Tulsi Prajna 2008 07

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524636/1

Page #1
Research Quarterly NANassa TULSI PRAJNA varSa 35 * aMka 140 * julAI-sitambara, 2008 Prome sAramAyAro Prath in Education International wing Prop reme Song tulasI prajJA wart www anusaMdhAna traimAsikI jaina vizvabhAratI vizvavidyAlaya lADanU~ - 341306 (rAjasthAna) bhArata JAIN VISHVA BHARATI UNIVERSITY Ladunu - 341 306, Rajasthan, India AdaraNa

Page #2
dharma pradhAna : sampradAya gauNa jitanA bala upAsanA para diyA jAtA hai, usase adhika bala yadi kSamA, mArdava, Arjava, zauca, satya, saMyama, tapa, tyAga, akiMcana aura brahmacarya para diyA jAye to dharma pradhAna ho sakatA hai aura sampradAya gauNa / 1. dhArmika vaha ho sakatA hai, 2. dhArmika vaha ho sakatA hai, 3. dhArmika vaha ho sakatA hai, 4. dhArmika vaha ho sakatA hai, 5. dhArmika vaha ho sakatA hai, 6. dhArmika vaha ho sakatA hai, 7. dhArmika vaha ho sakatA hai, 8. dhArmika vaha ho sakatA hai, 9. dhArmika vaha ho sakatA hai, sahiSNu ho / asahiSNutA se vibhAjana hotA hai, ekIkaraNa nhiiN| jo mRdu ho - jAti, kula, vidyA, aizvarya Adi se hIna logoM kA tiraskAra na kare / mada se vibhAjana hotA hai, ekIkaraNa nahIM / jo Rju ho, sarala ho, pUrNa vyavahAra se vibhAjana hotA hai, ekIkaraNa nahIM / jo artha-lolupa na ho / artha-lolupatA se vibhAjana hotA hai, ekIkaraNa nahIM / jo satyabhASI ho / asatya se vibhAjana hotA hai, ekIkaraNa nahIM / jo saMyamI ho / asaMyama se vibhAjana hotA hai, ekIkaraNa nhiiN| jo satpravRtti - -parAyaNa ho / asat pravRtti se vibhAjana hotA hai, ekIkaraNa nahIM / jo tyAgazIla ho / saMgraha se vibhAjana hotA hai, ekIkaraNa nhiiN| jo akiMcana ho- zarIra ke prati anAsakta ho / Asakti se vibhAjana hotA hai, ekIkaraNa nahIM / 10. dhArmika vaha ho sakatA hai, jo brahmacArI ho - indriyavijetA ho / indriya-lolupatA se vibhAjana hotA hai, ekIkaraNa nahIM / inake abhyAsa se karma kA doSa dhulatA hai aura anekatA ekatA meM badalatI hai jisakI Aja bahuta bar3I apekSA hai| anuzAstA AcArya tulasI

Page #3
tulasI prajJA. TULSI PREJNG Research Quarterly of Jain Vishva Bharati University VOL.-140 mANasa sAramAyA JULY Patron Samani Dr Mangalprajna Vice-Chancellor Editor Hindi Section Dr Mumukshu Shanta Jain English Section Prof. Jagat Ram Bhattacharyya Managing Editor Nepal Chand Gang - SEPTEMBER, 2008 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

Page #4
Research Quarterly of Jain Vishva Bharati University VOL.- 140 JULY - SEPTEMBER, 2008 Editor Hindi Dr Mumukshu Shanta Jain Editor English Professor Jagat Ram Bhattacharyya Managing Editor Nepal Chand Gang 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.

Page #5
315/5541UTCHT / CONTENTS ENGLISH SECTION Subject Author Page No. Acarya Mahaprajna 1 Acaranga-Bhasyam ANEKANTAVADA : Polylogue For Conflict Resolution Arun Mookerjee Dr B.R. Dugar Facets of Non-violence 36 hindI khaNDa viSaya lekhaka pR. saMkhyA aH eka anuzIlana AcArya mahAprajJa SaT jIvanikAya kI avadhAraNA : eka vizleSaNa prophesara sAgaramala jaina jaina graMtha bhaMDAroM meM saMgrahIta gaNitIya pAMDulipiyA~ anupama jaina evaM surekhA mizrA nAyAdhammakahAo meM bhAratIya saMskRtiH eka vimarza sAdhvI muditayazA zrAvaka kA AcAra sAdhvI pravINa latA

Page #6
padArtha kA sImAkaraNa kareM bhagavAna mahAvIra eka aise mahApuruSa haiM jo ahiMsA, aparigraha aura anekAnta kI vyAkhyA meM pUre vizva meM advitIya hai| unhoMne dekhA ki parigraha para vicAra kie binA hiMsA para vicAra nahIM kiyA jA sktaa| ahiMsA para vicAra karane ke lie aparigraha para vicAra karanA jarUrI hai| hama loga kArya ko badalanA cAhate haiM, kAraNa para dhyAna kama dete haiN| isa prayatna meM hameM saphalatA nahIM miltii| hiMsA eka kArya hai, usakA kAraNa hai parigraha | vartamAna yuga meM hiMsA bar3ha rahI hai| usakA kAraNa padArtha ke prati mamatva kI buddhi hai / parigraha kA maulika svarUpa mamatva hai| mahAvIra ne kahAmamatva kI buddhi ko chor3e binA mamatva ko nahIM chor3A jA sakatA aura mamatva ko chor3e binA hiMsA ko kama nahIM kiyA jA sktaa| vartamAna yuga padArthavAdI yuga hai| Aja kA cintana pravAha hai- padArthoM adhika se adhika bar3hAo aura mahAvIra kI vANI hai- 'padArtha kA sImAkaraNa kro'| bhagavAna mahAvIra ne padArtha, padArtha ke prati hone vAlA mamatva athavA mUrcchA ko anekAnta dRSTi se dekhA / koI bhI jIvanadhArI padArtha ko chor3a nahIM sakatA / kintu koI bhI samAja parigraha kA sImAtIta upayoga karane vAlA hiMsA ko kama nahIM kara sktaa| - bhagavAna mahAvIra ko manAne kA dUsarA pakSa yaha hai ki unakI stavanA smRti kI jAtI hai, kintu ahiMsA, aparigraha aura anekAnta para cintana kama kiyA jAtA hai, ina siddhAntoM ke dvArA vartamAna kI samasyA ko sulajhAne kA prayatna kama kiyA jAtA hai| hama donoM pakSoM meM saMtulana sthApita karane kA prayatna kareM aura unakI smRti stuti aura unake avadAnoM kA vyAkhyAna kareM, isake sAtha-sAtha una siddhAntoM ke dvArA yuga kI samasyAoM ko sulajhAne kA bhI prayatna kreN| - AcArya mahAprajJa

Page #7
Acaranga-Bhasyam Acarya Mahaprajna CHAPTER-V THE ESSENCE OF THE WORLD SECTION-4 5.62 gamanugamam duijjamanassa dujjatam dupparakkamtam bhavati aviyattassa bhikkhuno. The monk who wanders from village to village alone in a state of immature knowledge and conduct is overpowered by troubles and tribulations and exerts in an undesirable way. Bhakyam Sutra 62 Now, the Sutra mentions the pitfalls of the monk who is inapt and dwells alone. The inapt is so in respect of knowledge and age. The monk who has read the Acarakalpa or who has become competent to practise the intensive penance of solitary dwelling on account of his study is the apt one. One who has not read the Acarakalpa is inapt. The monk who is below the age of sixteen is inapt. His itinerary from village to village is against the discipline and spiritual exertion in ineffectual. The solitary itinerary' from village to village of an inapt monk is exposed to troubles and tribulations, and his spiritual exertion also is away from the proper path of discipline.? 5.63 vayasa vi ege buiya kupamti manava. Immature people get angry even with trifle abuse. Mit 4511 MTS-PANER, 2008 - 1 .

Page #8
Bhasyam Sutra 63 Some inapt persons get angry when adversely addressed. They are overwhelmed with emotion on hearing unfavourable remarks. This is a form of disturbance in the observance of the discipline. 5.64 unnayamane ya nare, mahata mohena mujjhati. An immature person puffed up with egoism is embarrssed with deep delusion. Bhajyam Sutra 64 An inapt person, on hearing words of praise from others, is puffed up with, that is, overcome by egoism; he feels stupefied due to deep delusion. This is also a disturbance in the discipline. The inapt, non-plused by praise, is stupefied sometimes by deluded (i.e. perverse) faith (doctrine), sometimes by deluded ethics. 5.65 sambaha bahave bhujjo-bhujjo duratikkama ajanato apasato. There are many obstacles, very difficult to overcome for the ignorant and the blinded. Bhayyam Sutra 65 For the inapt who neither knows nor sees, there arise frequently many obstructions, that is, troubles and tribulations. He does not know or see how these hardships and troubles are to be endured; nor does he know the merit in enduring them and the demerit in not enduring them. Consequently they are very difficult for him to overcome. 5.66 eyam te ma hou. 'Let me wander alone in the immature state', -- let such whim not occur in your mind. Bhaoyam Sutra 66 One should not entertain the idea of living a lonely life in the state of inaptness. This is the advice of the teacher to the taught. If an inapt person desires to dwell alone, the order of the discipline is disrupted. In the Jina's order, there is prescribed not only collective practice A IME U BIC 140

Page #9
of discipline, but there is also the prescription of individual practice, though, of course, there are proper grounds for the latter. A competent person is allowed to make his own resolve of lonely dwelling. The prohibition is only with respect to an incompetent person. 5.67 eyam kusalassa damsanam. This is the doctrine of the wise. Bhagyam Sutra 67 The demerits of the lonely life of the inapt, mentioned here, are in accord with the discipline of the enlightened Lord. 5.68 taddithie tammottie tappurakkare tassanni tannivesane. The monk should fix his faith in the doctrine of the Lord, identify himself with it, accord supreme importance to it, merge himself in the memory of it and completely dedicate himself to it. Bhasyam Sutra 68 The aspirant should fix his attention on the doctrine of the enlightened, that is, he should identify himself with it. He should embody the doctrine and merge himself in it in order to observe the discipline. He should always keep his mind turned towards the discipline, keeping it in front of his mind. He should have a steadfast memory of the discipline in order ever to be mindful of it. He should fix his mind on it and get his mind firmly concentrated on it.3 5.69 jayamvihari cittanivati pamthanijjati palibahare, pasiya pane gacchejja. The self-restrained monk should concentrate his mind on his movement fix his vision on the path, contract his feet, inspecting creatures on the path, and walk carefully avoiding them. Bhaoyam Sutra 69 Now the Sutra explains the rule of physical movement: A person desirous of emancipation should move fully self-restrained; his mind should keep engaged on the movement, his awareness should be directed exclusively to the act of going; his eye should remain fixed on the path, he should Okeit 451 IMS-FACER, 2008 C

Page #10
move, properly inspecting the path; he should contract his feet when confronted with living beings; he should carefully apprehend living creatures that may lie on the way. These are the five rules regarding selfrestrained movement. 5.70 se abhikkamamane paoikkamamane samkucemane pasaremane viniyattamane sampalimajjhamane. The aspirant performs these acts fully self-restrained: moving forward and backward, contracting and expanding his body, ceasing from activities, and cleaning his body with a woolen brush. Bhayyam Sutra 70 The aspirant for emancipation sometimes moves forward, sometimes backward, sometimes contract his feet and arms, sometimes stretches them, sometimes he stops going and coming and wipes, with full restraint, the living beings crawling on his body, with woolen whisk. 5.71 egaya gunasamiyassa riyato kaya samphasamanucinna egatiya pana uddayamti. Sometimes, some insects may get injured or die coming in contact with the body of a monk, leading a life of self-restraint with complete self-awareness. Bhasyam Sutra 71 A monk, possessed of the virtues of restrained movement, etc., sometimes, when on tour, is touched by living beings that consequently may be injured or meet death. Does the monk incur any bondage in such circumstances? In respect of this query, the complexity of karmic bondage is to be understood. There is no karmic bondage in the case of the monk who has reached the state of rock-like firmness of the soul, immediately before final liberation. In case of the monk who is free from attachment but is accompanied with activities, there is karmic bondage which is instantaneous, lasting for two time-units. In the case of completely vigilant restrained person, the duration of the karmic bondage is less than a muhurtta (48 minutes) in the minimum, or eight muhurttas in the maximum. In the case of a non-vigilant restrained person who is not inclined towards any kind of violent activity, there is karmic bondage of - geeft u zich 140

Page #11
less than one muhurtta in the minimum, or eight years in the maximum. Such bondage is worn off in that very life. This is stated explicitly in the next Sutra -- 5.72 ihaloga-veyana-vejjavadiyam. Such monk incurs karmic bondage which he exhausts in this very life. Bhasyam Sutra 72 In the case of a monk who is observing the rules of movement completely in accord with the norm, and is self-restrained, though non-vigilant, and has not any inclination to violent activity, if any creature is injured or meets death being touched by the body of the monk, there is karmic bondage which is exhausted in this life. Such bondage, on account of its being of small duration, wears off in that very life. 5.73 jam auttikayam kammam, tam parinnae vivegameti. The act done due to inclination towards violence or the resolve to harm is brought to an end by the power of comprehension. Bhaoyam Sutra 73 If an act due to inclination or due to the resolve to harm is done intentionally by the non-vigilant restrained monk, it is nullified or uprooted by comprehension or atonement." 5.74 evam se apamaenam, vivegam kittati veyavi. The learned sage propounded the destruction of the karma by means of the practice of vigilance. Bhajyam Sutra 74 Thus, the karma incurred due to non-vigilance is uprooted by means of vigilance (self-awareness). This is the opinion of the sages, conversant with the scriptures, as has been stated in the Sthananga - "How can, O Lord! the misery be endured and eradicated?" Replied the Lord, "by means of vigilance."8 5.75 se pabhuyadamsi pabhuyaparinnane uvasamte samie sahite saya jae dattham vippadivedeti appanam -- mit usi mis-PANCR, 2008 - - 5

Page #12
5.76 kimesa jano karissati? 5.77 esa se paramaramo, jao logammi itthio. When a monk with fully developed insight and knowledge, calm, perfectly careful, tolerant, always restrained, perceive a woman tempting him, he should reflect within himself about what would the person (woman) do to him. The greatest temptation in this world are the women. Bhasyam Sutras 75-77 The subjugation of the senses is practicable only with adequate spiritual practice. The following are the conditions of such practice -- 1] Deep insight into the fructification of the karma. 2] Deep comprehension of the nature of bondage and liberation from bondage. 3] Calming down of passions and quasi-passions. 4] Careful activity and constant application of study etc. 5] Tolerance of hardships, especially tolerance of the emotions such as sex, anger, pride, etc. 6] Unabating self-restraint and desisting from the objects that provocate the senses. A monk exerting to conquer the senses by observing these conditions of spiritual practice reflects within himself on seeing a woman engaged in amorous gestures and postures : Iam completely established in myself, and therefore, what could such woman addicted to sex do to me. Women in the world are the sources of utmost pleasure. They generate delusion, being the sources of worldly pleasure.! 5.78 munina hu etam paveditam, ubbahijjamane gamadhammehim -- The Lord has declared the following antidotes for a person tormented by sex: He should -- 5.79 avi nibhalasae. Take light diet; A neft si 3ich 140

Page #13
5.80 avi omoyariyam kujja. Reduce his diet; 5.81 avi uddhamihanam thaijja. Relax his body and do headstand posture; 5.82 avi gamanugamam duijjejja. Wander from village to village; 5.83 avi aharam vocchimdejja. Undertake fasting; 5.84 avi cae itthisu manam. Withdraw his mind from women. Bhasyam Sutras 78-84 The great sage Lord Mahavira has said -- a monk tormented by sexual desires should adopt the following measures: The sexual excitement is twofold: caused or spontaneous. Some are due to external objects and others due to internal state of the mind. The external sexual excitement has three varieties: due to hearing a sound, due to seeing a form (of beauty) and due to the memory of the pleasure enjoyed in the past. The internal excitement also has three varieties: due to the rising of karma, due to the effect of food, due to the nourishment of the body." The following are the measures for their treatment: In the Sthanarga, the four causes of sexual excitement are mentioned. The nourishment of flesh and blood is one of them.'? It has, therefore, been said in the present scripture that one should abandon nourishing flesh and blood. '3 The sexual excitement is related to the accumulation of semen, and the accumulation of semen is related to food. And, therefore, in connection with subjugating the sex, instructions related to food are available. In the Nisitha Bhasya and the Curni, this topic has been lucidly dealt with. gore usil Triis-faataR, 2008 -

Page #14
The ways are: [1] Taking light food (Sutra 79) [2] Reducing the diet (Sutra 80) [3] Headstand posture (Sutra 81) In headstand posture, the eyes are to be firmly fixed on the tip of the nose or the brows. The act of firmly fixing is to be repeated. By such practice the downward movement of respiration is weakened and the upward one is strengthened. On the strengthening of the downward respiration, the sexual propensity is augmented. On the strengthening the upward respiration, the propensity is made inactive. 14 The sexual propensity is also calmed down by repeating the perception of the balanced inhaling and exhaling accompanied by citation of approved mantra twenty five times. [4] He should wander from village to village (sutra 82) For the person with predominace of the passion of hatred, the sitting posture is beneficial, but for one with the predominance of the passion of attachment, standing and walking are beneficial. Therefore journey on foot from village to village is the way for practising the celibacy. [5] Fasting (Sutra 83) The enduring monk and nun should stop taking food for these six reasons in order to avoid the transgression of their vow of self-restraint: (1) When they suffer from any disease; (2) When they face troubles and tribulations; (3) For observing celibacy; (4) Out of compassion to avoid injuring living beings; (5) To practise austerity and penance; (6) To practise fasting unto death." The following traditional meaning of the Sutra 83 is found in the Curni (p.186): the aspirant living on light food in order to control his sexual desire should repeat the practise of reduced diet. If he fails to control gerent si 3ic 140

Page #15
his sexual desire, he should practise attenuation of the body and passions by fasting and prepare for finally fasting unto death. This is the way for the unlearned aspirant to control his sexual desire. For the learned monk, engagement in study etc. is the way. [6] To stop thinking about sexual desires (Sutra 84) "Even while leading the life of equanimity, sometimes, due to sexual desires, the monk's mind may go astray, from self-restraint. In such moments, he should reflect that 'neither she is mine, nor I am hers'. In this way, he should get rid of the sexual inclination towards her. "Mortify yourself with austerity, abandon easy life; overcome sexual desires; you will then be easily capable of getting rid of the passion of hatred and eliminating your attachment. Thus you will become happy in this world." 16 'Light diet' means black pulse, butter-milk etc. or the low-caloried food that weakens the body. 'Reduced diet' means only one-cereal diet or meagre food. Headstand means relaxation lasting for one to four quarters. The sexual desire is calmed down on account of lack of association with stimulants. In the opinion of yogis, conversant with the centres of consciousness, the, centres of power, health and fire are respectively activated by the instincts of sex, alimentary nourishment and desire for fame. The centre of bliss becomes inactive in such circumstances, and as a result the wisdom for personal welfare does not wake up nor does the desire for wearing off the karma grow up. It is for this reason that the path for strengthening and nourishing the state of celibacy, controlling diet and calming down the hankering for fame,' has been pointed out. On the activation of the centre of bliss, all these three instincts are uprooted." 5.85 puvvam damda paccha phasa, puvvam phasa paccha damda. First pain then pleasure, first pleasure then pain. Bhagyam Sutra 85 Now the two supporting Sutras (85, 86) are given here. "Pleasure' means sensual pleasure. There is concomitance between pain and pleasure. gatai Mais-frana, 2008 -

Page #16
The pleasure generates heat in him who hankers after it and thereby causes pain in advance. It has, therefore, been said: the pain preceded the" pleasure. When there is accidentally pleasure, there is consequential pain which destroys the power of enjoyment by producing discontent. This is corroborated in the following verse: "The desires produce torture at the outset, and cause discontent when satisfied; and at the end they are difficult to get rid of. How then can a wise man succumb to sexual desires?' 19 5.86 iccette kalahasamgakara bhavamti, paailehae agametta anavejja anasevanae tti bemi. The sexual desires generate dispute and attachment. Following the injuctions of the scripture, the preceptor should instruct the disciple to desist from those desires -- thus do I say. Bhasyam Sutra 86 The sexual desires are sources of quarrel and affectionate bond.20 The respective merits and demerits accruing from indulgence in and abstinence from the desires should be ascertained by the preceptor by investigating of the scriptural injunctions in order to prohibit the disciples from taking resort to them. 5.87 se no kahie no pasanie no sampasarae no samae no kayakirie vaigutte ajjhappa-samvude parivajjae sada pavam. The celibate should not indulge in sexy talks nor should he look at women amorously, nor should he communicate lustful ideas, nor claim them as his own, nor embellish his body; he should observe silence, withdraw his mind from desires and avoid evil indulgence. Bhajyam Sutra 87 The celibate should not engage in gossiping about caste, family, costume, cosmetic etc: of women. He should not be a visitor to the exhibition of articles that excite desires. He should not have a communication with women, that is, he should not dwell near women, nor should he talk or discuss with them in a lonely place. He should not cultivate affection through relationship and acquaintance. He should not resort to external 10 - met u zic 140

Page #17
beautification, that is, embellishment by cosmetic and the like. He should not answer any query about amorous matter, but should control his speech, that is, observe silence. When engaged in the studying sutras or their meaning, he should direct his mind exclusively to them, controlling himself, that is, his mind. Thus he should give up all evil indulgences, that is, attachment to desires forever by means of restraining his speech and controlling his mind. 5.88 etam monam samanuvasijjasi. - tti bemi. You should meticulously follow this discipline of monkhood. -- Thus do I say. Bhaoyam Sutra 88 There are many kinds of abstinence prescribed for the practice of monkhood. Out of them, the abstinence from violence has been prescribed in detail in the first chapter and at many other places in the scripture under study are given. The abstinence from falsehood, from what is not given, from carnal desires and possessions. Particularly the abstinence from the carnal desires is enjoined in this chapter. In the present Sutra in this context, the monkhood as abstinence of carnal desires is prescribed to be followed References: 1. 'dunca' - paritape iti divadiganasthasya dhatoh 'duyamana iti sanapratyarupam nispadyate, na tu 'dum gatau' iti dhatoh. asmin visaye vsttikarasya matamidam --- 'duyamanasya' anekarthatvad dhatunam viharatah.' (Vrtti. p.193). Curnikarena idam matam anyatha vyakhyatam -- 'hemamtagimhasu dosurijjati, jati dohim va padehim rijjati duijjati duijjam.' (Curini, p.181) 2. One of the disciples asked the preceptor. "O Preceptor! What does the word avyakta (i.e. immature) connote?" The preceptor replied, "Some persons are immature both in knowledge and age; some persons are immature in knowledge but mature in age; some persons are mature in knowledge and immature in age; and some persons are mature both in knowledge and age." Those who are above the age of sixteen are mature with respect to neft si ulmis-fatare, 2008 C - 11

Page #18
age, and those who have learned upto the third part (viz. Acara-vastu) of the Ninth Book of the Fourteen Purvas, are mature with respect to knowledge. The muni who is mature both in knowledge and age can move about on purpose practising asceticism in solitariness. 3. The author of the Curni explains aphorism 68 in the context of 'preceptor' and aphorism 69 in that of 'manner of moving' (irya), whereas the author of the Vrtti explains them both in the former context, except the phrase "Pasiya pane gacchejja." However, both the commentators agree that aphorism 69 is the source of the 3rd chapter called (irya of the Ayaro-cula). The author of the Curni has mentioned in the preface of Ayara-cula that the chapter intitled irya has been developed from aphorisms 62, 68, 69, 70 of the present chapter. On the basis of this information and also the verse - Tammutti tappurakkare uvautte of the Uttaradhyayana Sutra (24/8), both these aphorisms (viz.68,69) may be interpreted in terms of irya, but we have translated aph. 68 in the context of kusala (i.e., Bhagavan Mahavira) (see Aphorism 67) on the basis of the explanation of the Curni cf. 5.109. 4. esa 'palivahare' iti padasya anuvado vidyate --- 'palivahare' pratipam ahare jamtum drstva samkocae desibhasae. (Acaranga Curni, p. 184.) 5. Cf. Patamjalayogadarsana 2.12 : klesamulah karmasayo drstadrstajan mavedaniyah. 6. bhasye karmabandhasthiteh vivecanam curnimanusrtya krtamasti. antarmurhurttasthitiko bandhah samparayiko bhavati. Vsttervyakhya curnivyakhyatah bhinna vartate - 'sailesyava-sthayam masakadinam kayasamspariena pranatyage'pi bandhopadana-karanayogabhavannasti bandhah, upasamta-ksinamohasa-yogikevalinam sthitinimittakasayabhavat samayikah, apramattaya-terjaghanyato' ntarmuhurtamutkrstascatnkotithitiriti, pramattasya tvanakuttikaya' nupetyapravsttasya kvacit panyadyava-yavasam-sparsat pranyupatapanadau jaghanyatah karmmabandha utksttasca praktana eva visesitatarah."(Acaranga Vitti, patra 197) bhagavatyam bhavitatmanah iryasamitau sopayogam gacchatah padasparsena kascid prani mriyate tada tasya dvisamayikah iryapathiko bandho bhavati -- 'alagarassanam bhamte! bhaviya-ppaio purao duhao jugamayae pehae riyam riyamanassa payassa ahe kukkudapote va vattapote va kulimgacchae va pariyavajjejja, tassa nam bhamte! kim iriyavahiya kiriya kajjai? samparmiya kiriya kajjai? 12 - Trent si Bich 140

Page #19
goyama! anagarassanam bhaviyappano purao duhao jugamayae pehae riyam riyamanasa payassa ahe kukkudapote va vattapote va kulimgacchae va pariyavajjejja, tassanam iriyavahiya kiriya kajjai, no samparaiya kiriya kajjai.' (Bhagavai,18.159). oghaniryuktau apramattasamyateh jate'pi pranivadhe bandhasya sarvatha nisedhah krto'sti -- 'uccaliyammi pae iriyasamiyassa samkamatthae. vavajjejja kulimgi marijja tam jogamasajja..' 'na ya tassa tannimitto bamdho suhumovi desio samae. anavajjo u paogena savvabhavena so tamha..' (Oghaniryukti, gatha 748,749) kunkundasvamina'pi samitasya himsamatrena bandho nastiti pratipaditam: 'apayatta va cariya sayanasanathanacamkamadisu. samanassa savvakale himsa sa samtattiyatti mada.. maradu va jiyadu jivo ayadacarassa nicchida himsa. payadassa natthi bamdho hinsamettena samidassa..' (Pravacanasara, 3.16,17) prastutagame gunasamitasya kayasamsparsajanitapranivadhe yah karmabandho nirdistah sa ehikabhavanubandhi pratipaditah. etena jnayate asau karmabandhah saraga-samyatim upalaksya eva pratipaditah. Curnau vrttau ca vitaragasya carca prasamgavasatah eva ksta iti sambhavyate. Curnau 'jo appamatto uvaddaveti tassa jahannenam amtomuhuttam ukkosenam attha muhutta, jo puna pamatto na ya auttiyae tassa jahannenam amtomuhuttam ukkosenam attha samvaccharaim (p.184,185) -- iti ullekho drsyate. Vsttau apramattataya gacchatah gunasamitasya krte esa vidhih mukhyatvena uddistah - gunasamitasya gunayuk-tasya apramattataya yateh riyamansya' (patra 196). bhagavatyam bhavitatma'nagarapeksaya eryapathikah bandhah nirdistah. uttaravartigranthesu bandhasya sarvatha nisdhah asubhakarmabandham laksyikrtya krtah iti pratiyate. asmin prakarene srimajjayacaryaksta bhagavativyakhya'pi adhyetavya. See -- Bhagavati-joda, sataka 18, dhala 382, gatha 1-77. IMENT 451 MIS-FAGER, 2008 - 13

Page #20
7. (a) Acaranga Curni, p.185 jo puna auttiyae pane uddaveti tavo va chede va. (b) Acaranga Vrtti, patra 197: yattu punah karmmakuttaya krtam agamoktakaranamantare-nopetya pranyupamardena vihitam tatparijnaya jnaparijnaya 'vivekameti' vivicyate aneneti vivekah: praya-scittam dasavidham tasyanyataram bhedamupaiti, tadvivekam va abhavakhyamupaiti, tatkaroti yena karmmano'bhavo bhavati. 8. Amgasuttani Thaiam, 3.336: 'se nam bhamte! dukkhe kaham veijjati? 'appambeiam' 9. (a) Acaranga Curni, p.185 : pabhutam bahugam darisanam pabhutapannanam, ahava pabhutam khaitam darisanam, pabhutam pannam khaiyam nanam. (b) Acaranga Vrtti, patra 197: prabhutam pramadavipakadikamatitanagatavarttamanam va karmmavipakam drastum silamasyeti prabhutadarsi, samprateksitaya na yatki/cinakarityarthah, tatha prabhutam sattvaraksanopayaparijnanam samsaramoksakaranaparijnana va yasya sa prabhutapari- jnanah, yathavasthi-tasamsarasva-rupadarsityarthah. 10. Cf. timirahara jai ditthi, janassa divena natthi kadavvam. tadha sokkham sayamada, visaya kim tattha kuvvamti.. (Acarya Kundakunda Pravacanasara, 67) 14 11. Nisithabhasyacurni, gatha 514-516, 571-574. 12. Amgasuttani I, Thanam, 4.581 'cauhim thanehim mehunasanna samuppajjati, tam jaha citamamsasoniyayae, mohanijjassa kammassa udaenam, matie, tadatthovaogenam. 13. Ayaro, 4.43: 'vigimca mamsasoniyam'. 14. Urdhvasthana must be practised at night; it could also be practised in day-time, if there was need to do so. In accordance with one's requirements, one should practice it for one, two, three or four praharas (1/4th of a day or night). It is very effective means to curb sexual passions. -- The word Urdhvasthana denotes the mudra (posture) indicated by word Uddhamjanu ahosire' in the Bhagavati Sutra (1/9). The same mudra is discussed in the Hathayoga Pradipika by 'urdhvanabhiradhstaluh' (3/79) and "Adhahsiraschordhvapadah' (3/81). tulasI prajJA aMka 140

Page #21
The urdhvasthana mudra signifies mainly the sarvangasana and secondarily the sirsana, vrksasana, etc. These Yoga postures or asanas help mollify the centres of id-impulses; the mollification of these centres, in turn, causes passions to pacify. 15. Uttarajjhayanani, 26.33,34: "niggamtho dhiimamto, niggamthi vi na karejja chahim ceva. thanehim u imehim, anaikkamana ya se hoi..' 'ayamke uvasagge, titikkhaya bambhaceraguttisu. panidaya tavaheum, sariravoccheyanatthea.." 16. (a) Dasavealiyam, 2.4,5: 'samae pehae parivvayamto, siya mano nissarai bahiddha. na sa maham novi aham pi tise, icceva tao vinaejja ragam..' 'ayavayahi caya soumallam, kame kammahi kamiyam khu dukkham. chimdahi dosam vinaejja ragam, evam suhi hohisi samparae..' (b) Nisithabhasye (gatha 567, 570) Curnau ca sannimittakamodayasya samanartha ami upayah nirdishbahsanti 'bharo viliviyamettam savve kama duhavadha. Tivihammi vi saddammi, tiviha jatana bhave kamaso 1567|| valayadibhusanasadde bhusanasaddam va abharanabharo tti bhannati. mitamadhuragitadi-bhasasadde vilaviyamti bhannati. pravasitamrtabhartarigunanukirtanaro-dinistrivat. pariyarasadde 'savve kama duhavaha' tti dukkham avahamtiti dukkhavaha dukkhoparjaka ityarthah. tiviha bhusanbdisadde esa jayana bhanita jahakamaso. 'ditthipadisamharo, ditthe sarane viraggabhavana bhanita. jatana sanimittammi hota'nimitte ima jatana..570.. 'alimganavatasanadisu ditthipadisamharo kajjati. ditthesu hasadappa-raimaisu puvvabhu-ttesu sa'ane veraggamadiyasu bhavanasu appanam bhaveti' 17. See Ayaro, 5.53. 18. See Acarya Mahbprajna's 'Perception of Psychic Centres'. 19. Istopadesa, sloka 17: arambhe tapakan praptau, atrptipratipadakan. ante sudustyajan, kamam kah sevate sudhih.. tulasI prajJA julAI-sitambara, 2008 15

Page #22
20. Acaranga Curni, p.187 : ete kama itthisamthava va kalahakara jaha siyae dovale ya, evamadi kalahakara, kalaha eva samgo, ahava kalaho - doso, samgo - rago, ahava samgamti simgam vucca- ti, simgabhutam ca mohanijjam kammam, tassavi itthio simgabhuta. 21. (a) Curnau prasinakapadam vyakhyatamasti --- pasanitattampi na kareti, kayara amha sa bhavati sumamdita va kalakusala va, ahaddesu pasanitattam karei, sumine va pucchio vagarei, annataram va atthavatam. (Acaranga Curni, p.187) (b) Vrttau na pasyediti vyakhyatamasti tatha tasam narakavihinam svargapavargamargarga-lanamangapratyangadikam na pasyeta. (Acaranga Vrtti, patra 199) atra dve api vyakhye sangacchete, kintusabdamimamsayam prasinakapeksaya pasyediti pasanie padasyarthah adhikam samgacchate. 'pasania' padam desibhasagatam vartate. tasyartho bhavati saksi - 'pasanio pasbnio a sakkhimmi?. (Desinamamala 6.41) prajnapanayam "pasanayi' darsanarthe vidyate -- kativihajam bhamte! pasanaya pannatta? 'goyama! duviha pasanaya pannatta, tam jaha -- sagrapasanaya anagarapasanaya. (Pannavana, pada 30) .. Sutrakstangepi --- no kahie hojja samjae pasanie na ya sampasarae. nacca dhammam anuttaram kayakirie ya na yavi mamae.. (Suyagado, 1.2.50) 16 D 3ich 140

Page #23
SECTION - 5 5.89 se bemi -- tam jaha, avi harae padipunne, citthai samamsi bhome, uvasam- tarae sarakkhamane, se citthati soyamajjhagae. Thus do I say: for instance, there is a lake which is full to the brim, in an even plane, dust settled at bottom, harbouring acquatic creatures and is a confluence of various streams. Bhasyam Sutra 89 Now I give an illustration to exemplify the Acarya -- A lake is of four types: 1] A lake from which stream is flowing out, but is not flowing in. 2] In another lake, stream is flowing in, but not flowing out. 3] In some other lake, stream is flowing in as well as flowing out. 4] In another lake, the stream is neither flowing out nor flowing in The lake is full of lotuses. It is situated on an even piece of land, that is, provided with a ford for easy entry and exit. The lake is limpid, that is, free from mud. It gives resort to fish and tortoise. It is situated at the centre of streams, that is, at a place where streams are flowing in and out. This is the exemplar. The application of the exemplar to that of the above mentioned four alternatives: the first stands for the Jinas, the second for the monks practising the Jina's course, the third for the preceptors and the fourth for the enlightened ones who were enlightened isolated and spontaneously at the sight of a specific sign or object. Out of them the third is full of the qualities of the preceptor of pure knowledge, who stands on the even land, that is, the stream of equanimity. He calms down the dirt of deluding karma. He does not harm the six classes of living beings, and thus protects them. Likewise, he teaches the disciples and learns from the scriptures, gari us11 MTS-Tecp, 2008 17

Page #24
and thus, is comparable to the person standing at the confluence of the stream. 5.90 se pasa savvato gutte, pasa loe mahesino, je ya pannanomamta pabuddha arambhovaraya. Look at the great sages completely guarded with respect to all the senses, who are possessed of wisdom, awakened and desist from all sorts of violence. Bhasyam Sutra 90 You look at the great sages who are wise and protected against all the senses, who are conversant with the fourteen Purvas or with the Acaranga etc., and who are intelligent people endowed with the power of clairvoyance and mind-reading or expert in scriptural lore.? They are free from ignorance, passions, semi-passions and non-restraint, and thus abstain themselves from all sorts of violence.3 5.91 sammameyamti pasaha. Practice this truth properly. Bhasyam Sutra 91 Look properly at the great sages, who have guarded themselves in all respect. They are wise, intelligent and away from violence, and are indeed the great preceptors. 5.92 kalassa kamkhae parivvayamti tti bemi. They lead the ascetic life of self-restraint unto their last breath thus do I say. Bhasyam Sutra 92 Those preceptors who follow this course till death, are engaged in meditation." Thus do I say.7 5.93 vitigiccha-samavannenam appanenam no labhati samadhim. A person of wavering mind cannot attain the state of contemplation. Bhasyam Sutra 93 Now, the section on discipline begins. The disciple approches the preceptor to learn the subject matter of the scripture. Some subject matter can be tulasI prajJA aMka 140 18

Page #25
learnt with ease and some with difficulty. Out of them, the formless and the subtle, even though not formless are difficult to understand. In the process of understanding them, doubts may arise as to whether the particular subject matter was so or not so.8 'Contemplation' means onepointedness or the unperturbed state of the mind. The person who is afflicted with doubt about the subtle subject matter is incapable of concentrating his mind on any subject, as he is wavering with doubt, nor does he attain the tranquillity or right vision. 5.94 siya vege anugacchamti, asiya vege anugacchamti, anugacchamanehim ananugacchamane kaham na Nibbijje? Some disciples, conversant with the metaphysics, follow the preceptor, some disciples, not conversant with the metaphysics, also follow him. Among these followers, there may be one the disciple who does not follow the preceptor. Would not he be necessarily indifferent (to the instruction)? Bhajyam Sutra 94 The disciples are of two types; guided and unguided.' 'Guided' means trained in the knowledge of truth. 'Unguided' means not trained in the knowledge of truth. Some guided disciples also follow the subject matter explained by the preceptor. Some unguided disciples also do so. While following the preceptor, they express their gratefulness -- 'oh! the great ascetics have so well explained the doctrine!' Some others who do not truly follow the preceptor express their doubt about the preceptor's instructions and are disgusted with them. Such disciples must necessarily be disgustful towards the right faith, the penance or the self-restraint. 10 5.95 tameva saccam nisamkam, jam jinehim paveiyam. Whatever has been declared by the Jina is true and absolutely beyond doubt. Bhaoyam Sutra 95 It is the basic Sutra that expels the disgust of the disciple who fails to understand the subtle truth. Even if you are not able to understand the subtle truth you should not have doubt about that. The Jinas are free from all attachment. They do not propound the untruth, you should have faith Tr 491 TIMIS-Feater, 2008 - 19

Page #26
in what has been propounded by the Jinas, because what is propounded by them is necessarily true and free from all doubts. There is a corroborating reference in the Bhagavati' which confirms this Sutra. 5.96 saddhissa nam samanunnassa sampavvayamanssa -- samiyamti manna- manassa egaya samiya hoi. asamiyamti mannamanassa egaya asamiya hoi. samiyamti mannamanassa egaya samiya hoi. samiyamti mannamanassa egaya asamiya hoi. samiyamti mannamanassa samiya va, asamiya va, samiya hoi uvehae. asamiyamti mannamanassa samiya va, asamiya va, asamiya hoi uvehae. 5.97 uvehamana anuvehama buya "uvehahi samiyae." 5.98 iccevam tattha samdhi jhosito bhavati. (96-98) Whatever a faithfully, well-disposed man, on entering the order, thought to be true, that may afterwards appear to him true; what he thought to be true, that may afterwards appear to him untrue; what he thought to be untrue, that may afterwards appear to him true; what he thought to be untrue, that may afterwards appears to him untrue. What he thinks to be true, that may, on consideration, appear to him true, whether it be true or untrue. What he thinks to be untrue, that may, on consideration, appear to him untrue, whether it be true or untrue. But the monk with the balanced view.should say to the monk of unbalanced view: please resort to the balanced view for perceiving the truth. In this way the juncture (right vision) should be properly put into action. Bhasyam Sutra 96-98 A disciple of firm faith, who accepts as unassailable truth whatever has been propounded by the Jina is commendable; He, after having attained the qualifi-cation of a monk becomes a monk by renouncing the world. 1] Sometimes the truth or the conduct that he happens to consider as true or right comes out true. 2] Sometimes 12 what he considers as right comes out to be wrong. 3] Sometimes what he considers to be wrong comes out to be true. 4] Sometimes what he considers as wrong comes out to be wrong. 20 = - The 4511 3ich 140

Page #27
Now these four alternatives are condensed into two: 1] suppose somebody considers something as right. That may factually be right or wrong, but on account of his equanimity, that becomes right. 2] Suppose somebody considers something as wrong. That may factually be right or wrong, but due to his equanimity, that becomes wrong. 13 Here the topic under consideration are the transcendental and empirical stand-points. The transcendental stand-point concerns with the objects that are not knowable by the senses but can be known only by higher wisdom. The empirical stand-point concerns with what can be known by the intellect. Some intelligent renunciators think about some principles as right by means of his own intellect, although (in fact), that is not right. Similarly, he considers some principles as not right, though it is right. Here the Sutra presumes identification between the transcendental and the empirical stand-points, though they are quite different. Unbiasedness or equanimity is the principle that establishes the identity. If the thinker is unbiased, then even though a principle is not right according to the transcendental stand-point, it is right if it is thought to be so according to the empirical stand-point. Similarly, what is right according to the transcendental stand-point can be considered wrong according to the empirical stand-point.14 The unbiased person should address the biased person in this way you should cultivate unbiasedness for the purpose of realizing the truth. You should adopt the attitude of equanimity'. In this way, for the unbiased, the juncture between the thirteen cleavages of knowledge etc. due to the fruition of the view-deluding karma is realized; 16 'juncture' means the juncture of right vision. The right vision is capable of being established only by the attitude of equanimity in respect of the different varieties of knowledge etc. 5.99 utthiyassa thiyassa gatim samanupasaha. Look at the status of the monk who is spiritually awakened and strongly established in self-restraint. tulasI prajJA julAI-sitambara, 2008 21

Page #28
Bhaoyam Sutra 99 You should properly look at the state, status, and the designation of the person who has risen up through right exertion and is well established' in the community of the preceptor. While staying in the community of the preceptor, there grows in him the competence for scriptural knowledge, steadiness in faith and unwavering state of spiritual practice. 5.100 etthavi balabhave appanam no uvadamsejja. Do not succumb to the state of the ignorant who does not find any fault in violence. Bhagyam Sutra 100 Here in respect of violence, there is immatured inclinations of some thinkers who think that, as there is no conflagration or hole in the sky (space), similarly there is no conflagration or hole in the soul. The soul is as eternal as the space, and therefore injury to life is quite impossible. One should not leave oneself in such perversity. One should not support violence on the plea of the eternality of the soul. On the contrary, the monk should address the people indulging in violence in the following way: 5.101 tumamsi nama sacceva jam 'hamtavvam' ti mannasi, tumamsi nama sacceva jam 'ajjaveyavvam' ti mannasi, tumamsi nama sacceva jam 'paritaveyavvam' ti mannasi, tumamsi nama sacceva jam 'parighetavvam' ti mannasi. tumamsi nama sacceva jam 'uddaveyavvam' ti mannasi. You are indeed he whom you intend to hurt. You are indeed he who, you intend to govern. You are indeed he who, you intend to torture. You are indeed he who, you intend to enslave. You are indeed he who, you intend to kill. Bhagyam Sutra 101 'You are indeed the person whom you consider to be worthy of being killed. In this way the non-duality of the self as the killer and the killed is established. "The person whom you are torturing is non-else than yourself. And therefore do you not kill yourself while you think you are killing somebody else?' Through an appreciation of such non-duality of the killer 22 Tot un 3ich 140

Page #29
and the killed the abstinence from violence becomes the nature of oneself. Where there is the experience of duality or the experience of otherness with oneself, there is the contingency of killing and the like. In this way, the instruction is given about the non-duality, that is the nature of the self. Such explanation is applicable to the acts of commanding, torturing etc. 5.102 amju ceya-padubuddha-jivi, tamha na hamta na vighayae. The wise person leads a simple and righteous life with proper understanding, so he does not indulge in hurting or get anybody hurt by others. Bhajam Sutra 102 The non-violent person is simple and righteous. He leads the life, fully realizing the identity between killer and the killed. He does not accept this principle out of fear or conceit. This is the reason why he does not kill creatures or get them killed by others. 5.103 anusamveyanamappanenam, jam 'hamtavvam' ti nabhipatthae. One has to suffer the consequences of his own deeds; so do not wish to hurt others. Bhajyam Sutra 103 "You have to enjoy the result of your own karma'. This is called the 'consequential enjoyment by oneself. It has been said in the Curni (p.194) that you have to feel as you made others to feel. Therefore, one should not wish that any creature should be killed. 18 5.104 je aya se vinnaya, je vinnaya se aya. jena vijanati se aya. The soul is the knower and the knower is the soul. That through which one knows is the soul. Bhasyam Sutra 104 The soul is a substance; and knowledge is its quality. To the query whether the quality is different or non-different from the substance, the Sutra says the soul is that which knows. The implication is that the soul is not bereft of knowledge. The implication of the statement, that which knows is the soul is that knowledge is not possible without the soul. Says the Curni -- *there cannot be any soul that is devoid of the knowledge and cognition. Irreft usi nis - Farape, 2008 - 23

Page #30
Fire is never devoid of heat, that is the heat is not different from the fire. Therefore, when fire is spoken of, heat is implicitly spoken of. Similarly the assertion of the soul is tantamount to the assertion of cognition : the assertion of cognition is tantamount to the assertion of the soul. In this way the topic is discussed through the method of vice-versa'.!In the Bhagavati (6.174) too, the non-difference between the soul and consciouness has been propounded in the following way: 'O Lord! is the self soul? Is the consciousness soul?' 'O Gautama! the self is necessarily soul, consciousness is also necessarily soul. Here it has been propounded that the self is also soul, the consciousness is also soul. The instrument by which the self cognizes, that cognition (instrument) is also the self20 ("self' and 'soul have been used in the same sense). 5.105 tam paducca padisamkhae. Various transformations of knowledge designate the soul differently. Bhagyam Sutra 105 If the self and knowledge are considered to be non-different, then on the multiplicity of the cognition, each self will be a multiple entity. There are infinite number of modes of the sensuous knowledge and the like, 21 and as such, a single self will be virtually an infinitely multiple entity. On this problem, the Sutra says -- the self assumes various cognitions, and is known or signified by those particular cognitions. For instance, when the self knows the jar, it is (called) 'jar-knowledge'. Similarly, when the self hears the audible it is 'auditory sense-organ', and so on; it is the 'tactile sense-organ' when it knows the touch. There is no cloth-consciousness at the time of jar-consciousness and vice-versa. Here the tripple aspects of existence are to be applied -- the soul is possessed of origination, cessation and continuity. The existence of the self is eternal; the modes of knowledge arise and vanish. Depending on those tripple aspects, the unitary soul is designated as a multiple entity.22 5.106 esa ayavadi samiyae-pariyae viyahite. A believer of the soul is called a person who has perfectly comprehended the Truth. 24 - Tri usit sich 140

Page #31
The believer in the doctrine of the self is rightly called a person of enlightened vision just because he accepts the aforesaid doctrine of the self. The designation, namely the believer in the doctrine of the self is rightly applicable to the person who has comprehended the true nature of the self. (Cf. Ayaro, 5.27). References: 1. (a) Acaranga Curni, p.190 : bhisam nanamamta coddasapuvvadhara je anne ganaharavajja paramparaena agaya ayariya java ajjakalam. (b) Acaranga Vrtti, patra 200 : prakarsena jnayate_neneti prajnanam - svaparavabhasak-tvadagamastadvantah prajnanavantah asya vettara ityarthah. 2. (a) Acaranga Curni, p.190 : buddha ohimanapajjavananino suyadha mme va buddha je jahim kale. (b) Acaranga Vitti, patra 200 : prabuddhah - prakarsena yathaiva tirthaksdaha tathaivavaga-tatatvah prabuddhah. 3. (a) Acaranga Curni, p.190 : arambhovarya tti annanakasayanokasaya asamjamo va arambho, uvarayanama virata. (b) Acaranga Vitti, patra 200 : arambhah -- savadyo yogastasmadupa rata arambhoparatah. 4. The term pasaha (Skt. pasyata) signifies independent perception or conception. The author of the canonical texts professes, "Do not accept anything, just because I have said so. But use your sharp and unbiased intellect to examine this." 5. (a) Acaranga Curni, p.190 : kalonama samahimaranakalo. (b) Acaranga Vrtti, patra 200 : kalah samadhikalah. 6. (a) Acaranga Curni, p.190 : savvao vayamtiti (b) Acaranga Vitti, patra 200 : pari - samantad vrajanti parivrajanti udyacchamti. 7. Acaranga Curni, p.190 : bemitti karanam ajjhayaajjhayanasuyakha mdhaamgaparisamattie bhavati, iha u pagaranasamattie datthavvam. 8. bhagavatyamapi etatsamvaditvam drsyate -- atthinam bhamte! samana vi niggamtha kamkhamohanijjam kammam veemti? hamta atthi. kahonam bhamte! samana niggamtha kamkhamohanijjam kammam vedemti? greit upin Mais-frater, 2008 - 25

Page #32
Goyama! tehim tehim nanamtarehim, damsanamtarehim, carittamtarehim, limgamtare-him, pavayanamtarehim, pavayanam-tarehim, kappamtarehim, maggamtarehim, matamtarehim, bhamgamtarehim, nayamtarehim, niyamamtarehim, pamanamtarehim samkita kamkhita vitikicchita bhedasamavanna kalusasamavanna - evam khalu samana niggamtha kamkhamohanijjam kammam vedemti. (Amga suttani II, Bhagavai 1.161,170) 9. Acaranga Curni, p.191 : te puna sissa duviha-sita ya asita, tattha sita baddha, jam bhantam grhastha, asiya sahu, abaddha kalattatipasehim. 10. The state of mind of a sadhaka which flows from despondency is described in the following two categories of hardships viz. prajna parisaha and ajnana-parisaha discussed in the Uttaradhyayana Sutra (2/40-43): "A monk should never succumb to the onslaught of despondency due to ignorance by thinking thus: It is undoubtedly myself who, in the past had indulged in actions which did engender ignorance as their consequence: it is on account of them that I know nothing, (not even how to answer) any question put to me by anyone.(40). "The karma which as its consequence engenders ignorance, and which even if accumulated in the past, starts giving its fruits on rising." -- knowing thus the consequences of the karma, a muni should console his own soul. (41). "I abstained from sexual intercourse and curbed my senses and mind --- all this has been in vain. For I do not know directly or positively whether righteousness is beneficial or detrimental. (42). "I practise austerities and religious observance. I have also undertaken special course of sadhana. In spite of following such (higher) code of sadhana, I have failed to obliterate the veils of karma obscuring knowledge." (43) Muni should never think in such terms." Also such a state of mind is comparable with the first duhkha-sayya (i.e. living in gloom) described in the Sthananga Sutra (4/450). The next aphorism is meant to boost up the faith of a sadhaka and dispel his gloom. 11. Amgasuttani II, Bhagavas 1.131,132 : 'se nunam bhamte! tameva saccam nisamkam jam jenehim paveiyam?' 'hamta goyama! tameva saccam nisamkam, jam jenehim paveiyam.' 'se nunam bhamte! evam manam dharemine, evam pakaremane, evam citthemane, evam samvaremane anae arahae bhavati?i 26 C - Imei usi 3ia 140

Page #33
'hamta goyama! evam manam dharemane, evam pakaremane, evam citthemmne, evam samvaremane anae arahae bhavati.' 12. Apte, ekada -- Once, at the same time, simultaneously. 13. All munis do not possess the faculty of direct perception; and their knowledge and way of thinking may also differ. A person devoid of direct (or Transcendental) perception can judge a particular course of action only through exercising his own unbiased discretion, but he cannot judge if that course of action is actually right or not. Therefore, the author of the canon has asserted here that, for one whose conscience is pure and whose discernment is unprejudiced, a particular course of action is right, if it is felt so empirically. In the same way, anything propounded to be improper by him is improper, whether it is in reality improper or not. Thus a sramana who practises any course of action in an unbiased way, is aptly called as the Truth-seeker. This very fact has been mentioned in the present sutra. It is perfectly consistent with the description of the five vyavaharas (Cf. Sthananga Sutra, 5/124). 14. (a) Curnikarena pravajyamidhikrtya etad vyakhyatam -- 'samiyamti mannamanassa, samviggabhavito samvigganam ceva sagase pavvaio, egada, kayai, ahava egabhavo egata pavvajja, egata gihatthehi kasaehi va asamkappo, vitiyassa samiyamti mannamanassa egaya asamiya bhavati, so samviggasavao ninhagasagase pavvaio, mahurakumdailana va, pacchanena natam, avikovio va ussannasagase, paccha so samosaranadisu pamthe va melino pucchio dutthute katamti, jai lakkana ceva padikkamati to se so ceva paritao, aha puna sayam thanam gamtum parehi va codito acchai thovam va bahuyam va kalam to puna uvatthavijjai, tatio samvig gabhavio ceva asamvigganam cevamtena pavvayati, samkito puna ma hu ete ninhaga bhavejja, pavvayami tava paccha jam bhavissati, samviggehim sammilihami, evam pavvaio paccha ya anena natam jaha eya ninhaga samosaranadi sesesu samjaesu sambhijjamane, pannavanae va ayarena va paccha aloyae, puno uvatthavijai, cauttho bhinnadamsano'bhisamkitacittana ceva sagase pavvaio, tam ceva se rucitam, evam duhatovi asamita jata osannana va. (Curni, p.192) (b) Vittikarena anekantadestaya vyakhyatam sutramidam -- (Vrtti, patra 202-203) (c) Jayacarena asya mahati samikna krtasti -- (Acaranga ki joda, dhala-42, gatha 19-79) Tot 4511 gris-factor, 2008 - - 27

Page #34
15. Amgasuttani II, Bhagavas, 1.169,170. 16. (a) Acaranga Curni, p.193 ; tattha tattha nanamtare damsanamtare carittamtare limgamtare va samghanam samdhi darisanasamdhimeva, ayam jusi pritisevanayoh' ahava, ahava padapadasiloga-gahbvsttauddesaajjhayanasuyakkhamdha-amgasamdhiriti, jusitam jam bhanitam asevitam. (b) Acaranga Vrtti, patra 203 : sandhih karmmasantatirupo "jhositah - ksapito bhavati. 17. (a) Acaranga Curii, p.193 : utthitassa gurukule vasamto gatim samanupassaha, kimgatim gato? jaha koyi rayasevago rayanam arahitta pattabamdham patto, tattha loe vattaro bhavamti-peha amugo kam gatim gao? evam abbhimtaraissariyattanena mahaviijae va, iha hi ayariyakulavase vasamto 'Ayam sejjam gatim thanam niyama (niyam ca a) sanani ya'evam vattamano 'pujja ya se pasiyamti, sambuddha puvvasamthuta. so acirayakalena ayariyuapadam pavati pattabamdhathaniyam, ato vuccati -- utthitassa tthitassa, annaovi riddhio pavamti, siddhigatim devalogam va'. (b) Acaranga Vrtti, patra 203 : utthitasya nihsamkasya sraddhavatah sthitasya gurukule gurorajnayam va ya gatirbhavati, ya padavi bhavati. 18. 'jaha tumo vedavito taheva vetitavvam.' 19. Acaranga Curni, p.194,195 : navi appa nanavinnanavirahito koi, jaha anunho agginatthi, na ya unham aggio atthamtaram, tena aggi vutte unham vuttameva bhavati, taha ata iti vutte vinnanam bhanitameva bhavati, vinnane bhaaite appa bhaaitameva bhavati. evam gatam gatipaccagatilakkhanenam. 20. (a) Acarasga Curni, p.195 : anne bhanamti -- kim je ata se vinnaya? je vinnaya se ata? puccha, vagaranaa tu jena viyanati se ata, kena viyanati? nanenam pamcavihenam viyanati, tam ca nanam appa ceva, na tato atthamtaram appa. (b) Acaranga Vitti, patra 205 : yena matyadina jnanena karanabhatena kriyarupena va vividham -- samanyavisesakarataya vastu janati vijanati sa atma, na tasmadatmano bhinnam jnanam, tathahi ---- na karanataya bhedah, ekasyapi kartrkarmamaranabhedeno palabdheh, tadyatha -- devadatra atmanamat-mana paricchinatti. 21. Amgasuttani II, Bhagavai 2.137. 22. Curnikarena etat sutram vyapakadrstyapi vyakhyatam. (Acaranga Curni, p.195) 28 D - met Hsit 3ich 140

Page #35
ANEKANTAVADA : Polylogue For Conflict Resolution Arun Mookerjee In the post - agama period Jain metaphysical realism presents a strong reaction against the ksanabhangavada of Buddhism and the theory of paramarthikasattva of pure consciousness (brahman) of Advaita Vedanta. The former denied a relational objective world, admitted change without identity. The latter denied the laws of contradiction and excluded middle, on which the realist edifice stands, uses this denial to force the realist to admit such a world of experience that is mithya, i.e., neither sat (real) nor asat (unreal). Both of them are the prophets of despair of discursive reason. For the one the anekantavadin raises the problem of identity and change", must the idea of change exclude the idea of "identity" metaphysical and epistemic? For the other he raises the problem whether the laws of contradiction and excluded middle could be a proof or disproof for ontological beings, are they laws of being? Acarya Umasvati formulated the anekantavadin's position in a cryptic sentence: utpadavyayadhrauvyayuktam sat: the phenomenologically given world of sensory experience is sat, and sat is generation - change - identity in one. The word "yuktam" implies oneness = aprthagbhuta, not added, not sankalita. The focus on Jain metaphysics is to be narrowed here for our purpose, to bring three major points to relief. One, pudgala vastu - jivapudgala and ajivapudgala, and the bhedabheda= identity - difference relation (ifit is a relation at all). Two, a theory of meaning. Consequent upon these two arises the problem of the "other" and anekantavadin's response to it. This paper has been written in two parts. Part I is an explication on the above three points. Part II is 1 TIMIS- F ara, 2008 29 greit

Page #36
application. anekantavada is a philosophy of life, praxis. To accept it is to live it. I have applied the theory in a conflict situation and see how anekantavada deals with it. Religious conflicts have been an affliction to civilized life since the time of the Rgveda. But we have survived. Our long tradition of rationality and a will to live a good life have been the secret of our survival, anekantavada as a theory and praxis is integral to this reason and will and the sense of sacred. I 1. Jain metaphysics is built upon six reals (tattva, dravya), namely, consciousness =jiva =atma and five non-conscious ajiva, namely, dharma (rest, stability, equilibrium), adharma (motion), akasa, pudgala, kala. Only pudgala are rupi= murtta, having sensory qualities, are objects of sensory perception. Jivapudgala is the person, both human and sub-human, is knower, agent, enjoyer of pleasures and pains. To note, there is no "mindbody relation" problem involved here because no "substance - essence" theory is admitted here and because jiva (atman) and paramanupunja (pudgala) relation is not of the model "A-R-B". For us jivapudgala is a given fact. Jain philosophers speculate that karma-bandha from unknown past is the cause behind this fact. 2. Pudgala are paramanu punja (skandha), i.e., atom compositions. The changing modes of the compositions, paryaya, make the world of objects of our sensory perception, like jar, table, flower. The changing modes have cognitive identity for us because of the four qualities resident in it (pudgala). The pudgala means fusion-dispersion of atoms continuously going on, having different modes. A particular mode (say, a jar) as an event lasts so long as another paryaya, an eventual mode, a non-jar (may be a table or a cup) does not occur. Thus it can be said, I believe, the jar is defined by its resident qualities (eg, red etc) as well as "non-jar". This metaphysical idea presented in language - sruta jnana, is confirmed, I believe, in the third statement in saptabhanginaya: syad ghata asti ca nasti ca. The now existing jar is metaphysically determined by its other, defined by its other non-jar. In this sense the jar is also non-jar. The idea becomes clear if we accept that we cannot get behind words. Words are signs, the signified is another word. We move from word to word to word. This is the position of today's philosophy of language. Claude Levi-Strauss had said that a word is tulasI prajJA aMka 140 30

Page #37
meaningful because of its binary "other" word. Thus "light" and "dark" give meaning to each other by a binary relation. A single word by itself has no meaning. Rejecting this Structuralist view Jacque Derrida says that a word includes its other within its meaning. He refers to Plato's use of the word "pharmakon". The word means medicine, elixir of life as well as poison etc in its uses in Plato's writings. Thus the word contains opposites as its meaning. This idea Derrida applies in general in his theory of words and meanings. One can say that the sentence, ghata' asti ca nasti ca, reflects this idea if taken in terms of philosophy of language. The point I want to make is that today's cultural problem of the "other" can be seen in this light. In fact the other or others are not that "other" sealed off against each other. anekantavada, then, said this long before Derrida. 3. The theory of pudgala dravya points to another important direction. Though the atomic compositions are ever changing the resident qualities remain there. The qualities are not only varied and innumerable in their shades and grades, some of them have even opposite traits. For example, in a pudgala, at a given time, are both he traits of smell-fragrance and nidorous. This is true of all the four qualities residing in paramanupunja. According to situation, time etc it is determined whether fragrance shall be the dominant quality and the nidorous receding to the background, and vice-versa. The point is that the anekantavada not only accommodates the differences but also the opposites without difficulties -this metaphysical theory can be transformed into a sociocultural theory. 4.1. To sum up. anekantavada means more than coexistence of two opposite metaphysical principles, namely, jiva and ajiva that make a person = vyakti, both human and sub-human. The classical example is Mahavira's reply to Gautam's question, whether the jiva (jivapudgala) is of eternal being or of contingent being? Mahavira said, it is both, eternal by its being dravya (conscious dravya), and contingent by its bhava (paryaya). The point is that the subject of both these statements is one and the same. 4.2. anekantavada means coexistence in one subject of innumerable and even opposing qualities. For example, the fragrant and the nidorous smell is present in any object of sensory perception, which one has prominence at a point of time depends. 4.3. anekantavada means any particular object of perception is tulasI prajJA julAI-sitambara, 2008 31

Page #38
metaphysically defined by its "other": ghata' asti ca nasti ca (This is how I understand the third statement in saptabhangi). 4.4. anekanta understood as a theory of word meaning in terms of the present language philosophy means, a word contains opposing nonsynonymous senses. Which one is in the focus and which one in the margin depends. Like Plato's "pharmakon". 4.5. anekantavada means co-existence of all events, paryaya, in historical narrative. 4.6. A major truth underlying anekantavada is the rejection of the principle of contradiction and excluded middle as law of being and as law of thought, both. II 1. My efforts in this Paper have been concentrated entirely on one point - How anekantavada deals with the metaphysical problem of the "other". Hegel faced the problem, so did Marx, by introducing a theory of dialectical movement of history-each synthesis progressively absorbing the antithesis, the other or negation of a thesis. Both of them interpreted history as teleologically unidimensional with one absolute end or one absolute beginning. Anekantavada, translated into a form of historical narration, reveals one truth that there is no scope for the principle of contradiction in the history of culture and civilizations. By implication it means that no absolute truth-claim being possible, truth-claims are all about a reality of relative nature. What it says about persons and objects and knowledge gives us a very clear picture of state of things wherein "is" and "is-not", "this" and "its other", make one reality, without contradiction. No difference does amount to contradiction and rejection. By application we can realize the truth of anekantavada as a lived philosophy. I have chosen religion as a subject for application, particularly because religions conflicts have made man suffer immensely from time immemorial. Look back to the Rgveda. To give a specimen: O Indra you were born to kill the dasyu people; O Indra, know who are arya and who are the dasyu, you subjugte those people who are against the yajna; Indra destroys the non-yajna people (I, 51. 6-9). It is obvious that the Aryans were the yajna-religion people of the deva clan. Those who do not believe in this from of religious worship and rituals are tulasI prajJA aMka 140 32

Page #39
called the ayaj nik, non-yajna religions people like the asura (their own cousins), dasa, dasya, raksasa. These proper names of races have acquired a pejorative sense in the language of the conquerors. It is an instance of cultural conflict of a remote past inherited by us: It is still living in the form of varna dharma and caste hatred. New religious conflicts we have in our times. India today is a multi religious society. As cultural systems religions grow insularity and intolerance. The problem today is of understanding other religious cultures. If we accept that life and language interlace with each other, and language has "communicative competence", that there are in language certain categories which enable us to communicate, as Jurgen Habermas believes; or that there is a language matrice from which all languages emerged as Max Muller believed; or that language emanates genetically from the evolving brain-physiology and that there is thus a universal grammer, a conceptual core, for language and communication as Noam Chomsky believes, even then these remain problems. Not only that none of these reputed theories have been accepted by the post-modernists like Jacque Derrida, but there are difficulties with the very idea of a dialogue, even if we accept any of these theories of communication. Each religious system is bound by certain configurations of symbols, rituals, beliefs, and thoughts peculiar to it. A dialogue between two religious men shall be dominated by the meaning of words which are lexically the same but carry different senses because of civilisational determinations. The two persons may talk the same language but shall mostly miss other's use of words. We can get round this difficulty by a polylogue with religions. It is expected that meaning of words can be detected through the use of a word by different religions participating in a polylogue. Polylogue shall free the word from a cultural domination by the language of a dominant party. We know today how English language and European ideas dominated over a dialogue, and interpreted Indian cultural ideas in their terms. In a polylogue we can see one word in different contextual meaning, and a number of different words having more or less one meaning. If anekanta as a philosophical idea guides the polylogue and gives it a structure like the saptabhanginaya, we can be free of cultural dominance, and break the insularity of religious cultural systems. The "other" shall remain, shall not dominate; shall contribute, shall not vitiate cultures. In the following Section I lam illustrating this point taking as an example a specific ritual. We should remember that it is the ritual part that causes major conflict amongst religions, ont un MS-fack, 2008 33 -

Page #40
not the ethical part. These particular rituals occurred, rather came to be practiced, in human history in different paryaya and continues to day as events in narrative history of mankind and as rituals in different religious cultures. 2. In Hindu religion it is upanayana. A boy belonging to one of the upper three castes (some insist only the brahmin caste) ceremonially wears a thread of cotton across the shoulder. (A Sudra is given to wear a bangle in his upper arm). He is kept confined in a room where only an earthen lamp burns, where none except the mother can enter. In the Atharvaveda it is said that the priest (purohit), as if, holds the boy in his belly. In zoroastrianism it is naojot. The boy or girl ceremonially wear kusti - a thread of lambwool round the waist and sudreh-a vest. As the boy or girl proceeds towards the arena of the ceremony an egg is broken behind them. (They do it in marriage and other ceremonies also. In eastern part of Bengal, now Bangladesh, when the Hindu bride would enter the house of the groom she is ceremonially received and an egg is thrown over her shoulders). In Judaism it is circumcision - the mark of covenant with God. In Christianity they call it Baptism, replacing the old semetic custom of circumcision, introduced by John the Baptist. They say, it is circumcision of the heart. Holy water is sprinkled on the child with a chant to say, you are drowned and dead in the holy river Jordan, and again holy water in sprinkled with a chant, you are now resurrected with Jesus. In Islam it is the old semetic circumcission. In Melanesian countrie off a small bit of the left little finger or a small bit from the ear, among some central African tribe it is circumcission. The Neur tribes of southern Sudan, as Evans Pritchard saw it, make a cut along the eyebrows. Instances can be multiplied, These rituals have little similarity with each other religious conflicts center around these rituals. But observations or polylogue revealed one characteristic common to them all. They all mean, by different words, that at a certain age the boy is taken into the fold of the community in the name of god. It is initiation by different varied rituals. It is revealed by polylogue or observation that members of a religious community observe different types of rituals - birth rituals, initiation rituals, puberty rituals (for girls), marriage rituals, death rituals, etc. With all their differences by these rituals mankind remain one, as these are called by one word "rites of passage" (van Genep). It is both a descriptive and explanatory term. Human Society is like a building with rooms and corridors. One room signifies a particular structure of life. 34 greit sgt sich 140

Page #41
Man leaves one structure, walks the corridor ritually, is taken into a new structure with new vision of life, duties, obligation, religious awareness. At every stage a man is born again. A chick cannot re-enter the shell. Life is a onward journey. He carries a symbolic mark with him, like a thread, circumcision, etc. To take a anekanta drsti, the polylogue gives us the truth that reality is identity-in-difference. Rituals are paryaya recorded in narrative history of man and idealised. The eternal truth with them is oneness of mankind indicated in words by such concepts as "Initiation" in "Rites of Passage". Polylogue breaks the system barriers to help us to take a anekanta view of history and society, cultures and cultural differences. It helps us understand cultural conflicts and cultural unity. Rituals are occurrences and change, and have been changing. Moral qualities in a religion are common to all religions but are subject to interpretation and changeable by situational logic. What is sasvata is man's Reason and Will to live a Good Life and the Sense of Sacred. tulasI prajJA julAI-sitambara, 2008 35

Page #42
Facets of Non-violence Dr B.R. Dugar Pacifists believe that the most effective, the most equitable, the most economical way of meeting violence is to use non-violence. This belief is based upon individual experience and study of history, past and contemporary. The search for alternative to war has led to many proposals, ranging from William James'"moral equivalent to war" to world law. Most far-reaching of these is that which would substitute non-violent, civilian resistance for conventional military defense. Commander Stephen King Hall--a non-pacifists seen non-violence as the only feasible response to military threat in a nuclear age. True meaning of non-violence: Non-violence means making the enormous effort required to overcome evil with good. Non-violence does not rely on strong muscles and devilish armaments; it relies on moral courage, that there is in every human being, however brutal, however personally hostile, a fund of kindness, a love of justice, a respect for goodness and truth which can be reduced by anyone who uses the right means. To use these means is often extraordinarily hard; but history shows that it can be done--and done not only by exceptional individuals, but also by large groups of ordinary men and women and even by governments. Gene Sharp (1973), one of the major contemporary theorists of non-violence, has said that non-violence involves a kind of "Moral Jiu-Jutsu". This characterization encapsulates the particular nature of non-violent action. Non-violence is not passive. Though it can involve persuasion, it is not merely this. Nor is it a form of coercion like that 36 ic 140

Page #43
used by the military. Non-violence seeks to establish a human bond between the resister and those being resisted. In the long run this changes the oppressor and can transform the system which has created the oppression in the first place. According to Robert Seeley (1986), -the most basic assumption of non-violent theory, and especially of non-violent civilians defence, is that government-and, by extension, occupation-functions only with the consent of the governed. This means literal physical cooperation. But this does not mean that non-violent resisters will not suffer terribly. Gandhi's movement and King's movement accepted great suffering on the price of their freedom. But in the end, both prevailed because it became impossible to enforce repression against people who would not respond to it with violence. What is exactly mean non-violence? To answer this question Homes (1990) says-To answer this requires looking beyond a few specific acts on specific occasions; it requires considering how people would act under various kinds of circumstances, and why. Particularly relevant here are circumstances in which people are confronted with violence. Acharya Mahaprajna (1994), a great thinker of non-violence--says that the members of the family and friends do not normally fight with or torment one-another. Is it true non-violence? It certainly is not, for even the slightest case involving selfish interests explodes the relationship. Thus we must distinguish between what we have called practical non-violence and true spiritual non-violence. Practical non-violence is based on the principle of Utilitarianism. Under normal circumstances when we discover amity and fellow feeling among the members of the same family or community, or among neighbours, we are led to believe that there is plenty of non-violence in society, but once this principle of utilitarianism comes under strain, violence erupts. In fact, human interactions in general are non-violent. It is when confronted with self-interests, lawlessness, injustice, violence, threats or oppression then most people think violence is justified. Spiritual non-violence is based on the unity and equality of all soulssouls of all sentiments. Once we know that every living being is subject to pain and pleasure in the same manner as we and that therefore we must never inflict any pain on them, never oppress and exploit them, never rob them of their rights, we are on our way to realizing the meaning of spiritual tulasI prajJA julAI-sitambara, 2008 37

Page #44
non-violence. We must see both the aspects--the practical as well as the spiritual. The former is responsible for our laying the blame for everything on some one's door. While the other is as Gandhi (1964), says-It is uttermost selflessness--a complete freedom from a regard for one's body.. Gandhi says--Complete non-violence is complete absence of ill will against all lives. It therefore embraces even sub-human life not excluding noxious insects or beasts. Non-violence is therefore in its active form goodwill towards all life. Thus non-violence rests on a belief on the fundamental unity of all life. Tendulkar (1953), says, "I subscribe to the belief or philosophy that all life in its essence is one and that the humans are working consciously or unconsciously toward the realization of that identity." In its full sense, says Nagler (1986), non-violence could be defined as "that force or principle which causes increasingly to motivate a human being as he or she transform the desire to injure others into its positive counterpart." Assessing Non-violence's Effectiveness (Does Non-violence Work?) Whether or to what degree non-violence was actually present in a given act, word or thought is more complex than is usually recognized, this being a matter in which, for one thing, intentions are primary (Naess, 1974). To ask whether anything works requires specifying what it is intended to achieve. In the case of non-violence, the goal may be differently defined, depending on whether one thinks of non-violence merely as a tactic or as a philosophy or way of life. Considered simply as a tactic, non-violence sometimes works and sometimes does not-same as violence. But it would be naive to suppose that the renunciation of violence automatically puts one in a privileged position with regard to the attainment of one's end. Secondly, use of non-violence is more moral than violence. Reinhold Niebuhr, a critic of non-violence, has pointed out non-violent actions can cause harm or suffering as much as violent actions. For example, strikes or boycotts can cause severe hardship. Such 'covert violence'as Niebuhr called it, has a questionable claim to moral superiority over violence. Even Gandhi acknowledged that sometimes destructions of people's properties might harm them more than violence against them personally. 38 0 - Trot Tsi Bich 140

Page #45
This conclusion is unwarranted. Make shift military resistance against overwhelmingly, superior forces has failed repeatedly. Does this "prove" that military defense will not work? No advocate of military defense would accept such an argument. Yet it is commonly assumed that any defeat for non-violence disproves the case for all non-violence. This is an error. There has been no real test of civilian based resistance. The debate should not be about whether non-violent resistance could have stopped Hitler, but about why there was a Hitler at all. Once an aggressor like Hitler comes to power with a large military force at his disposal, the situation is already lost. Neither violent nor non-violent resistance is guaranteed to succeed. The time to defeat him was before he came to power. Now we should consider the effectiveness of non-violence as a matter of principle. This requires specifying what ends or objectives non-violence sets for itself. Principled non-violence will normally have more basic ends in addition to such shorter-range objectives as in non-violence considered merely as a tactic. Robert L. Holmes says, for example, one of the ends of nonviolence is always to show respect for one's opponent in conflict situation. One may succeed in doing this independently of whether one succeed in achieving whatever the social or political objective one may have. Or if one of its aims is not to add to the amount of violence in the world, that too is achievable apart from success or failure at accomplishing other ends. If one thinks of non-violence as a way of life, then it works to the extent that one lives non-violently and infuses everyday conduct with a non-violent spirit. If we act non-violently, considerately, and respectfully; non-violence in this sense cannot fail to work if we resolve to see that it works. Non-violence not only works but it works better than violence. Few (Sorel) advocate violence as a tactic but they never advocate violence as a mater of principle or as a way of life. They advocate it only as a last resort, in circumstances in which they believe nothing else will achieve their objectives and even then only when those objectives are unusually important. Two common myths arises directly from the inability to conceptualize non-violence as an active force (tactic) in its own right-- (a) Non-violence is passive; it is offered best by the meek, tulasI prajJA julAI-sitambara, 2008 39

Page #46
(b) It is only effective against weak opposition: "It would never have worked against the Nazis." Both are controverted by the single figure of Khan Abdul Ghaffar Khan. Khan raised a non-violent 'army of fierce Pathans who renounced a centuries old tradition of retaliation and turned their phenomenal courage instead to the patient bearing up under savage oppression from British military authorities-an oppression fully equal to Nazi determination and savagery For that matter, limited, cultivated non-violence worked very well against the Nazis themselves and against the Soviet invasion of Czechoslovakia in 1968 (Sharp, 1985). Success in Non-violence The most widespread criticism of non-violent philosophy is that it has hardly any success, that is to say, it is ineffective and utopian. It is commonly suggested that Gandhi and, to a lesser extent, Martin Luther King, Jr., succeeded with their non-violent campaigns only because they were dealing with civilized oppressors or, in the case of king, a country in which the basic law and social consensus favoured them. Critics of non-violence also suggest that because non-violent strategies often depend on influencing public opinion, non-violence is some how a failure. Nothing could be further from the truth. Gandhi's non-violent campaign succeeded despite British civilization. The British record, particularly in the 19th century, had been as bloody and racist as that of most other nations, save Hitler's Germany and Stalin's Russia. In repressing a Moslem revolt, British troops slaughtered ten thousand Dervishes at Omdurman (1896) (Morehead, 1960). British troops had repressed violent rebellions in India with heavy casualties for the rebels. They showed with compunction about fixing into crowds of unarmed Indian civilians during Gandhi's campaign. Thus the suggestion that the British were specially civilized, while flattering to the British, is unsupported by the facts. So, too, with King's campaign, which while its aims were for more limited, encountered entrenched and violent opposition that led is beatings, jailings and even death for non-violent resisters. Nor did the social consensus favour King's campaign. Though his name is remembered now with a holiday, Martin Luther King, Jr., was considered by many to be a dangerous radical 40 a grant un Bid 140

Page #47
while he was alive and was harassed by the FBI. His support among the general population was by no means widespread, and racism in various forms persists in the United States today. King's campaign succeeded because of the power of non-violence and the steadfastness of its resistance, not because he reflected an existing consensus. The argument that non-violence somehow does not work if it seeks to change public opinion is unworthy of extensive comment. It is perfectly true that Gandhi tried to influence British public opinion and that King sought to change American public opinion. This was an effective and non-violent way of achieving their goals. When a military force uses similar tactics it is called "Psychological Warfare", and is considered a respectable tactic even though it seldom works. The ability of non-violent movements to change public hearts and minds is in fact one of their strengths. It is hardly surprising that a military force generally fails to influence enemy public opinion, while a non-violent movement succeeds more frequently than not. By changing the hearts and minds of people in Britain, Gandhi gained independence. King made major gains for civil rights in the same way. These results hardly show that non-violence fails; they are instead one of the enduring strengths of non-violent action. Non-violence & Peace Peace research today has reached a consensus that the opposite of peace is not war, but violence (Schneider, 1973). It would follow that nonviolence, would in some way be identical to peace. In the frame of references which embraces positive nonviolence the individual man, woman, or child is the focus of value, and the locus of responsibility and in fact power: nonviolence fulfills Kant's law that the human being should never be treated as a means but as an end in him--or herself. All conflict-limiting mechanisms such as international law, formal and informal diplomacy, transnational solidarity, and the United Nations are based on at least non-violent principles. There is a specific development of note, however, for which some historical experience has accumulated, and a considerable bibliography; this is generally known as alternative defense (Sharp, 1985). The two great advantages of alternative defense over military resistance (besides the obvious saving of life Torit 1911 ocas-farar, 2008 C - 41

Page #48
and property) are that it cannot be misinterpreted as a potential offense--if provides a "pure" defence that does not provoke escalation and that it can be prepared without compromising the democratic institutions of the defending society, as to some extent the creation of military elite and abdication of security responsibilities to such an elite inevitably do. Since war ultimately arises from conflicts at the intra-social, interpersonal, or even intra-personal levels, or some combinations of these, and since nonviolence acts to resolve conflicts creatively at all those levels it is the most powerful and perhaps least explored resource in the world today for security and peace. References: 1. Acharya Mahaprajna -- Non-violence and its many facets, Jain Vishva Bharati, Ladnun, 1994. 2. Alam Morehead - The White Nile New York, Harper & Bros., 1960. 3. Gandhi M.K. - Hindu Dharma, P.P. Delhi, 1964. 4. Holmes Robert L.- Non-violence in the theory and practice, Wadsworth publishing co., California, 1990. 5. Michael N. Nagler -- Non-violence, Encyclopedia of Peace, Pergamon Press, Oxford, 1986. 6. Naess A. -- Gandhi & Group conflict, Universistetisforlages, Oslo, 1974. 7. Schneider H. --- Quoted by Michal N. Nagler, Encyclopedia of Peace, Pergamon Press, Oxford, 1973. 8. Seeley, R. -- The Handbook of Non-violence, Lawrence Hill & Co., Westport, 1986. 9. Sharp Gene -- National Security Through Civilian Based Defense, Association for Transarmament Studies, Omaha, Nebraska, 1985. 10. Sharp, Gene --The politics of Non-violent Action, Boston : Porter Sargent, 1973. 11. Tendullhar D.G. (ed.)-- Mahatma : Life of Mohandas Karamchand Gandhi, Govt. of India, New Delhi, 1953. Professor and Head, Dept. of Non-violence and Peace Jain Vishva Bharati University Ladnun - 341 306 (Rajasthan) 42 C gment us11 3ic 140

Page #49
Langers bhagavAna RSabha ne apanI putrI ko brAhmI lipi sikhalAI, isalie vaha lipi brAhmI khlaaii|' brAhmI lipi ke chayAlIsa akSara hote haiN| inameM 12 svara haiM aura zeSa vyaMjana hote haiM / vyaMjana - ka se ma taka vyaMjana (5x5 ) antastha - ya ra la va za Sa sa ha uzma kSa - aH eka anuzIlana 25 4 4 1 46 svara apane Apa meM pUrNa hote haiM aura vyaMjana svara ke yoga se pUrNa banate haiN| dhavalA meM akSaroM kI saMkhyA 64 milatI haiM' - - AcArya mahAprajJa nau svara (a, i, R, lR, e, ai, o, au) haiN| hasva, dIrgha aura pluta ke bheda se ye 27 hote haiN| 25 vargAkSara, 4 aMtastha - (ya, ra, la, va), 4 uSmAkSara - ( za, Sa, sa, ha) - ye 33 vyaMjana hote haiN| 4 ayogavAha (a, aH jihvAmUlIya upadhyAvIya) hote haiN| isa prakAra kula 64 akSara hote haiN| zrI ojhA ne 46 akSaroM meM apanA mata isa prakAra pradarzita kiyA hai|' prathama paramparA meM kucha varNa aura vistAra avivakSita haiN| vaha dUsarI paramparA meM vivakSita hai| vistAra kI vivakSA karane para saMkhyA bar3ha sakatI hai| vRhatkalpa ke bhASyakAra ne usa vistAra kI carcA kI hai| akAra ke tIna paryAya hote haiM - hrasva, dIrgha aura plut| ina tInoM ke tIna-tIna paryAya hote haiN| inameM se pratyeka ke sAnunAsika aura niranunAsika do-do bheda hote haiN| isa prakAra AkAra ke 18 bheda ho jAte haiM - - ikAra Adi svaroM ke bhI aThAraha aThAraha prakAra hote haiN| varNamAlA kA pahalA akSara 'a' hai| samUcI varNamAlA isase prAraMbha hotI hai| isalie isakA bahuta mahatva hai| tulasI prajJA julAI-sitambara, 2008 43

Page #50
svara ke tIna uccAraNa hote haiM-hasva, dIrgha aura pluta-5555 5 / 'A' 'a' kA dIrgha uccAraNa hai| 'a' aura 'i' kI saMdhi karane para 'e' banatA hai| a+i=e| a aura e kI saMdhi karane para ai banatA hai - a+ai=ai| 'a' aura 'u' kI saMdhi karane para 'o' banatA hai-a+u-o| 'a' aura 'o' kI saMdhi karane para au' banatA hai-a+o=au| isa prakAra akAra ke aneka paryAya bana jAte haiN| hasva dIrgha pluta udAtta anudAtta svarita udAtta anudAtta svarita udAtta anudAtta svarita sAnunAsika niranunAsika sAnu niranu sAnu niranu sAnu niranu sAnu niranu sAnu niranu sAnu niranu sAnu niranu sAnu niranu akSara akSara kI tIna prakRtiyAM hotI haiM(1) cakSu-grAhya prakRti-lipi zAstragata rekhaaeN| (2) zrotra-grAhya prakRti-uccAraNa zAstragata dhvaniyAM (3) jJAna-grAhya prakRti-vastu kA avadhAraka artha akSara kA saMbaMdha lipi, uccAraNa aura jJAna - ina tInoM se hotA hai, isalie akSara ke tIna prakAra ho jAte haiN| akSara kA vyutpatti-labhya artha hai- jisakA kSaraNa na ho vaha akssr| lipi aura uccAraNa kA kSaraNa hotA hai, isalie unheM upacAra se akSara kahA jA sakatA hai| vAstava meM jJAna ko hI akSara kahA jA sakatA hai| usakA kabhI kSaraNa nahIM hotA, isalie usameM akSara hone kI arhatA hai| vAstavika aura aupacArika-donoM nayoM se akSara ke tIna prakAra hote haiM. (1) saMjJA akSara-AkAra (2) vyaMjana akSara uccAraNa (3) labdhi akSara-akSara se hone vAlA jJAna akSara kA nAmakaraNa usake AkAra se hotA hai| isalie usakI AkAra racanA ko saMjJAkSara kahA gayA hai| lipiyAM aneka haiN| brAhmI Adi lipiyAM haiN| isalie akSara kI AkRtiyAM aneka prakAra kI bana jAtI haiN| AcArya malayagirI ne nAgarI lipi ke kucha udAharaNa prastuta kiye haiM-NakAra kI rekhAkRti bIca meM bhAga kiye hae cUlhe kI AkRti jaisI hotI hai| DhakAra kI AkRti kutte kI TeDhI huI pUMcha jaisI hotI hai|1 akAra kI AkRti kuMDalI (5) jaisI hotI hai| kevalajJAna cUr3AmaNi meM akAra kI mAtrA tiryak batalAI gaI hai| 12 akAra aura ikAra vRtta, akAra aura ikAra dIrgha, u,e trikoNa, U, ai catuSkoNa, o, aMtrikoNa, au, aH vakra hote haiN| kevalajJAna prazna 44 - tulasI prajJA aMka 140

Page #51
cUr3AmaNi ke anusAra o, aMse do svara sachidra (cheda sahita) hote haiN| akSara kA uccAraNa artha kA vyaMjaka hotA hai| isalie uccAryamANa akAra se hakAra paryanta sabhI akSaroM ko vyaMjanAkSara kahA jAtA hai| isa artha meM svara aura asvara-sabhI varNa vyaMjana hote haiN| labdhi akSara-akSara ke bodha meM mukhyataH do indriyAM prayukta hotI haiM- cakSu aura shrotr| cakSu ke dvArA lipi kI rekhAeM dekhI jAtI haiM aura zrotra ke dvArA bhASyamANa zabda sunA jAtA hai| sparzana Adi indriyoM ke dvArA bhI akSara kA bodha ho sakatA hai| akSara kA bodha indriya ke dvArA hotA hai aura usakA paryAlocanAtmaka jJAna mana ke dvArA hotA hai| yaha indriya aura mana ke dvArA hone vAlA akSara bodha labdhi-akSara hai| vaha chaha prakAra kA hai (1) sparzana iMdriya dvArA vijJAna (2) rasana iMdriya dvArA vijJAna (3) ghrANa iMdriya dvArA vijJAna (4) cakSu iMdriya dvArA vijJAna (5) zrotra iMdriya dvArA vijJAna (6) mana iMdriya dvArA vijJAna a eka akSara hai| yaha saMjJAkSara hai, isalie isakI nAnA lipiyoM meM nAnA rekhAeM banatI haiN| yaha vyaMjanAkSara hai, isakA uccAraNa sthAna kaMTha hai| yaha labdhyakSara bhI hai, isalie isake dvArA aneka artha jAne jAte haiN| akAra ke paryAya saMjJAkSara aura vyaMjanAkSara-ye donoM paudgalika hote haiM aura labdhi-akSara jJAnAtmaka hone ke kAraNa cetana hotA hai| pudgala aura cetana donoM dravya haiM, isalie akAra bhI eka dravya hai| dravya jIna aMzoM kI samanviti hotA hai| usakA zAzvata aMza dhrauvya hai| vaha aparivartita rahatA hai| utpAda aura vyaya usake zAzvata aMza haiM, ve parivartanazIla haiN| vahI paryAya hai| unhIM ke AdhAra para dravya nAnA avyavasthAoM meM saMkrAMta hotA hai| paryAya do prakAra ke hote haiM-sva-paryAya aura pr-pryaay| svaparyAya astitva se sambaddha hote haiM aura para paryAya nAstitva se asaMbaddha hote haiN| isakA tAtparya hai ki akAra ke sabhI paryAya eka sAtha vyakta nahIM hote| vyakta paryAya astitva se saMbaddha hote haiM aura avyakta paryAya usa kSaNa meM asaMbaddha hote haiN| akAra ke atha akAra ke aneka artha hote haiMsarvajJa, arhatA ziva, kezava, vAyu, brahma, caMda agni, sUrya abhAva, svlp| tulasI prajJA julAI-sitambara, 2008 - 45

Page #52
amaMgala parihAra ke lie bhI akAra kA prayoga hotA hai| vizeSataH Agama-sAhitya meM isake aneka prayoga milate haiM- apazcima mAraNAntika sNlekhnaa| pratiSedha ke artha meM bhI AkAra kA prayoga hotA hai|21 maMtra zAstra meM akAra ___ akAra paudgalika hai| varNa, gaMdha, rasa aura sparza - ye pudgala ke lakSaNa haiN| akAra paudgalika hai, isalie vaha varNa, gaMdha, rasa aura sparza-yukta hotA hai| varNa kA eka artha raMga hotA hai| akAra se hakAra paryanta ke akSara bhI varNa kahalAte haiN| akAra hemavarNa vAlA hotA hai| gaMdha kuMkuma jaisI aura svAda namakIna hotA hai| 24 nAbhi kamala meM avarNa kA 500 bAra dhyAna karane vAlA eka upavAsa ke phala ko upalabdha hotA hai|25 . taMtra zAstra meM akAra kA varNa zaraccaMdra tulya mAnA hai| kahIM-kahIM isakA varNa dhUmra aura rakta bhI mAnA gayA hai|27 - svara strI, puruSa aura napuMsaka tInoM prakAra ke hote haiN| akAra puliMga hai| taMtra zAstra kA bhI abhimata yahI hai|' pada aura padArtha meM vAcya, vAcyArtha sambandha hotA hai| pada ke uccAraNa, smaraNa aura dhyAna se vAcya kI pratIti hotI hai| phalataH sUkSma vyavahRta aura dUravartI padArtha bhI mAnasika AkRti ke rUpa meM sammukha upasthita ho jAtA hai| maMtra vidyA ke anusAra akAra vidyAdevI rohiNI kA vAcaka hai| isake dhyAna se rohiNI kA sAkSAtkAra hotA hai| 30 manuSya jaba bolanA cAhatA hai, taba saMkalpa se prANa-zakti prerita hotI hai| usake bAda bhASA ke paramANuoM kA grahaNa, zabda ke rUpa meM pariNamana aura visarjana hotA hai| grahaNa aura pariNamana - ye donoM bhASA nahIM khlaate| visarjana ko bhASA kahA jAtA hai| 1 bhASA yogya paramANuoM kA zabda rUpa meM pariNamana zarIra ke niyata sthAnoM meM hotA hai| pratyeka zabda kI utpatti ke sthAna nizcita hote haiN| zabda zAstra ke anusAra manuSya jaba kucha bolanA cAhatA hai taba icchA-prerita-vAyu nAbhi para AkramaNa kara hRdaya Adi kisI sthAna para prayatna pUrvaka dhAraNa kiyA jAtA hai| vaha varNotpatti ke sthAna para abhighAta karatA hai, taba dhvani utpanna hotI hai| prajJApanA meM pariNamana aura visarjana kA siddhAnta upalabdha hai, kintu usakI prakriyA kA spaSTa bodha zabdazAstra aura maMtrazAstra meM milatA hai| akAra kI utpatti kA sthAna nAbhi hai| maMtra racanA meM akAra ___ maMtroM kI racanA meM akAra kA mahattvapUrNa yoga hai| jina maMtroM kA Adi varNa akAra hai, ve kucha maMtra yahAM prastuta haiM- 1. 'a, si, A, u, sA' yaha paMcAkSarIya maMtra haiN| isakA AdhAra paMca parameSThI maMtra hai| arahaMtANaM, siddhANaM, AyariyANaM, uvajjhayANaM, sAhUNaM - ina pAMca padoM ke pAMca AdyAkSaroM ke yoga se yaha maMtra niSpanna hotA hai| isa paMcAkSarIya maMtra kA dhyAna pAMca caitanya-kendroM para kiyA jAtA hai|34 46 - - tulasI prajJA aMka 140

Page #53
zarIra rakSA ke lie isa paMcAkSarIya maMtra kA dhyAna sira Adi aMgoM para kiyA jAtA hai - a-sira kamala, si-mukha kamala, A-kaMTha kamala, u-hRdaya kamala, sA-caraNa kml| a-nAbhi kamala, si-mastaka kamala, A-kaMTha kamala, u-hRdaya kamala, sA-mukha kml| parameSThI vidyAmaMtra kalpa meM yaha kucha parivartana ke sAtha bhI milatA hai| a-nAbhi kamala, si-sira kamala, A-mukha kamala, u-kaMTha kamala, sA-hRdaya kml| . bIjAkSaroM ke sAtha bhI a-si-A u sA kA prayoga kiyA jAtA hai, jaise-U~, hAM, hI, hUM, hrauM, hraH asi A u sA nmH|" 2. U~-yaha ekAkSarIya maMtra hai| jaina AcAryoM ne U~ ko paMca parameSThI (arhat, azarIrI, AcArya, upAdhyAya, muni) ke AdyAkSaroM se niSpanna mAnA hai| a+a+A+u+m vyAkaraNa ke anusAra saMdhi karane para U~ banatA hai| vaidika paramparA meM U~ ko a+u+m se niSpanna mAnA hai| a- brahmA, u-viSNu, m-maheza kA pratIka mAnA jAtA hai| a-pRthvI aura usakA raMga pIlA hai| u- AkAza aura usakA raMga bijalI jaisA hai| m svarga aura raMga caMdrakAnti jaisA hai|9 jaina AcAryoM ne U~ kI niSpatti 'A', 'u' aura 'm' se bhI mAnI hai| 'a' jJAna kA 'u' darzana kA 'm' cAritra kA pratIka mAnA jAtA hai| 40 A u m munitva darzana Aloka upAlaMbha jJAna cAritra 3. aha~-isameM ara ha aura biMdu kA yoga hai| akAra saba jIvoM ko abhaya dene vAlA hai| akAra kA mahattva vaidika paramparA meM bhI bahuta mAnya rahA hai| gItA meM vAsudeva kRSNa ne kahA-maiM akSaroM meM akAra huuN|41 taMtra zAstra meM akAra ko brahmarUpa mAnA gayA hai|42 biMdu yukta antya varNa ke sAtha saMyoga karane para ahaM banatA hai| ahaM meM akAra saba vargoM meM mukhya aura prakAza rUpa hai|43 jayasiMha sUri ne akAra ko pApa kA nAza karane vAlA btaayaa|4 akAra abhayadAtA, prakAza aura pApa nAzaka kaise ho sakatA hai? yaha prazna sahaja hI upasthita hotA hai| isakA samAdhAna maMtrazAstragata uccAraNa paddhati se mila jAtA hai| arha ke akAra kA uccAraNa nAbhikamala meM hotA hai| usase nAbhikaMda kI graMthi kA vidAraNa hotA hai| yaha mithyAdRSTi kI granthi hai| isakA bheda hone para samyakdRSTi upalabdha hotI hai| ha kA uccAraNa hRdaya deza meM hotA hai| usase hRdaya graMthi kA bhedana hotA hai tatha virati-dazA (supta-jAgRta dazA) prakaTa hotI hai| aha~ ke samagra uccAraNa paddhati ke lie sthApanA isa prakAra kI jA sakatI hai tulasI prajJA julAI-sitambara, 2008 - 47

Page #54
varNa |la ter sUkSma uccAraNa mAtrA uccAraNa sthAna nAbhikaMda dIrgha hRdaya pluta tAlu bhUmadhya nAda ati sUkSma lalATa se zira hrasva, dIrgha, pluta, sUkSma aura ati sUkSma ke vizleSaNa para dhyAna kendrita karane se vibhinna prakAra ke pariNAma utpanna hote haiN| hrasva uccAraNa para dhyAna kendrita karane se vacana siddhi, dIrgha uccAraNa para dhyAna kendrita karane se kArya siddhi aura pluta uccAraNa para dhyAna kendrita karane se dAridrya kA nAza hotA hai|16 ___ maMtra zAstra meM a, ha ye bahuta mahattvapUrNa mAne jAte haiN|47 aha~ meM a, ha, m, biMdu aura nAda - ye pAMca aMza hote haiN|48 maMtra ke uccAraNa meM anusvAra ke pluta uccAraNa ke pazcAt utpanna hone vAlI dhvani ko biMdu kahA jAtA hai| dhvani ke jhaMkAra ko nAda kahA jAtA hai|49 aha~ parameSThI kA vAcaka hai| isameM saba maMtroM kA samAveza hotA hai| yaha susUkSma dhvani svarUpa hai| ise anAhata nAda kahA jA sakatA hai|1 aha~ japa kA mahattva ___ maMtra zAstra meM mAtRkA ke dhyAna kI eka mahattvapUrNa prakriyA upalabdha hotI hai| nAbhipadma ke solaha daloM ke pratyeka dala para bhramaNa karatI huI svarAvali (ase aH taka ke solaha svaroM) kA dhyAna kiyA jAtA hai| hRdaya kamala ke caubIsa daloM para bhramaNa karate hue caubIsa varNo (ka se ma taka) tathA usakI karNikA para 'm' kA dhyAna kiyA jAtA hai| mukhakamala ke ATha daloM ke pratyeka dala para pradakSiNA karate hue ATha varNoM (ya, ra, la, va, za, Sa, sa, ha) kA dhyAna kiyA jAtA hai| isa prakAra mAtRkA kA dhyAna karane vAlA vyakti zruta kA pAragAmI hotA hai| jisakA Adi akSara 'akAra' aura aMtima akSara 'hakAra' hai aura madhya meM biMdu sahita rakAra hai, vaha aha~ parama tattva hai jo use jAnatA hai, vaha tattvajJa hotA hai| aha~ ke akAra aura hakAra meM saba vargoM kA pratyAhAra hotA hai, isalie vaha arhat kI sarvavarNamayI mUrti hai| isakA merUdaNDa meM dhyAna karane vAlA saba AgamoM kA pravaktA hotA hai|54 maMtra zAstra meM AkAra akAra kA dIrgha uccAraNa AkAra hotA hai| isakA varNa zveta aura liMga strIliMga hai| vAgdevatA ke aMga akSaramaya hote haiN| sAdhaka aMgoM kI zakti jAgaraNa ke lie mAtRkA-nyAsapaddhati kA upayoga karate haiN| usa paddhati ke anusAra (akAra) kA nyAsa dakSiNa zaMkha (lalATAsthi) 48 - - tulasI prajJA aMka 140

Page #55
aura 'AkAra' kA nyAsa vAmazaMkha (lalATAsthi) meM kiyA jAtA hai| taMtra zAstra ke anusAra 'akAra' kA lalATa yA zira para aura 'AkAra' kA mukha para nyAsa kiyA jAtA hai|" aMaura aH ___ anusvAra aura visarga se akSara meM viziSTa zakti utpanna hotI hai| akAra ke sAtha anusvAra aura visarga kA yoga hone para aM aura aH niSpanna hote haiN| maMtra zAstrIya dRSTi se 'aM' kA varNa zveta, gaMdha nIlotpala jaisA aura svAda madhura hotA hai tathA aH kA varNa dhUmra, gaMdha kuMkuma jaisA aura svAda kSAra hotA hai| taMtra zAstra meM 'aM' kA varNa pIlI bijalI jaisA aura aH kA varNa lAla bijalI jaisA mAnA gayA hai| 'aM' pulliMga aura 'a' napuMsaka liMga hai|00 aM kA ThuDDI meM aura aH kA nAsAntara meM nyAsa kiyA jAtA hai| taMtra zAstra ke anusAra aMkA jihvA meM aura aH kA grIvA meM nyAsa kiyA jAtA hai| aM aura aH donoM bIjAkSara haiN| aM kA upayoga gaja vazIkaraNa meM aura aH kA mRtyu nAzana meM hotA hai| yaha dhvani prakampanoM ke AdhAra para parIkSaNIya hai| prazna zAstra aura akAra prazna zAstra ke anusAra akAra, AkAra aura aH jIvasaMjJaka tathA aM dhAtusaMjJaka mAnA jAtA hai| saMdarbha grantha : 1. Avazyaka niyukti, mUlabhASya gA. 13 lehaM livIvihANaM, jiNeNa vaMbhIe dAhiNa krennN| gaNiaM saMkhANaM, suMdarIi vAmeNa uvi8|| 2. samavAo-46/2 baMbhIe NaM livIe chAyAlIsaM mAuyakkharA pnnnnttaa| 3. samavAo 46/2 pAda TippaNa 4. dhavalA (13/5.5.46/249-260) 5. prAkRta meM e, ai, o, au ko hrasva bhI mAnA jAtA hai| ___ bhAratIya prAcIna lipimAlA-pR. 46 (yogazAstra) pR. 78 7. bRhatkalpa bhASya, gAthA-60 ekkekkamakkharasa u, sappajjAyA havaMti iyare ya / saMbaddhamasaMbaddhA, ekkekkA te bhave duvihA / / tatra avarNastridhA-isvo dIrghaH plutatvAcca, punarekaikastridhA-udAttonudAttaH svaritazca, tulasI prajJA julAI-sitambara, 2008 - - 49

Page #56
punarekaiko dvidhA-sAnunAsiko niranunAsikazca, evamaSTAdazaprakAro avarNaH / uktaM ca hrasva-dIrgha-plutavAcca, traisvaryopanayena ca / anunAsikabhedocca, saMkhyAto'STAdazAtmakaH / / 8. se kiM taM akkharasuaM? akkharasuaMtivihaM pannattaM, taMjahA-sannakkharaM vaMjaNakkharaM lddhiakkhrN| 9. naMdI-hAribhadrIyA vRtti-patra 76 atha kiM tat saMjJAkSaraM? saMjJAnaM saMjJA, saMjJAyate vA anayeti saMjJA, tannibandhana-makSaraM saMjJAkSaraM, idaM ca akSarasya akArAdeH saMsthAnasyAkRtiH, sNsthaanaakaaro| 10. naMdI malayagiriyAvRtti-patra 188 tatra nAgarI lipimadhikRtya kiMcitpradarzyati madhye sphATitacullI sannivezasadRzo rekhA sannivezo nnkaaro| vakrIbhUtazvapucchasannivezasadRzo DhakAra ityAdi / 11. parameSThI vidyAyaMtrakalpa-zloka 44 'a' varNa ca sahastrArdhaM nAbhyabje kuNDalItanum / 12. kevalajJAna prazna cUr3AmaNi gAthA 118 13. vahI, 151 14. kevalajJAna prazna cUr3AmaNi pR. 118 . ai vRttau, A I dI?, ue vyasau, ue caturasau, oaMsacchidrau, au aH vRttaakssrau| 15. naMdI haribhadrIya vRtti-patra 76 atha kiM tada vyaMjanakSaraM? vyajyate'nenArthaH pradIpena ghaTa iti vyaMjanaM tacca tadakSaraM ca vyaMJjanAkSaraM tacceha sarvameva bhASyamANakArAdi hakArAntaH 16. bRhatkalpabhASya-gAthA 61, 62, 63 atthitte saMbaddhA, hoti akArassa pajjayA je / te ceva asaMbaddhA NatthiteNaM tu savve vi|| emeva asaMtA/vi u NatthitteNaM tu hoti sNbddhaa| te ceva asaMbaddhA, atthiteNaM abhAvatA / / SaDasaddhe Sa-Da-DakArA, havaMti saMbaMddhapajjayA ete / te ceva asaMbaddhA, havaMti rahasaddhamAdIsu / / 17. yazastilaka campU-53/3 50 - tulasI prajJA aMka 140

Page #57
18. ekAkSara nAmamAlA-vizvazambhu-5 19. anekArthasaMgraho nAma kozaH pariziSTa kANDa, zloka-1/a syAdamAve svlpaarthe| 20. samavAyAMga vRtti patra-111-apazcimAH-pazcAtkAlabhAvinyaH akaarstvmNglprihaaraarthm| 21. amAnonaH pratiSedhe-Avazyaka, malayagiri, dvi-khNdd| 22. uttarAdhyayana 28/12 23. akArAdiH paudgaliko varNa-pramANa nayatattva 4 24. yogazAstra (gujarAtI saMskaraNa) pR. 90 a. gajavAhana hemavarNa kuDa kumagandhaM lavaNa svAIM pulliMga 25. parameSThI vidyAyaMtrakalpa-zloka-44 (ka) 'a' varNa ca sahasrArdhaM, nAbhyabje kuNddliitnum| dhyAyannAtmAnamApnoti, caturthatapasaH phlm| (kha) tattvArthasAra dIpaka-zloka 93 AdimaM cahito nAmno'kAraM paMcazatapramam / varaM japet trizuddhayA yaH, sa caturthaphalaM zrayet / / 26. maMtra aura mAtRkAoM kA rahasya, pR. 115 27. vahI, pR. 114, 115 28. yogazAstra (gujarAtI saMskaraNa) pR. 90 29. maMtra aura mAtRkAoM kA rahasya, pR. 110 30. yogazAstra (gujarAtI saMskaraNa) pR. 282 31. bhagavatI sUtra zataka 1/443 ka. puvviM bhAsA abhAsA, bhAsijjamANI bhAsA bhAsA, bhAsAsamaya-vitikkaMtaM ca NaM bhAsiyA bhAsA abhaasaa| kha. pannavaNA-sUtra-pada-11/71 jIveNaM bhaMte! jAiM davvAI bhAsattAe gahiyAiM Nisirati tAI kiM saMtaraM Nisirati? NiraMtaraM Nisirati? goyamA saMtaraM Nisirati, No NiraMtaraM nnisirti| saMtaraM NisiramANe emeNaM samaragaM geNhai egeNaM samaNNaM Nisirati ! 32. siddha hemazabdAnuzAsana-pR.-24 33. siddhamAtrikAbheda prakaraNa-zloka 114, 115 tulasI prajJA julAI-sitambara, 2008 - 51

Page #58
ka. nAbharUpari AkrAman vivakSAprerito marUt / hRdAdyanyatamasthAne, prayatnena vidhaaryte|| vidyAryamANaHsa sthAna-mamihanti tataH prm| dhvanirUtpadyate so'yaM, varNasyAtmA vitrkitH|| 34. ka. jJAnAvarNa-35/108, 109 smara maMtrapadAdhIzaM, muktimArgapradIpakam, nAbhi paMkajasaMlInamavarNa vizvatomukham / si varNaM mastakAmbhoje sAkAraM mukhapaMkaje, AkAraM kaNThakaMjasthaM, smaroMkAraM hRdi sthiram / / kha. tattvArtha sAradIpaka-zloka 138 se 140 taka 35. parameSThI vidyA maMtra kalpa-zloka 47 ___ maMtrAdhIzaH pUjyai rUktauIso kiMtu deharakSAyai / zIrSa-mukha-kaNTha-hRt padakrameNaM 'a si A u sAH' sthApyA / / 36. parameSThI vidyA yaMtrakalpa-zloka 45, 46 ___ gurU paccaka nAmadyamekaikakamakSaraM tathA nAmau mUrdhni mukhe kaNThe hRdi smara kramAtmune / / 'a' varNa nAbhipadamAntaH, 'si' varNa tu ziro'mbuje / 'A' mukhAbje, 'u' kaNThe 'sA' kAraM hRdaye smr|| 37. parameSThI vidyA yaMtrakalpa-zloka 48 praNavaH paMcazUnyAne, a si A u sA nmH| asyAbhyAsAdasau siddhiM prayAti gtbndhnH|| 38. namaskAra svAdhyAya (saMskRta vibhAga-pR. 203) arihaMtA asarIrA AyariyA taha uvajjhAyA munninno| paDhamakkhara nippaNNo U~kAro paMcaparameTThI / / 39. namaskAra svAdhyAya (saMskRta vibhAga) zloka 416 __aH pRthivI pItarUciH uphrema taDitprabhAmirA krAntam / maH svargaH kalA candraprabhamindunabhastatparaM brahmA / / 40. namaskAra svAdhyAya (saMskRta vibhAga) zloka 418 Alokenopalambhena, munitvena ca saadhitH| ratnatrayamayo dhyeyaH, praNavaH sarvasiddhaye / / 52 - - tulasI prajJA aMka 140

Page #59
41. akSarANAmakAro'smi, bhagavadgItA 10/33 42. maMtra aura mAtRkAoM kA rahasya-pR. 270 nAndikezvara kAzikA-zloka-3, akAro brahmarUpaH syAnnirguNaH srvvstussu|| 43. maMtra aura mAtRkAoM kA rahasya-pR. 270 nAndikezvara kAzikA-zloka-1 akAraH sarvavarNAgraMthaH prakAzaH prmeshvrH| Adyamantyena saMyogAdahamityeva jaayte|| 44. namaskAra svAdhyAya (saMskRta vibhAga) pR. 22, zloka-6 sarvAtmAnaM (sarvAtmaka) sarvagata sarvavyApi sanAtanam / sarvasatvAzritaM divyaM, cintitaM pApanAzanam / / 45. yogazAstra (gujarAtI saMskaraNa) pR. 212 46. paMcaparameSThI maMtrarAja dhyAna mAlA, pR. 153 47. yogazAstra (gujarAtI saMskaraNa), pR. 161 48. vahI, pR. 154 49. vahI, pR. 164 50. namaskAra svAdhyAya (saMskRta vibhAga), pR. 38 arhamityakSaraM brahma, vAcakaM prmesstthinH| 51. yogazAstra (gujarAtI saMskaraNa) pR. 153 52. jJAnArNava-zloka 1911 se 1915 taka dhyeyedanAdi siddhAMta prasiddhAM varNamAtRkAm / niHzeSazabdavinyAsajanmabhUmiM jagannatAm / / 1911 / / dviguNASTa-dalAmbhoje, nAbhimaNDala-vartini / . bhramantIM cintayed dhyAnI, pratipatraM svarAvalIm / / 1912 / / caturviMzatipatrADhyaM hadi karja sakarNikam / tatra varNAnimAn dhyAyet, saMyamI pNcvishtim||1913|| tato vadanarAjIve ptraassttkvibhuussite| paraM varNASTakaM dhyAyet saMcarantaM pradakSiNam / / 1914 / / ityajastraM smaranyogI, prasiddhAM vrnnmaatRkaam| zrutajJAnAmbudheH pAraM, prayAti vigatabhramaH / / 1915 / / tulasI prajJA julAI-sitambara, 2008 - 53

Page #60
53. jJAnArNava zloka 1934 akArAdi hakArAnta, rephamadhyaM sabindukam / tadeva parama tatvaM, yo jAnAti sa tatvavit / / 54. namaskAra svAdhyAya (saMskRta vibhAga), pR. 106, zloka 450 dhyAyan sUriH sakalAgamArthavaktA gtbhraantiH|| 55. yogazAstra (gujarAtI saMskaraNa), pR. 91 56. yogazAstra (gujarAtI saMskaraNa), pR. 103 57. maMtra aura mAtRkAoM kA rahasya, pR. 111 58. yogazAstra (gujarAtI saMskaraNa), pR. 93 59. maMtra aura mAtRkAoM kA rahasya, pR. 118 60. yogazAstra (gujarAtI saMskaraNa), pR. 87, zloka-17, 18 AdimapaMcamaSaSTha dvAdazamukha pNcdshkpryntaaH| pulliMgA strIliMgo dvitIyaturyasvarau syAtAm / / saptama kalAdirUdra pramANaparyanta sakalAntakalAH / trikalApi sapta SaTaSaSThA ityuktA mantravAde'tra / / 61. yogazAstra (gujarAtI saMskaraNa), pR. 103 62. maMtra aura mAtRkAoM kA rahasya, pR. 112 63. yogazAstra (gujarAtI saMskaraNa), pR. 101 aNgjvshy| aH mRtyunaashnN| 64. kevalajJAna cUr3AmaNi pR. 85 a A i e o aH ityete jIvasvazaH sstt| u U aM iti trayaH svazaH, ta tha da dha, pa, pha va bha, va sA iti trayodazAkSarANi dhaatvkssraanni| bhavanti / 54 - - tulasI prajJA aMka 140

Page #61
SaTjIvanikAya kI avadhAraNA : eka vizleSaNa prophesara sAgaramala jaina SaTrajIvanikAya kI avadhAraNA jainoM kI apanI viziSTa avadhAraNA hai| isa SaTra jIva nikAya kI avadhAraNA ke antargata nimna chaH prakAra ke jIva mAne gaye haiM(1) pRthvIkAyika jIva (2) apkAyika jIva (3) tejas kAAyika jIva (4) vAyukAyika jIva (5) vanaspatikAyika jIva aura (6) trasakAyika jiiv| SaTjIvanikAya ke sandarbha meM jaina darzana meM prAcInatama ullekha AcArAMga sUtra ke prathama zrutaskandha ke prathama adhyayana uttarAdhyayana sUtra ke chatIsaveM jIvAjIvavibhakti nAmaka adhyayana meM, dazavaikAlika sUtra ke caturtha SaTjIva nikAya nAmaka adhyayana meM milate haiN| yadyapi sabase prathama AcArAMga sUtra ke prathama zruta skandha ke prathama adhyayana ke dUsare se sAtaveM ke uddezakoM meM ina chaH prakAra ke jIvoM kA nirdeza huA hai, kintu AcArAMga sUtra meM eka vizeSatA yaha hameM dekhane ko milatI hai ki vahA~ inake lie kAyika zabda kA prayoga na karake usake sthAna para 'sattha' zabda kA prayoga huA hai| 'sattha' zabda kA saMskRta rUpa evaM artha zastra hotA hai| ataH AcArAMgasUtra ke nirdezAnusAra ye chaH prakAra ke zastra haiM, jisase sva kAya kI aura anya kAya kI hiMsA kI jAtI hai| kintu jijJAsuoM ke dvArA yahA~ yaha zaMkA avazya hI uThAI jA sakatI hai ki unheM zastra kyoM kahA gayA? yaha ThIka hai ki jIvita prANI bhI hiMsA kI kriyA apane zarIra Adi ke mAdhyama se karate haiM kintu isake atirikta ajIva dravya bhI hiMsA ke sAdhana banate hI hai arthAt ajIva dravya bhI zastra rUpa meM pariNata ho sakate haiN| jijJAsuoM ke mana meM yahA~ yaha prazna utpanna ho sakatA hai ki yadi AcArAMga meM pRthvI Adi zastra kahe gaye haiM to usase unameM jIvatva kI siddhi nahIM ho sakatI hai? jabaki jaina darzana pRthvI, ap, agni aura vAyu ko jIva rUpa mAnatA hai phira cAhe AcArAMga meM alaga se pRthvIkAyika jIva, apkAyika jIva Adi kA ullekha na ho kintu usameM prathama adhyAya ke anta meM SaTjIva nikAya aisA ullekha to hai hI, ataH isa zaMkA kA koI avakAza nahIM hai| tulasI prajJA julAI-sitambara, 2008 - - 55

Page #62
yahA~ yaha jJAtavya hai ki bhAratIya cintana ke purAkAla se lekara aba taka prAyaH sabhI darzanoM meM pRthvI, jala, agni, vAyu tathA AkAza ye paMcamahAbhUtoM ko sAMkhya Adi darzana meM sAmAnya tathA ajIva hI mAnA gayA hai| kintu vaidika kAla meM pRthvI, apU, agni aura vAyu - ina cAra ko deva saMjJA bhI pradAna kI gaI thI aura inheM pRthvI devatA, ap devatA, agni devatA, vAyu devatA ke rUpa meM pUjya bhI mAnA gayA hai| yadi inameM devatva kA AropaNa kiyA jAtA hai to yaha satya hai ki inheM sajIva bhI mAnanA hogA, kyoMki deva to sajIva yA sacetana hai / isa AdhAra para kucha vicArakoM ne yahA~ taka kaha diyA ki vaidikoM ne jinheM devatA ke rUpa meM svIkAra kiyA thA unheM hI jaina darzana meM jainoM ne jIva ke rUpa meM svIkAra kara liyaa| jaina darzana meM SaTjIva nikAyoM meM pRthvI, ap, agni aura vAyu - ye cAra bhI sajIva mAne gye| phira bhI yahA~ mUlabhUta antara yaha hai ki jahA~ vaidika paramparA meM inameM devatva kA AropaNa karake eka ucca bhUmikA pradAna kI gaI, vahIM jaina darzana meM inheM ekendriya jIva mAnakara inako jIvanI zakti ke vikAsa kI dRSTi se prAthamika stara para hI rakhA gyaa| yadi jainoM ko vaidikoM kA anusaraNa hI karanA thA, to unhoMne inameM devatva kA AropaNa kyoM nahIM kiyA ? yaha prazna anuttarita hI rahatA hai| dUsare yaha ki vaidika paramparA meM inameM devatva kA AropaNa kara inheM eka hI mAnA gayA thA, kintu jaina darzana meM pRthvIkAyika, apakAyika aura agnikAyika jIvoM kI saMkhyA to asaMkhya mAnI gaI aura vanaspatikAya kI ananta, ataH yaha bAta pUrI taraha siddha nahIM ho pAtI hai ki pRthvI, apU, vAyu aura agni ko jIva mAnane meM jainoM ne vaidikoM kA hI prakArAntara se anusaraNa mAtra kiyA gayA hai| vaidika paramparA meM bhI jahA~ bhI upaniSadakAla se paMcamahAbhUtoM kI carcA AI hai vahA~ paMcamahAbhUtoM ko jar3a yA bhautika hI mAnA gayA hai| sAtha hI jina-jina tathAkathita Astika darzanoM meM ina paMcamahAbhUtoM kI carcA huI hai una sabhI ne inheM jar3a yA ajIva tattva hI mAnA hai| isake viparIta bhAratIya cintana meM jaina-dharma-darzana hI eka aisA darzana hai jo paMcamahAbhUtoM meM se AkAza ko mAtra jar3a mAnatA hai aura zeSa pRthvI, apU, vAyu aura agni / ina cAra ko sajIva mAnatA hai / Adhunika vaijJAnikoM meM bhI inheM jar3a tattva ke rUpa meM svIkAra kiyA hai| yadyapi Adhunika vijJAna jaba vijJAna ke vikAsa kI bAta karatA hai to vaha jala ko hI jIvana ke vikAsa kA AdhArabhUta tattva mAnatA hai| phira bhI Adhunika vijJAna kI dRSTi meM pRthvI, jala, vAyu aura agni apane Apa meM to jar3a hI hai| bhAratIya darzanoM aura vaijJAnikoM donoM kI dRSTi se paMcamahAbhUtoM meM AkAza ko jar3a mAnA gayA hai| jaina ne bhI use jar3a hI kahA hai| isa sandarbha meM jaina darzana anya bhAratIya darzanoM aura vijJAna meM vizeSa matabheda kI bAta nahIM hai, kintu jahA~ taka pRthvI, ap (jala), agni aura vAyu kA prazna hai vaha to sajIva hI mAnatA hai| yaha bhI satya hai ki vanaspati meM jIvana hai, isa bAta ko lekara jaina darzana kA anya bhAratIya darzanoM aura vijJAna se koI matabheda nahIM hai| sabhI vanaspati ko sajIva hI mAnate haiN| jagadIzacandra bAsu ne to aneka prayogoM ke mAdhyama se vanaspati kI jIvantatA ko siddha kara diyA hai, tulasI prajJA aMka 140 56

Page #63
ataH prastuta Alekha meM hamArI carcA kA mukhya viSaya - vanaspati ko chor3akara zeSa pRthvI, ap, agni aura vAyu -ina cAra ke sandarbha meM hI hogaa| pRthvI, ap (jala), vAyu, agni- ye cAra jaina Agama, AcArAMga, uttarAdhyayana aura dazavaikAlika meM sajIva kahe gaye haiM aura inakA vargIkaraNa bhI jIvoM ke vargIkaraNa ke sandarbha meM hI huA hai| prastuta Alekha meM hama Age vijJAna kI dRSTi se yaha siddha karane kA prayatna kareMge ki pRthvI Adi yadi sajIva hai to ve kaise aura kisa rUpa meM sajIva haiN| yahA~ yaha jJAtavya hai ki AcArAMga ke prathama zruta skandha ke prathama adhyAya ke sAtha-sAtha dazavaikAlika, uttarAdhyayana Adi meM jaina AcAryoM ne SaTjIvanikAya ke antargata pRthvI Adi ko sajIva batalAne kI dRSTi se usake sAtha kAyika zabda kA prayoga kiyA, yathA pRthvIkAyika jIva, apkAyika jIva, vAyukAyika jIva, agnikAyika jIva aadi| ataH sabase prathama yaha samajha lenA Avazyaka hai ki inameM jIvatva kI siddhi inake kAyikatva arthAt jIvita zarIra ke AdhAra para hI kI jA sakatI hai| yadyapi yahA~ yaha prazna khar3A kiyA jA sakatA hai ki kAya zabda to jaina AcAryo ke dvArA jIvoM ke atirikta dharmAstikAya, adharmAstikAya, pudgalAstikAya, AkAzAstikAya Adi ajIva dravyoM ke sAtha bhI dekhA jAtA hai| ataH pRthvIkAya Adi meM kAya zabda jIvatva kA vAcaka nahIM ho sakatA hai| jaisI ki paramparAgata mAnyatA hai, kAya zabda vistAra, prasAra Adi ke artha meM prasiddha haiM jinakA AkAza meM bhI koI vistAra yA prasAra hai ve jaina darzana meM kAya zabda se vAcya kiye gaye haiN| pRthvI, agni Adi meM bhI kAya zabda vistAra kA sUcaka hai, jIvatva kA nhiiN| jaina paramparA meM jinakA bhI koI vistAra dekhA jAtA hai unako kAya kahate haiN| pRthvI Adi tattva bhI AkAza ke samAna vistArayukta hone se pRthvIkAya Adi ke rUpa meM prayukta hue haiM, ataH isase unake sajIvatva kI puSTi nahIM hotI hai| kintu 'kAya' zabda kA eka artha zarIra bhI hai| isa sandarbha meM gaharAI meM jAnA hogaa| ajIva dravyoM ke sandarbha meM jahA~ kAya zabda kA prayoga huA hai vahA~ nizcaya hI usakA artha vistarita dravya hai, kintu jainadarzana meM kAya ke tIna prakAra mAne gaye haiM :- (1) sacitta (2) acitta aura (3) mizra, ataH kAya zabda sajIva aura ajIva donoM prakAra ke dravyoM ke lie bhI prayukta hote haiN| jaise jIvAstikAya sajIva ke lie aura pudgalAstikAya ajIva ke lie hai, yaha mAnane meM bhI jainoM ko kAI Apatti nahIM hai ki kAya nirjIva bhI hotI hai kintu ve yaha bhI mAnate haiM ki kAya sacitta arthAt sajIva bhI ho sakatA hai jaise jIvita prANI kA zarIra bhI sajIva hotA hai| isalie jaina dArzanikoM ne SaTjIva nikAyoM kI carcA karate hue 'pRthvIkAyika jIva' aise vyApaka zabda kA prayoga kiyA hai| jaba hama SaTjIva nikAya zabda prayoga karate haiM to usase yaha spaSTa ho jAtA hai ki vahA~ yaha prayoga sacitta yA sajIva jIvoM ke lie hI hai| dazavaikAlika sUtra ke SaTjIva nikAya adhyayana meM spaSTa rUpa se pRthvIkAyika jIva' aisA prayoga bhI dekhA jAtA hai, sAtha hI usameM 'puDhavIcittamantamakkhAyA tulasI prajJA julAI-sitambara, 2008 - 57

Page #64
anekAjIvA puDhosattAanatthasatthaparinayena' aisA pATha hameM milatA hai| isakA zabdazaH hindI artha hai - pRthvI citta arthAt cetanAyukta kahI gaI hai| pRthvIkAyika jIva aneka haiM, unakI pRthakpRthak sattA hai, anyatra ise sattha zabda se bhI vAcya batAyA gayA hai| dazavaikAlika ke ina vacanoM se aisA lagatA hai ki AcArAMga meM jo pRthvI zastra (puDhavIsattha) zabda kA prayoga huA thA usakI sajIvatA vyAkhyAyita karane ke lie hI hai| dazavaikAlika meM isIlie yaha kahA gayA hai ki anyatra use zastra zabda se bhI vAcya kahA gayA hai| yahA~ pRthvI, ap, tejas aura vAyu - ina cAroM ko hI spaSTa rUpa se sajIva batAyA gayA hai aura yaha bhI kahA gayA hai ki anyatra arthAt AcArAMga meM unheM jo zastra kahA gayA hai vaha unakI sajIvatA kA vAcaka hai| svayaM AcArAMga ke prathama zrutaskandha ke saptama uddezaka ke anta meM bhI SaTjIvanikAya zabda kA nirdeza hai| yahA~ jIva+niH+kAya meM kAya zabda hai vaha kAya ke jIvatva kA vAcaka hai| AcArAMga meM inake lie zastra zabda kA prayoga huA hai, isakI puSTi dazavaikAlika karatA hai| isase siddha hotA hai ki dazavaikAlika sUtra AcArAMga kI dRSTi kA samarthaka haiN| yahAM yaha bhI jJAtavya hai ki uttarAdhyayana sUtra meM bhI pRthvI, ap, vAyu aura agni ke jIvoM ke prakAroM kI bhI carcA huI hai aura yaha bhI kahA gayA hai ki ye cAroM prakAra ke jIva sUkSma aura sthUla donoM prakAra ke haiN| pRthvIkAyika Adi sUkSma jIva to loka meM ThasAThasa bhare hue haiM, yadyapi ye hameM dikhAI nahIM dete haiN| jaina dArzanika sUkSma aura sthUla donoM prakAra ke pRthvIkAyika Adi jIvoM ko prasiddha karatA hai| yadyapi yahA~ yaha spaSTa rUpa se samajha lenA Avazyaka hai ki pRthvIkAyika jIva, apkAyika jIva, tejaskAyika jIva aura vAyukAyika jIva cAhe ve sUkSma hoM arthAt mAnavIya A~khoM se dRzya na ho athavA sthUla hoM, donoM hI jIvana se yukta hote haiN| yahA~ yaha prazna uThatA hai ki jaba vijJAna aura anya darzana unheM nirjIva mAna rahe haiM to unameM jIvana kI siddhi kisa prakAra kI jAe ? isa sambandha meM merA tarka anya logoM se kucha bhinna hai| anya cintakoM ke mujhase bhinna tarka bhI ho sakate haiM kintu merA tarka jisa Thosa AdhAra para khar3A huA hai, vaha vaijJAnika hai| sarvaprathama merI mAnyatA yaha hai ki pRthvI apa Adi tabhI sajIva haiN| jaba ve kisI jIva ke kAya rUpa meM pariNata hai, isake viparIta yadi koI jIva jaba usa kArya kA parityAga karA detA hai to vaha pRthvI Adi rUpa kAya nirjIva ho jAtI hai arthAt jIva dvArA gRhIta pRthvI tattva jise usane apane zarIra ke rUpa meM pariNata kiyA hai, jIvita hai aura jIvoM dvArA vyakta zarIra meM rahA huA pRthvI tattva mAtra pudgala piNDa hone se nirjIva hai, ise hama nimna udAharaNa se spaSTa kara sakate haiM - kisI prANI ke zarIra meM jo haDDI hai vaha haDDI jaba taka usa jIvita zarIra kA aMga banI huI hai, sajIva hai| yadyapi vahI kailziyama yA cUne kA hI eka rUpa hai kintu vaha haDDI ke rUpa meM pariNata cUnA sajIva hai| isI prakAra kisI prANI ke zarIra meM jo loha tattva hai vaha sajIva hai kintu mRta zarIra meM rahA huA loha cUnA yA tattva nirjIva hai| isakA eka pramANa yaha hai ki yadi kisI jIvita zarIra kI haDDI TUTa jAtI hai aura yadi use saTA diyA jAye to vaha kAlAntara meM punaH jur3a 58 - - tulasI prajJA aMka 140

Page #65
jAtI hai / mRta zarIra kI haDDI kI athavA jIvita zarIra se bAhara nikAlI gaI haDDI ko cAhe hama kitanA hI samIpa rakha deM, vaha jur3a nahIM pAtI hai| isI prakAra prANI ke zarIra meM pariNata loha Adi dhAtueM athavA prANI ke zarIra kA jalIya tattva athavA prANI zarIra kA vAyu tattva yA prANI zarIra kA agni tattva - ye saba taba taka jIvita haiM jaba taka jIva usa zarIra ko chor3a nahIM detA hai| pratyeka prANI ke zarIra meM pRthvI tattva, aptattva, agnitattva aura vAyutattva - ye cAroM tattva hote haiM kintu jaba taka ye cAroM tattva usa zarIra ke aMgIbhUta haiM unheM jIvita hI mAnanA hogaa| saMkSepa meM kaheM to kisI bhI prANI ke cAhe vaha sthUla ho yA sUkSma, usake zarIra rUpa meM pariNata pRthvItattva, apUtattva, agnitattva aura vAyutattva- ye sajIva haiM, yaha mAnyatA tarkasaMgata aura vijJAnasammata lagatI hai| koI bhI jIvita zarIra apane astittva ko ina cAroM tattvoM ke abhAva meM nahIM rakha sakatA hai| jIva jaba taka saMsAra meM hai vaha zarIrayukta hai aura jIvoM ke jo bhI jIvita zarIra haiM ve kahIM na kahIM ina cAroM tattvoM se hI bane haiM, ataH jIvita zarIra meM upasthita ina cAroM tattvoM ko sajIva mAnanA hI hogaa| merI dRSTi meM jaina dArzanikoM ne pRthvI Adi ke sAtha jo kAya zabda kA prayoga kiyA hai, vaha isI artha ko dyotita karatA hai ki jIvita zarIra meM pariNata hue pRthvI Adi mahAbhUta svayaM jIvita yaha bAta alaga hai ki pRthvI Adi cAroM tattva zarIra meM kisa rUpa meM aura kitanI mAtrA meM apanA astittva rakha rahe haiM jaise kisI prANI kA zarIra rudhira Adi se yukta hotA hai to kisI ke zarIra meM rudhira Adi kI sthiti nahIM pAI jAtI hai kintu unameM pRthvI, apU, agni aura vAyu- ye cAroM tattva hote haiM, yaha dhyAna rakhane yogya hai ki jahA~ bhI sajIva zarIra hai aura vaha jina tattvoM se banA hai, ve tattva bhI sajIva zarIra ke rUpa meM jIvita hI haiM, mRta nhiiN| pRthvI, apU, vAyu aura agni ina cAra kA grahaNa aura ina cAroM kA zastra rUpa meM prayoga koI bhI prANI apane astittva ke lie hI karatA hai AcArAMga sUtra meM kahA gayA hai ki 'imassacaivajIviccAe' arthAt ye jIvana ke lie haiN| inakA grahaNa aura inakA zastra rUpa meM prayoga aura inakI hiMsA yaha saba zarIra se sambandhita hai aura jo jIvita zarIra se sambandhita kriyAeM haiM ve nirjIva yA mRta kaise kahI jA sakatI hai| isa samasta carcA ke AdhAra para hama isa niSkarSa para pahu~ca sakate haiM ki pRthvI, pAnI, vAyu aura agni- ye cAroM tattva jaba taka kisI jIvita zarIra rUpa meM haiM to ve sajIva haiN| udAharaNa ke rUpa meM mAnava zarIra meM cUnA Adi miTTI, cUnA, lohA, sonA Adi tattva sajIva rUpa meM hI pAye jAte haiM, isI prakAra mAnava zarIra meM jo vAyu tattva athavA agni (uThAnA) tattva hai vaha bhI mRta nahIM mAnA jA sakatA, ataH yaha svataH siddha hai ki kisI bhI jIva ke zarIra ke rUpa meM pariNata pRthvI, jala, vAyu aura ani sajIva hI haiN| hI tattva jaba kisI jIva ke tyakta zarIra meM hote haiM to ve nirjIva mAne jAte haiN| yahI kAraNa hai ki jaina darzana meM pRthvI, jala, agni aura vAyu ko sajIva aura nirjIva donoM hI rUpoM meM svIkAra tulasI prajJA julAI-sitambara, 2008 59

Page #66
kiyA gayA hai| vaijJAnika dRSTi se kaheM to jaba ye cAroM kisI sajIva prANI, cAhe sUkSma vekTeriyA yA jIvANu rUpa ekendriya ho yA usase adhika indriyoM vAlA ho, ye pRthvI Adi tattva usake zarIra ke aMga ke rUpa meM hote haiM, taba ye sajIva kahe jAte haiM aura jaba ve usa zarIra kA aMga nahIM rahate to nirjIva kahalAte haiM jaise prvaal| jaba taka pravAla ugalane vAle kITa ke zarIra ke lAra ke rUpa meM hai, taba taka vaha sajIva haiM aura tadanantara nirjIva haiN| isI prakAra motI banAne vAlA drava jaba taka sIpa meM rahe hae kIr3e ke zarIra ke pravAhI tattva ke rUpa meM hai taba taka vaha sajIva hai aura usake dvArA ugala dene ke kucha samaya pazcAt vaha nirjIva ho jAtA hai| ataH jainoM ke dvArA mAnya pRthvI, jala, agni aura vAyu kI sajIvatA vaijJAnika AdhAra para bhI siddha kI jA sakatI hai arthAt yaha bAta vaijJAnika dRSTi se bhI yuktisaMgata hai| zaMkha, yuktikA (sIpa) Adi jaba taka kisI prANI ke zarIra ke rUpa meM hai, jIvita hai aura usa prANI ke dvArA vyakta hone para nirjIva hai| ataH pRthvI Adi kisI bhI prANI ke zarIra ke rUpa meM hI jIvita hai| vartamAna meM vaijJAnika pRthvItattva ke rUpa meM parvata yA pASANa Adi ko, jalatattva ke rUpa meM jIvANu se rahita zuddha jala ko, agni ko evaM vAyu ko sajIva nahIM mAnate haiM jabaki jaina darzana ina rUpoM meM bhI unheM sajIva mAnatA hai| isa saMdarbha meM AcArAMga ke prathama zrutaskandha se prathama satthapariNNA nAmaka adhyAya ke pAThoM ko lekara zrIcaitanyajI kocara ne mere samakSa kucha jijJAsAe~ prastuta kI thii| Age hama unhIM ke samAdhAna kA prayatna kreNge| (1) AcArAMga ke prathama zrutaskandha ke prathama adhyAya ke tRtIya uddezaka meM udayanissayAjIvA aura anagArANaM udayajIvaviyAhiyA' ina pAThoM ko prastuta karate hue yaha jijJAsA prastuta kI hai ki jisa taraha se tRtIya uddezaka meM udakAzrita jIva aura udaka jIva aise do alaga-alaga sUtra diye haiM, vaise sUtra pRthvIkAya Adi ke sandarbha meM kyoM nahIM hai? dvitIya uddezaka meM kevala 'puDhavIsatthaMsamArambhamAne aNNevaDanegaruvepAmevihiMsaI' itanA hI pATha milatA hai| yadyapi aisA hI pATha apkAya ke sandarbha meM bhI diyA gayA hai kintu apkAya ke sandarbha meM AcArAMga meM jo spaSTIkaraNa karake 'udayanissayAjIvA' aura 'udayajIvAviyAhiyA' aise do pATha atirikta pATha diye haiM jo jala kI sajIvatA batAte haiM jabaki pRthvIkAya ke sandarbha meM aise pATha kyoM nahIM hai jisase usakA jIvatva siddha ho| isakA tAtparya yaha to nahIM hai ki pRthvItattva sajIva nahIM hai? dUsare jisa prakAra udaka ke Azrita jIva hai vaise hI pRthvI ke Azrita jIva hai, yaha kyoM nahIM kahA gayA jabaki pRthvI para bhI to aneka prakAra ke jIvajantu rahe hue haiM? kintu yahAM eka mahatvapUrNa antara yaha hai ki pRthvI Azrita jIva pRthvI ke Upara hote haiN| ataH ye usase alaga mAne jA sakate haiM jabaki jalAzrita jIva jala ke andara rahate haiM, ataH ve hI Azrita mAne gaye haiN| ve jala ke bAhara jIvita bhI nahIM rahate haiM, jaise-mchlii| 60 - tulasI prajJA aMka 140

Page #67
unakI yaha bhI jijJAsA hai ki jisa prakAra 'udakanissayAjIvA' kahA gayA, usI prakAra agginissayAjIvA nahIM kahA gayA hai| isase bhI do prakAra kI zaMkA upasthita hotI hai| kyA agni svayaM jIva rUpa nahIM hai athavA kyA agni ke Azrita jIva nahIM haiM? jabaki agnikAya ke sandarbha meM kASTha, gobara, kacare Adi mizrita jIva kahe gaye haiN| jahA~ taka vAyukAya kA prazna hai, AcArAMga kI eka vizeSatA yaha dekhane ko milatI hai ki vaha vanaspatikAya aura taduparAnta trasakAya kI vivecanA ke pazcAt hI vAyukAya kI vivecanA karatA hai| sambhavataH isakA kAraNa yaha ho sakatA hai ki AcArAMga kI dRSTi meM vAyu ko sa (gatizIla) mAnA gayA ho aura isI ke kAraNa trasa kI vivecanA ke pazcAt vAyu se sambandhita uddezaka ho| yaha bhI satya hai ki vAyukAya ke sandarbha meM bhI 'vAyunissayAjIvA' evaM 'vAyujIvAvisAhiyA' aise pATha nahIM haiN| isa AdhAra para yaha cintana bhI calA ki Agama meM jahA~ vAyu yA vAyukAya, agni aura agnikAya, pRthvI aura pRthvIkAya aise zabdoM kA prayoga hai, vahA~ unakA artha jIva rUpa meM grahaNa nahIM karake kevala unhIM sthAnoM para unake jIvatva kA grahaNa karanA jahA~ pRthvIkAyika jIva, agnikAyika jIva yA vAyukAyika jIva aise prayoga hoM, vahIM unake jIvatva grahaNa krnaa| isI prakAra jahA~ pRthvIzastra yA pRthvIkAya mAtra kA ullekha hai vahA~ bhI unake jIvatva kA pratipAdana hai| aisA nizcayAtmaka rUpa se nahIM kahA jA sakatA hai, kyoMki zastra sacitta aura acitta donoM ho sakate haiM, isI prakAra kA bhI sacitta aura acitta donoM ho sakate haiN| zastra aura kAya jIva dravya yA jIva tattva ke dvArA jaba taka zarIra rUpa meM grahIta hai, ve tabhI taka sajIva haiM anyathA nahIM aisI merI vyaktigata samajha haiN| sArI pRthvI, samasta jala, samasta agni, uSmA yA samasta vAyu jIvita hI hai yA sajIva hI hai - aisA ekAnta niyama nahIM haiN| Aja vijJAna ne cAhe jitanI pragati kara lI ho, vaha jar3a se jIvana kA vikAsa nahIM kara sakA hai, jIvanta tattva se hI jIvana kA vikAsa hotA hai| yadyapi jIvanta tattvoM meM aisI zakti avazya rahI hai ki jar3a tattvoM ko grahaNa kara apane samparka se unheM bhI jIvana banA de, jaise kisI vyakti yA prANI dvArA gRhIta kailziyama (cUnA ) usake zarIra rUpa meM pariNata hokara jIvanta bana jAtA hai| AcArAMga sUtra meM vanaspati sajIva hai, yaha siddha karane ke lie jaisI prANI zarIra se usakI tulanA kI jAtI hai, vaisI tulanA pRthvI, apU, agni aura vAyu ke sandarbha meM nahIM hai| inake sandarbha meM kevala itanA hI kahA gayA hai, jIvanta sthiti meM zastra dvArA inakI hiMsA karane para vaisI hI vedanA hotI hai jaisI eka paMgu evaM mUka vyakti ko hotI hai, ye jIva pIr3A kA anubhava hI karate haiM, pIr3A kI abhivyakti nahIM kara pAte haiN| yaha bAta samasta ekendriya jIvoM ke sandarbha meM satya hai| ve cAhe pRthvIkAyika jIva ho, apkAyika jIva ho, agnikAyika jIva ho, vAyukAyika jIva ho yA tulasI prajJA julAI-sitambara, 2008 - 61

Page #68
vanaspatikAyika jIva ho / dvIndriya Adi jIvoM meM pIr3A kI abhivyakti jitanI spaSTa dekhI jA sakatI hai, utanI inameM nhiiN| phira bhI jahA~ jIvana hai, cetanA hai vahA~ sukha-duHkha kI anubhUti to hotI hI hai| AcArAMga sUtra ke prathama adhyayana ke tRtIya uddezaka meM jo jala ko jIva kahA gayA, merI dRSTi meM usakA hetu yaha ho sakatA hai ki jala jIvanta tattvoM ko svayaM AkarSita kara zIghra hI jIvanta ho jAtA hai, jabaki pRthvI Adi jIvanta prANiyoM ke zarIra ke rUpa meM grahIta hone para hI jIvanta hote haiN| satya to kevalIgamya hai| vidvAnoM se anurodha hai ki isa sandarbha meM vimarzapUrvaka prakAza ddaaleN| 62 35, osavAla serI zAjApura (madhyapradeza) tulasI prajJA aMka 140

Page #69
jaina graMtha bhaMDAroM meM saMgrahIta gaNitIya pAMDulipiyA~ anupama jaina evaM surekhA mizrA deva pUjA gurUpAsti, svAdhyAya: saMyamastapaH / dAnaM ceti gRhasthAnAM, SaTkarmANi dine dine / ' jaina-dharma ke anuyAyI jinheM zrAvaka kI saMjJA dI jAtI hai, ke dainika SaTkarmoM meM ArAdhya deva tIrthaMkaroM kI pUjA, nirgrantha guruoM kI upAsanA, svAdhyAya, tapazcaraNa evaM dAna sammilita haiN| ina SaTkarmoM meM svAdhyAya sammilita hone ke kAraNa zrAvakoM kI prAthamika AvazyakatAoM meM paramparAcAryoM dvArA praNIta zAstra sammilita haiN| svAdhyAya kA artha paramparAcAryoM dvArA praNIta graMthoM kA niyamita adhyayana hai, phalataH jaina upAsanA sthaloM (jina maMdiroM) ke sAtha svAdhyAya ke liye Avazyaka zAstroM kA saMkalana eka anivArya AvazyakatA bana gaI hai| prAcIna kAla meM mudraNa kI suvidhA upalabdha na hone ke kAraNa zrAvaka pratilipikAra vidvAnoM kI madada se zAstroM kI pratilipiyAM karA kara maMdiroM meM virAjamAna karAte the| jaina granthoM meM upalabdha kathAnakoM meM aise aneka prasaMga upalabdha haiM jinameM vratAdika anuSThAnoM kI samApti para maMdira meM zAstra virAjamAna karAne athavA bheMTa meM dene kA ullekha milatA hai| viziSTa pratibhA sampanna paMDitoM ko unake adhyayana meM sahayoga dene hetu zreSThiyoM dvArA sudUravartI sthAnoM se zAstroM kI pratilipiyAM maMgavAkara dene athavA kisI zAstra vizeSa kI aneka pratilipiyAM karavAkara tIrthayAtrAoM madhya vibhinna sthAnoM para bheMTa svarUpa dene ke bhI ullekha vidyamAna hai| jaina paramparA meM pracalita isa paddhati ke kAraNa aneka maMdiroM meM sAtha atyanta samRddha zAstra bhaMDAra bhI vikasita hue| jyeSTha zuklA paMcamI jise zruta paMcamI kI saMjJA pradAna kI jAtI hai, ke dina ina zAstroM ke pUjana, sAja-saMbhAla kI paramparA hai| ' ataH zAstra ke pannoM ko kramabaddha karanA, naye veSThana lag2AnA, unheM dhUpa dikhAnA Adi sadRza paramparAeM zAstra bhaMDAroM ke saMrakSaNa meM sahAyaka rhii| yahI kAraNa hai ki madhyakAla ke dhArmika vidveza ke jhaMjhAvAtoM evaM jaina granthoM ko samUla naSTa kiye jAne ke kaI lomaharSaka prayAsoM tulasI prajJA julAI-sitambara, 2008 63

Page #70
ke bAvajUda Aja karnATaka, tamilanADU, mahArASTra, gujarAta, rAjasthAna, madhyapradeza, uttarapradeza, dillI, hariyANA, paMjAba, bihAra Adi ke aneka maThoM, maMdiroM meM durlabha pANDulipiyoM ko samAhita karane vAle sahastrAdhika zAstra bhaMDAra upalabdha haiN| jaina AcAryoM evaM prabuddha zrAvakoM kI sAdhanA kA pramukha lakSya AtmasAdhanA rahA hai| yadyapi jaina paramparA svayaM ke tapazcaraNa ke mAdhyama se karmoM kI nirjarA kara AtmA se paramAtmA banane meM vizvAsa karatI hai, tathApi Atma sAdhanA se bace hue samaya meM jana kalyANa kI punIta bhAvanA athavA zrAvakoM ke prati vAtsalya bhAva se anuprANita hokara jainAcAryo ne lokahita ke aneka viSayoM para vipula graMtha rAzi kA sRjana bhI kiyA hai| sampUrNa jaina sAhitya ke viSayAnusAra vibhAjana, jise anuyoga kI saMjJA dI jAtI hai, ke krama meM nimnavata cAra varga prApta hote haiN| ratnakaraNDa zrAvakAcAra meM likhA hai- prathamaM karaNaM caraNaM dravyaM namaH / ' tadanusAra cAra anuyoga nimna haiM - 1. prathamAnuyoga - dharma, artha, kAma aura mokSa- ina cAra puruSArthoM tathA inakI sAdhanA karane vAloM kI kathAeM mahApurUSoM ke jIvana caritra, treSaTha zlAkA puruSoM evaM unake pUrva bhavoM kA jIvanavRtta, puNyakathAeM Adi isameM sammilita haiN| jaise- AdipurANa, harivaMzapurANa Adi / 2. karaNAnuyoga - isameM loka ke svarUpa bhUgola- khagola, gaNita, karma siddhAnta Adi kI carcA hai| jaise-tiloyapaNNattI, jambuddIvapaNNattisaMgaho, gommaTasAra jIvakANDa, gommaTasAra karmakANDa, labdhisAra, trilokasAra Adi / 3 caraNAnuyoga- isameM gRhasthoM evaM sAdhuoM ke cAritra kI utpatti, vRddhi eMva saMrakSaNa ke niyamoM kA varNana samAhita hai| jaise - mUlAcAra, ratnakaraNDa zrAvakAcAra, anagAra dharmAmRta, sAgara dharmAmRta aadi| 4 dravyAnuyoga - isameM jIva - ajIva Adi sAta tattvoM, nava padArtho, SaTdravyoM, adhyAtma viSayaka carcA hai| jaise-paMcAstikAya, samayasAra, pravacanasAra, dravyasaMgraha aadi| isa vibhAjana se spaSTa hai ki karaNAnuyoga kA sAhitya gaNitIya siddhAntoM se paripUrNa hai| loka ke svarUpa ke vivecana, AkAra, prakAra, grahoM kI sthiti ityAdi ke nirdezana meM aneka jaTila jyAmiti saMracanAoM, mApana kI paddhatiyoM kA vivecana to milatA hI hai, karma kI prakRtiyoM .. ke vivecana meM kramacaya-ra -saMcaya (Combination and Permutation) rAzi siddhAnta (Set Theory), nikAya siddhAnta ( System Theory), ghAtAMka ke siddhAnta (Theory of Indices), laghuguNakIya siddhAnta (Principal of Logaraithms) Adi kA vyApaka prayoga huA hai| adhyAtmaviSayaka vivecanoM meM bhI apane tarkoM kI susaMgatA siddha karane hetu gaNitIya prakriyAoM kA prayoga kiyA gayA hai| gaNitIya siddhAntoM kA pallavana athavA sthApanA jainAcAryoM kA sAdhya nahIM rahA, ve sAdhana rUpa meM jarUra prayukta hue haiM kintu gaNita usameM aisI racapaca gaI ki tulasI prajJA aMka 140 64

Page #71
18 vIM zatAbdI ke bahuzruta vidvAn paM. ToDaramalajI ko gommaTasAra kI pUrva pIThikA meM likhanA par3A ki- 'bahuri je jIva saMskRtAdi ke jJAnate sahita haiM kintu gaNitAdi ke jJAna ke abhAva te mUla graMthana viSaya praveza na pAve haiM, tina bhavya jIvana kAjai ina graMthana kI racanA karI hai|' sAtha hI paM. ToDaramalajI ne apanI 'samyagjJAna candrikA TIkA meM artha saMdRSTi adhikAra alaga se sammilita kiyA hai| mAtra itanA hI nahIM, jaina graMthoM ke gahana gaMbhIra adhyayana hetu gaNitIya granthoM kA sRjana kiyA hai| 'pariyammasutta (parikarma-sUtra) siddhabhUpaddhati TIkA', vRhad dhArA parikarma' ke ullekha kramazaH dhavalA, uttarapurANa evaM trilokasAra meM pAye jAte haiN| ye apane samaya ke atyanta mahatvapUrNa gaNitIya graMtha the jo Aja upalabdha nahIM haiM kintu AcArya zrIdhara praNIta 'triMzatikA', AcArya mahAvIra praNIta 'gaNitasAra', siMhatilakasUri kRta 'gaNita tilaka' TIkA, ThakkarapherU kRta 'gaNitasAra kaumudI', rAjAditya kRta 'gaNita vilAsa', mahimodaya kRta 'gaNita sAThasau' evaM hemarAja kRta 'gaNitasAra saMgraha' hameM Aja bhI upalabdha hai,10 jo jainAcAryoM kI gaNitIya pAraMgata evaM abhiruci ke jvalaMta pramANa haiN| hemarAja kRta 'gaNitasAra' mahimodaya kRta 'gaNita sAThasau' jo hindI bhASA meM gaNita viSaya kI amUlya kRtiyA~ haiN| hindI padya graMthoM meM gaNitIya viSaya khUba pallavita hue haiN|'' bIsavIM sadI ke mahAn digambara jainAcArya AcArya zrI vidyAsAgara jI ne apanI kAlajayI kRti mUkamATI meM gaNita ke naumAMka ke vaiziSThaya kA ullekha kiyA hai| yaha prakaraNa gaNitajJoM ko bhale hI mahatvapUrNa na lage kintu jainAcAryoM kI gaNitIya abhiruci ko dikhAtA hI hai| gaNinI jJAnamatI mAtAjI ne apanI kRtiyoM-triloka bhAskara, jambUdvIpa, jaina jyotirloka, jaina bhUgola meM gaNitIya viSayoM ko pramukhatA se vivecita kiyA hai|13 eka prAthamika sarvekSaNa meM hamane pAyA hai ki Aja bhI jaina zAstra bhaNDAroM meM 500 se adhika gaNitIya pANDulipiyA~ surakSita hai| isa sarvekSaNa meM hama 20 aprakAzita gaNitIya granthoM ko sUcIbaddha kara sakeM haiM 1. gaNita sAThasau - khataragacchIya jaina muni (zve.) mahimodaya (1665 I.la.) dvArA praNIta gaNita sAThasau kI eka prati abhaya grathAgAra, bIkAnera meM sagrahIta hai|' 2. gaNitasAra - AnaMdakavi' kRti gaNitasAra kI eka prati seThiyA pustakAlaya meM surakSita hai| 3. gaNi vidyApaNNatti - baMgAla aiziyATika sosAyaTI ke prAcya vidyA sambandhI pAMDulipiyoM ke saMkalana meM kramAMka - 7498 para isa zIrSaka kA jaina gaNita grantha surakSita hai|" 4. gaNita saMgraha - maisUra evaM kAmbe kI lAibrerI ke saMskRta graMthoM kI sUcI ke pRSTha 318 (naM.2879) para yallAcArya kRta gaNita saMgraha zIrSaka kRti kA ullekha hai|18 tulasI prajJA julAI-sitambara, 2008 - 65

Page #72
5. kSetragaNita - TholiyAM upAzraya gRha, ahamadAbAda ke bA. naM. 104 meM pothI naM. 31 para nemicanda kRta kSetragaNita kA ullekha hai| 6. kSetrasamAsa - jainAcArya (zve.) somatilaka sUri20 kRta kSetrasamAsa kI eka prati rAjasthAna prAcya vidyA pratiSThAna, jodhapura meM upalabdha hai| isI kSetrasamAsa para guNaratna sUri ne avacUrNi yA kSetra samAsAvacUri nAmaka TIkA likhI, jisakA ullekha bhI sena ne kiyA hai|2 7. kSetrasamAsa prakaraNa- kAmbe ke zrI zAntinAtha jaina bhaMDAra meM 62 pannoM kI zrIcandasUrI kRta ukta zIrSaka kRti saMgrahIta hai|23 ____8. vRhatkSetrasamAsa vRtti- jina bhadragaNikRta vRhatkSetra samAsa kI TIkA upakeza purI siddhasUri ne kI thI, jisakI eka prati jaisalamera ke jaina grantha bhaMDAra evaM do pratiyA~ pATana ke jaina granthAgAra meM surakSita hai| pATana ke bhaMDAra kI eka prati kA lekhana kAla 1217 I. hai| 9. laghu kSetrasamAsa vRtti - 1128 I. ke haribhadra sUri ne laghu kSetrasamAsa para TIkA likhI thii| jaisalamera ke jaina grantha bhaMDAroM meM isakI eka prati saMgrahIta hai|26 ____ 10. kSetrasamAsa - rAjasthAna prAcya vidyA pratiSThAna, jodhapura ke bhaMDAra ke sUcIpatra kramAMka 2536 para hematilakasUri ke ziSya ratnazekhara sUri (14vIM za. I.) kRta kSetrasamAsa kA ullekha hai| 11. kSetrasamAsa - isI bhaMDAra ke sUcI patra meM kramAMka 3532 se 2636 taka somaprabhasUri ke ziSya siMhatilaka sUri dvArA likhita kSetrasamAsa kI pratiyoM kA ullekha hai| 12. uttara chattIsI TIkA - digambara jaina mandira balAtkAragaNa, kAraMjA (akolA) ke grantha bhaMDAra meM bastA kramAMka 13 para zrIdhara kRta uttara chatIsI TIkA upalabdha hai| adyAvadhi zrIdhara ke nAma se isa grantha kA anyatra kahIM ullekha dekhane ko nahIM milA hai|gnnitsaar saMgraha kI apUrNa pratiyoM ke rUpa meM uttara chatIsI evaM pUrva chatIsI nAma ke kaI graMthoM ke ullekha milate haiM kintu kyA ve vAstava meM gaNitasAra saMgraha kI hI apUrNa pratiyA~ haiM athavA koI gaNita viSayaka mahAvIrAcArya kRta itara graMtha haiM? yaha nirNaya karanA pratiyoM ke sUkSma avalokana ke uparAMta hI saMbhava hogaa| hameM aisA pratIta hotA hai ki yaha gaNitasAra saMgraha ke prAraMbhika evaM uttaravartI adhyAyoM ko kendra meM rakhakara kucha sAmagrI jor3ate hue athavA unakI vyAkhyA karate hue likhe gaye haiN| 13. gaNita zAstra - Oriental Manuscripts Library of Fort St. George College, Madras zrI rAjAditya kI kRti ke rUpa meM gaNita zAstra kI paccIsa pannoM kI kannaDa. lipi meM likhita eka prati upalabdha hai| sena ne ise jyotirvijJAna kI kRti mAnA hai| 14. gaNita zAstra TIkA (guNabhadra kRta) - digambara jaina maMdira, balAtkAragaNa, karaMjA 66 - - tulasI prajJA aMka 140

Page #73
ke bastA kramAMka 13 meM yaha kRti upalabdha hai| yaha guNabhadra uttarapurANa ke kartA guNabhadra bhI ho sakate haiN| 15. gaNita vilAsa - candrama nAmaka pUrNataH ajJAta gaNitajJa kI gaNita vilAsa zIrSaka kRti kI tIna pratiyAM kramazaH jaina maTha, mUDa.badrI (eka prati) evaM jaina bhavana, mUDa.badrI (do prati) meM upalabdha hai| _____16. gaNita saMgraha - rAjAditya (12vIM za. I.) nAmaka viziSTa kintu upekSita bhAratIya gaNitajJa kI gaNita saMgraha nAmaka kRti kA ullekha jaina maTha, mUDa.badrI ke sUcIpatra meM grantha kramAMka 590 para milatA hai| dRSTavya hai ki rAjAditya kI bahucarcita chaha kRtiyoM meM isakA koI sthAna nahIM hai| 17. gaNita vilAsa - rAjAditya kI gaNita vilAsa zIrSaka kRti kI tIna pratiyAM kramazaH vaikaNatikAri basAdi, mUGabidrI (eka prati) evaM jaina maTha, kArakala (do pratiyAM) meM surakSita hai| isa kRti kA bhI chaha kRtiyoM meM koI ullekha nahIM hai| karnATaka vizvavidyAlaya dhAravADa meM rAjAditya kI vyavahAra-gaNita, vyavahAra-ratna, kSetra gaNita, jaina gaNita sUtrodAharaNa, citrahasuge, lIlAvatI zIrSaka chaha kRtiyA~ surakSita hai tathA inameM prathama pustaka kannar3a meM prakAzita ho cukI hai| 18. gaNita koSThaka (pahADA)- ajJAta lekhaka kI yaha kRti jaina maTha, kArakala ke grathaM kramAMka 54 para surakSita hai| 19. pudgala bhaMga evaM vRtti - bhaMDArakara prAcya vidyA saMsthAna pUnA ke bhaMDAra se pAMDulipi kramAMka 215 para surakSita nayavijaya gaNi kI isa kRti meM bhaMgoM kA vivecana hai| lokAnuyoga - AcArya jinasena kI yaha prati ailaka pannAlAla diga. jaina sarasvatI bhaMDAra, ujjaina meM pAMDulipi kramAMka 543 para saMgrahIta hai| kRti ke avalokana se yaha spaSTa huA hai ki yaha harivaMzapurANa ke loka viSayaka vivecanoM ko alaga kara banAI gaI hai| saMbhavataH ziSyoM ko loka ke svarUpa kA bodha karAne ke lie AcArya jinasena ne apane harivaMzapurANa se etad viSayaka aMza ko alaga kara lokAnuyoga nAma de diyA hai| rASTrIya pAMDulipi mizana dvArA vigata 4 varSoM meM kiye gaye dezavyApI sarvekSaNa meM aneka naI kRtiyoM ke prakAza meM Ane kI saMbhAvanA hai| bhArata sarakAra ke sammukha kundakunda jJAnapITha ko gaNitIya pAMDulipiyoM kA viziSTIkRta kendra banAne kA prastAva vicArAdhIna hai| AzA hai ki isake svIkRta hote hI yaha eka mahatvapUrNa kendra ke rUpa meM ubharegA tathA gaNitajJoM ko maulika zodha kI pracura sAmagrI upalabdha hogii| tulasI prajJA julAI-sitambara, 2008 - - 67

Page #74
saMdarbha sthala :1. padmanaMdi paMcaviMzatikA, A. padmanaMdi, hindI TIkA - paM. gajAdharalAla nyAyatIrtha, prakAzaka kundakunda digambara jaina svAdhyAya maMDala, nAgapura - 1996 gA. - 403, pR. 157 2. rAjasthAna ke jaina zAstra bhaNDAroM kI graMtha sUcI, bhAga 2, kastUracaMda kAsalIvAla, zrI digambara jaina atizaya kSetra, zrImahAvIrajI, 1954 3. Kastoorchand Kasliwal, Jain Granth Bhandars in Rajasthan, Vol.-1, Shri Dig. Jain Atishaya Kshetra, Shri- Mahavirji, 1967 4. zrAvaka pratikramaNa pATha (saMskRta) 5. gommaTasAra jIvakANDa, pUrvapIThikA, pR. - 53 __ anupama jaina, jaina gaNitIya sAhitya, arhat vacana (iMdaura), 1 (1) sitambara 1988 7. pariyammasuttaM (parikarma sUtra) vartamAna meM upalabdha nahIM hai| 8. siddhabhUpaddhati TIkA vartamAna meM upalabdha nahIM hai| 9. vRhaddhArA parikarma vartamAna meM upalabdha nahIM hai| 10. vistRta vivaraNa hetu dekheM, anupama jaina, jaina gaNItIya sAhitya, arhat vacana (iMdaura), 1 (1) sitambara 1988 11. anupama jaina, hemarAja vyakttiva evaM kRtitva, arhat vacana (iMdaura), 1(2), 1988 pRSTha 53-64 12. mUkamATI, AcArya vidyAsAgarajI, bhAratIya jJAnapITha, dillI, 1998, pRSTha 166 13. ye sabhI grantha vIra jJAnodaya graMthamAlA, digambara jaina triloka zodha saMsthAna, hastiAnapura 250404 meraTha se prakAzita haiN| 14. sva. agaracanda nAhaTA, patra dinAMka 10.03.1982 15. lekhaka ko adyAvadhi isa nAma ke kisI jaina kavi kA saMdarbha nahIM prApta ho sakA hai kintu nAhaTA dvArA jaina gaNitIya graMthoM kI sUcI meM sammilita karane se aisA pratIta hotA hai ki ye jaina kavi hoNge| 16. sva. agaracaMda nAhaTA, patra dinAMka - 10.03.1982 17. See an alphabetical list of Jaina texts belonging to the government Oriental Manuscripts Library of the Asiatic Society of Bengal prepared by Pandita Kunja Bihari Nyayabhusana, Kolkata,1908, also Ref: 15, p-74 18. jina ratnakoza, bhaMDArakara oriyaMTala risarca iMsTITyUTa, pUnA, pR-98 19. vahI 68 - tulasI prajJA aMka 140

Page #75
20. ye zvetAmbara jainAcArya pratIta hote haiN| 21. A classified list of Mss in the Rajasthan Oriental Research Institute, ___Catalouge Prepared by Muni Jinvijay, Jodhpur, 1960, II,32, 16th C.A.D. 22. Sen S.N. et. al, Bibilography of Samskirita works on Astoronomy & Mathematics, p- 86 m leaf Mss in the Shantinath Jian Bhandars Bombay, by Muni Pujya Vijayji, part-2, Gaikwada Oriental Series, Baroda, No. 135, 1961 24. unhIM siddhasUri dvArA zrIdharakRta gaNitasAra (triMzatikA) para TIkA likhI gaI thii| aMbAlAla zAha kRta jaina sAhitya kA vRhat itihAsa, bhAga-5 pRSTha 165 25. (i) A. Catalouge of Mss in the Jain Bhandaras of Jaisalmere, C.D.Dalal and L.B.Gandhi. The Gaikwad Oriental Series No. 76, Baroda, 1937, and Sr. No. 25 (1), 64 folios & Sr. No. 44,286 folios, 1217 A.D. (ii) A. Catalouge of Mss in the Jaina Bhandars of Patan, C.D. Dalal & L.B. Gandhi, The Gaikwad Oriental Series No. 76, Baroda, 1937, and Sr. No. 25(1), 64 Folios & Sr. No. 44, 286 Folios, 1217 A.D. 26. jaisalamera ke jaina gatha bhaMDAroM kI sUcI, pR. 35-268 27. yaha sUcanA zrI zrIkAnta caMvare ne vyaktigata patrAcAra meM dI haiN| patra dinAMka 26.02.1983 28. gaNitasAra-saMgraha, pariziSTa 5, pR. 55-57 tathA mahAvIrAcArya eka samIkSAtmaka adhyayana, hastinApura, 1985 29. Sen S.N. et. al, Bibilography, p-86 30. zrI zrIkAnta caMvare vyaktigata patrAcAra, 26.02.1983, prati kramAMka -64 31. gaNita vilAsa, candrama, patra saMkhyA 29,paMkti-prati patra 7,akSara-prati paMkti 40 lipi-kannaGa, bhASA-kannar3a, viSaya-gaNita, lekhanakAla - apUrNa tathA sAmAnya zuddha, dazA sAmAnya, jaina maTha, mUDabidrI, grantha saMkhyA-169 gaNita vilAsa candrama-patra saMkhyA 32, paMkti 10, akSara 5, lipi kannar3a, bhASA kanna, viSaya gaNita, vastu-tAr3a patra, lekhanakAla x pUrNa, zuddha, uttama jaina bhavana, muGabidrI, grantha saMkhyA - 89 gaNita vilAsa, candrama-patra saMkhyA 10, paMkti 6, akSara 32, lipi kannaGa, bhASA kannar3a, viSaya gaNita, vastu tAr3a patra, lekhanakAla x apUrNa, zuddha, dazA sAmAnya, vizeSa :- kannar3a TIkA sahita nAmamAlA bhI hai| jaina bhavana, mUGabidrI, grantha saMkhyA 218, saM. 17, pR. 168 tulasI prajJA julAI-sitambara, 2008 - - 69

Page #76
lipi kannar3a, bhASA saMskRta evaM 9, 32. gaNita saMgraha, rAjAditya, patra saMkhyA paMkti 7, akSara 48, viSaya gaNita, vastu tAr3a patra, lekhanakAla x apUrNa tathA sAmAnya zuddha, dazA sAmAnya, " jaina maTha, mUGabidrI, grantha saMkhyA 590 kannar3a, 33. anupama jaina, gaNita ke vikAsa meM jainAcAryoM kA yogadAna, zodha prabaMdha, meraTha, 1922 pR. 124 34. gaNita vilAsa, rAjAditya, patra saMkhyA 6, paMkti 11, akSara 32, lipi kannar3a, bhASA kannar3a, viSaya gaNita, lekhanakAla x apUrNa, sAmAnya zuddha, dazA sAmAnya, jinarAja indra vaikaNatikAri basadi, mUDabidrI, grantha saMkhyA 7 gaNita vilAsa, rAjAditya, patra saMkhyA 19, paMkti 5, akSara 27, lipi kannar3a, bhASA kannaDa, viSaya gaNita, lekhanakAla x pUrNa sAmAnya zuddha, dazA sAmAnya, jaina maTha, kArakala, grantha saMkhyA 54 gaNita vilAsa, rAjAditya, patra saMkhyA 15, paMkti 5, akSara 21, lipi kannar3a, bhASA kannar3a, viSaya gaNita, lekhanakAla, pUrNa tathA sAmAnya zuddha, dazA uttama, jaina maTha kArakala grantha saMkhyA 54 35. manaharabhAI seTha, baiMgalora, vyaktigata patrAcAra / vyavahAra gaNita prakAzita ho 'cukA hai| 36. gaNita koSThaka, patra saMkhyA 70, paMkti 6, akSara 11, lipi kannar3a, bhASA kannar3a, viSaya gaNita, lekhanakAla, pUrNa, zuddha, dazA sAmAnya, jaina maTha kArakala, grantha saMkhyA 54, dekheM, saMkhyA 16, pR. 299 70 jJAna chAyA, DI-14, sudAmAnagara indaura - 452009 tulasI prajJA aMka 140

Page #77
nAyAdhammakahAo meM bhAratIya saMskRtiH eka vimarza adhyAtma ke AdhArabhUta graMtha Agama kahalAte haiN| yathArtha ke draSTA va prarUpaka RSiyoM kI vANI jisa satya ko vyakta karatI hai, vahI Agama bana jAtA hai| Agama sAhitya meM jahAM darzana aura tatva kI gahana gutthiyoM ko sulajhAyA gayA hai, vahI sarasa aura subodha kathAnakoM ke mAdhyama se bhI satya ke sAkSAtkAra kA patha dikhAyA gayA hai| sAdhvI muditayazA jaina AgamoM kI zrRMkhalA meM eka Agama hai- 'naayaadhmmkhaao'| yaha eka kathAnaka pradhAna Agama hai| kAlakrama kI dRSTi se vicAra kareM to isa Agama ke kathAnakoM se saMbaddha vyaktiyoM kA kAla alaga-alaga hai| unheM kisI nizcita kAlasImA meM Abaddha nahIM kiyA jA sktaa| udAharaNa ke lie prastuta Agama kA prathama adhyayana 'utkSipta' jJAta rAjA zreNika ke putra meghakumAra se saMbaMdhita hai| rAjA zreNika kA samaya I. pU. 586 se 535 mAnA gayA hai| ' isI graMtha kA eka mahatvapUrNa va sarvAdhika vistRta adhyayana hai - 'avarakaMkA' / yaha adhyayana arhat ariSTanemi tathA vAsudeva zrIkRSNa Adi se saMbaddha hai| inakA samaya vidvAnoM ne lagabhaga I.pU. 1443 mAnA hai|' tIrthaMkara malli kA jIvanavRtta usase bhI ati prAcIna hai| ina sAre tathyoM kA samAkalana karane ke bAda yahI kahanA hogA ki prastuta Agama kI kathAoM se saMbaMdhita vyakti alaga alaga kAla se saMbaddha haiN| inakA koI eka niyata kAlakhaMDa nahIM hai| saMbhAvanA kI jA sakatI hai ki Agama saMkalana evaM lekhana ke samaya kathA pradhAna hone se ina sabakA eka graMtha meM samAveza kara diyA gayA hai| isa sabake bAvajUda itanA niHsandeha kahA jA sakatA hai ki prastuta graMtha meM nibaddha sabhI kathAnaka prAcIna bhAratIya saMskRti va samAja vyavasthA kA sundara citra prastuta karate hai / usa yuga kI paramparAeM kyA thI ? logoM kA rahana-sahana, khAna-pAna aura vezabhUSA kaisI thI? aise kaunase rItirivAja the jo samAja kI pragati meM sahAyaka theM ? kyA aise bhI rivAja pracalita the jinheM sAmAjika dRSTi se vAMchanIya nahIM kahA jA sakatA? tulasI prajJA julAI-sitambara, 2008 71

Page #78
dharma, darzana, kalA, zilpa aura vANijya kA svarUpa kyA thA ? parivAra meM loga kaise rahate the? usa yuga kI Arthika aura rAjanaitika sthiti kyA thI ? ina saba dRSTiyoM se mImAMsA kI jAe to prastuta grantha eka samRddha sAmagrI pradAna karatA hai| kisI bhI deza kI sabhyatA aura saMskRti kA itihAsa tAtkAlIna jIvana mUlyoM ke itihAsa se abhinna hotA hai| prastuta Agama ke kathAnaka tAtkAlIna jIvana mUlyoM para vizada prakAza DAlate haiN| prastuta Alekha meM usa yuga kI saMskRti, sabhyatA va jIvana mUlyoM se jur3e kucha pahaluoM para vicAra kiyA jA rahA hai| parivAraH jIvana kI prathama prayogazAlA samAja kI sabase choTI ikAI va jIvana kI pahalI prayogazAlA hai - privaar| bhAratIya samAja meM prAraMbha se hI kuTumba vyavasthA kA pracalana rahA hai| eka kuTumba meM aneka loga eka sAtha rhte| eka dUsare ke sukha-dukha meM saMbhAgI bnte| parivAra rUpI saMsthA kA prAraMbha pati-patni se hotA hai| lekina jaba taka ghara meM zizu kI kilakArI nahIM gUMjatI, parivAra adhUrA rahatA hai| bhadrA seThAnI ke jaba taka santAna nahIM hotI, use apanA AMgana sUnA lagatA hai, jIvana nirarthaka pratIta hotA hai| jaba putra kI prApti hotI hai, usakA mAtRtva sAkAra ho uThatA hai| jJAtadharmakathA meM sthAna-sthAna para putra-janmotsava kA ullekha milatA hai| ___ prAcIna bhAratIya itihAsa batAtA hai ki baccA jaba garbha meM AtA, mAtA kI caryA badala jaatii| usakA khAna-pAna saMyata, hitakara aura pathyakara hotaa| vaha ati cintA, bhaya, zoka, moha Adi nakArAtmaka bhAvoM se mukta rahane kA prayAsa krtii| prastuta graMtha meM nirUpita dhAriNI kA garbhacaryA pada isakA sundara digdarzana hai|' vaMza paramparA ko Age bar3hAne meM putra kI ahama bhUmikA hotI hai, isalie putra janma kA prasaMga vizeSa ullAsa kA pratIka banatA thaa| rAjA ke putrotpatti hone para pUre rAjya meM khuziyAM manAI jaatii| putra janma kI sUcanA dene vAlI paricArikA ko rAjA kI ora se vizeSa upahAra diyA jAtA aura use dAsatva ke cinha se bhI mukta kara diyA jaataa| kabhI kabhI to usake putra-pautra paramparA taka kI AjIvikA kI vyavasthA bhI kara dI jAtI thii| nAmakaraNa aura zikSA vyavasthA janma ke dasa athavA bAraha dina pazcAt zizu kA nAmakaraNa saMskAra saMpanna hotaa| prAcIna samaya meM nAmakaraNa ke sAtha eka uddezya hotA thaa| usa samaya prAyaH sArthaka nAma die jAne kI 72 - - tulasI prajJA aMka 140

Page #79
paramparA thiiN| jJAtadharmakathA meM nAmakaraNa ke AdhAra ke saMdarbha meM vaividhya dRSTigocara hotA hai| udAharaNa ke lie kumAra megha va rAjakumArI malli kA nAmakaraNa mAtAoM ke dohada ke AdhAra para kiyA gyaa| mAtA-pitA ke nAma ke AdhAra para bhI santAna kA nAma rakhA jAtA thA, jaise draupadI kA nAma usake pitA rAjA drupada ke nAma ke AdhAra para diyA gayA to 'thAvaccAputra' kA nAma usakI mAM 'thAvaccA' nAma ke AdhAra para diyA gayA thaa|' nagara athavA grAma ke AdhAra para die jAne vAle nAma kA udAharaNa hai - tetalIputrA' guNoM ke anurUpa bhI nAma die jAte the jaise jitazatru, subuddhi aadi|' parivAroM meM baccoM ke pAlana-poSaNa va saMskAra nirmANa kI dRSTi se bhI vizeSa prayatna kiyA jAtA thaa| saMpanna kuloM meM baccoM ke saMrakSaNa ke lie dhAyamAtAeM va anya aneka paricArikAeM hotI thii| prastuta Agama meM 1. kSIra dhAtrI 2. majjana dhAtrI, 3. krIr3ana dhAtrI, 4. maMDana dhAtrI aura 5. aMka dhAtrI- ina pAMca dhAyamAtAoM kA ullekha hai| baccoM ko khilAne ke lie dAsaputra athavA dAsaputriyAM bhI hotI thii| baccA jaba kucha adhika ATha varSa kA ho jAtA to use mAM bApa kalAcArya ke pAsa le jaate| vahAM use saba prakAra kI kalAoM ora vidyAoM meM pAraMgata banAyA jaataa| jJAtadharmakathA meM bahattara prakAra kI kalAoM kA ullekha kiyA gayA hai| usa samaya vidhA kevala zAbdika nahIM hotI thii| usakA prayogika abhyAsa karAyA jAtA thaa| jaba kumAra megha kalAcArya ke pAsa vidyAdhyayana karake ghara lauTA to usakA vyaktitva kisa rUpa meM nikhAra ko prApta ho cukA thA, isakA prastuta graMtha meM sundara varNana kiyA gayA hai| vahAM batAyA gayA hai- "tae NaM se mehe kumArebAvattari kalApaMDie navaMgasuttapaDibohie aTThArasa vihippagAra desIbhAsA-visArae gIyaraI gaMdhavvanaTTakusale hayajohI gayajohI rahajohI bAhujohI bAhuppamaddI alaMbhogaNasamatthe saahsie|' viyAlacArI jAe yAvi hotthaa| kumAra megha bahattara kalAoM se paNDita bana gyaa| usake nau supta aMga jAgRta ho ge| vaha aTThAraha prakAra kI dezI bhASAoM meM vizArada, saMgIta meM ruci lene vAlA tathA gAndharva vidyA aura nATya vidyA meM kuzala bana gyaa| vaha hayayodhI, gajayodhI, rathayodhI, bAhuyodhI, bhujAoM se zatru kA mardana karane vAlA, pUrNa bhoga samartha, sAhasika aura vikAla belA meM vicaraNa kI kSamatA vAlA bana gyaa|12 uparyukta sArA varNana hameM usa yuga kI zikSA vyavasthA kI sarvAMgINatA kA digdarzana karAtA hai| yahI vahaja thI ki usa samaya samAja meM kalAcArya arthAt vidyAdhyayana karAne vAle kA sammAnapUrNa sthAna thaa| kumAra megha jaba adhyayana kara lauTA to usake mAtA-pitA ne vipula vastra, gandhacUrNa, mAlAoM aura alaMkAroM se kalAcArya ko satkRta sammAnita kiyaa| tulasI prajJA julAI-sitambara, 2008 - 73

Page #80
prAcIna samaya meM putra kI bhAMti putrI kA bhI ghara meM sammAnapUrNa sthAna thaa| rAjA kuMbha ke rAjya ko jaba jitazatru Adi rAjAoM ne ghera liyA, jaba rAjA ko apane bacAva kA koI upAya najara nahIM AyA to usa samaya usakI putrI rAjakumArI malli ne jo upAya sujhAyA, vaha kAragara sAbita huaa| rAjA tAtkAlIna samasyA se ubara gyaa|'' draupadI ke lie svayaMvara kI samAyojanA rAjA drupada ke vizeSa putrI sneha kA sUcaka thaa|'' isI taraha dhana sArthavAha ke apanI putrI suMsumA sarvAdhika priya thii| use dhana cale jAne kI utanI ciMtA nahIM thI jitanI putrI susumA kii| usane nagara ArakSakoM se bhI yahI kahA- "sArA dhana tuma logoM kA aura bAlikA suMsumA merii|"16 isI prakAra jaba sukumAlikA apane pUrva kRta karmoM ke kAraNa sarvatra upekSA kA anubhava karane lagI, pitA sAgaradatta ne use AzvAsana diyA aura usake lie dAnazAlA kI ucita vyavasthA kii|" pANigrahaNa saMskAra ___ jIvana se jur3e vibhinna saMskAroM meM eka mahatvapUrNa saMskAra hai - pANigrahaNa sNskaar| prAcIna bhAratIya samAja meM vivAha saMskAra ke viSaya meM bhI vividhatA thii| vivAha yogya hone para kanyA pakSa kI ora se hI prastAva Ae - aisA ekAntika niyama nahIM thaa| varapakSa kI ora se bhI kanyA kI mAMga rakhI jAtI thii| sukumAlikA kI yogyatA ne jinadatta ko AkRSTa kiyA to usane svayaM sAgaradatta se usakI putrI kI yAcanA kii| isI taraha amAtya tetalIpuna ne poTilA ke lie apane antaraMga vyaktiyoM ko vivAha kA prastAva lekara bhejaa| itanA hI nahIM, usane kanyA ke lie zulka dene kI bAta bhI khii| isase aisA pratIta hotA hai ki prAcIna kAla meM kanyA ke lie zulka dene kI prathA thii| draupadI ke vivAha se pUrva svayaMvara kA Ayojana bhAratIya itihAsa kA eka suprasiddha prasaMga hai| draupadI ke svayaMvara meM aneka rAjA pratyAzI bana kara kisa prakAra dala-bala ke sAtha kAMpilyapura pahuMce? draupadI ne kaise eka sAtha pAMca pAMDavoM kA varaNa kiyA? jJAtadharmakathA meM isa sAre prasaMga kA vistAra se va surucipUrNa DhaMga se varNana kiyA gayA hai| bahupatnI prathA prAcIna samaya meM Ama bAta thii| vivAha ke avasara para daheja bhI diyA jAtA thaa| thAvaccAputra kA battIsa kanyAoM ke sAtha pANigrahaNa haA aura use battIsa vastuzreNiyoM kA daheja diyA gyaa| isa prakAra prastuta Agama meM aneka paramparAoM ke srota prApta kie jA sakate haiN|21 khAna-pAna, vezabhUSA aura alaMkAra 'AhAra' jIvana kI pahalI AvazyakatA hai| prAcIna kAla meM AhAra ke donoM prakAra pracalita the| sAmAnyatayA loga zAkAhArI hote the| vizeSa paristhiti meM mAMsAhAra bhI pracalita thaa| jJAtadharmakathA 74 - - tulasI prajJA aMka 140

Page #81
meM eka adhyayana hai - susumaa| nirjana aTavI meM dhana sArthavAha aura usake putra bhUkha aura pyAsa se vyAkula ho ge| usa samaya unhoMne mRta bAlikA suMsumA ke mAMsa va zoNita kA AhAra kiyaa| AcArya mahAprajJa isa kathAnaka ke Amukha meM likhate haiM ki "prAcIna samaya meM sAdhusaMnyAsI ke AhAra ke lie putramAMsopamam' kA prayoga milatA hai| yahAM putra ke mAMsAhAra ke sthAna para putrI ke mAMsAhAra kI ghaTanA hai| putrI kA mAMsa khAnA eka prakampita karane vAlA vRtta hai| isameM dhana sArthavAha kI vivazatA jhalaka rahI hai| muni ke sAmane zarIra calAne kI vivazatA hai| AhAra ke sAtha svAda aura Asakti kA saMbaMdha hai| isa Asakti ko dUra kara zArIrika vivazatA kI anubhUti kara AhAra karanA jaTila viSaya hai| sUtrakAra ne isa jaTilatA ko mArmika ghaTanA se samajhAyA hai| hama ghaTanA ko na pkdd'eN| usake marma ko pakar3anA hI paryApta hai|23 vezabhUSA aura alaMkAra - vezabhUSA aura alaMkAra ke dvArA vyakti ke vyaktitva kI naI pahacAna banatI hai| prAcIna yuga meM sAmAnya loga jahAM sAmAnya vezabhUSA dhAraNa karate the vahIM viziSTa logoM kI vezabhUSA bhI viziSTa taraha kI hotI thii| rAjA zreNika jina bahumUlya vastroM ko pahanatA, unake lie 'duSyaratna' pada kA prayoga huA hai| 24 mahArAnI dhAriNI ke viSaya meM ullekha AtA hai - "siMgArAgAra caaruvesaa'| usakA sundara veza zrRMgAra ghara jaisA pratIta hotA thaa| megha kumAra ko dIkSA se pUrva haMsa lakSaNa paTazATaka' pahanAyA gyaa| usa vastra kA jo varNana kiyA gayA hai, vaha zabdazaH jAnane yogya hai - "nAsAnIsAsavAya-vojhaM varaNagarapaTTaNuggayaM kusalaNarapasaMsitaM assalAlApelavaM cheyAyariyakaNaga - khaciyaMtakammaM haMsalaravaNaM paDasADagaM" vaha haMsalakSaNa paTazATaka nAsikA kI niHzvAsa vAyu se ur3ane vAlA, pravara nagara aura pattanoM meM nirmita, kuzala puruSoM dvArA prazaMsita, azva kI lAra se bhI adhika pratanu, komala, kinAre para dakSa AcAryoM dvArA nikAlI gaI sone kI kar3hAI se yukta thaa|26 usa samaya bichaune para jo cAdara bichAyA jAtA vaha carmavastra, kapAsa, bUra, vanaspati aura navanIta ke samAna komala hotA thaa|" uparyukta yaha sArA varNana prAcIna bhAratIya kalA ke vaiziSTya ko vyakta karatA hai| isa varNana ke AdhAra para kahA jA sakatA hai ki prAcIna samaya meM bhI vastra nirmANa kI vidhA atyaMta vikasita rUpa meM thii| usa samaya maccharadAnI kA prayoga bhI pracalita thaa| prastuta graMtha meM sUtrakAra dvArA prayukta 'rataMsuyasaMvue' pada kA vRttikAra ne maccharadAnI' artha liyA hai|28 alaMkAra zarIra kI zobhA ko dviguNita, zataguNita kara dete haiN| prAcIna samaya meM AbhUSaNoM ke aneka prakAra pracalita the| tulasI prajJA julAI-sitambara, 2008 - - 75

Page #82
prastuta graMtha ke prathama adhyayana meM usa yuga ke suprasiddha satraha prakAra ke AbhUSaNoM kA varNana hai| ve isa prakAra haiM- 1. hAra, 2. arddhahAra, 3. ekAvalI, 4. muktAvalI, 5. kanakAvalI, 6. ratnAvalI, 7. kaNThA, 8. pairoM taka laTakatA huA kaNThA, 9. kar3e, 10. bAjUbandha, 11. keyUra, 12. aMgada, 13. dasoM aMguliyoM meM mudrikAeM, 14. karaghanI, 15. kuNDala, 16. cUr3AmaNi aura 17. ratnoM se dIpta mukutt|" rAjA aura rAjya vyavasthA : eka vimarza rAjya kA saMcAlana karane vAlA rAjA kahalAtA hai| rAjA prajA ke yogakSema kA saMvAhaka hotA hai| isIlie kauTilya ne rAjA ko hI rAjya kI abhidhA dI hai| prAcIna kAla meM prazAsana kI dRSTi se rAjataMtra kI vyavasthA jyAdA prabhAvI thii| jJAtadharmakathA meM aneka rAjAoM kA ullekha hai| vahAM rAjA ko mahAhimavAna, mahAn malaya, meru aura mahendra parvata ke samAna unnata tathA aneka vidyAoM meM vizArada kahA gayA hai| prAcIna kAla meM rAjya kA uttarAdhikArI sAmAnyatayA rAjA kA jyeSTha putra hI hotA thaa| kaI bAra rAjA apane jIvana ke sandhyAkAla meM apane putra kA rAjyAbhiSeka kara use rAjagaddI para biThA detA aura svayaM Atma-sAdhanA kI dizA meM prasthAna kara detaa| rAjA ke svargavAsa ke pazcAt bhI usake putra kA rAjyAbhiSeka kie jAne kI paramparA thii| rAjya saMcAlana meM amAtya kI bhUmikA __rAjya saMcAlana ke kArya meM rAjA ke bAda amAtya (mahAmaMtrI) kA mahatvapUrNa sthAna thaa| rAjya saMcAlana se saMbaMdhita aneka maMtraNAoM va gopanIya kAryoM meM mahAmaMtrI kA parAmarza liyA jAtA thaa| rAjA zreNika kA mahAmaMtrI abhayakumAra thaa| bhAratIya sAhitya meM aura vizeSa rUpa se jaina sAhitya meM abhayakumAra kI buddhimattA va kAryakauzala ke aneka prasaMga milate haiN| prastuta Agama graMtha meM abhayakumAra ke viSaya meM kahA gayA hai- "sAma daMDa-bheya- uvappayANanIti supautta - naya vihaNNu, IhA-vUha-maggaNa-gaveSaNa-atthasattha mai visAraMe mer3hI pamANaM AhAre AlaMbaNaM cakkhU... savvakajjesu savvabhUmiyAsu laddhapaccae viiNNaviyAre rajjadhurAciMtae yAvi hotthaa|' vaha abhayakumAra sAma, daNDa, bheda aura upapradAna ina cAroM nItiyoM tathA suprayukta naya kI vidhAoM kA vettA thaa| IhA, apoha, mArgaNa, gaveSaNa aura arthazAstra meM vizArada mati vAlA thaa| vaha rAjA ke lie mer3hI, pramANa, AdhAra, AlaMbana aura cakSu kI bhAMti thaa| vaha sAre kAryoM aura saba bhUmikAoM meM vizvasanIya, rAjA ko samyak parAmarza dene vAlA tathA rAjya dhurA kA cintaka thaa| mahAmaMtrI subuddhi aura tetalIputra kA bhI prastuta Agama meM ullekha hai| tetalIputra ne apanI dUragAmI soca se rAjya ko anAtha hone se bacA liyaa| rAjya kI suvyavasthA meM rAjA aura mahAmaMtrI ke alAvA eka pUrA taMtra sahabhAgI banatA thaa| 76 - tulasI prajJA aMka 140

Page #83
rAjya meM gaNanAyaka, Izvara, talavara, mADambika, kauTumbika, maMtrI, lekhApAla, dauvArika, senApati, sArthavAha, dUta, saMdhipAla Adi aneka kAryakArI loga hote haiM jinakA apanA-apanA kAryakSetra aura apanA-apanA dAyitva nizcita hotA thA / " rAjAoM kA apanA vizAla antaHpura bhI hotA / rAjya ke prabhAva kA eka aMga hotA vahAM kI sainyazakti / yuddha ke samaya to senA kA mahatva niHsaMdeha thA, vizeSa avasaroM para rAjA mahArAjA kahIM bhI jAte to caturaMgiNI senA ko susajjita kiyA jaataa| jJAtadharmakathA meM isakA anekazaH ullekha huA hai| 34 prAcIna itihAsa meM eka ora rAjAoM kA prajAvatsala rUpa mukhara huA hai to dUsarI ora kahIM-kahIM unakI krUratA bhI khulakara sAmane AI hai| jJAtadharmakathA meM rAjA kanakaratha kA ullekha AtA hai| vaha rAjya,rASTra, bala, vAhana, koSa, koSThAgAra, pura aura antaHpura meM itanA mUrcchita ho gayA, itanA gRddha aura grathita ho gayA ki vaha apane putroM ko paidA hote hI vikalAMga banA detA / kisI ke hAthoM kI aMguliyAM kaTavA detA to kisI ke aNgusstth| kisI kI karNapAlI kaTA detA to kisI kA nAsApuTa cIra detA aura kinhIM ke aMgopAMga vikRta kara detaa| 35 jJAtadharmakathA meM prajJapta rAjA kanakaratha kA yaha sArA varNana usakI krUratApUrNa chavi ko prastuta karatA hai| sundara striyoM ke lie yuddha aura apaharaNa kI ghaTanAeM usa yuga meM Ama bAta thii| rAjakumArI malli ke saundarya se AkRSTa hokara jitazatru, pratibuddhi, candracchAya, rukmi, zaMkharAja aura adInazatru ina chahoM rAjAoM ne eka sAtha mithilA nagarI para AkramaNa kara diyaa| 36 isI taraha rAjA padmanAbha ne jaba draupadI ke saundarya kI prazaMsA sunI to use prApta karane ke lie mana betAba ho utthaa| usane hara saMbhava prayAsa kiyA aura deva sahayoga se draupadI kA apaharaNa karavA liyaa| punaH pANDavoM kA zrI kRSNa ke sAtha avarakaMkA nagarI meM AnA, padmanAbha ke sAtha yuddha karanA, vAsudeva zrIkRSNa dvArA padmanAbha ko samApta kara punaH draupadI ko prApta karanA - ye sAre itihAsa durlabha prasaMga prastuta Agama graMtha meM prApta haiM, jinheM bhAratIya itihAsa ke srota ke rUpa meM dekhA jA sakatA hai| 37 kalA, zilpa aura vANijya kalA saundarya kA pratIka hai| jahAM saundarya hotA hai, vahAM satya aura ziva kA vAsa hotA hai| bhAratIya saMskRti meM kalA kA sadaiva mahatva rahA hai| prastuta Agama meM sthApatya kalA ke aneka srota upalabdha hote haiN| prastuta Agama ke prathama adhyayana meM ullekha hai ki "megha ke mAtA-pitA ne vivAha se pUrva ATha prAsAdAvataMsaka aura eka bhavana kA nirmANa krvaayaa| yahAM jJAtavya hai ki bhavana kI UMcAI AyAma kI apekSA kucha kama tathA prasAda kI UMcAI AyAma kI apekSA dugunI hotI thii| eka mAnyatA yaha bhI rahI hai ki bhavana eka maMjila vAlA evaM prAsAda ekAdhika maMjila vAlA hotA thaa| tulasI prajJA julAI-sitambara, 2008 77

Page #84
grAma, nagara, kheTa, karbaTa, drauNamukha, maDamba, pattana, Azrama, nigama, saMbAdha aura sannivezaina sAre zabdoM kA prayoga prAcIna nagara-nirmANa ke vaividhya ko sUcita karatA hai| kisI bhI nagara kA saundarya-usake mArga ke AdhAra para AMkA jAtA hai| prastuta Agama meM mArga ke lie trika, catuSka, catvara, patha, mahApatha Adi zabdoM kA nirdeza hai| aTTaNazAlA, majjanazAlA, nApitakarmazAlA Adi kA ullekha bhI tAtkAlIna sthApatyakalA ke vaiziSTya ko ujAgara karatA hai| zilpa ke antargata hastakauzala kA samAveza hotA hai| citrakAra, svarNakAra, nApita, kAzyapa, vAstukAra, mAlAkAra Adi kA zilpakAra ke rUpa meM ullekha AtA hai| prAcIna kAla meM citrakalA aura mUrtikalA kA acchA vikAsa thA, jisake srota jaina sAhitya meM milate haiN| kumAra megha kA bhavana IhAmRga, azva, baila, manuSya, magaramaccha, pakSI, sarpa, aSTApada, hAthI, azoka Adi sahastroM citroM se citrita thaa| rAjakumArI malli kA citra itanA jIvanta thA ki rAjakumAra mallidatta bhrAnta ho gayA aura usane usa citra ko sAkSAt malli hI mAna liyaa| isI prakAra malli kI svarNamayI pratimA usa yuga kI mUrtikalA kA utkRSTa nidarzana hai|' nAgagRha, bhUtagRha, yakSagRha ke saMdarbha meM nAgapratimA, vaizramaNa pratimA kA bhI ullekha huA hai|12 samudrI yAtrA : eka jokhima bharA kArya kisI bhI deza va samAja kI Arthika vyavasthA vahAM ke vANijya para nirbhara karatI hai| Arthika saMpannatA aura sAmAjika utkarSa donoM sAtha-sAtha calate haiN| prAcIna samaya meM arthopArjana ke do bar3e srota the-khetI aura pshupaaln| isake alAvA vyApAra hetu loga samudrI mArga se eka deza se dUsare deza jAte the| Rgveda meM samudrI ratna, motI ke vyApAra va samudrI vyApAra se hone vAle lAbha kA varNana hai| saMhitAoM meM bhI samudrI yAtrA kA ullekha hai| jaina sAhitya meM tathA prastuta graMtha meM bhI samudrI yAtrA kA rocaka varNana milatA hai| ___ mAkaMdI putroM-jinarakSita aura jinapAlita ne bAraha bAra samudrI yAtrA kii| bAharavIM bAra unako kisa prakAra upadravoM se abhibhUta honA par3A - prastuta graMtha ke 'mAyaMdI' adhyayana meM isakA rocaka varNana hai| __prAcInakAla meM lambI yAtrAoM ke lie prasthAna se pUrva pUrI taiyArI karanI par3atI thii| nirjana mArga meM vanya jIvoM va luTeroM kA bhaya rahatA thaa| isalie loga samUha rUpa meM jAte, jise sArtha kahA jaataa| sArtha kA pramukha 'sArthavAha' kahalAtA thaa| sArtha ke hara sadasya kI surakSA kA tathA unakI sArI apekSAoM kI pUrti kA dAyitva sArthavAha para hotA thaa| usa yuga meM jaba koI zreSThI dUra deza kI yAtrA para jAtA to prasthAna se pUrva nagara meM ghoSaNA kI jaatii| use sunakara bahuta sAre sAdhu-saMnyAsI va parivrAjaka tathA anya gRhastha loga bhI sAtha meM yAtrA 78 - - tulasI prajJA aMka 140

Page #85
hetu taiyAra ho jaate| prastuta prasaMga meM ahicchatrA nagarI meM vyApAra hetu jAne vAle dhana sArthavAha varNana jJAtavya hai / 44 samudra yAtrA ke lie prasthAna se pUrva pUrI taiyArI kI jaatii| loga unake prati maMgala bhAvanA vyakta krte| arhannaka zramaNopAsaka ne apane sAthI yAtriyoM ke sAtha prasthAna kiyA to unake mitra va jJAtijanoM ne kahA- "he ajja! tAya!... samudveNaM abhirakkhijjamANA ajjarikkhijjamANA ciraM jIvaha, bhadaM ca bhe, puNaravi laTThe kayakajje aNahasamagge niyagaM gharaM havvamAgae. pAsAmo" / he tAta! samudra ke saMrakSaNa meM tuma cirajIvI bano, tumhArA bhadra ho| tuma apanA prayojana siddha kara, kRtArtha ho, niSkalaMka, aizvarya aura parivAra se saMpanna ho, zIghra apane ghara AyA huA dekheN| 45 isI taraha kAlika dvIpa kI yAtrA kA bhI bahuta rocaka varNana hai / kAlika dvIpa meM hiraNya, suvarNa, ratna aura vajra kI khAneM thI, isIlie vaha dvIpa vyApAriyoM ke vizeSa AkarSaNa kA kendra thaa| isase bhI jyAdA AkarSaNa ke kendra the vahAM ke ashv| ve guNa saMpanna va vibhinna raMgoM ke the / prastuta graMtha meM unakA jo varNana kiyA gayA hai, vaha bahuta hI mahatvapUrNa hai " hayavarA - jovaesa-kammavAhiNo vi ya NaM / sikkhA viNIyaviNayA, laMghaNa-vaggaNa-dhAvaNa dhoraNa- tivaI jaINa- sikkhiy-gii| kiM te? maNasA vi uvvihaMtAI aNegAI AsasayAiM pAsaMti / / - ve pravara azva nirdiSTa krama ke anusAra calate the| prazikSaNa prApta hone se vinIta the| ve laMghana, valgana, dhAvana, dhoraNaM tripadI aura vegavatI gati meM prazikSita the| aura to kyA, ve mana se bhI sadA uchalate rahate the| una vyApAriyoM ne vahAM aise saiMkar3oM azva dekhe / " Aja isa sAre varNana ke AdhAra para ina dvIpa samudroM kI khoja kI jAe to nizcita hI jaina sAhitya bhAratIya itihAsa ke lie nayA va sazakta srota siddha ho sakatA hai| usa yuga meM ratha aura zivikA- ye donoM mukhya rUpa se sthala yAtrA ke samaya kAma meM Ane vAle vAhana the| naukA kA prayoga jalayAtrA ke lie kiyA jAtA thaa| AkAza mArga se yAtrA ke lie koI vAhana usa samaya AviSkRta nahIM hue the| devatA athavA vidyA siddha RSi AkAza mArga se gamanAgamana avazya kiyA karate the| prastuta Agama meM 'vimAnoM' kA varNana hai para vaha devoM ke prasaMga meM hai| nAradaRSi kA nAma bhAratIya itihAsa kA eka suparicita nAma hai| unake pAsa AkAza gAminI prakramaNI vidyA thii| vaha usa vidyA ke AdhAra para AkAza mArga se hajAroM grAma, nagara, janapada Adi ko lAMghatA huA eka deza se dUsare deza pahuMca jAtA thaa| 7 prastuta Agama meM bhagavatI prakramaNI vidyA, utpatanI vidyA, avasvApinI vidyA, tAlodghATinI vidyA Adi aneka vidyAoM kA tulasI prajJA julAI-sitambara, 2008 79

Page #86
ullekha hai| kyA Aja bhI ina vidyAoM ko sAdhA jA sakatA hai ? isa prazna kA uttara hameM apane bhItara se khojanA hogaa| sAmAjika protsAhana aura vikAsa : donoM sahayAyI samAja parasparopagraha ke AdhAra para calatA hai| jahAM sAmAjika protsAhana va sAmAjika sahakAra kA vAtAvaraNa hotA hai, vahAM vikAsa kI yAtrA kabhI rukatI nhiiN| jahAM sAmAjika protsAhana nahIM milatA vahAM vikAsa kI gati bhI maMda ho jAtI hai| jJAtadharmakathA meM vAsudeva kRSNa kA prasaMga AtA hai| ve vipula rAjya sampadA ke svAmI the / vetADhya giri se lekara sAgara paryanta dakSiNArdha bharata kSetra taka unakA ekachatra sAmrAjya thaa|" unakI udAratA bhI viziSTa thI / thAvaccA gRhasvAminI ne kRSNa vAsudeva se kahA- devAnupriya ! merA ekamAtra putra saMsAra se virakta ho pravrajyA grahaNa karanA cAhatA hai| maiM cAhatI hU~ ki use chatra, mukuTa aura caMvara tuma pradAna kro| usa samaya kRSNa ne kahA "acchAhi NaM tumaM devANuppie! sunivvutta-vIsatthA ahaNNaM sayameva thAvaccAputtassa dAragassa nikkhamaNasakkAraM karissAmi " - devAnupriye ! tuma zAMta aura vizvasta raho / bAlaka thAvaccAputra kA sArA abhiniSkramaNa satkAra svayaM maiM hI karU~gA / 49 itanA hI nahIM, unhoMne pUre nagara meM ghoSaNA karavAyI ki "jo bhI thAvaccAputra ke sAtha pravrajyA grahaNa karanA cAhatA hai vaha saharSa dIkSA grahaNa kre| unake parijanoM ke yogakSema va AjIvikA ke parivahana kA dAyitva maiM svayaM letA huuN| vAsudeva kA protsAhana prApta kara eka hajAra vyaktiyoM ne thAvaccAputra ke sAtha saMyama grahaNa kiyaa| nanda maNihAra ne eka sundara puSkariNI kA nirmANa krvaayaa| vahAM aneka loga apanI pyAsa bujhaate| koI snAna karatA to koI vahAM ke manohArI vAtAvaraNa meM baiThakara apanI thakAna ko dUra krtaa| itanA hI nahIM, usane usa puSkariNI ke pAripArzva meM mahAnasazAlA ( pAkazAlA ), cikitsAzAlA, citrakAra sabhA aura AlaMkArika sabhA kA bhI nirmANa krvaayaa| 50 ye sAre samAjopayogI kArya usakI sAmudAyika cetanA ke pratIka the| usa samaya bhAratIya samAja meM sahayoga evaM sevA ke saMskAra kitane jIvanta the, isakA anumAna uparyukta varNana ko par3hakara lagAyA jA sakatA hai| - dhanasaMpannatA aura daridratA samAja ke vikAsa kA bar3A AdhAra banatA hai - arth| puruSArtha catuSTayI meM artha kA apanA vizeSa mahatva hai| prAcIna kAla meM artha kA prabhAva aura abhAva donoM the| eka varga Arthika saMpannatA ke zikhara para thA to eka varga aisA bhI thA jo daridratA kA jIvana jIne ko vivaza thaa| prastuta graMtha meM jahAM dhanADhya zreSThivarga kA citraNa hai to daridra jIvana ke pratIka ke rUpa meM tulasI prajJA aMka 140 80

Page #87
'dramaka' kA ullekha hai| vahAM batAyA gayA hai ki usa dramaka puruSa ke vastra jIrNa zIrNa the| hAtha meM TUTA huA bhikSA pAtra aura phUTA huA ghar3A thaa| bAla bikhare hue the| madhumakkhiyoM kA jhuMDa usake pIche lagA rahatA thaa| yaha sArA varNana usa yuga ke dAridraya pUrNa jIvana kI jhalaka prastuta karatA hai| samAja meM arAjakatA samAja meM arAjaka tatvoM kA prabhutva hara yuga meM rahA hai| prAcIna itihAsa kA avalokana karane para jJAta hotA hai ki usa yuga meM bhI hiMsA ke kitane bIbhatsa rUpa pracalita the| hiMsA, caurya, dhuta, madya, parahatyA, AtmahatyA, apaharaNa, lUTapATa Adi aneka aisI vikRtiyAM thI jo samAja ko jarjara banAne vAlI thii| jJAtadharmakathA meM 'siMhaguphA' nAmaka corapallI kA ullekha hai| pAMca sau coroM kA adhipati aura usa corapallI kA svAmI 'vijaya' nAmaka senApati thaa| vaha aparAdhiyoM tathA lUTapATa karane vAloM ke lie 'veNuvana' ke samAna AzrayabhUta thaa| 2 prastuta Agama meM apaharaNa kI bhI aneka ghaTanAeM nirUpita haiN| dhana sArthavAha kA ekamAtra putra devadatta kA vijaya taskara ne dhana ke lobha meM Akara apaharaNa kiyA aura use mAra ddaalaa| isI taraha suMsumA ke apaharaNa va hatyA kI ghaTanA bhI isa graMtha kA eka romAMcakArI prasaMga hai| draupadI ke apaharaNa kA aitihAsika prasaMga isI graMtha meM prajJapta hai| draupadI kA apaharaNa kyoM huA, pAMcoM pAMDava vAsudeva zrI kRSNa ke sAtha avarakaMkA nagarI kaise pahuMce aura kaise draupadI ko sakuzala punaH prApta kiyA? yaha sArA varNana prastuta graMtha meM pUre vistAra se diyA gayA hai| prastuta Agama meM aneka aise bhI prasaMga haiM jo bhAratIya itihAsa ke avismaraNIya pRSTha bana cuke haiN| udAharaNa ke lie vAsudeva kRSNa ne narasiMha ke rUpa kI vikriyA kaise kI? vAsudeva kapila aura vAsudeva kRSNa kA milana kaise huA? zrI kRSNa ne pAMDavoM ko deza nirvAsana kA Adeza kaise diyA? pAMDavoM ne pAMDU mathurA kA nirmANa kaise kiyA?54 ye sAre aise prasaMga haiM jo bhAratIya itihAsa kI to dharohara hai hI, jaina sAhitya meM bhI inakA vistRta varNana milatA hai| jaina Agama sAhitya aura AgamoM para likhA gayA vipula vyAkhyA sAhitya bhAratIya vAD.maya kI eka amUlya virAsata hai| vyAkhyA sAhitya ke aMtargata cUrNi, bhASya aura TIkAoM meM bhAratIya itihAsa, sabhyatA aura saMskRti ke aneka ajJAta srota upalabdha ho sakate haiN| Aja apekSA hai bhAratIya itihAsa ke pariprekSya meM jaina sAhitya kA gahanatA se adhyayana, manana evaM anuzIlana kiyA jaae| donoM ke tulanAtmaka adhyayana se nizcita hI kucha nae tathya prakAza meM A skeNge| tulasI prajJA julAI-sitambara, 2008 / 81

Page #88
sandarbha sUcI 1. bhAratIya itihAsa eka dRSTi pR. 505 2. vahI pR. 506 3. nAyAdhammakahAo 1.2.12 4. vahI 1.1.76-80 5. vahI 1.1.72 6. vahI 1.1.81, 8.36 7. vahI 16.125, 5.8 8. vahI 14.4 9. vahI 12.2 10. vahI 1.1.82 11. vahI 1.1.85 12. vahI 1.1.82 13. vahI 1.1.87 14. vahI 8.168-173 15. vahI 1.16.153-163 16. vahI 1.18.39 17. vahI 1.16.92 18. vahI 1.16.41-46 - 19.1.14.10-15 20.1.16.146.164 21. vahI 1.5.9 22. vahI 1.18.56 23. vahI 18 veM adhyayana kA Amukha 24. vahI 1.1.24 25. vahI 1.1.17 26. vahI 1.1.128 27. vahI 1.1.18 28. vahI 1.1.18 kI vRtti 82 29. vahI 1.1.128 30. vahI 1.1.14 31. vahI 1.1.16 32. 33. vahI 1.1.81 34. vahI 1.1.63, 67 35. vahI 1.14.21 36. vahI 1.8.164, 165 37. 1.14.29-35, 56-59 1.16.201-206, 243, 256, 257, 265 38. vahI 1.1.8, 9 39. vahI 1.1.89 40. vahI 1.8.124 41. vahI 1.8.41 42. vahI 1.2.12 43. vahI 1.9.6, 37-43 44. vahI 1.15.6 45. vahI 1.8.67 46. vahI 1.17.14 47. vahI 1.16.185 48. vahI 1.5.6 49. vahI 1.5.21 50. vahI 1.13.15-23 51. vahI 1.16.72 52. vahI 1.18.21 53. vahI 1.2.28 54. vahI 1.16.261, 289,303 275-277, samparka - jaina vizva bhAratI lADanU~ - 341 306 (rAjasthAna) tulasI prajJA aMka 140

Page #89
zrAvaka kA AcAra zrAvaka ke AcAra dharma ko dvAdaza vratoM ke rUpa meM nirUpita kiyA gayA hai| zrAvaka atyanta niSThA ke sAtha ina vratoM kA pAlana karatA hai| upAsaka dazAMga' sUtrAnusAra gRhastha dvArA Acarita dvAdaza vratoM ko aNuvrata aura zikSAvratoM meM vibhAjita kiyA gayA hai| jabaki siddhAnta granthoM' meM aNuvrata, guNavrata aura zikSAvrata aise tIna vibhAgoM meM bA~Takara dvAdaza vratoM ko AcaraNIya batalAyA gayA hai| ye dvAdaza vrata isa prakAra haiM- pAMca aNuvrata, tIna guNavrata, cAra zikSAvrata / pA~ca aNuvrata- aNu zabda aN dhAtu se uN pratyaya lagane se niSpanna huA hai, jisakA artha hai- bArIka, nanhA, laghu / ' aNuvrata kA matalaba hai - choTe vrt| zramaNa hiMsAdi kA pUrNa rUpa se parityAga karatA hai, usake vrata mahAvrata kahalAte haiM para zrAvaka una vratoM kA pAlana maryAdita rUpa se karatA hai, isalie usake vrata aNuvrata kahe jAte haiN| pAMca aNuvrata haiM- 1. ahiMsANuvrata, 2. satyANuvrata, 3 acauryANuvrata, 4. brahmacaryANuvrata, 5. aparigrahANuvrata / sAdhvI pravINa latA aNuvrata mUlataH to pAMca hI mAne gaye haiM, parantu digambara paramparA ke mAnya grantha cAritrasAra meM rAtri bhojana tyAga ko chaThA aNuvrata mAnA gayA hai / ' sarvArthasiddhi meM yadyapi bhojana tyAga kI gaNanA chaTThe aNuvrata ke rUpa meM nahIM kI gaI hai phira bhI vahAM yaha kahA gayA hai ki ahiMsA vrata kI 'Alokita bhojanapAna' bhAvanA meM rAtri bhojana viramaNavrata kA antarbhAva ho jAtA hai / " 1. ahiMsANuvrata yA sthUla prANAtipAta viramaNa vrata sthUla arthAt moTe rUpa se prANoM kA tyAga karanA evaM aisI hiMsA se pUrNataH nivRtti honA sthUla prANAtipAtaviramaNa vrata hai / jIvana paryanta ke lie do karaNa, tIna yoga se sthUla hiMsA kA tyAga karanA zrAvaka kA sthUla prANAtipAtaviramaNavrata hai|' tulasI prajJA julAI-sitambara, 2008 83

Page #90
Ananda gAthApati ne bhagavAn mahAvIra svAmI ke sadupadeza ko zravaNa kara do karaNa aura tIna yoga se hiMsA kA tyAga kiyA thaa|' jo apane samAna dUsare ko bhI mAnatA huA unake sAtha dayA sahita vyavahAra karatA hai, apanI nindA evaM garhA se yukta hai, mahAn ArambhoM kA parihAra karatA huA jo trasajIvoM ke ghAta ko mana, vacana, kAya se na svayaM karatA hai, na dUsaroM se karAtA hai aura na karate hue puruSa kI anumodanA hI karatA hai, usakA yaha pahalA ahiMsANuvrata hotA hai| ahiMsA ke aticAra - ahiMsA ke pAlana ke lie jitanA hiMsA se bacanA anivArya hai, utanA hI ahiMsA ke aticAroM se bhI dUra rahanA batalAyA gayA hai| jainAgama sthAnAMgasUtra meM vrata ke khaNDana kI cAra zreNiyAM batalAI gaI haiM ve isa prakAra haiM - atikrama - vrata meM skhalanA kA mana meM cintana krnaa| vyatikrama - vrata ko khaNDita karane se sAdhana juttaanaa| aticAra - vrata kA AMzika rUpa se khaNDana krnaa| anAcAra - vrata kA khaNDana krnaa| anabhijJatAvaza vratoM meM kahIM skhalanA ho jAtI hai, to use aticAra kahA jAtA hai| upAsakadazAMgasUtra meM sthUla prANAtipAtaviramaraNavrata ke jina aticAroM ko ginAyA gayA hai, ve isa prakAra haiM - bandha, vadha, chavicchUda, atibhAra aura bhttpaanvicched| samaNasuttaM meM bhI pAMca aticAroM kA hI nAmollekha AyA hai|'' 2. satyANuvrata yA sthUla mRSAvAda viramaNavrata zrAvaka kA dUsarA vrata sthUla mRSAvAda viramaNa vrata hai| sudharmA svAmI ke zabdoM meM satya anavadya aura pApa rahita vacana hai| ratnakaraNDa zrAvakAcAra meM AcArya samantabhadra satyANuvrata ke viSaya meM kahate haiM ki jo loka viruddha, rAjaviruddha evaM dharmaviruddha sthUla asatya na svayaM bolatA hai, na dUsaroM se bulavAtA hai, sAtha hI dUsaroM kI vipatti ke lie kAraNabhUta satya ko na svayaM kahatA hai, na dUsaroM se kahalavAtA hai, vaha satyANuvratI hai| mRSAvAda se bacane kA jo sthUlavrata hai, vaha sthUlamRSAvAda viramaNavrata kahalAtA hai|' zrAvaka pratikramaNa meM zrAvaka ke dvAdazavratoM ke grahaNa meM dvitIya sthUla mRSAvAda ke pAMca bheda kie haiN| ve haiM - kanyA ke lie, go Adi pazu ke lie, bhUmi ke lie, dharohara ke lie aura kUTa sAkSI (jhUThI gavAhI) ke lie| sthUla mRSAvAda viramaNavrata ke aticAra- gRhastha zrAvaka meM rahate hue kabhI svArthavaza, kabhI dveSavaza aura kabhI vyApAra ke nimitta zrAvaka ke dvArA jo kathaMcita asatya vyavahAra ho jAtA hai, vahI aticAra hai| aticAra pAMca prakAra ke haiM - 84 - - tulasI prajJA aMka 140

Page #91
sahasAbhyAkhyAna- binA soce vicAre kisI para mithyA doSAropaNa krnaa| rahasyAbhyAkhyAna - kisI kA gupta rahasya anya ke samakSa kaha denA / svadAramantrabheda - apanI strI kI gupta bAteM prakaTa krnaa| mRSApadeza- kisI ko galata salAha, anAcArAdi kI zikSA yA jhUTha bolane kA upadeza denaa| kUTa lekha * jhUThA lekha likhanA, jhUThA dastAveja yA jhUThI bahiyAM bnaanaa|' 3. acauryANuvrata yA sthUla adattAdAna viramaNa vrata sthUla adattAdAna se virata honA zrAvaka kA tRtIya aNuvrata hai| zrAvaka kA yaha vrata asteya yA acaurya vrata ke nAma se bhI jAnA jAtA hai| 'adatta' kA artha hai- binA dI huI vastu, 'AdAna' kA artha hai - grahaNa karanA / isa prakAra binA dI huI vastu ko grahaNa karanA adattAdAna hai| bauddha nikAya granthoM meM isake lie adinnAdAna pada milatA hai| jaina zramaNa ke lie binA anumati ke kucha bhI grahaNa karanA svIkArya nahIM hai, tRNa-grahaNa karanA bhI varjya hai, jabaki zrAvaka dvArA binA dI huI vastu ko sthUla rUpa se grahaNa nahIM karane se adattAdAnaviramaNa vrata kahA gayA hai / " AcArya umAsvAti ne tattvArthasUtra meM asteya aNuvrata ke lie 'adattAdAna asteya' zabda prayukta karate hue spaSTa kahA hai ki steyabuddhi se arthAt corI karane ke abhiprAya se vastu ko grahaNa karanA adattAdAna hai| " jo dUsaroM kI rakhI huI, girI huI, bhUlI huI vastu ko aura binA die dhana na to svayaM letA hai, na uThAkara dUsaroM ko detA hai, use acauryANuvratadhArI kahate haiN| " 16 amitagatizrAvakAcAra ke anusAra- kheta meM, grAma meM, vana meM, galI meM, mArga meM, ghara meM, khalihAna meM avi gvAla TolI meM rakheM par3e yA naSTa bhraSTa hue parAye dravya ko grahaNa na karanA acauryavrata kahalAtA hai | 20 upAsakadazAMgasUtra meM kahA hai ki adattAdAna viramaNa vratadhArI zrAvaka Ananda ne bhagavAna se jIvanaparyanta do karaNa, tIna yoga se adattAdAna sevana na karane kI pratijJA lI thI | 24 21 acauryANuvrata ke aticAra - asteya vrata kA samyak prakAra se paripAlana karate hue kabhI pramAda yA asAvadhAnI se jo doSa laga jAte haiM, ve pAMca prakAra ke aticAra haiM - stenAhata - cora dvArA lAyA huA yA cora kA mAla rakhanA, le lenaa| taskara prayoga - coroM ko corI ke lie protsAhana denA, viruddharAjyAtikrama - rAjya ke jina niyamoM kA ullaMghana karane se daNDanIya bananA par3e, aisA AcaraNa karanA, jaise cuMgI kara Adi kI corii| tulasI prajJA julAI-sitambara, 2008 85

Page #92
kUTatulA - kUTamAna - jhUThe taula aura jhUThe nAma kA upayoga karanA yA nAma tola nyUnAdhika krnaa| tatpratirUpaka vyavahAra - zuddha vastu meM usake sadRza yA asadRza vastu milAkara becanA, milAvaTa krnaa| jaise - dUdha meM pAnI, zuddha ghI meM vanaspati ghI milaanaa| 22 4. brahmacarya yA svadAra santoSavrata (sthUla maithuna viramaNavrata) yaha zrAvaka kA caturtha aNuvrata hai| isakA zAstrIya nAma svadAra saMtoSa athavA paradAra viramaNavrata hai| zrAvaka apane AcaraNa karane yogya niyamoM ko dhyAna meM rakhatA haA yaha vrata bhI grahaNa karatA hai ki maiM apanI vivAhita patnI ke atirikta anya kisI strI ke sAtha kisI taraha kA maithuna sambandha nahIM rkhuugaa| svadAra saMtoSa vrata grahaNa karane se zrAvaka kAmavAsanA se pUrNa nivRtta to nahIM ho jAtA hai, kintu saMyamita avazya ho jAtA hai| zrAvaka aura zrAvikA donoM hI isa vrata ko grahaNa karake apane dharma kA nirvAha karate haiN| isI kAraNa yaha vrata brahmacaryANuvrata nAma se adhika pracalita hai| para strI ke sAtha maithuna sambandha nahIM rakhanA brahmacaryANuvrata batalAyA gayA hai| kintu AcArya somadeva ne upAsakAdhyayana meM vivAhita strI aura vezyA ke alAvA anya striyoM ko mAtA, bahina yA putrI mAnane ko hI brahmacaryANuvrata svIkAra kiyA hai| upAsakadazAMga sUtra meM apanI patnI ke atirikta anya striyoM se maithuna sevana karanA abrahma kuzIla kA svarUpa batalAyA gayA hai| Ananda zrAvaka ne zramaNa bhagavAn mahAvIra se svadAra saMtoSavrata kA niyama liyA thaa| maiM zivAnandA (patnI) ke atirikta anyatra maithuna sevana kA pratyAkhyAna karatA huuN|25 brahmacaryANuvrata ke aticAra - svadAra parimANavrata ke nimna pAMca aticAra batalAe haiM - 1. itvarika, 2. aparigRhItAgamana, 3. anaMgakrIr3A, 4. paravivAhakaraNa tathA 5. kaambhogtiivraabhilaassaa| kisI dUsare ke dvArA svIkRta amuka samaya taka vezyA yA vaisI sAdhAraNa strI kA usI kAlAvadhi meM bhoga karanA itvarika aticAra kahalAtA hai| vezyA kA, jisakA pati videza calA gayA hai usa viyoginI strI kA athavA kisI anAtha yA kisI puruSa ke kabje meM na rahane vAlI strI kA upabhoga karanA aparigRhItAgama aticAra kahalAtA hai| asvAbhAvika arthAt sRSTi viruddha kAma kA sevn| nijI saMtati ke uparAnta kanyAdAna ke phala kI icchA se sneha sambandha se dUsare kI saMtati kA vivAha karanA paravivAhakaraNa aticAra hai| bAra-bAra uddIpana karake vividha prakAra se kAma krIr3A karanA kAmabhogatIvrAbhilASA aticAra hai| 86 - tulasI prajJA aMka 140

Page #93
tatvArthasUtrakAra inase kucha bhinna pAMca aticAra mAnate haiN| unake asAra para vivAhakaraNa, itvarikaparigrahItAgamana, aparigRhItAgamana, anaMgakrIr3A aura tIvrakAmAbhiniveza- ye pAMca aticAra haiN|27 jabaki ratnakaraNDazrAvakAcAra meM anyavivAhakaraNa, anaMgakrIr3A, viratva, vipulatRSNA aura vyabhicAriNI striyoM ke yahAM gamana karanA- ina pAMca aticAroM kI gaNanA kI gaI haiN|28 5. aparigrahANuvrata yA icchAparimANavrata (parigrahaparimANavrata) . ___ gRhastha parigraha kA sarvathA tyAga nahIM kara sakatA, kyoMki use apane Apake aura parivAra ke bharaNa-poSaNa tathA unake zikSA saMskAra vivAhAdi kAryoM ke lie evaM ghara-gRhasthI calAne ke lie Avazyaka dhana-sAdhana Adi kI jarUrata rahatI hai| kintu isa vrata ko grahaNa karake zrAvaka apanI maryAdA evaM paristhiti ke anusAra icchAoM ko sImita karane kA saMkalpa karatA hai arthAt zrAvaka ke lie pAMcavAM icchAparimANa yA parigrahaparimANavrata Avazyaka batAyA gayA hai| isa vrata ko dhAraNa karane vAlA zrAvaka kheta, vastu, sonA, dhana-dhAnya, cA~dI, dvipada, catuSpada, gRhasAmagrI Adi kI sImA nirdhArita kara unakA samucita upabhoga karatA hai| tatvArthasUtra meM mUrchA parigraha aisA kahakara bAhya vastuoM va AMtarika vastuoM jo rAga bhAva arthAt Asakti hai, use parigraha kahA hai| gRhastha dharma meM AcArya javAharalAla jI ne jo parigraha kI vyutpatti karate hue kahA hai - parigrahANAM parigraha 2 arthAt jo mamatva bhAva se grahaNa kiyA jAe, vahI parigraha hai| sthAnAMgasUtra meM parigraha ke karmaparigraha, zarIraparigraha aura vastu parigraha, yaha tIna prakAra ke parigraha mAne haiM jabaki zrAvaka parigraha meM parigraha ke nau prakAra batAe haiN| 4 parigraha parimANa ke aticAra ___anya vratoM kI taraha icchAvidhi parimANavrata ke bhI pAMca aticAra batalAe gae haiM, ve haiM - kSetra vastu pramANAtikrama aura kupy-prmaannaatikrm| tatvArthasUtra meM dvipada, catuSpada pramANa atikrama ke sthAna para dAsI-dAsapramANa atikrama ko aticAra mAnA gayA hai, yathA - kSetravAstuhiraNya suvarNadhanadhAnya dAsI-dAsakupyapramANAtikramAH36 arthAt khetI bAr3I rahane ke makAna, cAMdI, svarNa, gAya, bhaiMsa, dAsI, dAsa, naukara-cAkara, Adi karmacAriyoM, bartanoM aura vastroM ke pramANa kA atikramaNa krnaa| kintu AcArya samantabhadra ne ativAhana, atisaMgraha, vismaya, lobha va atibhAra vAhana ko isa vrata ke pAMca aticAra mAne haiN| jabaki sAgAradharmAmRta meM vAstu-kSetra, dhana-dhAnya baMdhana, rupyadAna, kupyabhAva aura gavAdau garbhatAticAra - ina pAMca ko icchAparimANa ke aticAra vrata batalAyA gayA hai|38 tIna guNavrata - aNuvratoM ko grahaNa karane ke pazcAt zrAvaka tIna guNavratoM aura cAra zikSAvratoM tulasI prajJA julAI-sitambara, 2008 - - 87

Page #94
ko grahaNa karatA hai| pAMca aNuvratoM ke pAlana karane meM jo upakAraka hoM, jo unheM puSTa karate hoM, ve guNavrata kahe jAte haiN| guNavrata tIna haiM - 1. digvrata, 2. anarthadaNDavrata aura 3. upabhoga- paribhogaparimANavratA 1. digvata - vibhinna dizAoM meM jAne ke sambandha meM maryAdA yA siimaakrnn| 2. anarthadaNDaviramaNa - AtmA ke lie ahitakara yA AtmaguNaghAtaka nirarthaka pravRtti kA tyaag| 3. upabhoga - paribhAga-parimANa- jinheM aneka bAra bhogA jA sake, aisI vastueM - jaise vastra Adi tathA paribhoga jinheM eka hI bAra bhogA jA sake - jaise bhojana aadi| inakA parimANa arthAt sImAkaraNa ___cAra zikSAvrata - zikSAvrata ko bAra-bAra abhyAsa hetu kAla vizeSa ke lie kiyA jAtA hai| zikSAvrata cAra haiM - 1. sAmAyika vrata, 2. dezAvakAzika vrata, 3. pauSadhopavAsa vrata aura 4. atithisaMvibhAga vrt| ___1. sAmAyika vrata - kAla kA abhigraha lekara arthAt amuka samaya taka adharma pravRtti kA tyAga karake dharma pravRtti meM sthira hone kA abhyAsa karanA sAmAyika vrata hai|" upAsakadazAMgasUtra ke anusAra samatA yA samatvabhAva kI sAdhanA ke lie eka niyata samaya (nyUnatama eka muharta - 48 minaTa) meM kiyA jAne vAlA abhyaas|42 2. dezAvakAsika vrata - nitya prati apanI pravRttiyoM meM nivRtti-bhAva kI vRddhi kA abhyaas| 3. pauSadhopavAsa- adhyAtma-sAdhanA meM agrasara hone ke hetu yathAvidhi AhAra abrahmacarya Adi kA tyaag| aSTamI, caturdazI, pUrNimA yA kisI dUsarI tithi meM upavAsa karake aura saba prakAra kI zarIra-vibhUSA kA tyAga karake dharma-jAgaraNa meM tatpara rahanA pauSadhopavAsa hai|44 atithi saMvibhAga vrata - jisake Ane kI koI tithi nahIM, aise animaMtrita saMyamI sAdhaka yA sAdharmika bandhuoM ko saMyamopayogI evaM jIvanopayogI apanI adhikRta sAmagrI kA eka bhAga AdarapUrvaka denA, sadA mana meM aisI bhAvanA rakhanA ki aisA avasara prApta ho| sarvArthasiddhi meM ullekha milatA hai ki jisake Ane kI koI tithi nahIM, use atithi kahate haiN| isa atithi ke lie vibhAga karanA atithisaMvibhAga vrata kahalAtA hai| tatvArthasUtra ke anusAra nyAya se upArjita khAna-pAna Adi ke yogya vastuoM kA zuddha bhaktibhAvapUrvaka supAtra ko isa prakAra dAna denA ki usase ubhaya pakSa kA hita ho - vaha atithisaMvibhAga vrata hai|47 isa prakAra dvAdaza aNuvratoM kA pAlana karane vAle zrAvaka aura zrAvikA zramaNopAsaka hote haiN| - tulasI prajJA aMka 140 88

Page #95
saMdarbha grantha : 1. upAsakadazA sUtra 1/12 2. ratnakaraNDa zrAvakAcAra. 3/5 3. (ApTe) saMskRta hindI koSa, pR. 15 4. cAritrasAra., 13/3 5. sarvArthasiddhi, 7/1, pR. 258 sthAnAMga sUtra 5/1/2, ratna. zrAvakA.3/7 upAsakadazA sUtra, 1/13 8. kArtikeyAnuprekSA 30-31, cAritrasAra, pR. 238, 4/4 9. sthAnAMga sUtra 3/4/40-43 10. upAsakadazA, sUtra a-1, sU. 45, pR. 40 11. samaNasutta 310 12. sUtrakRtAMga, sUtra 6/23 13. ratnakaraNDa zrAvakAcAra 3/9 14. sthAnAMga sUtra, sthAna. 5, a. 15. Avazyaka sUtra, pR. 99 (kha) yogasUtra 2/54 16. upAsakadazA sUtra, a.-1, sUtra-42, pR. 17. sthAnAMga sUtra, sthA. 5, u. 1 18. tatvArtha sUtra 7/10 19. ratnakaraNDa zrAvakAcAra 3/11 20. gati zrAvakAcAra. 6/59, yogasUtra 2/66 21. upAsakadazAMga sUtra, a.-1, sU.-15, pR. 27 22. vahI; a.-1, sU. 47, pR. 43 23. ratnakaraNDa, zrAvakAcAra, 3/13 ga. sarvAthasiddhi, 7/20 24. upAsaka sUtra 405 25. vahI; upA. sUtra, a.-1, sUtra-16, pR. 27 tulasI prajJA julAI-sitambara, 2008 - - 89

Page #96
26. vahI a.-1, sUtra, 48, pR, 43 27. tatvArtha sUtra 7/23 28. ratnakaraNDa zrAvakAcAra 3/14 29. sthAnAMga. sUtra, sthA. 5, u.| 30. upAsakadazA sUtra, 1/45 tattvArtha sUtra, 7/12 32. vahI, pR. 55 33. sthAnAMga sUtra 3/1/95 34. Avazyaka sUtra 5, pR. 101 35. upAsaka sUtra, a.-1, sU. 49, pR. 45 36. tattvArtha sUtra 7/24 37. ratnakaraNDa zrAvakAcAra 3/16 38. sAgara. dharmAmRta. 4/64 39. aupapAtika sUtra sU. 57, pR. 110 kha. upAsakadazA sUtra a.-1, pR. 23 40. aupapAtika sUtra 57, pR. 110 41. tattvArtha sUtra, pR. 182 42. sAmAiyaM upAsaka sUtra, a.-1, pR. 25 43. sAmAiyaM upAsaka sUtra, a.-1, pR. 25 44. tatvArtha sUtra, pR. 182 45. upAsakadazA sUtra, pR. 25 kha. tatvArtha sUtra, pR. 182 46. sarvArthasiddhi 7/21, pR. 362 47. tattvArtha sUtra, 7/16, pR. 180-82 samparka - paMjAbI yunivarsiTI, paTiyAlA 90 - __ tulasI prajJA aMka 140

Page #97
piNDaniyukti saMpAdana-kauzala kA adbhuta prakAzana AcArya tulasI ne Agama-saMpAdana ke mahAn yajJa ko prAraMbha karake terApaMtha dharmasaMgha meM nae itihAsa kA sRjana kiyaa| AcArya mahAprajJa ke adbhuta saMpAdana-kauzala ne isa kArya kI garimA ko zataguNita vRddhiMgata kiyA hai| pUjyavaroM ne aneka prabuddha evaM bahuzruta sAdhuoM ke sAtha sAdhvI evaM samaNI samAja ko bhI Agama kArya meM niyukta kiyA, yaha itihAsa kA durlabha dastAveja hai| isase na kevala mahilA samAja kA kartRtva mukhara huA balki saMgha kI prabhAvanA meM bhI abhivRddhi huI hai| AgamoM ke vyAkhyA-sAhitya meM niyukti-sAhitya ko prathama sthAna prApta hai, kyoMki AgamoM meM prayukta pAribhASika zabdoM ko nikSepa paddhati se yahAM vyAkhyAyita kiyA gayA hai| nizcaya rUpa se samyak artha kA nirNaya karanA tathA sUtra meM hI paraspara sambaddha artha ko prakaTa karanA niyukti kA uddezya hai| niyukti-sAhitya meM piNDaniyukti kA mahattvapUrNa sthAna hai| muni kI bhikSAcaryA aura AhAra-vidhi para likhA gayA yaha maulika aura svataMtra grantha hai, isIlie muni-AcAra kI dRSTi se isa grantha ko janabhogya banAne kA zrama sAdhya kArya Agama marmajJA viduSI samaNI DaoN. kusumaprajJA ne apane kuzala saMpAdana se sampanna kiyA hai| Agama manISI saMta muni dulaharAjajI ne piNDaniyukti aura piNDaniyukti bhASya kA anuvAda karake saMpAdana ke kArya ko prabhAvI banA diyA hai| grantha ke prAraMbha meM saMpAdikA ne 'piNDaniyukti : eka paryavekSaNa' nAmaka vRhad bhUmikA prastuta karake grantha ke rahasya ko sahaja bodhagamya banA diyA hai| isa paryavekSaNa ke antargata jahAM eka tarapha niyukti-sAhitya kA samyak vivecana huA hai, vahIM dUsarI tarapha piNDaniyukti, usakA bhASya malayagirIyA TIkA ke sAtha piNDaniyukti kI viSayavastu kI vistRta vivecanA huI hai| muni kI bhikSAcaryA aura bhikSAcaryA ke vividha doSa yahAM prastuta hue haiN| ina doSoM kA tulasI prajJA julAI-sitambara, 2008 / 91

Page #98
eka sthAna para saTIka aura kramika vivecana huA hai, jo zuddha AhAracaryA kA saMketa deMne vAle haiN| saMpAdikA ne paryavekSaNa ke antargata piNDaniyukti meM ullikhita evaM avagumphita sAmAjika paramparAoM evaM mAnyatAoM ko sahajatA se ukerA hai, jisase sAmAjika evaM sAMskRtika dRSTi se grantha kA mahattva bar3hA hai| piNDaniyukti kI viSaya-sUcI bhI saMkSepa meM grantha ke viSayoM kA jJAna karAne vAlI hai| grantha meM pariziSTa jor3akara saMpAdikA ne grantha ko aneka dRSTi se upayogI banA diyA hai| dArzanika vidvAn loga jahAM tulanAtmaka saMdarbha se prabhAvita hoMge, vahIM bheSaja vidvAn Ayurveda evaM Arogya kI muktakaMTha se prazaMsA kreNge| vidvAn pariziSTa ke anya khaNDa ekArthaka, nirukta, upamA aura dRSTAnta, paribhASAeM, nikSipta zabda, sUkta-subhASita ke pArAyaNa se zAstrIya sukha kI anubhUti kreNge| saMpAdikA ne apanI sUjhabUjhaparaka dRSTi se 'kathAeM' khaNDa ke mAdhyama se Ama pAThakoM ko bhI prastuta grantha ko par3hane ke lie prerita kiyA hai| zraddhA aura jJAna niSThA ke sAtha Agama ke jJAna kI vizadatA bhI jhAMkatI hai| yaha zrama zodha karane vAle chAtroM ke lie bhI atyanta upayogI hogaa| saMpAdikA DaoN. samaNI kusumaprajJA ke saMpAdana kauzala ne jJAna kA avagAhana kara tathyAtmaka jJAna sampadA ko pAThakoM ke lie samarpita karanA jJAna paramparA meM abhinava pahacAna banA hai| unhoMne aneka granthoM kA kuzala saMpAdana karake unheM pAThakoM ke lie bhogya banAyA hai| jaina vizva bhAratI ne isa mahattvapUrNa grantha ko jisa tvarita gati se janasammukha prastuta kiyA hai, grantha kI utkRSTa chapAI, acche kAgaja evaM prUpha kI guNavattA ne grantha kI garimA ko bar3hAyA hai| AvaraNa pRSTha grantha ke mUla hArda ko abhivyakta karatA hai| yaha grantha paThanIya, mananIya evaM saMgrahaNIya hai| sampAdaka : samaNI kusuma prajJA prakAzaka : jaina vizva bhAratI, lADanUM samIkSaka : AnandaprakAza tripAThI 92 - tulasI prajJA aMka 140

Page #99
jaina vizvabhAratI vizvavidyAlaya, lADanU~ prakAzana sUcI 30 kra. pustaka kA nAma lekhaka/sampAdaka prakA. varSa mUlya 1. AcArya mahAprajJa kA saMskRta sAhitya DaoN. harizaMkara pANDeya 1999 2. yuga ko AcArya mahAprajJa kA yogadAna DaoN. harizaMkara pANDeya/DaoN. je.pI.ena. mizrA 1999 3. aMguttara nikAya bhAga-1 zrI zrIcaMda rAmapuriyA 2000 4. aMgutara nikAya bhAga-2 zrI zrIcaMda rAmapuriyA 2000 5. mahAbhArata parikramA zrI zrIcanda rAmapuriyA 2000 6. vAsudeva zrIkRSNa zrI zrIcaMda rAmapuriyA 2000 7. zramaNa sUkta zrI zrIcaMda rAmapuriyA 2000 8. tIrthaMkara varddhamAna jIvana prasaMga zrI zrIcaMda rAmapuriyA 2000 9. Avazyaka niyukti khaNDa-1 DaoN.samaNI kusuma prajJA 2001 10. AcArAMga aura mahAvIra sAdhvI zrutayazA 2001 _150 11. sambodhikA samIkSAtmaka anuzIlana samaNI sthita prajJA 2001 12. Anekant: Reflection & Clarification Acharya Mahaprajna 2001 13. Anekant: Views & Issues Acharya Mahaprajna 2001 30 14. Lord Mahavir (Vol. 1,2,3) Shri S.C. Rampuria 2001 1000 15. Shraman Bhagwan Mahavir Life & Doctrine Shri S.C. Rampuria 2001 300 16. Pslam of Life S. Nath Jain/Ed Sh.S.C. Rampuria 2001 24 17. Anekanta-The Third Eye Acharya Mahaprajna 2002 195 18. Science in Jainism Prof. M.R. Gelra 2002 200 19. The Quest for Truth Acharya Mahaprajna 2003 195 20. ratnapAlacaritama DaoN. harizaMkara pANDeya 2003 100 21. dUrastha zikSA kI upayogitA DaoN. AnandaprakAza tripAThI 2003 100 22. naI subaha DaoN. AnandaprakAza tripAThI 2004 100 23. jaina vidyA aura vijJAna pro. (DaoN.) mahAvIra rAja gelar3A 2005 24. harA A~cala DaoN. AnandaprakAza tripAThI 2005 100 25. Sound of Silence Acharya Mahaprajna 2005 140 26. mATI kI rakSA DaoN. AnandaprakAza tripAThI 2006 100 27. jaina saMskRti aura jIvana mUlya bhAga-1 samaNI Rju prajJA 2006 28. jaina saMskRti aura jIvana mUlya bhAga-2 samaNI Rju prajJA 2006 29. Journey into Jainism (Reprint) Sadhvi Vishrut Vibha 2006 30. jaina saMskRti aura jIvana mUlya bhAga-3 samaNI Rju prajJA 2007 ___75 31. bhikSu nyAyakarNikA paM. vizvanAtha mizra 2007 120 32. jaina itihAsa evaM saMskRti samaNI Rju prajJA 2007 120 33. Jain Studies & Science Prof. (Dr.) M.R.Gelra 2007 34. jIvana vijJAna aura svAsthya DaoN. samaNI Rju prajJA / samaNI zreyasa prajJA 2008 120 35. yoga vaiziSTya DaoN. je.pI.ena. mizrA 2008 36. jaina tattva mImAMsA aura AcAra mImAMsA DaoN. samaNI Rju prajJA 2008 120 37. arddhamAgadhI sAhitya meM gaNita DaoN anupama.jaina 2008 200 38. Non-violence Relative Economics Prof. B.R.Dugar/Dr. Satya Prajna/ and A New Social Order Dr. Samani Ritu Prajna 2008 500 39. Jain Biology Late Shri Jetha Lal S. Zaveri/ Prof. Muni Mahendra Kumar 2008 200 40. Teaching of Lord Mahavira ShriS.C. Rampuria 2008 25] 300 75 400 400

Page #100
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 zubhakAmanAoM 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 lADanU~ ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita