparamparA saMketa ke anta meM svayaM mANikyacandra sUri ne zlokabaddha rUpa meM varNita kI hai| ukta guruparamparA ke varNana ke anantara mANikyacandra ne eka zloka meM saMketa ke racanAkAla kA jo nirdeza kiyA hai, usake AdhAra para samIkSaka vidvAn isakA racanAkAla 1266 vikrama saMvat mAnate haiN| kAlanirdeza-viSayaka yaha zloka isa lekha ke anta meM vivaraNa sahita diyA hai| mANikyacandra sUri kI anya racanAe~ AcArya mANikyacandra sUri prauDha zAstrIya vaiduSya se vibhUSita hone ke sAtha hI sahaja kavitvazakti ke bhI dhanI the / unakI yaha zakti kAvyaprakAza meM prastuta kie unake svaracita udAharaNoM va anya padyoM se pada pada para lakSita hotI hai| saMketa TIkA meM prastuta ye udAharaNa va unake dvArA race gae anya prasaMgagata padya unakI kavitvazakti ke uttama nidarzana haiN| ukta racanA ke atirikta mANikyacandra sUri dvArA racita do saMskRta - mahAkAvya - 'pArzvanAthacaritam' va 'zAntinAthacaritam' upalabdha haiN| hameM abhI taka ina mahAkAvyoM ke sampAdita saMskaraNa kI tulasI prajJA aprela-jUna, 2008 75

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jAnakArI nahIM hai| jaina sAhitya ke itihAsa-granthoM meM inake viSaya meM saMkSipta vivaraNa upalabdha hai, parantu inake sampAdana va prakAzana kI sUcanA nahIM hai| ina kAvyoM ke prakAza meM Ane se AcArya mANikyacandra sUri kA mahAkavitva vizeSa rUpa se prakaTa ho skegaa| kAvyaprakAza-saMketa ke prakAzita saMskaraNa hamArI jAnakArI meM mANikyacandrasUrikRta kAvyaprakAza-saMketa' ke aba taka tIna saMskaraNa prakAzita ho cuke haiN| prathama saMskaraNa AnandAzrama granthamAlA pUnA dvArA 1921 I. meM prakAzita huA thaa| isake sampAdaka mahAmahopAdhyAya vAsudeva zAstrI abhyayara the| dvitIya saMskaraNa prAcyavidyA-saMzodhanAlaya maisUra vizvavidyAlaya maisUra dvArA 1922 I. meM prakAzita huA thaa| tIsarA saMskaraNa bhI isI saMsthAna ne 1974 I. meM (prathama sampuTa) va 1977 I. meM (dvitIya sampuTa) ke rUpa meM prakAzita kiyA thaa| isa saMskaraNa meM kAvyaprakAza-saMketa' ke sAtha 'madhumatI' TIkA bhI chapI hai| yahI saMskaraNa aba taka prakAzita saMskaraNoM meM uttama hai, isakA sampAdana nyAyavyAkaraNa-sAhityAlaMkAra-vidvAn en. es. veyaTanAthAcArya ne kiyA thaa| ___yadyapi saMketa' ke upalabdha saMskaraNoM meM yaha sarvottama hai, phira bhI aneka sthaloM para isameM bhI pAThazodhana kI AvazyakatA hai| yaha kArya 'kAvyaprakAza-saMketa' ke upalabdha anya sabhI hastalekhoM ke AdhAra para kiyA jAnA apekSita hai| isa prakAra punaH isake eka samIkSAtmaka saMskaraNa kI AvazyakatA hai, jisameM aba taka prakAzita saMskaraNoM kI truTiyoM kA nirAkaraNa ho| yadi suyoga rahA to hama yaha kArya sampanna karanA cAhate haiN| pUrva nirdiSTa ye tInoM hI saMskaraNa vartamAna meM krayArtha anupalabdha haiN| kAvyaprakAza-saMketa meM upalabdha mANikyacandra-racita padyoM kI saMkhyA 'saMketa' meM mANikyacandra sUri ke 50 padya haiM, jinameM 'varNacyuta' ke udAharaNabhUta 'siddhi' chanda se varNacyuti pUrvaka banane vAle do padya bhI sammilita haiN| eka anya nyAyazAlini bhUpAle' yaha padya pUjyAnAm' karake saMketakAra ne uddhRta kiyA hai, use bhI yahA~ sammilita kiyA hai| isa prakAra yahA~ kula 51 padya ho gae haiN| inameM jo udAharaNa padya haiM, ve 'svam idam' ityAdi sUcanA ke sAtha 'saMketa' meM die haiN| inake atirikta mANikyacandra dvArA racita anya prasaMgagata padya jo 'saMketa' meM Ae haiM, unakA bhI yathAvasthita krama se saMkalana kara isa zodhapatra meM vivaraNa diyA jA rahA hai| udAharaNetara anya prasaMgAta padya isa prakAra haiM - granthArambha ke 3 padya, rasaniSpatti-viSayaka matoM kI samIkSA ke 3 padya, prAyaH pratyeka ullAsa ke Arambha yA anta meM die jAne vAle 'saMketa' ke prazaMsAparaka 11 padya tathA granthAnta meM guruparamparA-varNana ke 9 padya va isake anantara kAla-nirdezaka eka antima pdy| isa prakAra 76 -... tulasI prajJA aMka 139

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udAharaNatara padyoM kI saMkhyA kula milAkara 27 hai| inameM udAharaNabhUta 23 padyoM ko milA dene se pUrvokta 50 saMkhyA pUrI ho jAtI hai| 'pUjyAnAm' karake diyA huA eka zloka inase atirikta hai| padyoM ke sAtha koSThaka meM dI gaI pRSTha saMkhyA AnandAzrama granthamAlA - saMskaraNa ke anusAra hai| saMketagata padyoM kA vivaraNa granthArambhe- sarvajJavadanAmbhojavilAsakalahaMsikAm / vizuddhapakSadvitayAM devIM vAcamupAsmahe // 1 // ( pR0 1 ) sarvajJa (jina yA brahmA) ke mukhakamala meM vilasita hone vAlI (nityAnitya rUpa) do nirmala pakSoM vAlI rAjahaMsI rUpa vAgdevI kI hama upAsanA karate haiM / isa sarasvatI - vandana ke uparAnta saMketakAra likhate haiM ki sarasvatI sabhI kI ArAdhyA hai, paraspara virodha hone ke uparAnta bhI sabhI vAdI isakI stuti meM ekamata haiM / yahA~ saMketakAra kA bhAva yaha hai ki sarasvatI eka sampradAyanirapekSa vizvavandyA devI hai| isake uparAnta saMketakAra apane ko pUrva granthakAroM kA RNI mAnate hue apanI vinayazIlatA isa prakAra prakaTa karate haiM nAnAgrantha- -catuSpatheSu nibhRtIbhUyoccayaM kurvatA, prAptairarthakaNaiH kiyadbhirabhitaH prajJardhizUnyAtmanA / sarvAlaGkRtibhAlabhUSaNamaNI kAvyaprakAze mayA, vaidheyena vidhIyate kathamaho saMketakRtsAhasam // 2 // (pR. 1) buddhi-samRddhi se zUnya mujha vaidheya = jar3amati (mANikyacandra) dvArA nAnA grantharUpI caurAhoM se cupake se cunakara prApta kie kucha arthakaNoM kI sahAyatA se sarva alaMkAra-granthoM meM ziromaNibhUta kAvyaprakAza para dekhe, kaise saMketa TIkA kI racanA kA sAhasa kiyA jA rahA hai| isa padya meM granthakAra kI nirabhimAnitA va namratA vizeSa rUpa se pratIta ho rahI hai| na prAggranthakRtAM yazo'dhigataye nApi jJatAkhyAtaye, sphUrjadbuddhijuSAM na cApi viduSAM stpriitivisphiitye| prakrAnto'yamupakramaH khalu mayA kiM tarhyagarhyakrama, svasyAnusmRtaye jar3opakRtaye cetovinodAya ca // 3 // ( pR0 1 ) na to prAcIna granthakAroM kA yaza pAne ke lie aura na hI vidvattA dikhAne ke lie tathA na hI pratibhAzAlI logoM ko ( camatkRta kara ) prasanna karane ke lie yaha (saMketaracanA - rUpa) upakrama prArambha kiyA hai, kintu apanI anusmRti va mandajanoM kI upakRti karane ke lie hI yaha upakrama kiyA hai| isa padya meM vinamratA va nirabhimAnitA ke sAtha vyAkhyA-racanA kA prayojana bhI batAyA hai| atula tulasI prajJA aprela-jUna, 2008 77

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prathamollAsAnte - sacchabdArthazarIrasya kaa'lNkaarvyvsthitiH| yAvatkalyANamANikya-prabandho na nirIkSyate / / (pR0 11) uttama zabda va artha rUpa zarIra vAle (kAvya) kI alaMkAra -sthiti taba taka kaise ho sakatI hai jaba taka 'kalyANamANikyaprabandha' nahIM dekhA jAtA arthAt merI isa racanA se vyAkhyAtA va vyavasthita alaMkAra zAstra vizeSa rUpa se zobhita ho rahA hai| isa prakAra ke zloka pratyeka ullAsa ke Adi yA anta meM haiN| ye zloka eka prakAra kI prarocanAtmaka yA prazaMsAtmaka uktiyA~ haiM, jinameM ullAsagata viSaya ke vyAkhyAna meM saMketa kI utkRSTatA pratipAdita kI hai| saMketa kI guNavattA va racanAsauSThava ko dekhate hue ye uktiyA~ yathArtha hI pratIta hotI haiN|. dvitIyollAsAnta- samyak zabdavilAsazrIsteSAM na syaaddviiysii| paricyutA na saMketAdyeSAM mtinitmbinii|| (pR0 31) jinakI mati- paricyuta nahIM huI hai, samucita zabdavilAsa kI lakSmI unase dUra nahIM hai| tRtIyollAsAnte - manovRtte ! bhoktuM nibir3ajaDimogrApi paritaH, parasmai cetkAvyAdbhutaparimalAya spRhysi| samudyadvaidagdhyadhvanisubhagasarvArthajanane, tadA saMkete'sminnavahitavatI sUtraya ratim ||(pR0 37) he manovRtte ! nibiDajaDimA (dRDhamUDhatA) se grasta hone para bhI yadi tU kAvyarUpa adbhuta parimala (sugandha) kI kAmanA karatI hai to ullasita vaidagdhya vAle dhvani se sundara bane sarvArthasAdhaka saMketa' meM sAvadhAna hokara prIti kr| bhAva yaha hai ki jo kAvyatattva ko jAnanA cAhate haiM, unheM yaha saMketa' avazya par3hanA caahie| caturthollAsa meM rasaniSpatti-viSayaka matoM kI upasthApanA ke uparAnta AcArya mANikyacandra una matoM kI sArAsAratA ko tolate hue, unakI samIkSA karate hue kahate haiM-caturthollAse rsnissptti-mtaanaamupsthaapnaante| na vetti yasya gAmbhIryaM girituMgo'pi lollttH| tattasya rasapAthodheH kathaM jAnAtu shNkukH||(pR0 52). parvata sA U~cA lollaTa bhI jisakI gambhIratA ko nahIM jAnatA, usa rasa-sAgara kI gambhIratA ko zaMkuka kahA~ jAna sakatA hai? yahA~ zaMkuka zabda ke vAcyArtha- 'choTe zaMkuka' (kIla) ko dhyAna meM rakhate hue yaha vyaGgya kiyA hai| bhAva yaha hai ki rasaniSpatti-viSayaka bharatasUtra kI vyAkhyA meM bhaTTalollaTa dvArA prastuta kiyA gayA 'utpattivAda' va zrI zaMkuka dvArA prastuta 'anumitivAda' yathArtha nahIM hai| 78 / ___tulasI prajJA aMka 139

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bhoge ratyAdibhAvAnAM bhogaM svasyocitaM bruvan / sarvathA rasasarvasvamarmAspArkSanna nAyakaH // (pR0 52 ) bhaTTa nAyaka ne apane anurUpa ( nAyaka kyoMki bhogapravaNa hotA hai, isa pravRtti ke kAraNa ) ratyAdibhAvoM ke bhoga ko rasa mAnate hue rasa ke sarvasva ko chuA hI nhiiN| yahA~ saMketakAra ne 'nAyaka' zabda para vyaGgya karate hue uparyukta bAta kahI hai ki nAyaka to prAyaH bhogapravaNa hotA hai, isI pravRtti ke anurUpa bhaTTa nAyaka ne ratyAdi bhAvoM ke bhoga ko rasa mAnA hai| ataH unhoMne bhI rasa kA svarUpa nahIM samajhA, kyoMki bhoga laukika hotA hai aura rasAnubhava alaukika / svAdayantu rasaM sarve yathAkAmaM kthnycn| sarvasvaM tu rasasyAtra guptapAdA hi jAnate || (pR0 52) sabhI (sahRdaya) jaise bhI cAheM, jI bhara kara rasAsvAdana kreN| kyoMki sahRdaya - hRdayagata sthAyI bhAva kI abhivyakti ko rasa mAnane vAle AcArya ne rasaniSpatti ko sarvasAdhAraNa taka pahuMcA diyA, ataH rasa kA sarvasva ( sAra tattva) ve sAhityika - ziromaNi zrImadamabhinavaguptapAdAcArya hI jAnate haiN| isa prakAra yahA~ saMketakAra ne rasaniSpatti-viSayaka matoM kI padyabaddha samIkSA kI hai| paJcamollAsa meM saMketakAra ne dhvani aura guNIbhUtavyaGgya kI saMsRSTi kA svaracita udAharaNa diyA hai, jisameM unake vidyAguru kA bahuta hI bhAvapUrNa va kAvyAtmaka varNana kiyA hai SaTtarkIlalanAlalAmani gate yasminmunisvAmini, svargaM vAgjananI zucAM paravazA kazmIramAzizriyat / 7 tatrApi sphuritAratirbhagavatI jAne himAdriM gatA tApaM tAdRzaputraratnavirahe soDhuM na zaktA'nyathA / / (pR0 105 ) SaTtarkI (SaDdarzanI) rUpI lalanA ke bhUSaNabhUta jisa muni - svAmI ke svarga sidhAra jAne para mAtA sarasvatI zokasantApa se santapta hokara (mAno isa tapana se mukti pAne ke lie hI) zItala pradeza kAzmIra meM calI gaI, vahA~ bhI tApa zAnta na hone para himAlaya para calI gaI, anyathA vaha aise putraratna ke bichur3ane se hone vAle tIvra santApa ko kaise saha sakatI thI ? isa padya meM apane vidyAguru (jo inake dIkSAguru ke guru the) una zrI nemicandraprabhu ko sarasvatIputra batAte hue yaha utprekSA kI hai ki mAno unake nidhanajanya utkaTa santApa ko zAnta karane ke lie hI sarasvatI mA~ pahale kAzmIra va phira himAlaya calI gaI / tulasI prajJA aprela-jUna, 2008 79

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usa yuga meM kAzmIra meM hI sarvAdhika vidvAnoM ke hone se yaha prasiddha ho gayA thA ki * sarasvatI devI zeSa bhArata se rUTha kara kAzmIra (zAradAdeza) calI gii| isI prasiddhi ko AdhAra banAkara saMketakAra ne ukta utprekSA kI hai / grantha ke anta meM bhI- 'SaTtarkIlalanAvilAsavasatiH sphUrjattapoharpati:' isa zloka meM mANikyacandra ne apane inhIM gurudeva kA varNana kiyA hai| jaisA ki Upara kaha cuke haiM ki- 'SaTtarkIlalanAlalAmani' yaha Upara uddhRta zloka saMketakAra ne dhvani aura guNIbhUtavyaGgya kI saMsRSTi ke udAharaNa ke rUpa meM diyA hai| yahA~ unhIM ke zabdoM meM dhvani va guNIbhUtavyaGgya kI saMsRSTi isa prakAra hai " atra lalanAlalAmani" iti avivakSitavAcyo dhvaniH / 'jAne', 'tAdRza' iti pade guNIbhUtavyaGghaye / 'jAne' iti padena utprekSyamANAnantadharmavyaJjakenApi vAcyameva utprekSaNarUpaM vaakyaarthiikriyte| 'tAdRza' iti padena asAmAnyaguNaughaH vyakto'pi gauNaH, smRtirUpasya vAcyasya prAdhAnyena cArutvahetutvAt / " (kAvyaprakAza-saMketaH, paJcamollAsa, kArikA - 46 ) paJcamollAsAnte - saMketagamane dattAM manaH sumanasAM janaH / dhvaniryatra guNIbhUtaH zrotrAnandI nirUpitaH || ( pR096) jijJAsu jana ko cAhie ki vaha sumanA janoM (vidvAnoM) ke saMketagamana meM mana lagAeM, jahA~ zrotrAnandI (zravaNa - ramaNIya) guNIbhUta dhvani nirUpita kiyA hai| SaSThollAsArambhe- saMketarItireSaiva jJAnazrIbhuktaye'dbhutA / saMta kI yaha rIti hI jJAnalakSmI ke upabhoga ke lie adbhuta rIti hai, jahA~ vANIgata dhvani ko varNanA kA viSaya banAyA gayA hai| 80 varNanAviSayIcakre yatra vANIgatadhvaniH // ( pR0 120) saptamollAsArambhe- saMketavartmanA'nena samyagghaTanatatparAH / nandayanti vidagdhAnAM manAMsi sumanogiraH / / ( pR0 122) saMketa ke isa mArga se acchI prakAra saMghaTanA - yukta budhajanoM kI vANiyA~ vidagdha janoM ke mana ko Anandita karatI haiN| aSTamollAsArambhe - vANI kAvyaprakAzasya guNatattvavivekinI / saMketenaiva ghaTate yadi kasyApi dhImataH / (pR0 185 ) guNatattva kA vivecana karane vAlI kAvyaprakAza kI vANI yadi kisI pratibhAvAna ko samajha meM AtI hai to saMketa kI sahAyatA se hI / * tulasI prajJA aMka 139

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kAvyaprakAza ke aSTama ullAsa ke prArambha meM mammaTa ne guNa aura alaMkAra kA pRthak pRthak svarUpa batAte hue unake svarUpagata bheda ko spaSTataH pratipAdita kiyA hai| isa sthala para mammaTa ne bhAmaha ke vyAkhyAkAra udbhaTa ke usa mata kA khaNDana kiyA hai jisameM ve guNa va alaMkAra, ina donoM ko samavAyavRttyA kAvya meM mAnate haiM tathA isa dRSTi se inameM abheda svIkAra karate haiN| yahA~ mANikyacandra sUcanA dete haiM ki aisA bhaTTodbhaTa ne bhAmahavRtti meM kahA hai| isake sAtha hI ve bhAmahavRtti kA uddharaNa dete hue kahate haiM-'zabdArthAlaMkArANAM guNavat samavAyena sthitiH| gaDDarikApravAheNa tu guNAlaMkArabhedoktiH' iti bhAmahavRttau bhaTTodbhaTena bhaNanam asatisa viSaya ko spaSTa karate hue saMketakAra Age kahate haiM-tathAhi zRMgArAdirase gumphe prAcyasya alaMkArasya utthApane anyasya ca sthApane gumphasya na doSaH nApi possH| na kiJcidvA sthApyate, tathApi na dossH| tatra alaMkArasyotthApane anyasya ca tAdRzaH sthApane svoktaM yathA'. aisA kahakara apanA nimna padya prastuta karate haiM - satAmapi mahAdveSaH syaadekgunnjiivinaam| vaimukhyamekamAlAyAM yathA sumanasAM mithH|| (pR0 188) eka guNAzrita sajjanoM kA bhI paraspara mahAdveSa ho jAtA hai, jaise eka guNa (sUtra) para Azrita phUloM kA vaimukhya hI rahatA hai| yathA ca na kiM samunasAM mithaH' iti| zabdAlaMkarasyotthApane evameva / svoktaM yathA - duSTaH suto'pi nirvAsyaH svAminA nygaaminaa| grahapaMktergrahAdhIzaH zanimante nyviivisht|| (pR0 188) yathA ca 'vibhunA nayazAlinA' iti / evam alaMkArAntareSvapi jnyeym| guNAnAM tu naiSA yuktiH| tatraiva gumphe mAdhuryamutsArya ojonyAse dossprsNgaat| nItimAn svAmI dvArA duSTa putra ko bhI nirvAsita kara denA caahie| dekhie- grahAdhIza (sUrya) ne (duSTa putra) zani ko grahapaMkti meM sabase anta meM bheja diyaa| oja guNa ke prakaraNa meM mANikyacandra ne prasaMgataH bharatamunikRta oja guNa ke lakSaNa ko nakArate hue kahA hai-'vistAro vikaasH| tadrUpadIptijanakamojaso lakSaNaM st| na tu hInamavagItaM vA vastu zabdArthasampadA yadutkRSyate tadoja iti bhrtoktm|' bharatamuni ke ukta lakSaNa ke khaNDana ke pIche saMketakAra kA tarka yaha hai ki yadi hIna (avagIta) vastu ke zabdArthotkarSa meM oja mAnate haiM to ahIna (anavagIta) ke apakarSaNa se hone vAle anoja ko bhI guNa mAnanA pdd'egaa| aisA kahakara mANikyacandra ina donoM bAtoM ke samAveza vAlA svaracita udAharaNa isa prakAra dete haiM tulasI prajJA aprela-jUna, 2008 - - 81

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laghubhyo yAdRzI kIrtirmahadbhyaH syAnna taadRshii| araNyaM samRgasthAnaM nagaraM kiittkaashritm|| (pR0 190) laghu vastuoM se jaisI kIrti milatI hai vaisI mahAn vastuoM se nahIM milatI, araNya mRgoM se zobhita hai tathA nagara kIToM (kRmikIToM) se Azrita hai| 'masRNatvaM zleSaH' isa vAmana-vacana va azithilaM zleSaH' isa prakAra ke daNDI ke mantavya ke udAharaNa ke rUpa meM saMketakAra apanA nimna padya prastuta karate haiM apakAriNyapi prAyaH svacchAH syurupkaarinnH| mArakebhyo'pi kalyANaM rasarAjaH prycchti|| (pR0 191) apakArI ke prati bhI upakArI jana svaccha (niSkaluSa) hI bane rahate haiN| rasarAja (pArada) mArakoM ko bhI kalyANa hI detA hai arthAt pArada kA mAraNa karake jo auSadha banatI hai vaha hitakArI hI hotI hai| yahA~ aisA hI apanA eka anya padya prastuta karate haiM, jisameM azithilatA nIcAH svazIlaM muJcanti nopakArApakArayoH / AraTantyeva karabhAH bhaaraarohaavrohyoH|| (pR0 191) nIca ke prati upakAra kiyA jAe yA apakAra, donoM sthitiyoM meM ve apane svabhAva ko nahIM chor3ate haiN| karabha (U~Ta ke bacce = botar3e) pITha para bhAra rakhane para bhI arar3Ate haiM tathA utArane para bhii| vAmana ne 'vikaTatvamudAratA'' sUtra dvArA usa guNa ko udAratA kahA hai jisameM pada nAcate se pratIta hote haiN| mANikyacandra ne isake udAharaNa ke rUpa meM eka svaracita padya prastuta kiyA hai yadyazaH kairavArAme vairinnaampkiirtyH| bhramaddhRgAMganAbhaMgI aMgI kurvanti helyaa|| (pR0 192) usake yazaHkumudavana meM ghUmatI huI vairiyoM kI apakIrtiyA~ kumudavana meM ghUmatI huI bhramarAMganAoM kI bhagimA ko dhAraNa karatI thii| kavisamaya ke anusAra kIrti dhavala rUpa meM va apakIrti kRSNarUpa meM varNita kI jAtI hai| isI AdhAra para saMketakAra ne ukta bAta kahI hai| arthavyakti ke udAharaNa ke rUpa meM saMketakAra apanA nimna padya prastuta karate haiMtadambhaH kiM vAcyaM tanayiSu jagajIvanakara, zriyaH krIDAgAraM jayati jalajaM yasya tnyH| kathaM vA nirvAcyaM sarasijamidaM yasya bhuvana-, trayIsraSTA sraSTA samajani sutaH srvmhitH|| (pR0 192) 82 - - tulasI prajJA aMka 139

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jagat ko jIvana dene vAlA vaha jala santAna vAloM meM bar3A utkRSTa hai, jisakA tanaya (putra) kamala hai, jo ki lakSmI ke lIlAsadana ke rUpa meM utkarSa prApta kara rahA hai| isa kamala kA bhI kyA varNana kiyA jAe, jisakA putra jagattrayI kA sraSTA sarvapUjya bhagavAn brahmA hai| 'aujvalyaM kAntiH'' isa rUpa meM vAmanAbhimata kAnti nAmaka guNa ke udAharaNa ke rUpa meM saMketakAra apanA nimna padya prastuta karate haiM - astAvanIM vigalitoSmaNi saMzrite'rke, dikkAminISu rudatISu vihaMgAdaiH / saurabhyalInamadhupAlimiSeNa rAjJA, mRtpiNDamudritamukhA iva pdmkoshaaH|| pR0 193) uSNatA kho cuke sUrya ke asta hone para, (sUryAsta kAla meM hone vAle) pakSiyoM ke zabda ke bahAne se dizA rUpI nAriyoM dvArA rudana sA karane para, sugandhalolupa bhramaroM ke bahAne se rAjA (candra) ne mAno padmakozoM ke mukhoM ko (kAle kAle) mRttikApiNDoM se banda sA kara diyA thaa| isake anantara saMketakAra kahate haiM-ojo'pi aujvalyatastarhi kAntistasmAlalokasImAnatikramaH kAntiriti daNDI / sA copkaaraatprshNsnaacc|' yahA~ prazaMsana-viSayaka apanA udAharaNa isa prakAra prastuta kiyA hai tadAsyamanu ,gAlI gandhalobhAd bhrmstybhaat| dhruvaM bhuvaM gatasyendordhAtyA seneva taamsii|| (pR0 193) bhramaroM kI paMktiyA~ usake mukha kI ora gandhalobha se ghUmatI huI aise pratIta ho rahI thIM, mAno pRthvI para utare cA~da ke pAsa timirasenA ghUma rahI ho / vAmanAbhimata arthaguNa oja ke cAra ghaTakoM meM se eka ghaTaka hai- 'vAkyArtha kA vyaas'| saMketakAra isakA udAharaNabhUta apanA nimna padya prastuta karate haiM sukhaM kvacitkvacidduHkhaM sukhaduHkhaM kvcitpunH| * kvacinna duHkhaM na sukhamiti citrA bhvsthitiH|| (pR0 193) saMsAra meM kahIM sukha hai, kahIM duHkha hai| kahIM sukha-duHkha donoM haiM, kahIM na duHkha hai, na sukha hai| isa prakAra saMsAra kI sthiti vicitra hai| vAmana ke mata meM arthadRSTi (nae artha kI sUjha) samAdhi' nAmaka arthaguNa hai| isakA svaracita udAharaNa saMketakAra ne isa prakAra prastuta kiyA hai sarvathA naSTanaikaTyaM vipade vRttshaalinaam| vArihArighaTIpArzve tADyate pazya jhllrii|| (pR0 195) adhika nikaTatA vRttazAlI (golAkAra va caritra-sampanna) ke lie sadA vipattikAraka hI hotI hai| dekho- vArihArI kI ghaTI (maTakI) ke nikaTa jhallarI (vAdyavizeSa) tAr3ita hotA hai| isa padya kA anvaya va bhAva spaSTa nahIM ho pA rahA hai| tulasI prajJA aprela-jUna, 2008 - 83

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navamollAsArambhe- lokottaro'yaM sayetaH ko'pi kovidsttmaaH| zabdasyADambaro yatra bhUSaNatvena nishcitH|| (pR0 199) he uttama vidvAnoM ! yaha saMketa bhI lokottara hI hai, jisameM zabda kA ADambara bhI bhUSaNarUpa bana gayA hai| eka anya sundara padya saMketakAra ne pUjyAnAmidam' kahakara lATAnuprAsa ke udAharaNa ke rUpa meM uddhRta kiyA hai| lagatA hai yaha unake gurujI kA padya hai nyAyazAlini bhUpAle saMgrahI naavsiidti| viparIte punastatra saMgrahI naa'vsiidti| (pR0 203) nyAyazAlI rAjA ke rAjya meM saMgrahI (dhanasaMgraha) karane vAlA vyakti duHkhI nahIM hotA, kyoMki corI-DAkA na hone se usakA saMgRhIta dhana surakSita rahatA hai| ataH usake sAmane viSAda kA avasara nahIM hotaa| isase viparIta nyAyazAlI rAjA ke abhAva meM saMgrahI jana viSaNNa ho jAtA hai, kyoMki anyAyapUrNa vyavasthA meM balavAn usakA dhana har3apa lete haiN| yahA~ dvitIya va caturtha caraNa samAna haiN| lATAnuprAsa meM padoM kI asakRt AvRtti ke udAharaNa ke rUpa meM saMketakAra apanA eka padya isa prakAra prastuta karate haiM santi santaH kiM na santi santi cettnivedytaam| kiM kupyanti na kupyanti te kupyanti kimiidRshaaH|| (pR0 203) kyA santajana haiM yA nahIM haiM, yadi haiM to unheM pUchie, kyA ve kupita hote haiM athavA nahIM ? yadi kupita hote haiM to aisA kyA kopa huA? eka pada kI asakRt AvRtti vAle lATAnuprAsa kA apanA udAharaNa saMketakAra ne nimna rUpa meM prastuta kiyA hai duHkhAbhAvaH sukhaM neha sukhaM yattanna vA sukhm| sukhaM tatparamArthena yadvihAya sukhaM sukham / / (pR0 203) duHkha kA abhAva sukha nahIM hai, jo sukha dikha rahA hai vaha bhI sukha nahIM hai, vahI sukha vAstavika hai, jisako chor3akara sukha vastutaH sukha bana jAtA hai| eka nAmapada (prAtipadika) kI sakRt va asakRt AvRtti vAle lATAnuprAsa kA svaracita udAharaNa saMketakAra isa prakAra prastuta karate haiM vizvasRSTikaro vizvapAlako vishvghaatkH| vizvajJo vizvavikhyAto devadevaH punAtu vaH / / (pR0 204) vizva kI racanA, pAlanA va saMhAra karane vAlA vizvajJa vizvavikhyAta devAdhideva tumheM pavitra kre| yamaka ke prasaGgha meM saMketakAra kA kathana hai- 'tathA gatyauSThyauSThyavakArabakArAdivarNa 84 - - tulasI prajJA aMka 139

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bhede laghuprayatnatarakRte ca bhede saMyuktayoH sajAtIyayorvAstave vizeSe yamakabandho na virudhyate / lokapratItyA tatrApi zrutitulyatvAt' / svaM yathA yathA nazyanti vighnAni yathA nazzyanti ca dviSaH / tathA kuru guNAlamba ! kRpAlaM vassadA manaH // ( pR0 205) he guNAlamba ! tuma hamAre prati apane mana ko aisA kRpAlu banAo, jisase hamAre vighna naSTa ho jAveM tathA hamAre zatru naSTa ho jAveM / ' vighnAni' yaha pAThadoSa pratIta hotA hai, kyoMki vighna zabda pulliMga meM prayukta hai| jaisA ki amarakoSa (3.2.19 ) meM kahA hai- 'vighno'ntarAyaH pratyUhaH / isI prakAra yamaka ke prasaMga meM Age kahate haiM- 'tathA nakAraNakArAbhyAmasvaramakAranakArAbhyAM visargabhAvAbhAvAbhyAM ca na virodha ityanye' / svaM yathA apramANamapramAnamaMgIkurvan guNavrajam / devadeva samakSo'si sAdhUnAmadhvani vrajan / (pR0 205) aparimita guNasamUha ko dhAraNa karane ke uparAnta bhI mAnarahita bane hue sajjanoM ke mArga meM calate hue he devadeva ! tuma saba ke samakSa ho / citrakAvya ke prasaMga meM varNacyuta kA svaracita udAharaNa saMketakAra isa prakAra prastuta karate haiM 1 nRpaditijAmaraprabhunatAGghriyugo jaladadyutirvibhuH, pRthubhujagAdhipasphuTaphaNAsubhagaH kamaThArijittathA / zivasukhasampadavyayavilAsagRhaM nikhilainasAM haro, ghanavidhutAvanIM haratu naH sakalaH kalilAvalIM jinaH // ( pR0 216) nRpoM daityoM devoM dvArA jisakI caraNavandanA kI hai, jo jalada ke samAna kAnti vAle prabhu haiM, vizAla nAgarAja ke sphuTa phaNa se sundara bane hue haiM tathA kamaThArijit haiM, kalyANakAriNI sukha sampadA ke zAzvata vilAsagRha haiM, nikhila pApoM ke hartA haiM - isa prakAra ke 'jina' bhagavAn pArzvanAtha hamArI saghana capalatA va sArI tAmasikatA hara leM / yahA~ 'siddhi' chanda meM zrI pArzvanAtha kA varNana hai / 'siddhi' chanda yukta isa zloka ke pratyeka caraNa ke Arambha ke do va anta ke sAta akSara chor3ane se yaha 'pramitAkSarA' chanda ke rUpa meM pariNata ho jAtA hai(pramitAkSarA ) ditijAmaraprabhunatAGghriyugo bhujagAdhipasphuTaphaNAsubhagaH / sukhasampadavyayavilAsagRhaM vidhutAvanIM haratu naH sakalaH // ( pR0 216) isameM bhI prAyaH pUrvokta varNana hI hai - asurarAja va devarAja dvArA vandita caraNayugala vAle, nAgarAja kI manohara phaNA se darzanIya bane, kalAsampanna sukha-sampadA ke avinazvara gRha rUpa tulasI prajJA aprela-jUna, 2008 85

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bhagavAn pArzvanAtha vidhutAvanIm= pIr3ita kara diyA hai bhUmaNDala ko jisane aise kaluSa (pApa) ko dUra kreN| isI prakAra ukta 'siddhi' chanda ke pratyeka caraNa ke Arambha ke sAta va anta ke do akSara chor3a dene se yaha drutavilambita bana jAtA hai drutavilambitam - prabhunatAghriyugo jaladadyutiH sphuTaphaNAsubhagaH kmtthaarijit| vyayavilAsagRhaM nikhilainasAM haratu naH sakalaH klilaavliim|| (pR0 216) isameM bhI pUrvokta jaisA hI varNana hai- prabhuoM (rAjAoM) dvArA vandita caraNayugala vAle, megha ke samAna zyAma kAnti vAle sira para spaSTa dikhane vAlI sarpaphaNA se zobhita, kamaThArijit (kamaTha nAmaka pUrvabhava ke zatru ko jItane vAle), sakala pApoM kA lIlApUrvaka vinAza karane vAle kalAsampanna bhagavAn pArzvanAtha hamAre kaluSoM ko dUra kreN| isa prakAra yaha vicitra zloka muni mANikyacandra ne prabhu pArzvanAtha kI stuti meM banAyA hai| isase inakI viziSTa kavitvazakti spaSTatayA parilakSita hotI hai| arthAlayAra-viSayaka dazama ullAsa ke Arambha meM mANikyacandra apane saMketa ke viSaya meM nimna padya prastuta karate haiMdazamollAsArambhe- pAre'laMkAragahanaM sNketaadhvaanmntraa| sudhiyAM buddhizakaTI kathaMkAraM pryaasyti|| (pR0 219) sudhI janoM kI buddhirUpI zakaTI (gAr3I) saMketa rUpI mArga ke abhAva meM alaMkAra rUpa saghana vana ke pAra kaise jAegI? utprekSAlaMkAra ke prasaMga meM saMketakAra kahate haiM ki- kvApi kvibvidhAvAmukhe upamAchAyA-nirvAhe tUpamAnasya prakRteH sambhavaucityAt sambhAvanotthAne utprekSA, yathA svam yasyAjJayA samaM paadpdmdvynkhdyutiH| mAlatImAlyatitarAM namadbhUpAlamauliSu / / (pR0 230) jisakI AjJA ke sAtha hI caraNakamala yugala ke nakhoM kI zobhA jhukate hue bhUpAloM ke mastakoM para mAlatI-mAlA ke samAna ho jAtI thI arthAt jaise sira jhukAe rAjA unakI AjJA ko sira para dhAraNa karate the vaise hI unake caraNoM ke nakhoM kI dyuti ko bhI dhAraNa karate the| yaha zloka kisake viSaya meM hai, isakA pUrvApara prasaMga kyA hai ? yaha gaveSaNIya hai| apahRti kA sodAharaNa varNana karane ke bAda kAvyaprakAzakAra kahate haiM ki 'evamiyaM bhaGgayantaraipyUhyA / kAvyaprakAzakAra kI isa ukti ke sandarbha meM bhaGgyantara se apahRti kA svaracita udAharaNa saMketakAra isa prakAra prastuta karate haiM-Aruroha citAmeSa maaltiivirhaadliH| na kiMzukasya kusume vartate jIvitezvari / / (pR0 237) 86 - - tulasI prajJA aMka 139

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he jIvatezvarI ! yaha bhramara mAlatI ke viraha se citA para car3ha gayA hai, na ki kiMzuka ke phUla para baiThA hai| yahA~ bhaGghayantaratA ko spaSTa karate hue mANikyacandra kahate haiM ki mere dvArA prastuta udAharaNa meM Aropa pahale hai, apahnava bAda meN| kintu idaM te kenoktam'' isa kAvyaprakAzagata udAharaNa meM apahnava pahale tathA Aropa bAda meM hai| donoM sthAnoM para kramazaH- 'yaha phUla nahIM kintu citA hai' tathA 'kaTaka nahIM kintu smaracakra hai' yaha artha hotA hai| saMketakAra kA kahanA hai ki bhaMgyantara bhaNitivizeSa hote haiM, jo kadAcit kathaJcit kisI bhI kAvya.meM niviSTa hue dekhane ko mila jAte haiN| vyatireka ke prasaMga meM kAvyaprakAzakAra ne isake prathama bheda ke anantaraupamAna ke apakarSa kI anukti, upameya ke utkarSa kI anukti va ina donoM kI anukti se jo agale tIna bheda dikhAe haiM, unake lie mANikyacandra svaracita udAharaNa prastuta karate haiMnityoditapratApasya tapanena tulA na te| (pR0 251) he rAjan ! nitya udita pratApa vAle ApakI sUrya se kyA tulanA ho sakatI hai? yahA~ nityoditapratApatva upameyotkarSa hetu kahA gayA hai| kSaNoditapratApena tapanena tulA na te| (pR0 251) he rAjan ! kucha samaya taka udita pratApa vAle sUrya ke sAtha ApakI kyA tulanA ho sakatI hai? yahA~ kSaNoditapratApatva upamAnApakarSa hetu kahA gayA hai| mahImaNDalamANikya ! pratApena tulA na te| (pR0 251) isa pATha meM utkarSa va apakarSa ke hetuoM kA kathana na hone se yaha tIsare prakAra kI anukti kA udAharaNa banatA hai| isake anantara zleSayukta bhedoM ke prasaMga meM mammaTAcArya kahate haiM-evaMjAtIyakAH zliSToktiyogyasya padasya pRthagupAdAne'nye'pi bhedAH smbhvnti| te'pi anayaiva dizA drssttvyaaH| isa sandarbha meM saMketakAra eka svaracita udAharaNa prastuta karate haiM saccakrAnandano'pyeSa na tulyaH tpnstv| sasUrassajhayA yena sasUraH subhttairbhvaan|| (pR0 252) yahA~ saMketakAra kahate haiM- 'atrApi hetvoruktiH| ivAdyabhAvAdatra pUrvatrApi AkSiptaupamye, dvayoktau zleSavyatirikAdyo bhedH| atrApi zliSToktiyogyasya padasya pRthgbhaavH| anye'pIti ekAdaza bhedaaH| saccakra se Anandita karane vAlA hone para bhI yaha tapana (sUrya) tumhAre tulya nahIM hai, kyoMki- 'nAmnA sa zUraH' - vaha to nAma se hI zUra hai, kintu tuma subhaToM se yukta hone ke kAraNa vastutaH 'sazUra' ho| yahA~ bhI apakarSa va utkarSa ke hetuoM kA kathana hai| AcArya mammaTa dvArA anumAnAlaMkAra ke udAharaNa ke rUpa meM prastuta tulasI prajJA aprela-jUna, 2008 87

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yatraitA laharIcalAcaladRzo vyApArayanti dhruvaM, yattatraiva patanti santatamamI marmaspRzo maargnnaaH| taccakrIkRtacApamaJcitazaraprekhatkaraH krodhano, dhAvatyagrata eva zAsanadharaH satyaM sadAsau smaraH / / isa udAharaNa para saMketakAra kahate haiM ki-yoti kaante| etAH kaaminyH| atra kAminIrUpo dharmI, 5vyApAradvAreNa baannpaatHsaadhnm| smarasyAgragatvaM saadhym| alaMkArAntararahitaM sAdhanaM nirdiSTam / kvacidalaMkArAntaragarbhitatvena heturnirdishyte| svaM yathA yathA paMkajinIpatre padaughaH(?) prgunniikRtH| tathA manye viyoginyaH smarabhillena ghaatitaaH|(pR0 270) jaise hI kamalinIpatra para padaugha= padasamUha ko bar3hAnA Arambha kiyA, usase lagatA hai ki viyoginiyA~ kAmarUpI vyAdha ke dvArA ghAyala kara dI giiN| isa zloka ke pUrvArddha kA anvaya va bhAva bhI pUrNatayA spaSTa nahIM ho pAyA hai| (dazamollAsAnte) guNAnapekSiNI yasmin arthaalNkaarttpraa| prauDhA'pi jAyate buddhiH saMketaH so'yama (pR0 610-611) jisa saMketa meM prauDhabuddhi bhI guNoM kI apekSA na karane vAlI tathA arthAlaMkAroM meM tatpara ho jAtI hai, vaha saMketa adbhuta hai| dazama ullAsa kI samApti para mANikyacandra sUri 'saMketa' kI sArthakatA va mahattA batA rahe haiMdazamollAsAnte granthaprazastiH - 'nAnAgranthasamuddhatairasakalairapyeSa saMsUcitaH saMketo'rthalavairlaviSyati nRNAM zaye vizayaM tmH|' niSpannA nanu jIrNazIrNavasanairnIrandhravicchittibhiH prAleyaprathitAM na manthati kathaM kanthA vyathAM srvthaa| nAnA granthoM se samuddhRta asakala arthalezoM se hI saMsUcita yaha saMketa lagatA hai nissandeharUpa se logoM ke tama (ajJAna) ko naSTa kregaa| jIrNa-zIrNa vastroM ke saghanatA se jor3e Tukar3oM dvArA niSpanna kanthA (gudar3I) kyA zIta se hone vAlI vyathA ko naSTa nahIM karatI hai ? isake Age 9 zlokoM meM saMketakAra apanI guruparamparA kA varNana karate haiN| ye zloka pUrvanirdiSTa AnandAzrama granthamAlA dvArA prakAzita saMskaraNa meM nahIM haiN| inheM prAcyavidyA saMzodhanAlaya maisUra vizvavidyAlaya se prakAzita dvitIya saMskaraNa ke dvitIya sampuTa se liyA gayA hai10, jo 1977 I. meM prakAzita huA thaa| 88 - - tulasI prajJA aMka 139 tulasA prazA

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guruparamparA-varNanam - zrIzIlabhadrasUrINAM paTTe maannikysnnibhaaH| paramajyotiSo jAtAH bhrteshvrsuuryH||1|| zIlabhadrasUri ke pada para mANikya tulya parama jyotiSmAn zrI bharatezvara sUri uttarAdhikArI bane the| bharatena parityakto'smIti kopaM vhnniv| zAnto rasastadadhikaM bheje shriibhrteshvrm||2|| nATyazAstrakAra bharatamuni ne mujhe chor3a diyA, mAno isI kAraNa kupita hue zAnta rasa ne zrI bharatezvara ko atyadhika rUpa se sevita kiyA arthAt ve atIva zamapradhAna virakta muni the| kAvya meM to 9 rasa hote haiM, parantu- 'aSTau nATye rasAH smRtAH'' ke anusAra nATya meM zRMgArAdi ATha rasa hI hote haiM, navA~ zAnta rasa nahIM hotA hai, isa mantavya ko AdhAra banAkara saMketakAra ne yaha utprekSA kI hai| padaM tadanvalaJcakre verasvAmimunIzvaraH / anupradyotanodyotaM divmindumriicivt||3|| tadanantara verasvAmI (vIrasvAmI) ne unake paTTa ko vaise hI alaMkRta kiyA jaise pradyotana (sUrya) ke udyotana (prakAza) ke bAda AkAza ko candrakiraNeM alaMkRta karatI haiN| vAJchan siddhavardhU hasan sitaruciM kAtyA rati rodayan, paJceSormathanAd dahan bhavavanaM krAman kssaaydvissH| trasyan rAgamalAd ghanAghanazakRdbhastrAstyajan yoSitaH, bibhrANaH zamamadbhutaM navarasI ystulymsphoryt||4|| siddhi rUpI vadhU ko cAhate hue, sitaruci (candramA) kA upahAsa karate hue, kAma kA vinAza karane se bhavavana (janma-maraNa rUpa vana) kA dahana karate hue, kaSAya rUpI zatruoM ko lAMghate hue (parAsta karate hue), rAgamala se bhayabhIta hote hue, striyoM ko bhArI bharakama purISa (mala) kI bhastrA (borI) ke samAna parityAga karate hue adbhuta zamabhAva ko dhAraNa karate hue jisane nau rasoM ko samAna rUpa se prakaTa kiyA thaa| SaTtarkIlalanAvilAsavasatiH sphUrjattapo'harpatiH tatpaTTodayacandramAH samajani shriinemicndrprbhuH| nissAmAnyaguNaiH bhuvi prasamaraiH prAleyazailojjvalaiH yazcakre kaNabhojino munipatervyarthaM mataM srvtH||5|| - tulasI prajJA aprela-jUna, 2008 - 89

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una (bharatezvara) ke paTTa ke udayacandra rUpa zrInemicandra prabhu uttarAdhikArI hue, jo SaTtI rUpI lalanA ke vilAsa kA nivAsa haiM, tapa ke ullasita hote hue sUrya haiM tathA jinhoMne apane bhUmi para phailane vAle himAlaya ke samAna dhavala (ujjvala) asAdhAraNa guNoM se kaNabhojI (kaNAda) muni ke mata ko sarvataH vyartha kara diyA thaa| yatra prAtibhazAlinAmapi nRNAM saJcAramAtanvatAM, sandehaiH pratibhAkirITapaTalI sadyaH smuttaaryte| nIrandhra viSamaprameyaviTapivAtAvakIrNe sadA, tasmiMstarkapathe yatheSTagamanA jajJe yadIyA mtiH||6|| jisa tarkamArga meM saJcAra karane vAle pratibhAzAlI janoM kI bhI pratibhArUpI kirITapaTalI (mukuTAvalI) zIghra hI sandehoM dvArA utAra lI jAtI hai, haTA dI jAtI hai, usa (saghana) viSama prameyarUpa vRkSasamUha se vyApta tarka patha meM jisakI mati yatheSTa gamana karatI thI, nirbAdha calatI thii| yasmAt prApya pRthuprasAdavizadAM vidyopadezAtmikAM, patrI muktikarImatIva jaDatAvastvanvitA mnmtiH| vikSipya bhramazaulkikAt kalayato labdhAzrayaM mAnase, madhyevAGmayapattanaM pravizati dvAri sthitA ttkssnnaat||7|| merI jar3atAyukta buddhi jisa munivara nemicandra jI se vipula kRpA sahita vidyopadezAtmikA yukti ko prApta kara mana meM Azraya lie bhramoM ko phaiMka kara tatkSaNa hI dvAra se vAGmayapattana meM praveza pA gii| isa padya meM adhorekhAMkita zabdoM kA anvaya spaSTa nahIM ho rahA hai| lagatA hai yahA~ kucha pAThadoSa hai| Upara hamane zloka kA bhAvArtha likhA hai| yahA~ anya hastalekhoM ke AdhAra para pAThazodhana kI AvazyakatA hai| madamadanatuSArakSepapUSA vibhUSA, jinvdnsrojaavaasivaagiishvraayaaH| dyumukhamakhilatarkagranthapayeruhANAM, tadanu samajani shriisaagrendurmuniindrH||8|| mada (garva) aura madana kAmarUpI tuSAra (osa) ko naSTa karane vAle sUryarUpa, jinamukhakamalavAsinI vAgdevI ke vibhUSArUpa, nikhila tarkagrantharUpI kamaloM ke lie sUryarUpa zrI sAgaracandra nAmaka munIndra unake (nemicandra jI) ke pazcAt hue| mANikyacandrAcAryeNa tdnggrikmlaalinaa| kAvyaprakAzasaMketaH svAnyopakRtaye kRtH||9|| . unhIM zrI sAgaracandra jI mahArAja ke caraNakamaloM ke caJcarIka (bhramara) bane mANikyacandrAcArya ne yaha kAvyaprakAza-saMketa' apane va anyoM ke upakAra ke lie racA hai| 90 - tulasI prajJA aMka 139

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racanAkAlaH- rasavaktragrahAdhIzavatsare mAsi mAdhave / kAvye kAvyaprakAzasya saMketo'yaM samarthitaH // 10 // vikrama saMvat 1266 ke mAdhava (vaizAkha) mAsa meM zukravAra ko kAvyaprakAza kA yaha saMketa nAmaka vyAkhyAna sampanna huA / yahA~ - rasa = 6, vaktra = 6, grahAdhIza (Aditya) = 12, isa prakAra saMkhyA lekara 'ayAnAM vAmato gatiH' ke anusAra vikrama saMvat 1266 kA samaya AtA hai| vidvAnoM dvArA mANikyacandra ke saMketa kI racanA kA yahI samaya mAnya hai| yahA~ kucha vidvAn vaktra zabda se '1' saMkhyA kA kucha '2' saMkhyA kA tathA kucha '4' saMkhyA kA saMketa mAnakara 'saketa' kA racanAkAla kramazaH 1216, 1224 va 1246, vikrama saMvat mAnate haiN| parantu DA0 bhogIlAla sAMDesarA ne vaktra zabda se '6' saMkhyA kA saMketa mAnakara 'saMketa' kA racanAkAla 1266 vikrama saMvat nizcita kiyA hai| mANikyacandra ke mahAmAtya vastupAla kA samparkI hone se yahI mata yuktisaMgata hai| isa mata kI puSTi meM dUsarA pramANa yaha bhI hai ki. AcArya mANikyacandra sUri dvArA racita pArzvanAthacaritam kI prazasti meM kAvyaracanA1276 vikrama saMvat diyA hai rasarSiravisaMkhyAyAM sabhAyAM dIpaparvaNi / samarthitamidaM velAkUle shriidevkuupke|| rasa = 6, RSi = 7, ravi (Aditya) = 12, = 1276 vikrama saMvat / isase spaSTa hai ki 1276 vikrama saMvat meM pArzvanAthacaritam kI racanA karane vAle AcArya mANikyacandra dvArA 'saMketa' kI racanA isase 10 varSa pUrva 1266 vi. meM karanA hI yuktisaMgata pratIta hotA hai, na ki 1216, 1224 yA 1246 meN| isake pazcAt Age likhe do zloka milate haiN| ye zloka granthakAra ke na hokara lipikara ke haiM, anavadhAna se sampAdakoM ne inheM grantha ke sAtha likha diyA hai| isa prakAra kA ullekha prAyaH sabhI lekhaka = pratilipi karane vAle grantha ke anta meM karate the / ataH hamane inheM lipikara dvArA likhA hone se mUlagrantha se alaga mAnA hai| prAcyavidyA saMzodhanAlaya maisUra dvArA prakAzita 'kAvyaprakAza-saMketa' ke dvitIya sampuTa ke anta meM ina do zlokoM ke bAre meM sampAdaka ne yaha pAdaTippaNI dI hai- 'adRSTe' tyArabhya 'bhavatu lokaH' ityantaMge pustake nAsti / isase bhI spaSTa hai ki yaha aMza mUla pustaka kA na hokara lipikara dvArA jor3A gayA hai| isa para bhI ukta saMskaraNa meM sampAdaka ne ina do zlokoM ko mUlagrantha ke sAtha hI prakAzita kiyA hai| hamane to vastusthiti ko dhyAna meM rakhate hue inheM- 'lipikarasya nivedanA' ke rUpa meM mUlagrantha se alaga mAnA hai| lipikarasya nivedanA adRSTadoSAt smRtivibhramAcca yadarthahInaM likhitaM mayA'tra / tatsarvamAryaiH parizodhanIyaM prAyeNa muhyanti hi ye likhanti // gains tulasI prajJA aprela-jUna, 2008 91

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bhAgyadoSa yA smRti ke viparyAsa se maiMne yahA~ jo kucha arthahIna likha diyA hai, use Arya jana zuddha kara leM, kyoMki likhane vAle (lipikara) likhate samaya prAyaH bhramagrasta ho jAte haiN| zubhamastu sarvajagatAM parahitaniratA bhavantu bhuutgnnaaH| doSAH prayAntu nAzaM sarvatra sukhI bhavatu lokH|| sampUrNa jagat kA zubha ho, bhUtagaNa parahita-nirata hoveN| doSa naSTa ho jAveM tathA loka sarvatra sukhI hove| prAyaH sabhI purAne lekhaka (pratilipi karane vAle) grantha-samApti ke avasara para ukta prakAra se apanI pratilipi ke zodhana hetu nivedana karate haiM evaM sabake prati zubhakAmanAe~ karate haiN| sandarbha1. bhaTTa somezvara dvArA racita kAvyAdarza 'saMketa' kA rasikalAla choTAlAla parIkha dvArA sampAdita saMskaraNa do bhAgoM meM rAjasthAna prAcyavidyA pratiSThAna jodhapura se 1959 I. meM prakAzita huA thaa| 2. kAvyAlaMkArasUtravRtti- 3.1.10; 3. 'zliSTamaspRSTazaithilyam'- kAvyAdarza 1.43; 4. kAvyAlaMkArasUtravRtti- 3.1.22; 5. kAvyAlaMkArasUtravRtti- 3.1.24; 6. 'kAntaM sarvajagatkAntaM laukikArthAnatikramAt'- kAvyAdarza- 1.85; 7. 'arthadRSTiH samAdhiH'-kAvyAlaMkArasUtravRtti- 3.2.6; 3. 'zliSTamaspRSTazaithilyam'- kAvyAdarza 1.43; 4. kAvyAlaMkArasUtravRtti- 3.1.22; 5. kAvyAlaMkArasUtravRtti- 3.1.24; 6. 'kAntaM sarvajagatkAntaM laukikArthAnatikramAta'- kAvyAdarza- 1.85%B 7. 'arthadRSTiH samAdhiH'-kAvyAlaMkArasUtravRtti-3.2.6;8. kAvyaprakAza- 10.10; 9. kAvyaprakAza- saptama ullAsa meM prasiddhiviruddha doSa ke udAharaNa ke rUpa meM prastuta pdy| 10. kAvyaprakAzaH (saMketamadhumatIbhyAM samalaMkRtaH, dvitIyasampuTaH- 7.10) dazama ullAsaH, pR0 610___12; sampAdakaH- en.es. veyaTanAthAcAryaH, prAcyavidyA saMzodhanAlaya maisUra vizvavidyAlaya, maisUra 1977 I. (prAcyavidyA saMzodhana granthamAlA-122); 11. kAvyaprakAza- 4.6; nivAsa- 28, surendrapAla kaoNlonI (nikaTa- saMjIvanI aspatAla), nyU sAMgAnera roDa jayapura-302019 (rAjasthAna) 92 - - tulasI prajJA aMka 139

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jaina vizvabhAratI vizvavidyAlaya, lADanU~ prakAzana sUcI kra. pustaka kA nAma 1. AcArya mahAprajJa kA saMskRta sAhitya 2. yuga ko AcArya mahAprajJa kA yogadAna 3. aMguttara nikAya bhAga- 1 4. aMgutara nikAya bhAga-2 5. mahAbhArata parikramA 6. vAsudeva zrIkRSNa 7. zramaNa sUkta 8. tIrthaMkara varddhamAna jIvana prasaMga 9. Avazyaka niryukti khaNDa-1 10. AcArAMga aura mahAvIra 11. sambodhi kA samIkSAtmaka anuzIlana 12. ratnapAlacaritama 13. dUrastha zikSA kI upayogitA 14. naI subaha 15. jaina vidyA aura vijJAna 16. harA A~cala 17. mATI kI rakSA 18. jaina saMskRti aura jIvana mUlya bhAga-1 19. jaina saMskRti aura jIvana mUlya bhAga-2 20. jaina saMskRti aura jIvana mUlya bhAga-3 21. bhikSu nyAyakarNikA 22. jaina itihAsa evaM saMskRti 23. jIvana vijJAna aura svAsthya 24. yoga vaiziSTya 25. jaina tattva mImAMsA aura AcAra mImAMsA 26. Anekant : Reflection & Clarification 27. Anekant: Views & Issues 28. Lord Mahavir (Vol. 1,2,3) 29. Shraman Bhagwan Mahavir Life & Doctrine 30. Pslam of Life 31. Anekanta - The Third Eye 32. Science in Jainism 33. The Quest for Truth 34. Sound of Silence 35. Journey into Jainism (Reprint ) 36. Jain Studies & Science 37. Non-violence Relative Economics and A New Social Order 38. Jain Biology 39. Teaching of Lord Mahavira lekhaka / sampAdaka DaoN. harizaMkara pANDeya DaoN. harizaMkara pANDeya / DaoN. je. pI. ena. mizrA zrI zrIcaMda rAmapuriyA zrI zrIcaMda rAmapuriyA zrI zrIcanda rAmapuriyA zrI zrIcaMda rAmapuriyA zrI zrIcaMda rAmapuriyA zrI zrIcaMda rAmapuriyA DaoN. samaNI kusuma prajJA sAdhvI zrutayazA samaNI sthita prajJA DaoN. harizaMkara pANDeya DaoN. AnandaprakAza tripAThI DaoN. AnandaprakAza tripAThI pro. (DaoN.) mahAvIra rAja gelar3A DaoN. AnandaprakAza tripAThI DaoN. AnandaprakAza tripAThI samaNI Rju prajJA samaNI Rju prajJA samaNI Rju prajJA paM. vizvanAtha mizra samaNI Rju prajJA DaoN. samaNI Rju prajJA / samaNI zreyasa prajJA DaoN. je. pI. ena. mizrA DaoN. samaNI Rju prajJA mUlya 550 100 50 60 60 10 150 80 400 150 100 100 100 100 300 100 100 75 75 75 120 120 120 400 120 30 30 195 Acharya Mahaprajna Acharya Mahaprajna Shri S.C. Rampuria Shri S.C. Rampuria S. Nath Jain / Ed. Sh. S.C. Rampuria 24 Acharya Mahaprajna Prof. M.R. Gelra Acharya Mahaprajna Acharya Mahaprajna Sadhvi Vishrut Vibha Prof. (Dr.) M.R. Gelra Prof. B.R.Dugar/Dr. Satya Prajna/ 200 195 140 39 400 Dr. Samani Ritu Prajna Late Shri Jetha Lal S. Zaveri / Prof. Muni Mahendra Kumar Shri S.C. Rampuria 1000 300 500 200 25

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yaHsyAdvAdI vacanasamaye yopyanekAntadRSTi: zraddhAkAle caraNaviSaye yazca cAritraniSThaH / 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 zubhakAmanAauM sahita tolArAma haMsarAja ceriTebala TrasTa haMsA gesTa hAusa, AcArya tulasI zAnti pratiSThAna ke pAsa nokhA roDa, po. oN. gaMgAzahara, jilA - bIkAnera (rAjasthAna) prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI vizvavidyAlaya lADanUM ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita