Tulsi Prajna 2008 10

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524637/1

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tulasI prajJA TULSI PRANA varSa 35 * aMka 141 * akTUbara-disambara, 2008 search Quarterly anusaMdhAna traimAsikI jaina vizvabhAratI vizvavidyAlaya lADanUM - 341 306 (rAjasthAna) bhArata JAIN VISHVA BHARATI UNIVERSITY rasAramA Ladunu - 341 306, Rajasthan, India

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qarfit us. TULSI PRAJNA Research Quarterly of Jain Vishva Bharati University VOL.-141 OCTOBER - DECEMBER, 2008 Patron Samani Dr Mangalprajna Vice-Chancellor Editor Hindi Section Dr Mumukshu Shanta Jain English Section Prof. Jagat Ram Bhattacharyya Managing Editor Nepal Chand Gang 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 saharamAthA

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Research Quarterly of Jain Vishva Bharati University OCTOBER - DECEMBER, 2008 Research Quarterly of bein Visiva Bharai University VOL.-141 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.

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anukramaNikA / CONTENTS ENGLISH SECTION Subject Author Page No. Acarya Mahaprajna Chaturvedi Badrinath 14 Acaranga-Bhasyam Anekanta: Freedom from Hatreds and Violence Concept of Meditation in Jain Agama Violent Behavior -- Causes and Remedy The Problem of Derivation of Meaning in Relative Language Dr Samani Mangal Prajna Samani Chaitya Prajna Samani Ramaniya Prajna 43 hindI khaNDa pR. saMkhyA lekhaka AcArya mahAprajJa pro. dayAnanda bhArgava 55 viSaya ahiMsA kA srota SaDjIvanikAya ke prati vaidika dRSTi jaina zAstroM meM varNita vijJAna kI vartamAna pariprekSya meM upayogitA evaM mahatva prAkRta sAhitya meM ahiMsA sambandhI kathAoM kA tulanAtmaka adhyayana jaina nyAya granthoM kA sUcIkaraNa DaoN. saMjIva sarApha 70 79 DaoN. eca.sI. jaina DaoN. vIrasAgara jaina 84

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ahiMsA ora maitrI ke binA zAMti saMbhava nahIM nae varSa kA svAgata hotA hai| saba loga apane-apane iSTa sthAnoM meM jAte haiM, maMgala AzIrvAda mAMgate haiM aura saphalatA kI kAmanA karate haiN| dUsare dina sArI bAta bhUla jAte haiN| hara purAnA varSa nae varSa ko apanI virAsata sauMpa kara jAtA hai| usameM kucha acchAiyAM hotI haiM aura kucha khaamiyaaN| pUre vizva meM paryAvaraNa kI samasyA ke prati jAgarUkatA bar3hI hai, yaha eka acchI bAta hai kintu usake sAtha jur3I huI khAmI ko bhI najaraaMdAja nahIM kara sakate ki paryAvaraNa ke pradUSaNa kI samasyA ko sulajhAne ke lie jitanA prayatna honA cAhie, nahIM ho rahA hai| bar3hatI huI hiMsA aura AtaMka kI samasyA ke prati jAgarUkatA bar3ha rahI hai| cintA-cintana bhI cala rahe haiN| yaha zubha lakSaNa haiN| apekSA hai ki samasyA ko sulajhAne kI gati tIvra ho| nae varSa ke avasara para maiM Apako eka sUcanA de rahA hU~ ki hama ahiMsA yAtrA ke kAryakrama ko ahiMsA samavAya ke rUpa meM parivartita kara rahe haiN| ahiMsA samavAya ke sAta-sUtrI kAryakrama kI yojanA taiyAra kI gaI hai :1.ahiMsA ke dvArA santulita vyaktitva kA vikAsa 2.ahiMsA ke dvArA pArivArika samasyA kA samAdhAna 3.ahiMsA ke dvArA jAtIya aura sAmpradAyika samasyA kA samAdhAna 4.ahiMsA ke arthazAstra kI avadhAraNA ko vyApaka banAne kA prayatna 5.antarrASTrIya jagata meM sArvabhauma ahiMsA kA prasAra 6.ahiMsA prazikSaNa 7.ahiMsA pradhAna jIvana zailI kA vikAsa merI vicAra dhArA hai ki hamArI duniyA kA bar3A bhAga zAnti se jInA cAhatA hai aura vaha jAnatA hai ki zAnti ke binA vikAsa nahIM ho sakatA / isa saccAI ko hama bhI nahIM bhUla sakate ki ahiMsA aura maitrI ke binA zAnti saMbhava nahIM hai| hama saba anubhava kara sakate haiM aura karate hI hoMge ki vartamAna mAnava samAja meM AkAMkSA aura mahatvAkAMkSA bahuta bar3hI hai, vyaktivAda bahuta bar3hA hai| manuSyoM kI hatyA karanA tinakoM ko tor3ane jaisA laga rahA hai| karuNA aura saMvedanazIlatA meM kalpanA se adhika kamI ho rahI hai| nae varSa ke sUryodaya kI prakAzamaya pavitra belA meM hama saba sakalpa kareM ki hama Aja ke samasyAsaMkula vAtAvaraNa ko badalane ke lie - 1.paramArtha kI cetanA kA vikAsa kreNge| 2.sAmudAyika cetanA kA vikAsa kreNge| 3.karuNA aura saMvedanazIlatA kI cetanA kA vikAsa kreNge| nayA varSa : svAgatam anuzAstA AcArya mahAprajJa

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Acaranga-Bhasyam Acarya Mahaprajna CHAPTER-V THE ESSENCE OF THE WORLD SECTION-6 5.107 ananae ege sovathana, anae ege niruvatthana. There are some people who are energetic about the noninjunction and non-energetic about the injunction. Bhasyam Sutra 107 Some people, even after adopting monkhood, do not behave in conformity with their status, being overpowered by delusion. Here, the teacher is addressing the disciple with regard to such people - some monks exert themselves in non-injunction; some monks are lax in respect of the injunction, that is, they do not exert in that direction. 'Non-injunction' means non-instruction, that is, conduct according to one's own whim. The causes of such mis-conduct are: slavery to the sense organs, show of arrogance and pre-dispositions. *Injunction' means instruction. The causes of non-exertion in the injunction are indolence, insolence and indifference. 5.108 etam te ma hou. Let not that happen in your mind. Bhagyam Sutra 108 As if sprinkling drops of kindness on the disciple, the DAHA USTI Bracar-fetare, 2008

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preceptor advises! - you should not subject yourself to the pollution of your heart by the inclination to the wrong path, and disgust for the right one. 5.109 eyam kusalassa damsanam. That indeed is the doctrine of the Jina. Bhajyam Sutra 109 The exertion in the non-injunction and non-exertion in the injunction is not for one's liberation. This is the doctrine of the Jina (kusala).? 5.110 tadditthie tammuttie tappurakkare tassanni tannivesane. The monk should fix his faith in the injunction 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. 5.111 abhibhuya adakkhu, anabhibhute pabhu niralambanayae. Lord Mahavira who destroyed the karmas, that destroy the innate qualities of the soul, perceived that the person who is not overpowered by the impediments is capable of being independent of any external object in the practice of the spiritual discipline. Bhaoyam Sutra 110,111 On the extirpation of the four destructive karmas, the Lord found that the person not subjugated by the favourable and infavourable hardships and troubles is capable of doing away with the objective supports, that is, he is competent to give up the objective supports. It is thus explained in the Uttaradhyayana (29.34): O Lord! what does the soul produce by abandoning the commensality?' "He gives up the objective supports by abandoning the commensality of the person without the objective support, the activities are undertaken for emancipation. He is contented with his own gain. He does not concern himself with the gain of others, he does not anticipatc, he does not covet, he does not hanker. Without having any concern with a gain of others, and not 2 C 31 141

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anticipating, not coveting, not hankering after and desiring anything, he dwells in peace adopting the higher type of blissful calmness'. 5.112 je maham abahimane. He who is inclined towards liberation withdraws his mind from the external world, that is, from non-restraint. Bhagyam Sutra 112 The monk who is great, that is, for whom emancipation is the only end, has his mind not directed outward. He does not have spiritual potential turn outward in respect of the self-restraint, the commandment or the fivefold conduct. 5.113 pavaenam pavayam janejja. He should learn the doctrine of others through his own. Bhajyam Sutra 113 By means of the doctrine, that is, by means of his own philosophy, one should know the doctrine, that is, the philosophy of others. In other words, he should examine the heretic doctrine. There is no fault if there is impartiality in the investigation. As has been said in the Curni (pp.196, 197)--- 'Does not attachment or aversion arise when one talks about the demerit of the doctrine of others? The reply is as there is no fault or blemish in pointing out to the traveller that the path he is following is wrong, or dissuading a patient from a bad diet, exactly so there is neither attachment nor aversion when the heretical doctrine is shown to be wrong in comparison with his own'." 5.114 sahasammaiyae, paravagaranenam, annesim va amtie socca. He should know the doctrine of his own by his memory of past life, or through the instruction of the Jina, or having heard it from others. Bhagyam Sutra 114 For the examination of heretic doctrines there are three sources to be employed. The first is one's memory of past life. Second is exposition garat usit Bracar-facetek, 2008 C - 3

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by the Jina. Third is hearing from one who is endowed with extrasensory knowledge. For elaborate explanation see 1.1-4. 5.115 niddesam nativattejja mehavi. The intelligent monk should not break the commandment. Bhaoyam Sutra 115 An intelligent person does not transgress the instruction of the Jina by rightly understanding one's own doctrine. 5.116 supdilehiya avvato savvayae sammameva samabhijjaniya. Examining all doctrines from all sides and in all respects, one should practice the truth alone. Bhagyam Sutra 116 One should not transgress the injunction, after having properly investigated the doctrine of the Jina through anyone of the three sources of knowledge, namely, one's own memory of past life and the like. He should follow the injunction, after having properly understood it completely with reference to substance, space, time and modes through external and internal evidence. 5.117 iharamam parinnaya, allina-gutto parivvae. sitthiyatrhi vire, agamena sada parakkamejasi tti hemi.. Comprehending the state of self-absorption and being selfengrossed and self-controlled he should lead the life of a monk. Such successful and heroic monk should always exert himself according to the spiritual commandment--thus do I say. Bhagyam Sutra 117 'He should comprehend the nature of self-absorption. The meaning of the self-absorption is the practice of penance, discipline and selfrestraint, renunciation and conquering of hardships and troubles. Knowing such self-absorption through comprehensive knowledge and abandoning the non-absorption through renunciative knowledge, the monk should deeply be engrossed in the self and conquer the senses. Such monk Tartusi sio 141

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blessed with the accomplishment of the practice of self-discipline and being courageous should always exert himself in accordance with the instructions of scripture'--thus do I say. 5.118 uddham sota ahe sota, tiriyam sota viyaniya. ete soya viyakkhaya, jehim samgamti pasaha.. There are streams above, below and from the sides. These have been declared as streams, through which, look, there is affection. Bhagyam Sutra 118 There are seven secretory centres in upper part of the body, viz., mouth, two ears, two eyes and two nostrils. In the middle of the body, there are two breasts. In the lower part, there are anus, penis and vagina." These are the secretory centres. The 'secretory centres' means the sense-organs or the parts of the body employed for the enjoyment of the respective sense. In the ninth chapter (9.1.16), twofold secretory centres have been mentioned, that is, the intaking centre and the outgoing centre. Here the intaking centre is meant.? 'Look! these secretory centres are responsible for affection, that is, attachment. 5.119 avattam tu uvehae, ettha viramejja veyavi. Examining the whirlpool, a man, versed in the sacred lore, should keep off from it. Bhasyam Sutra 119 The whirlpool is to be explained as 3.6. Having examined, that is, closely observing the whirlpool, the learned person should withdraw from the whirlpool. 5.120 vinaettu soyam nikkhamma, esa maham akamma janati pasati. Having abandoned the sensual objects, the renouncer of the world and the great aspirant, knows and perceives the truth, being freed from knowledge-covering and intuition-covering karma. ami usi 317@ar-facutare, 2008 C -- 5

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Bhagyam Sutra 120 Having renounced the world and subjugating the secretory centres, that is, the objects of the senses, viz., sound and the like, the great monk, having restrained attachment and hatred, becomes free from action. In other words, he becomes engrossed in meditation or becomes free from the knowledge-covering karma and is able to know and intuit the secretory centre. 5.121 padilehae navakamkhati, iha agarim gatim parinnaya. Comprehending by means of investigating the cycle of birth and death that revolves due to attachment to the sensual objects, the self-engrossed person does not hanker after it. Bhagyam Sutra 121 The sensual objects owing to the ambitions of the person become the causes of his passion of attachment and hatred. In the absence of the ambitions, those objects become merely knowable things. They do not produce any evil disposition. One should comprehend that the worldly coming and going, that is, the cycle of birth and death takes place only in a person overpowered by attachment and hatred. A person renouncing the world with such comprehension does not hanker after those secretory centres, that is, he is not tempted by those currents. 10. 5.122 accei jai-maranassa vattamaggam vakkhaya-rae. A monk, engaged in the study of the lore and its meaning, transcends the cyclic path of birth and death. Bhagyam Sutra 122 Lore' stands for the scripture both as text and meaning. A monk, engaged in the scripture, crosses the cyclic path of life and death. (The state of soul which has crossed the cyclic path is now described). 5.123 savve sara niyattamti.. All sound recoil thence. 5.124 takka jattha na vijjai. 6 - -- ------------com dori usII 31 141

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There speculation has no room. 5.125 mai tattha na gahiya. Nor does the mind penetrate there. 5.126 oe appatitthanassa kheyanne. The liberated soul is solitary, supportless and the pure knower. 5.127 se na dihe, na hasse, na vatte, na tamse, na cauramse, na parimamdale. It is neither long, nor small, nor round, not triangular, nor quadrangular, nor circular. 5.128 na kinhe, na nile, na lohie, na halidde, na sukkille. It is neither black, nor blue, nor red, nor yellow, nor white. 5.129 na subbhigamdhe, na durabhigamdhe. It is neither of good smell nor of bad smell. 5.130 na titte, na kadue, na kasae, na ambile, na mahure. It is neither bitter, nor pungent, nor astringent, nor acid, nor sweet. 5.131 na kakkhade, na maue, na garue, na lahue, na sie, na unhe, na niddhe, na lukkhe. It is neither rough, nor soft; neither heavy, nor light; neither cold, nor hot; neither wet nor dry. 5.132 na kau. It does not possess a physique. 5.133 na ruhe. It is without rebirth. 5.134 na samge. It is without contamitation (attachment). 5.135 na itthi, na purise, na annaha. It is neither female, nor male, nor neuter. tulasI prajJA akTUbara-disambara, 2008 7

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5.136 parinne sanne. It knows and perceives. 5.137 uvama na vijjae. It is beyond any analogy. 5.138 aruvi satta. It is formless existence. 5.139 apayassa payam natthi. It transcends all expressions. There is no word to express it. 5.140 se na sadde, na ruve, na gamdhe, na rase, na phase, iccetava. tti bemi. It is neither colour, nor smell, nor taste, nor touch. It is that much. Thus do I say. ---- Bhasyam Sutra 123-140 The present Agama begins with the doctrine of soul. The transmigrating 12 soul assumes many varieties of bodies and migrates to various births.13 Such soul is designated as worldly. According to the substantial standpoint which is related to the state of soul associated with karma, the soul, on account of his embodied state, is knowable by logic, comprehensible by empirical knowledge and is endowed with the qualities of matter, it is subject to re-birth and it belongs to the sex such as male, female, etc. and in some sense is also possessed of form. According to the substantial standpoint which is related to the state of soul dissociated from karma, the soul, with respect to its innate state of soulhood, is designated as emancipated or liberated from the destructive karma as well as non-destructive karma. It is without a form, because it is bereft of the body. Consequently, it is not susceptible to description through words, logic and empirical knowledge. It is devoid of the qualities of matter and three kinds of sex. It is in its state of knower. In the present Sutras (123-140) the nature of the soul which is free from association with karma and bereft of body has been propounded. tulasI prajJA aMka 141 8

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The sutras of the Upanisads, that describe soul have similarity to these Sutras. The ksatriyas were the forerunners among the upholders of the science of self. They had the authority of propounding the doctrine of the self. This could be proved on the evidence of the Upanisads. 14 This mere similarity cannot be a sufficient proof of the Upanisads' influence on the Acaranga Sutra, as claimed by some scholars. Such claim, therefore, needs re-consideration. Bhagyam Sutra 123 Now the unknowable or the ineffable aspect of the soul is explained - the soul is without any form and is the subtlest principle and therefore it cannot be expressed in words. In the Curni (p.199), the sound is replaced by the word doctrine -- all doctrines cease to exist in respect of the soul.is In the Upanisads the bliss of Brahaman is described as follows: "Words do not reach there, but recoil together with the mind. The person who knows the bliss of Brahman has no fear from any quarter." }6 Bhayyam Sutra 124 'Logic' means investigation. The soul cannot be perceived directly through investigation. It is not amenable to the logic, because of its being a formless and the most subtle principle. Bhasyam Sutra 125 The soul is not knowable by the empirical perception. A formless principle is not the object of words, logic or intellect, as it is explained in the Uttaradhyayana Sutra (14.19). 18 Bhaoyam Sutra 126 The soul is one and alone, that is, independent. The Sanskrit word Oja' in the Sutra according to its scriptural connotation, means solitary and alone. Being different from the body, it exists alone. There is no second (to it). It is supportless'' and the knower. 20 Bhagyam Sutra 127 The soul is not long i.e., all pervasive (as some philosophers believe). It is not small i.e., being of the size of the thumb (as some thinkers assert).?! It is not of any shape such as the circular and the like. gori usi 375er-facier, 2008 9

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Bhasyam Sutra 128 It is not possessed of any colour viz., black and the like. Bhasyam Sutra 129 It is not possessed of any smell. Bhasyam Sutra 130 It is not possessed of any taste. Bhajyam Sutra 131 It is not possessed of any touch. In the aforesaid five Sutras (127 to 131), the soul has been propounded by negative designations. The shapes, the qualities of colour etc. mentioned in these Sutra are existent in the material substance. In the sensible world, we perceive the world as possessed of three dimensions. The soul is beyond all dimensions, and therefore, in order to propound its difference from the material substance, the negative designations have been used. It is proved from this that what is possessed of shape and the like is a substance possessed of form. All these do not exist in the soul and therefore it is formless. Bhakyam Sutra 132 The liberated soul is not embodied with any kind of body. Neither any soul incarnate from and merge into it, as some philosophers believe. Bhasam Sutra 133 It is not subject to birth like a seed burnt by fire. On account of its burnt out karma-seed, the sprout of transmigration does not grow. Bhasyam Sutra 134 It is free from attachment.22 The soul which has even a slight remnant of attachment is subject to transmigration. The liberated soul, on account of its being completely free from attachment is not born again. Bhagyam Sutra 135 The sex belongs to the body. The genital emotion is due to the conduct-deluding karma. The soul in its pure state is without any body and bereft of all karma. So it is beyond all genital modes. It is neither female nor male nor neuter. It is beyond sex --- physical and emotional. 10 L et usil 31 141

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In the Svetasvatara Upanisad, 23 the state of the soul with and without gender have been described as follows: "The soul is neither female, nor male, nor neuter. It is identified with male, female and neuter in accord with his body." Bhayyam Sutra 136 It knows from all ways and from all sides, and therefore, it is all knowing. The ordinary person knows only partially through his senseorgans,24 but the soul without any veil knows completely. It perceives rightly, and therefore, it is designated as one who perceives rightly. Consciousness is the defining characteristics of the soul. Liberated or not, it can never be devoid of consciousness. In the philosophy (unlike Nyaya Vaisesika and Samkhya) the soul has knowledge and its function even in the innate state of liberation. Bhagyam Sutra 137 The soul alone is all-knowing and all-perceiving. No other entity is all-knowing and all-perceiving. And therefore, there is no simile applicable to the soul or the soul is not comparable to anything that is worldly. Bhasyam Sutra 138 "Existence' means 'isness'. There is existence of the soul, but it is formless and therefore its existence is directly known only by omniscience. The soul is not directly known to those who are possessed of only sensuous knowledge. Bhagyam Sutra 139 The soul cannot be expressed by any word. There is no word that signifies the soul. Unlike the Samkhya philosophy which asserts that 'Om' stands for the liberated soul, the emancipated soul has no designation. In the Curni the word 'pada' is explained as footprint. For instance, the serpent has no feet, circular or round-like.25 Bhayyam Sutra 140 The word, (pada) is of the nature of sound. The soul is neither sound, nor color, nor smell, nor taste, nor touch ---- Telusil 3tagare fecutare, 2008 C - 11

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References: 1. See, Ayaro, 5.66. See, Ayaro, 5.67. 2. 3. 4. 5. 6. Uttarajjhayanani 29.34. Curnau 'maham' iti padam nasti vyakhyatam. tasya sthane 'aham' iti padam drsyate. lesyamanasorekatvamapi labhyate-je iti niddeso, ahameva so jo abahimano-na niggayamano samjamao sasanao va pamcavihayarapayao va abahilleso, jati annautthiyanam veuvviyairiddhio pasati tahavi na bahimano bhavati, chalavate va niggahito na bahilesi bhavati. (Curni, p.196) Susrutasamhita Sarirasthanam, 5.10: sravana-nayana-vadana-prana-gudamedhrani nava srotamsi naranam bahirmukhani, etanyeva strinamaparani ca trini dve stanyordhastad raktavaham ca. 7. Ibid, 4.45 sutre'pi adansrotasah pratipadanamasti. 8. See-Ayaro, 3.6. 9. Cf. Ayaro, 2.37 10. Cf. Ayaro, 2.38. 11. Acaranga Vrtti, patra 208,209: vividham-anekaprakaram pradhanapurustrthatayarabdha sast-rarthataya tapah samyamanusthanarthatvena (akhyato) vyakhyato moksah--asesakarmma-ksayalaksano visistakasapradesakhyo va tatra rato vyakhyanaratah. 12 (a) Acaranga Curni, p. 196-197: nanu evam parasiddhamtadosakahae ragadosa? bhannati, jaha uppahamaggam darisemtssa na doso bhavati, jaha apatthabhoyanato aturam nivaramta-ssa na doso, evam saenam pavadenam paravade dutthe darisemtassa na ragadoso bhavati. (b) Critical examination of the diverse philosophical views have always been recognised in the field of religion and philosophy, One, who is desirous of adopting a particular creed or philosophical view, generally probes into other schools of philosophy. Bhagavan Mahavira also approved of such scrutiny. According to him, "After having studied one's own philosophy, a muni should study and critically examine other philosophical doctrines." But in doing so, he should be free from an attitude infected with attachment and aversion, that is to say, one should neither have attachment to one's own view nor have aversion for others' views. Thus, he should not cherish the mentality of showing only the merits of one's own view and only the demerits of others. One should be perfectly unbiased and equanimous in critical examinations. tulasI prajJA aMka 141

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12. Ayaro, 1.4. 13. Ibid, 1.8. 14. (a) Chandogyopanisad, 5.3.1-70. (b) Brhadaranyakopanisad, 6.2.8 yatheyam vidyetahpurvam na kasmimscana brahmanam uvasa tam tvaham tubhyam vaksyami. 15. Acaranga Curni, p.199. 16. Taitariya Upanisad, 2.2: yato vaco nivartante, aprapya manasa saha. anandah brahmano vidvan, na vibheti kadacana.. 17. Acaranga Curni, p. 199: takka nama mimamsa 18. Uttarajjhayanani, 14.19 no imdiyaggejjha amuttabhava. 19-20. Curnau Vrttau evamakhyatamasti (a) Acaranga Curni, p.199: apaitthanassa kheyanneti so ya appaitthano siddho. 66 (b) Acaranga Vrtti, patra 209 : na vidyate pratisthanamaudarikasariradeh karmmano va yatra so'prati-sthano-moksastasya 'khedajno' nipuno. 21. (a) Chandogya Upanisad 3.14.3 esa me atma'ntarhrdaye aniyan briherva yavad va sarsapad va syamakad va syamakatandulad va, esa ma atma'ntarhrdaye jyayan prthivya jyayan antariksad jyayan divo jyayanebhyo lokebhyah. (b) Svetasvatara Upanisad 5.8,9 amgusthamatro ravitulyarupah. 22. Acaranga Curni, p. 199: na samge iti jaha ajivanage, 'puno kiddapadosenam se tattha avarajjhati' (Suyagado 1.1.70). 23. Svetasvaropanisad, 5.10: naisa stri na pumanesa, na caivayam napumsakah. yad yadsariramadatte, tena tena sa raksyate.. 24. Namdi Curni, p.56 so ya anamtabhago pudhavadiegimdiyana vi pamcanham niccugghado, ahava savvajahanno anamtabhago niccugghado pudhavikkaie, caitanyamatramatmanah. tam ca ukkosathiniddhisahitananadamsanavaranodae vino avarijjati.... tato ya se avvattam nanamakkharam savvajahannam bhavati. tato pudhavikaitehimto aukkatiyana anamtabhagena visuddhataram nanamak-kharam, evam kamenam teu-vauvanassati-beimdiya-teimdiya-caurimdiya-asnniapamcemdiya-sanni heumaggo'. pamcemdiyana ya visuddhataram bhavatityarthah. 25. Acaranga Curni, p.199: apado hi dihajaiyo tassa gacchao diham vattam parimandalam padam natthi. tulasI prajJA akTUbara-disambara, 2008 13

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Anekanta: Freedom from Hatreds and Violence Chaturvedi Badrinath There has been for centuries this philosophical puzzle created by the Cretan who declared: 'The'. In declaring that he was a liar, he was being truthful in being truthful that he was a liar, he was, on his own admission, lying. The greatest puzzle of all is the undeniable fact that we human beings seem to be together, and all alike, when we lie, but no sooner do we begin to speak of truth than we fly at each other's throat. This has been so in the past, it is so no less today. My truth is the truth. What you call truth is downright falsehood. Since I care for you, I will try first to persuade you to my truth. If you will not be persuaded, I will force my truth upon you, if I can; which will be for your good. If you resist, I will kill you, if I can; and that will be for your greatest good, for you will not be living then a life of untruth and falsehood. Much of history is a history. of this. Long ago, a man was asked whether he could say what was the most astonishing thing in the world? He answered by saying: "Seeing that people are dying everyday everywhere, everybody still thinks that death will not come to him. What can be more astonishing than that? I am grateful that the Jain Vishva Bharati University has set up this series of talks on anekanta, the Jain philosophy of the manysidedness of truth and reality. I feel honoured in being asked to participate in them, and express my gratefulness to Vice-chancellor Mrs. Sudhamahi Regunathan and to Chancellor Dr. L.M. Singhvi. 14 - Theft usil sich 141

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The seven-minute video talk on anekanta by Acharya Mahaprajna, and the inaugural talk by Dr. L.M. Singhvi that followed, had exhilarating clarity on a subject that is at once complex and simple. Dr. Singhvi brought before us the main elements of anekanta with its meaning to human living at all times but more especially today when, in the name of truth and future, what is being demanded is that we should all be one-dimensional man or one-dimensional woman. Anekanta demonstrates what is plainly true that nothing in the world, and no human person, is in actual reality one-dimensional. When we perceive ourselves and others in that one dimension which we assume to be the whole meaning of being human, we do violence to our self and to the other. Vardhamana Mahavira, 599-527 B.C., circa, was an elder contemporary of the Buddha. Jainism as a philosophy is decidedly much older than Buddhism; and the Mahabharata as a systematic inquiry into the human condition precedes them both, concerned with questions they would be concerned with. The Buddha, 563-483 B.C., was 23 years older than Pythagoras, 540-510 B.C., and lived long after Pythagoras had died. Socrates, 469-399 B.C., was born 14 years after the Buddha. Plato, 428-348 B.C. after 55 years; and Aristotle, 384-322 B.C., nearly a century still later. Mahavira and the Buddha should be seen in relation to the strivings of the human mind of those times; for it is to these thinkers respective domains, owe so great a debt in the succeeding centuries. The Aristotelian logic of either/or would dominate the whole of Western thought, until the discovries of the quantum physics in the early years of the last century, and even after that anekanta had shown the cither/or, already a principle in Indian logic as it would be in the Aristotelian later, to be far too limited to be applied as a measure to everything in all situations. Before we undertake this second journey to anekanta as freedom from hatreds and violence, some preparation is required, as it is for any journey. It will be helpful, I think, if we quickly have a look at the intellectual climate in which Indian philosophical traditions grew, and in them the Jain philosophy of anekanta. There has been for long the erroneous view that what is called philosophy in India was only mysticism, mythology, religion and theology, all rolled into one indistinguishable mest usii stagare-fortesre, 2008 - - 15

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mass. The fact is that philosophy in India increasingly came to dwell upon the intractable problems of knowledge. What are the means to knowledge? How do we know that what we know is free from the errors of perception? What is error, and how is one led into it? What are the criteria of valid knowledge? What is reality?, what is truth?, and what are the criteria, pramana, by which we know what truth is? These were among the fundamental questions of Indian inquiry as regards human knowing and its limits. The answers to them touched upon practically every aspect of human cognition. Logic was an intrinsic part of the approach to knowledge; knowledge was the way to truth; and truth, the way to freedom in all its meanings. There was nothing that could not be challenged, and in actual fact was not challenged; but it was recognised, too, that after everything had been challenged, very little had been achieved. . Before Mahavira and the Buddha appeared on the philosophical scene, a considerable amount of discussion had taken place as regards the conditions of valid knowledge. There were the empiricists, who restricted the scope of knowing to sense perception alone. There were the sceptics, who doubted the possibility of any knowledge at all. There were the agnostics, who maintained that, assuming for a moment that there is an ultimate entity to be known, the human mind is such that it could hardly ever reach it. And there were the Jains, who argues that each of these positions was only partly true, true only in a sense, and besides assertion and denial, there are other possibilities, which may exist all at the same time. The problem of knowledge undoubtedly formed a central part of Indian philosophy But one should not fall into the opposite error, of thinking that the sole concern of Indian philosophy was analysis of knowledge. It wasn't. Equally with understanding man and the world the purpose was to live a life in accordance with that understanding. Apart from philosophic questions concerning human knowledge, remained the world of acts and feelings and emotions. They were never considered as two entirely separate domains, one supposedly 'subjective', in the classical one-sided mould of either/or. In which, furthermore, the objective' was highly valued because fixed, verifiable, and clean, and the subjective' viewed as suspicious because fickle, unaccessible, and messy. To Indian philosophy, the inner realm was no less a subject of inquiry. Every single 16 i geeft usit sich 141

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philosophic subject, reality, truth, causality, the manifest, the unmanifest, the physicality of the body, the mind, perception, speech, language, the self, was woven into the mystery of life-and its living. An inquiry into the limits of human knowledge was at the same time an inquiry into what it means to be truly human. The meaning of being truly human was perceived in diverse ways, and was lived quite as diversely, with a common thread running through them all, though. Indisputably there were disputes and dogmatic assertions as to what that common thread was. But the neti, neti of the Upanisads: the systematicly relativistic method of the Mahabharata in exploring the foundations of human relationships; and the syadvada and anekanta of Jain philosophy prevented to a large degree the violence that must arise from a one-sided view of anything. Violence to one's self and violence to the other. And these three are inter-related, as we will see, and plainly reflect the many-splendoured rhythms of life. Whenever we hear of the Upanisads, we hear of 'neti', repeated twice, neti neti, with which every description of reality is to be qualified no sooner than it is made. And neti has always been translated, and translated always wrongly, as it is not this, it is not this'. Composed of two words na, meaning 'not, and iti, meaning 'the end', the plain meaning of neti is 'it is not this alone' 'it is not yet the end', 'it is not yet the complete description'. Struggling to describe ultimate reality, 'on knowing which everything else becomes known', the Upanisads were clearly suggesting that reality is not ek-anta. 'not one-ended, or 'not-onedimensional'. It is, as the Jain philosophy would say, anekanta, 'manydimensional', 'many-sided'. It should be added here, however, that not all the philosophers of the Upanisads were qualifying with neti their final view of reality. They were distinguishing, in an abosolute sense, the big Self, the atman, eternal, beyond change, having no attributes, from the empirical psychophysical self, which is transitory, subjcct to decay and death, with attributes-the human bondage, the samsara, consisting in confusing one with the other. 'Neti' denotes an attitude of the mind, with which we perceive our self and the other. Apparently a negative, neti is a profoundly positive, even a loving, caution in the journey of life: 'it is not this alone, it is not FERLI UST SECR-ferycar. 2008 C --- ----- 17

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this alone', repeated twice. The method of neti neti, was systematically applied by the Mahabharata to human relationships, the relationship of the self with the self, and of the self with the other, and to all the questions that arise from them. All the human attributes, dharma and truth most of all, are examined in their varied contexts, showing that no human person's reality is exhausted by this or that description of him or of her. For no human person is this or that alone. Neti is of utmost importance as an attitude of the mind. The Jain philosophers maintained their most characteristic perceptions of naya, 'standpoint', and related with it, syadavada, "conditional assertion of a proposition'. They had to contend with two opposite views of and change. The Upanisad-s held that all changing qualities and relations are illusory, being mistakenly attributed to the one unchanging, eternal, absolute, reality, Brahman, which is the same as the Self, the atman. The Buddha held that, on the contrary, the changing qualities are all that one could perceive, there being nothing permanent that one could either perceive or validly infer. There is no eternal Self, the atman, to be seen anywhere. Hence his doctrine of na-atman, or anatta, 'no-self'. It may quickly be mentioned here that the view that there is no permanent entity distinct from the psychophysical self was already an established vicw held by many, and recounted in the Mahabharata, decidedly preBuddhist. To the Jains, both these positions were only partly true, as demonstrated by empirical experience. Nothing could be affirmed in an absolute sense of anything. What one could say about anything was true only conditionally. This, the theory that knowledge is at all times only probable, was called syadavada. According to Surendranath Dasgupta. "The earliest mention of the doctrine of syadvada and saptbhangi probably occurs in Bhadrabahu's (433-357 B.C.) commentary Sutrakrtanganiryukti.' It was fully developed by Umasvati (1-85 A.D.) in his Tattvarthaadhigama-sutra; by Samantabhadra in his Apta-mimamsa; and by Mallisena in his Syadavada-manjari (1292 A.D.)? According to syadvada, there are seven different ways, saptabhanga, of perceiving and speaking about a thing, each valid from a different standpoint, naya, but each to be qualified by the word "syat', which means 'in a sense'. 18 ----- -------------- ----- ------ - Ai usi 31 141

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Syad asti: it is, in a sense. Syannasti: it is-not, in a sense. In both is and is not, in a sense: syadasti syannasti. It is something indescribable, in a sense, syad avaktavva. It is and is indescribable, in a sense, syadasti ca avaktavyasca. It is-not and is indescribable, in a sense, syannasti ca syadavaktavyasca. If both is and is not and is indescribable too, in a sense, syadasti syannasti syadavaktavyasca. That is to say, all propositions may be true in a sense, when made from a particular standpoint; and none of them true, in another sense, when made from another standpoint. From yet another standpoint they may be true as well as false. In another sense, nothing definite can be said about a thing, which means that it is inexpressible. In another sense, a thing exists and is inexpressible. In yet another sense, a thing does notexist and that is indescribable, too. Or, all together, a thing is and is-not and is indescribable. These are the seven standpoints, naya, as a general grouping, from which a thing can be perceived, all at the same time. We may leave out here the scholastic discussion on the different kinds of naya, standpoint from which a thing is perceived." Anekanta shows that there is nothing which is absolutely true, not anything which is absolutely false: there is no authority that is absolute; no proposition that is unconditionally true for all times. The Buddha did not accept the 'valid at the same time' part of the Jain syadvada. He did not accept that something could both be true and false at the same time. He criticised the Jain view of truth being manysided, anekanta, or na-ekanta, that had maintained that truth could be perceived from seven different points of view at the same time. Recorded in Anguttara Nikaya (II.25), the Buddha's dispute with it was as follows: "I know what has been seen, heard, sensed, thought, attained, sought and reflected upon by the class of recluse and brahmins, then it would be false for me to say, I do not know that has been seen, heard, ... it would likewise be false for me to say, I know and do not know what has been seen, heard ... and false for me to say, I neither know nor do not know what has been seen, heard ..." --------- usil 3776er-fanEER, 2008 C --- 19

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He proposed in its place his 'four-alternatives' view of truth, catuskoti (i) it is, (ii) it is-not; (iii) it is and is-not; and (iv) it neither is nor is-not. K.N. Jayatilleke, whose study of early Buddhist epistemology is the best that I have read, argues that these two theories, the syadvada of the Jains and the catuskoti of the Buddhists, are radically different and had different epistemological uses. According to him, "The former represents seven forms of prediction, which suplement each other, each of which may be true simultaneously with the others from its own standpoint. The latter presents four alternatives of which (as understood in the Canon) only one could be true.'' In other words, 'when one alternative was taken as true, it was assumed that every one of the other alternatives was false.' " In syadvada, each of the seven points of view may be true simultaneously. With great reverence for Lord Buddha, it seems to me, though, that his criticism of syadvada and of anekanta amounted to begging the question. The question is precisely whether one can ever say about anything with certainty that one knows what it is, and what one claims one knows is also all that there is to it? Anekanta does not suggest, which the Buddha thought it did, that if know, I should at the same time also say I do not know, or that I know and do not know, or that I neither know nor not-know. If it did, what kind of language would that be in the daily transactions of human life? Far from securing any kind of freedom, it would rather make ordinary life impossible. When I ask the railways inquiry office 'does the Tamilnadu Express leave for Chennai from the New Delhi railway station at 6.30 pm?', I expect a definite answer that it does not. What kind of language would it be if I am told 'it does, it does not: it both does and does-not, it neither does not does-not: the whole thing is indescribable.' and anekanta is invoked in support of that answer? However absurd that response would be, indeed maddening, and a caricature of anekanta, it is also true that whoever lives in India knows from experience that so far as the Indian railways are concerned, all possibilities are open. In order to refute decisively the multi-value logic of anekanta, you may ask me: "are you here?', and add: "this question is amenable to one absolutely definite answer, that you are here, visibly. Then it cannot at the same time also be true that you are not here? With no logical absurdity 20 o The usit sich 141

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I can answer: 'yes, I am here, in a sense, and I know that I am also nothere, in another sense. At the same time as I am speaking to you, I am in my mind re-enacting being in London, giving a lecture at the Bharatiya Vidya Bhavan, Dr. L.M. Singhvi presiding over that lecture, as he is presiding over this one here. In that sense I am both here and not-here. It is perfectly conceivable that Dr. Singhvi, too, is simultaneously here and not-here.' It is equally conceivable, with no logical impossibility in it, that some of you, not feeling engaged with this lecture, are happily floating somewhere else though physically here. Who has not had the experience that he, or she, may be physically present but emotionally absent, and the other way round as well? What all this means is that reality is not limited to either/or. Reality has in it many dimensions, some of them even contradictory to each other, and many different levels too: and this is a common human experience. The problem is that language, when used literally, in certain contexts misses meaning and reality completely. The sage Devala, a great scholar, had a daughter, Suvarcala. She had on her face the radiance of intelligence. When she came of age, he asked her: 'it is time for you to marry. Tell me what kind of man will you like to have as your husband?' Suvarcala replied: 'I will like have as my husband a man who is blind and who is also not-blind.' 'What kind of talk is this? You must be mad.' 'You asked me a question, dear father and I gave you an honest reply.' 'In that case, dear daughter, you will remain unmarried for life. The kind of man you want as your husband, who is blind and who is also not-blind, does not exist in the world. In taking her literally, being a great scholar, confining meaning within the one-dimensional, eka-anta, Devala missed the meaning completely; as most scholars are apt to do. ...He ignored her, from his standpoint rightly, and invited several eligible young men for her to make a choice. When they assembled, Suvarcala greeted them respectfully and very gently announced 'Should there be among you gentlemen a person who is blind and who is also not-blind, I would take him as my husband. They all thought it was a huge joke, felt insulted; and they all left, very angry; to the great embarrassment of the father. The following day a young man, Svetaketu, gaat usil 3776&-fattere, 2008 C -- 21

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son of a famous sage, Uddalaka, arrieved at her doorsteps and said to her: 'I believe I am the man you are looking for. I am blind, of this there is no doubt; and I am not-blind, of that there is not doubt either.' On being asked to explain, Svetaketu lists the things of the world to which he is blind, and lists the things of which he is intensely 'seeing', aware: thus, in a sense, blind; and, in a sense, not-blind: both blind and not-blind at the same time. Suvarcla is delighted; and they get married.' Later, there is a conversation between them as regards the relation between word and meaning. Is that relation invariable, given for eternity? Or is changing according to the context? In other words, is meaning in the nature of ekanta, one-dimensional? Anekanta suggests, what is manifest in common experience, that meaning is multi-layered, and also at many levels, at the same time. The same word, used in a different context, or spoken in a different tone, will have a meaning different from what it generally has. Examples of this are countless. It will suffice here to say that the epistemological relativism of anekanta grew at a time when several different theories of reality, of meaning, and of truth, were firmly established, each seemingly valid from one perspective or another. The intellectual climate of philosophic relativism served to strengthen the general Dharmic view that the expression of truth is relative to the standpoint from which one perceives and makes judgments. Which, moreover, is itself conditioned by desa and kala, 'place' and 'time' not only as the constantly changing factors outside but also as the changing factors within one's self. This is not some theory but manifest in human experience. What is also manifest is that 'reality', 'meaning', and 'truth', no longer remain as subjects only for the philosophers to weave intricate theories about, but become intimate questions in every kind of human relationship, personal and collective. The questions then are not 'what is reality?', 'what is meaning?', 'what is truth?' By some mysterious alchemy of the mind, they become 'whose reality?', 'whose meaning?', whose truth?', 'Yours or mine?' It is mostly in that form that they enter human relationships. There is no other question, perhaps, more intimate to human living than the question of truth; and none more complex and none more TAI USII 312 141 ; 22

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agonising. The Isavasyopanisad takes the view that "The face of truth is covered by a radiant golden disc.' Hence the prayer: 'May that golden disc be removed, so that we can see the face of truth.' There is, thus, truth as knowing, to which there are numerous obstacles, the 'radiant golden disc' crafted by the human mind. But equally important with truth as knowing is truth as living, to which there are even greater impediments, self-created likewise. Applying the method of anekanta, let us for a moment consider here another truth, in common human experience. Assuming that it is possible for us to know truth by removing 'the radiant golden disc' that covers its face, is the knowing of truth really important for our lives? Are those who do not know what the truth is any the less happy than those who do or pretend that they do? Is happiness an outcome of knowing truth? And unhappiness, an outcome of not knowing what truth is? In other words, what is the utility of knowing truth? Why all this fuss about it? There is no denying that the question of truth comes up, in one context or another, in different forms, with varying degrees of urgency, practiacally every day in everybody's life. The need to know the truth of things and persons is quite as basic to man as his need for food and water and shelter is. From such a question as 'what is the truth of the thing I am buying for my kitchen: is it genuine or adulterated?', to the question what is the truth of the motives that are being professed, and of the emotions that are being expressed: are they sincere or are they put on?, to the question concerning, say, the existence of God, the need to know the truth is an integral part of man's being. It is manifest not just in philosophy and in science but in human relationships of every kind. It rings in every family. It rings in the courts of law. It howls at the stock exchange. It is sought at a hospital quite as much as it is investigated at a police station. From the perennial question 'do you love me? truly?' to the question 'why do things happen the way they happen, or do not happen when there is every good reason that they should?', there is not one area of human life without the quest for truth in one form or another. The problem that arises here is that each one perceives truth in his or her own way, mostly shutting out other possibilities. Indeed, this is the history of all political ideologies, and of all religions as well. It is from this that antagonisms and hatreds arise; for what others do not share with tulasI prajJA akTUbara-disambara, 2008 23

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me, my truth, my meaning, my reality, becomes a source of danger to me. And therefore, I've got to destroy that source. There is another problem with relativity: that it can be extremely confusing. While it is true that a thing can be perceived from different points of view; there is also the human need to want to know something for certain. When I ask someone: 'do you like me?', I do want a definite answer that is not qualified either by neti or by a syat. At the same time, by some alchemy of the mind and that is what the Jain philosophy takes us into-what is a normal need for definiteness and certanity becomes also a source of profound aggressiveness when it turns into I know and the judgments that come from it. "Ah. he is a Hindu! Now I know.' 'Ah, he is a Muslim! What else can you expect from him?" "Ah, a Christian! That explains everything.' So the judgments that are then made from what one suposes one knows as absolute truth, turn into sources of great hostility. There is no denying that there is not one area of human life that is without its quest for truth. Anekanta would tell us that this is not the whole truth either. Not to want to know the truth, because of the fear of knowing it, is no less a part of the complexities of being human. Not wanting to know the truth may even bc, in a sense, even kinder and gentler, to one's self and to the other, than the blinding clarity of truth when known. There is a clear distinction, though, between the psychological need not to want to know the truth and the fact that I need not have answers as absolute Truth to such questions as whether there is, or there is not, God, in order to live a happy and fulfilling life. One is not always a prerequisite for the other. Most Indian philosophy is not Godcentered. However, absence of belief in the existence of God does not in the least mean that, for that reason, everything is permissible. Nor does belief in the existence of God necessarily mean that, for that reason, the believers will behave diferently than what they actually do. The enormous historical evidence of the past, like the evidence of the present times, rather proves quite the contrary. The mutual hatreds and violence among the believers in God, even of the same faith, are as puzzling as the hatreds and violence arising from the conflicting claims to absolute truth. The greatest puzzle is that most conflicts and quarrels arise from the conflicting claims to truth. They arise from the attitude that my truth --- 24 D ---- - ----- - Trei usit sit 141

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is the truth, and the truth of the other a downright error. What it produces is downright violence. For it reflects an attitude of denial of other possibilities. This has been so among the religions of the world, and quite as much among the political ideologies, that have battled with each other for the allegiance of man. They all demand uniformity of thought and belief, on the principle of ekanta, the 'one-dimensional'. The attitude towards truth has always been the center of the acceptance and the denial alike of other realities, of other meanings. Anekanta would straightway admit, in terms of its own logic, that manysidedness of meaning and truth, with its beautiful sound, can also be very confusing, both at the level of thought and feeling. The Mahabharata honestly examines this truth as well. Confused by the bewildering variety of philosophies of meaning and truth, sreya, each in its own place seemingly true, but in conflict with each other, seven sages go to Brahma and lament. "This is the Good. This is the good: iti sreya, iti sreya hearing this from all sides, people feel harassed, and therefore respect only that in which they have hitherto believed.' 'Because of the plurality of dharma and their contradictoriness, we are confused and unable to reach any certanity about them. You should tell us about this great mystery: what really is the Good?' Brahma knew that the problem of relativity of truth was not to be settled at the level of logic and thought. For, by the very nature of language, every statement about reality would lead to its own contradiction. Perception of the Good has to be at the level of feeling. Therefore, without judging, without evaluating, one philosophy over the other, Brahma answers them by saying: 'Not to violate any being is the highest characteristic of dharma: ahinsa dharma.'' Anekanta as the distinctive Jain philosophy of knowledge is concerned primarily with questions that arise in knowing. But knowledge does not stop with knowing. It is related with living: living in relationships in a way that they suport, enhance, nourish, human worth, and do no violence to it. Knowledge and relationships are not two entirely separato domains. Therefore, anekanta does not stop with anekanta. It is intimately related with a-himsa, not-violence. And a-parigraha, in its true meaning, is intimately related with both. One leads to the other two. These three together, anekanta, aparigraha, and ahimsa liberate us from the hatreds TARI YSI 3tagare-fester, 2008 - - 25

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and violence in all the forms hatred and violence take. And they together, the core of the teachings of Vardhamana Mahavira, are the foundations of human freedom and dignity. Anekanta says to us something directly and personally. During the conversation I once had with a person I was meeting for the first time, he said to me that his tailor was his true friend. Noticing the puzzled look on my face, he very helpfully explained. He said that whenever he goes to his tailor to get something made, a shirt, or a pair of trousers, or a jacket, the tailor takes his meausrements afresh. But his friends had taken his measurements long ago and keep measuring him by those measurements when meanwhile he has changed. And he feels lonely when he is with those friends. Anekanta says to us, lovingly: Don't stop with taking measurements only once, measurements either of your self or of the other. Reference: 1. Surendranath Dasgupta (1885-1952), A History of Indian Philosophy (Cambridge, 1922), Vol. I, p. 181, fn. 1, in the chapter 'The Jaina Philosophy'. 2. The dates are as provided by Dasgupta, ibid, p. 171. 3. Dasgupta gives a very lucid account of the different naya-s. Ibid, pp 176-9. 4. K.N. Jayatilleke (1920-1970), Early Buddhist Theory of Knowledge (London, 1963), pp. 347-50. 5. Ibid, p. 350. 6. Ibid, p. 346. 7. This story is to be found in the Mahabharata, Shanti-parva, Ch. 220 (Gorakhpur ed.) 8. Ishavasya Upanishad, 15-6. 9. See, Ashvamedhika-parva, Ch. 49. 26 tulasI prajJA aMka 141

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Concept of Meditation in Jain Agama Dr Samani Mangal Prajna Meditation is now a popular practice among people all around the world and this is increasingly becoming a subject of intense research. Jainism has its historical origin in the Sramana civilization of ancient India. These traditions which, in addition to Jainism, includes Buddhism, Ajivakas etc. shared a rejection of Vedic sacrifice and its social structure. More importantly, common to all held sophisticated techniques of body discipline and meditation. Curiously, and for reasons yet unknown, Jainism lost its tradition of meditation. Although it retained a strong emphasis on body discipline and fasting, decline in meditational practices was common both in mendicant and lay communities. We know that Jainism had a rich heritage of meditational practices. The canonical literature of the Jains as well as the medieval scholarly treatises provide elaborate treatments on the topic in its different aspects. Although meditation always occupied an important position in Jain scriptures, its treatment underwent change throughout the centuries, reflecting prevailing interests and perhaps other developing tradition. Nevertheless Agamic literature of Jainas has preserved sufficient material for the reconstruction of the earlier phase of meditation that was followed by Lord Mahavira himself during his ascetic life. Although it is quite difficult to determine the various development of the doctrine of meditation in early Jainism, hence additional research would be needed for this. A Tai usil 3745&re-festar, 2008 C - 27

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general review is here being attempted on the basis of the earliest portion of the Ardhamagadhi Jain canonical literature. Acarya Mahaprajna has done a tremendous work in this direction during the period in which he meticulous edited the Jaina agamas and rediscovered the lost Jain meditation techniques. Because of the sources emphasis upon insight he called the practice 'Preksa(insight) meditation'. Though this technique is based on ancient wisdom as well as modern science. So its benefits are now being demonstrated through modern scientific knowledge. Until recently, many scholars believed that Jainism did not possess its own original meditation technique. The reasons for this are two folds: 1. As mentioned above, Jainism abandoned (lost) its meditational practices in the favour of alternate body discipline and therefore, later Acaryas such as Haribhadra, Subhacandra, Ramasena, Hemacandra etc., who wrote on meditation in Sanskrit and did so in novel ways. 2. Today, the study of original Jain texts is not common due to the relative lack of training in Prakrit among scholars, who generally rely upon secondary sources for the Prakrit material. A comprehensive study of Jain Agams reveals the weighty treatment of the subject. My effort in this article will be to illuminate the originality of Jain meditation. The discussion will be concentrated mainly on Ardhamagadhi Jaina Agamas. In Acaranga sutra, one of the oldest Agama and first in the series of Jain Amga (main) has sufficient material on meditation. This Agama reveals the techniques of meditation, which were followed by Lord Mahavira himself. We can assume that the technique of meditation, available in Acaranga, is the oldest and original one. The path practiced and preached by Lord Mahavira was purely spiritual with the knowledge of self' as the starting point and 'self-realization' as the final end. Meditation is the vital instrument for self-realization. The Acaranga Sutra gives a detailed account of Lord Mahavira's meditation we will discuss it here in detail: 28 L-- --------- - Trui usil 37 141

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Avi jhati se mahavire, asanatthe akukkue jhanam. Uddamahe tiriyam ca, pehamane samahimapanne.' Mahavira meditated sitting in the posture of ukkudu without distraction. He meditated concentrating on objects above, below, and in front, without any premade resolution and perceiving transcendent tranquility. In this verse, first of all the meditational posture of Lord Mahavira is described. Lord Mahavira engaged himself in meditation being seated in the proper posture. By the word 'akukkue' the posture of relaxation or the steadiness of body is indicated. There are also other names of postures available in Jain canonical literature.2 By word jhanam (Meditation), contemplation on reality or Sukladhyana (the highest kind of meditation) is implied. The word uddham ahe and tiriyam (upper, lower and infront) are mentioned with reference to the local focus of meditation. Lord Mahavira meditated upward in order to concentrate on the objects lying in the upper region. He meditated in downwards in order to concentrate on the objects lying in the lower region. He meditated horizontal direction in order to concentrate on the objects lying in the horizontal region.3 The purpose of this type of meditation may be to discover the true nature of reality. The revelation of truth is an important aim of spiritual practices. In this technological age science is investigating through scientific instruments whereas in ancient age, the absolute truth were revealed through intuition attained by meditation. Though science is mainly working on matter while spirituality had worked on both matter as well as consciousness. The Ninth chapter of Acaranga named, The treatment of penance has a realistic description of the Lord Mahavira's ascetic life along with other descriptions of his life. We get a good picture of meditational practices. Lord Mahavira's schedule of meditation was well ordered. Lord Mahavira meditated internally fixing his eyes on the wall before him, for a period of together hours. Sometimes seeing him in meditation with his eyes wide-open yet, unblinking, the frightened children shouted and called other children crying aloud.* Cakkhumasejja the word used in above mentioned verse indicates Lord Mahavira's practice of 'Trataka' which is called perceptive meditation tulasI prajJA akTUbara-disambara, 2008 29

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with un-blinking eyes. This gale was fixed on the wall before him, though his meditation was concentrated on his inner self. In various places in Acaranga Sutra the same process is described in different perspectives, usually adding some additional information. In the second chapter it states: ayatacakkhu loga-vipassi logassa aho bhagam janai uddham bhagam janai, tiriyam bhagam janai." In the above verses the word 'ayatacakkhu' indicates the trataka. This word is discussed earlier. According to Apte dictionary ayata means curbed, restrained. So the person with widely open eyes means the person with controlled eyes, that is unblinking eyes. This explanation can be compared with verse 9/1/5 of the same sutra (Acaramga). The word 'Loka'(loga) has various meanings. In this context it also has more than one meaning. In Acaranga Bhasya, Acarya Mahaprajna discussed on this word in detail. I quote his explanation here. As follows: "The world' (Loka) means 'the body' which is universe. This interpretation can be supported by the Brahminical works like Sivasamhita, Tantrasangraha, and carakasamhita. In these works the word (Loka) is compared to brahmanda (universe), which is also called purusa i.e. the cosmic person. In the verse under comment, the word loka (world) has another meaning too. It can mean the body of a person, which is a sensuous object with three parts: the lower, beneath the navel; the upper, above the navel, and the middle, the region of the navel itself. Thus, the perceiver of the body is logavipassi. Perception of loka, 'loka' means both the universe and the body, has a very important place in the technique of meditation, which was followed by Lord Mahavira. The Universe and the body both have three parts. Lord Mahavira fully engaged himself in perceiving these parts. The practice of perceiving the body as a whole is an important aspect of the discipline of meditation. This practice also has found elaborate treatment in the Buddhist Meditational practice.? The comparison can be done on the basis of similarity, which is found in both the traditions Jainism and Buddhism. 30 C L Scat usi 375 141

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When meditation concentrates on the lower, middle and upper parts of the body, he or she can experience the secretions secreted in these areas and that can be identified with endocrine glands or the cakras or psychic centers of ancient Indian physiology. Acarya Mahaprajna again gives an another explanation of above said verse in context of trataka. He says: The verse under comment can be explained as description of the practice of concentration of the widely open and unblinking eyes on a particular object called trataka. By the successful practice of trataka the meditator can know the nature of three parts of the world. Lord Mahavira frequently practice trataka to enter into deep meditation. There are three techniques of practicing trataka such as: Concentrating on the sky. Concentrating on the wall infront. Concentrating on the interior earth. 1. 2. 3. Reflection on the objects of the upper, the lower and the middle regions supports the enthusiasm, the strength and exertion of the meditator. 8 The above mentioned three lokas also have a correlation between this. The upper, lower and middle part of the body and the universe occupied a central place in Lord Mahavira's techniques of meditation. These three locations of concentration are vital objects of meditation to reveal the truth of the outer world as well as the inner world. It is said that concentration of mind on the objects present in the upper, lower and middle world is the medium for nourishing enthusiasm, boldness and perseverance are respectively." Another fact as we have found that the tratka holds a important place in Lord Mahavira's Meditational practice. The research had also been conducted in Philadelphia which has proved the utility of trataka. The research had done on a well known person, named, Hira Ratan Manik. He is keeping his body healthy without taking any solid food. He is practicing sun-gazing and through this process he absorbs solar energy which keeps his body fit. His saying is that he is following the path of Lord Mahavira's sadhana. As we know this historical fact that Lord Mahavira took food only for few days during his twelve years and six tulasI prajJA akTUbara-disambara, 2008 31

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months we can correlate or compare his trataka practice in light of present research. Perception of Body Vigilance is the essential element for spiritual practices, as Lord Mahavira propounded by out of the various techniques prescribed for remaining vigilant, the prime one is to perceive in meditation with the mind's eye the phenomena and sensations taking place in one's own body. Concentration of perception of the body leads one to become inward focussed. Thus the gross body serves as a medium of turning the outwardly directed flow of consciousness inward Lord Mahavira says: Vigilant indeed is the person who indetifies the present moment of existence of the body." The Acaranga tika says that the person who is in reach of the present moment in this body and is cognizant of the pleasurable and painful feelings that arise every moment is capable of self-restraint and vigilance." One, who practices the concentration of perception on the phenomena and sensations of one's gross body gradually succeeds in perceiving the subtle bodies. With further practice or training of the mind in such techniques perception, one starts to realize the vibrations of consciousness flowing in the gross body. Perception of psychic Centers There is a very famous concept of cakras in Patanjala Yogasutra. 1264) Generally, people understand that this therapy exclusively concerns with yoga tradition but when we consider on it in the light of Acaranga Sutra same new facts. Lord used the word sandhi. Which is corresponding the cakra theory. Sandhi means juncture. Lord Mahavira Says: Thus desisting from violence and practicing non-violence one could identify the Juncture. Acarya Mahaprajna has given an enlightened elaboration of word juncture that is sandhi Acarya says: Here the word 'juncture' has two meanings that are relevant in the present context: 1. The karmic aperture conducive to the awakening of the super sensuous consciousness; 2. An organ of the body which is the plexus, a connecting link intellection. 32 = - garei usi sia 14

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In ancient literature, the words 'juncture', 'aperture', 'hole', 'wheel', 'lotus", plexus' etc. are used synonymously. Here the 'juncture' stands for Susumna.12(b) The synonymity of aperture, hole and lotus is found described in the Jiva-Samhita (5.153): Inside the thousand petalled lotus, there is situated the aperture of Susumna together with its root. The aperture is called the Brahma aperture which is also the same as the lotus of the bottom.13 This topic has been thoroughly discussed in Acaranga Bhasyam. One can see there for more detail. Contrary contemplation to overcome negative emotions. Human being is composite of many elements. From the psychological point of view he is made up of emotions /instincts. His whole behaviour is guided by his own emotions. For the attitudinal change and behavioural modification, the subjugation transformation of emotions is requisite. The practice of mediation specially can serve this purpose. We find such facts in ancient Indian yoga literature. 14 Lord Mahavira himself said that one could resist greed by means of non-greed.'s Greed is a state of psyche and non-greed is also a state of psyche. With the progress in the practice of the state of non-greed, the state of greed is gradually weakened and finally overcome. The same fact also appears in Dasvaikalika sutra, where an ascetic is suggested to overcome anger by subsidence, ego by humility, deceit by straightforwardness and greed through content.' Maharsi Patanjali also agreed on this concept. He stated that by the practice of opposite reflection one can overcome his vicious feelings." Other Contemplations There were multi-techniques of meditation, which were practiced by Lord Mahavira as assumed. He also laid the importance on contemplations, which are preparing the ground for meditation. In Acaranga Sutra we find many contemplations. Some of them are illustrated here Lord Mahavira says: Renouncing attachment in all respects, he should contemplate. I have none, so I am alone. 18 In order to get rid of all karma, the contemplation of solitariness is extremely useful. For transcending all attachments, one should reflect as SARI USIT Bagar-festtare, 2008

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I have none, I am alone. In Sutrakrtanga sutra, it has been asserted that the realization of the solitary state is emancipation." One should long for the solitary state. A monk in such a state is freed from anger, devoted to truth and end a genuine ascetic life. Similar to the above said contemplation, there are also illustrations of contemplation of transitoriness, lack of refuge etc. but the fear of elaboration must resist here. Purpose of Meditation The soul is the central principle of Jain Philosophy. The whole concern of philosophy is upliftment of soul and self-realization. Due to karmic bondage soul is not capable to realize its own nature. Meditation is a powerful process of eradicating the karma. Acaranga Sutra explains that The wise person devoted to commandment should not be afflicted by passions, perceiving his ownself he should shake his karma-body, subjugate his passions and desicate them. As fire consumes the worn-out wood, exactly so an ascetic, engrossed in meditation and unafflicted by passions, shakes, pacify and desiccates the karmic body.20 In this paper, the discussions are undertaken concentrating mainly on Acaranga Sutra. However some illustrations from other relevant agams have also be Iso been quoted. A genuine research is still needed for getting a complete structure of original method of Jain meditation. Here is an attempt to draw the attention of scholars, who are working in this field. References: 1 Acaranga Sutra 9/4/14 2 (a) Thanam (b) Uttaradhyayana - 30 3 Acaranga Curni, p. 324 (quoted in Acaramga Bhasyam 9/14/14) 4 Acaranga Sutra 9/1/5 5 Ibid 2/125 6 Concentrating on the sky. 7 Acaranga Bhasyam p. 146 8 Namaskara Svadhyaya p. 249 9 Acaranga Sutra 5/21 ie imassa viggahassa ayam khane tti mannesi. 10 Acaranga Tika patra 185 11 Acaranga Sutra 5/20 etthovarae tam jhosamane ayam sandhi ti adakkhu. 34 - Test si so 141

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12 (a) Sivasvarodaya, 136, 138 (b) Sivasamhita, 5.77 13 Acaranga Bhasyam 5/20 14 Patanjala Yogadarsana 2 / 15 Acaranga Sutra 2/36 'lobham alobhena dugamchamane' 16 Dasaveikalika 8/38 17 Patanjala Yogadarsana 21 18 Acararga Sutra 6/38 'aiacca savvato samgam na maham atthitti iti egohamamsi'. 19 Suyagado 1/10/12 20 Acaranga Sutra 4/32-33 Vice-Chancellor Jain Vishva Bharati University Ladnun - 341 306 (Rajasthan) India geeft usi Bracar-fanar, 2008 5 35

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Violent Behavior - Causes and Remedy Samani Chaitya Prajna Can it really be possible for an unconscious person to pull a gun, do whatever needs to be done to prime it, take aim and shoot - all while the victim presumably shouts and screams and frails? If you are to believe the perpetrators, the answer is yes. Recent research into the neurobiology of what is probably our most powerful emotion--anger - suggests that some of them, at least, are telling the truth'. Violence is state of an illness, a disease; non-violence is state of health. The target organ or an organ in effect in this disease is brain as the disease of violence germinates from infected brain. A good treatment is that which kills the disease from its roots rather than treating only symptoms. Therefore before treating any disease, one must know three aspects of the disease - causes, symptoms and the method of treating the disease. Causes As any other disease violence is also caused due to two main causes namely, deficiency or defect in heredity --- nature and deficiency or defect in environment- nurture. When it comes to the building of the human brain, nature supplies construction materials and nurture serves as the architect that puts them together. Many people think that only others cause violence, but studies reveal that it arises within us. It results from interaction of various chemical substances ingested by men and animals. These chemicals are called neuro-excitory hormones and neurotrans 36 C ni usit sich 141 For Private.& Personal Use Only

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mitters. These chemicals reach the brain, excite the nervous system and compel the person to indulge in violence.2 Judith Wurtman, a nutritionalist at Massachusetts Institute of technology USA, has been pioneer in this field. According to her, changes in the behavior were found by the changes in neurotransmitters neuromodulating substances in the brain. Their levels change according to the type of diet. Thus diet influences the behavior pattern of Brain.3 Several studies also suggest that threatening environments can trigger serotonin and nor adrenaline imbalances in genetically susceptible people, laying the bio chemical foundation for a life time of violent behavior. Such ominous trends as the collapse of the family structure, the surge in single parenting, persistent poverty, and chronic drug abuse can actually tip brain chemistry into an aggressive mode an effect that was once thought impossible.4 "If serotonin acts as a brake on impulses, noradrenalin, the brain's alarm hormone, acts as an accelerator. If people are leaving alone and your brakes are lousy your serotonin level is low. But if people are starting to agitate you and your accelerator starts to rev, and your brakes are bad, you can't stop your self. You lash out." Scientist call the ability to restrain aggression impulse control and the breaking power depends on both genetic inheritance and environmental experiences." Diagnosis A deeper analysis of brain chemistry through brain scans and testing on the regulation of hormones and neurotransmitters is good tool to find the physiological cause of the violent behavior. The human brain has been slow to give the secrets until recently the mechanization that give rise to our thoughts, memories, feelings and perceptions, mere impossible to examine their nature could only be inferred through effects. Locating the precise brain activity that creates specific experience and behavioral responses is currently engaging some of the finest scientists in the world. Different types of brain cells secrete different neurotransmitters. Each brain chemical works in widely spread but fairly specific brain locations and may have a different effect according to where it is activated. Some fifty different neurotransmitters have been identified, tulasI prajJA akTUbara-disambara, 2008 37

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but the most important seem to be Dopamine, Serotonin, Noradrenaline, So far sixteen different serotonin receptors have been found on brain cells and more are expected to be found however seretonin pathways can be easily detected as depicted in fig.1.0 The wide assortment of receptors --- tiny doors on cell surfaces through which neurotBrain scan of Serotonin Pathways | ransmitters enter - explains how serotonin can affect so many drives and emotions. The most profound discovery is that genetic defects also produce abnormal levels of serotonin and noradrenalin, two potent brain chemical that researchers have successfully manipulated to make animals more violent or less violent.? Moreover Brain scans of psychopaths by Professor Robert Hare at the University of British Columbia suggest aggressive behavior may be partly due to an amygdala malfunction, particularly in the right hemisphere. There are fairly two obvious ways in which emotional control might break down. One is if the signals sent from the cortex to limbic system are too weak or undirected to override the activity arising from amygdala. The other is if the amygdale is activated in the absence of any outside stimulus that would simultaneously arouse the cortex. 8 Neurotransmitters are chemical substances released in The brain of murderers (left) show | brain following physical , significant lack of activity compared to chemical, and physiological and normal brains (right)-[from Raine et al "electrical stimuli. These Selective reductions in pre frontal glucose metabolism in murderers Biological neurotransmitters released in Psychiatry Vol 6, september 1994] brain, modify the behavior of an 38 C dari Usi 31 141

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individual. Neurotransmitters are basically of two types, excitory and inhibitory. Catecholamine and Acetylcholine the excitory neurotransmitters in nature where as GABA is inhibitory in nature. Encephalin and Endorphin are endogenous opiate like substances found in basal ganglia, thalami, and brain stem. Food like curds and carbohydrates have high concentration of these opiates rise in brain and can be diagnosed by brain scan tests. Treatment Violence may arise from other sources many of them unexpected, such reasons include intake of steroids, alcohol, cocaine, brain injury. Out of 70, 000 to 90, 000 Americans who annually suffer from brain damage resulting from injuries, many experience altered brain chemistry and engage in explosive violence. New insights about the causes of violent behavior suggests that many types of violence, especially impulsive violence may be just like mental disorders -- a dysfunction of brain that can be treated and prevented. If we know the biology of aggression , we might also be able to manipulate it in ways that we donit like. We do not want to stigmatize people as aggressive...because of their brain chemistry. The prospect of being able to determine a person's propensity for violence by measuring levels of serotonin and nor adrenaline. Antiviolence medications conceivably could be given, perhaps forcibly to people with abnormal levels. Violence can be controlled and by manipulating brain levels of serotonin--was a profound discovery. Neuro-modulators like cyclic AMP, Melatonin, Tyamine, Putative neurotransmitters are other substances which modify brain behavior. Tyramine after ingestion produce tachycardia , flushing, head ache, restlessness, excitement, it is found in abundant amount in cheese, tinned food, meat , pickles etc. Melatonin secreted through pineal gland resembles in structure and activity to ACTH. It has been pattern , awake sleep cycle. It maintains the circadian rhythm. Changes in level may lead to insomnia. Hyper activity and aggressive individuals have blood levels of excitory neurotransmitters especially catecholamine. It has been of daily observation that immediately after administration of catecholamine aggression can be seen. In contrast to it the hyper activity of cerebral neurons can be suppressed by administration of GABA." Teht usil 374ar-feytor, 2008 39

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Some other emotions besides aggression also were affected by Young's experiment. The volunteers said their moods changed and they felt a little more depressed when their brain serotonin levels were depleted. Their moods brightened when serotonin flooded back. Serotonin enables our drives live in harmony. From their home base in the midbrain, each serotonin-producing cell sends out as many as 500,000 connections to cells in every part of the brain the only neurotransmitter that does so - keeping the peace with gentle, rhythmic pulses of serotonin. In order to promote a harmonious behavior, secretions must be harmonized, which many a times entails a good therapy or treatment as following are. Drug Therapy It is a common observation that immediately after administration of catecholamine-excitory response can be seen. Person becomes apprehensive. Tachycardia, flushing, sweating takes similar to aggressive behavior pattern. In contrast to it the hyper activity of cerebral neurons can be suppressed by administration of GABA. Dr. Michael Raleigh of the University of California at Los Angeles showed in male vervet monkeys that he could turn some of them into leaders and then convert them back into followers by raising or lowering their serotonin levels. Diet Therapy It is a common observation that in summer's taking curd mixed with sugar produces sleepiness. Betel nut, tea, coffee, after intake produces neuronal excitement. Meat diet also produces excitement." The carbohydrate story is encouraging because it means that having small high-carbohydrate snack not only makes you feel better, it can also help you lose weight by decreasing appetite. Judith Wartman was drawn to the role of carbohydrates that play in depression because many people crave high carbohydrate foods when they are feeling low. This craving may in fact be the attempt to improve moods-they had less tension, anger, confusion sadness and fatigue when they ate carbohydraterich, protein-poor meals. Eating carbohydrate- rich foods is more in the category of self correction than it is a lack of willpower. 12 Thus it is clear that having carbohydrate instead of protein-rich diet is recommended in order to subside violent behavior and promote nonviolence. tulasI prajJA aMka 141 40

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Preksha Meditation Therapy Normal serotonin levels are important for social development and peaceful coexistence, Higley said. 'One of the things you have to do to get along in modern society is take turns. Taking turns is the ultimate in impulse control. The reason that aggressive individuals have difficulty getting along is that they don't withhold their impulses. Preksha Meditation is powerful tool for controlling the impulses. The important factor involved in violence is chemical imbalance. When there is an imbalance of neuro-glandular secretions in the body, people become violent. Every endocrine gland has its specific functions. What the pituitary gland does is different from what the pineal gland does and similarly the thyroid and adrenal gland have their particular functions. A harmonious functioning of these glands keeps a man balanced. Any imbalance in the former results in an imbalance in the latter. Preksha Meditation can restore the lost balance. It balances the flow of the hormones of the pineal, pituitary, thyroid and the adrenal glands respectively.'3 Such an understanding is duly backed by the findings of modern biochemistry. Since violence can be ascribed to hormonal imbalances in the body, meditation turns out to be their best therapy. Thus it can be concluded that disturbance in Biochemistary of Brain is the main cause of violence which must be treated, since drug therapy not always advisable, diet and meditation therapy can prove to be the best therapy to over come the disastrous disease of violence. References : 1 Rita Carter, Mapping the Mind, PHOENIX, London, 2003, p-142 2 Ronald Kotulak, Inside the Brain, Andrews Mc Meel Publishing , Kanas City, 1996, pp.65-66 3 D.C. Jain, Biochemistry of violence, Arhat Vacan Vol. 2, No. 2, 1990. p.1 4 Ronald Kotulak, Inside the Brain, p. 65-66 5 Ronald Kotulak, Inside the Brain, p. 76 6 Rita Carter, Mapping the Mind, p-1 7, Ronald Kotulak, Inside the Brain, p. 66 gaat usil 3776er-foruter, 2008 -

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8 Rita Carter, Mapping the Mind, p. 144 9 D. C. Jain, Biochemistry of violence, Arhat Vacan, p. 3 10 D. C. Jain, Biochemistry of violence, Arhat Vacan 1990. p. 3 11 D. C. Jain, Biochemistry of violence, Arhat Vacan, 1990. p. 3 12 Ronald Kotulak, Inside the Brain, p. 106 13 Acharya Mahapragya, Training in non-violence (Hindi Version of Ahimsa Prakshishan), Jain Vishva Bharati, Ladnun, 1994, p. 26 Lecturer Acharya Kalu Kanya Mahavidyalaya Jain Vishva Bharati University Ladnun - 341 306 (Rajasthan) India 42 L Tot asi sio 141

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The Problem of Derivation of Meaning in Relative Language (In reference to Jainism and Wittgenstein) Samani Ramaniya Prajna The Problem of word and its relation with ineaning and relation of word- meaning with the truth is eternal. In this postmodern age, where much more emphasis is laid on language than on metaphysics, the analysis of the language has become center of reflection. Language is the raw material of knowledge. Knowledge is intervened in language. The two constituents of language are words and their meaning, which depicts the truth or falsity of a fact tended to communicate. Words are the smallest unit of meaning and are the carriers of meaning. Language is the system by which patterns of meaning are communicated through patterns of signs and symbols. Words and symbols constitute the basic unit of language. Thus language is originally and essentially nothing but a system of signs and symbols, which denote real occurences or their echo in the humane soul.' Language is the medium of communication. By its nature it is inter-subjective rather than subjective. For a long time philosophers were interested in language. Language seems to be the characteristic of human being. Language is the expression of thought and many philosophers have held that language is a reflection of reality. Language the expression of thought and thought is the reflection of reality. Hence language, thought and reality are interrelated. The view of the relatedness of language, thought and reality is very old, at least as greit usii tager-PHEA, 2008 43

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old as Plato (428-347 B.C.). The same idea of language as a reflection of reality continued through the middle ages and through the modern philosophy into the 20th century. One of most forceful argument of this view of language is of Ludwig Wittgenstein in Logico-Philosophicus (1921). His ideas were dubbed in the picture theory, the concept of "Language game' and 'Form of life' etc. It has been dominant view during the 20th century. On the contrary, there is a Kantian variation according to which, language is not a reflection of reality because it is inaccessible to human intelligence hence it is a reflection of our thought about reality.? ROLE OF WORD IN LANGUAGE Language is the principle instrument of communication and any language is composed of words, which are combined to form sentences. Hence analysis of the words is also an important part of linguistic analysis. Generally it is defined, as "Words are meaningful sounds or signs that point beyond themselves to other things." A similar definition is also found in Abhidhana Rajendra Kosa "pratipadyate vastvanena iti sabdha ?" Words are meaningful sounds or signs that point beyond themselves. They point to some other things or facts of the world. However it is possible for words to mention or talk about themselves to make the very word itself the object of interest. For eg. Mahavira was a Jain Tirthamkara, Mahavira' is a word with 8 letters. Words are conventional signs as opposed to natural signs. Nimbus clouds means rain-- this too is meaning, but it is a natural sign. As opposed to this conventional signs are the signs which are given to the words arbitrarily. In this case human beings have taken certain noises, and given them meaning. These meanings are developed sometimes over centuries. Though they have certainly undergone expansion, contraction, transference, elevation, deterioration in their meaning, still we learn them by convention with the custom or practice of using the noise. The origin of language is lost in the mist of history. In whatever way it started, the fact is that a language is a system of words, a system of conventional 44. O Dorit usii si 141

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signs, whose meanings we have to learn if we have to know the language. Just as tools in a tool kit, different kinds of words perform different kinds of jobs in a language. Nouns, Pronouns, Verbs, Adverbs etc have their own functions. The word is the smallest unit of meaning and the meaning of the word is its use in the language. The letters of which the word is composed of are meaningless except few of the single-lettered words. A word is not merely a noise when it is spoken or set of marks on the paper but it is a spoken noise or set of marks with a meaning. Language can be observed from various point of view and they are reflected in various concepts of 'Meaning RELATION OF WORDS AND THE MEANINGS Word is explicit and meaning is implicit and to take out meaning hidden in spoken noise or written marks is a hard job. It was long believed that there were' natural connection between words and what a word stands for. The word cat and the creature cat are different. We must not confuse them. The primitive people did believed that he utterance of certain words would have effect on the thing meant by the word. For e.g. the utterance of the word God; would evoke the wrath of God. Hence there is a natural connection between the word and the thing it stands for, But later it was believed no such natural connection exists. Words are arbitrary signs. The meanings that words have are not originally discovered but practically assigned. The relation of the word with its meaning is like that of a label on the bottle. The label merely indicates what is there in the bottle but bears no intrinsic relation to the contents of the bottle. Since words are conventional signs, there is no such thing as the right and the wrong. Word for a thing another noise can be always used instead but once the name has already been given and popularized, it is most convenient to use only that word in that meaning. If this rule of common usage is not followed & if a lamp is said to be a chair, it would surely mislead the hearer. The rule of common usage must be applied in communication. Nevertheless there is always a way open for the freedom of stipulation of new words and assigning new meaning to the pre-existing words in case of necessity. gere usi sacar-FOYER, 2008 - = 45

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In Vakpadiya of Bhartshari, it has been discussed as 'ekasyeivatmano bhedausabdarthavaprithaksthitau" (Vak 2/31) 'Words and meanings are interrelated. Word is like body and meaning is like the soul inside the body. In the absence of meaning words are useless and in the absence of words meaning remain unknown. Both are interdependent and express any meaning with mutual collaboration. Bhartyhari believed that there is vacya-vacaka relation between the word & the meaning asyayam vacako vacya iti sastya pratiyate yogah sabdarthayostattavamapyato vyapadisyate 8// Vak- 3/3/3 This (word) is the referent of that (Meaning), is known by relational case ending. Word and meaning unitedly express the reality. Although they work in collaboration still are not one. There is a Unity-cum-Difference (Bhedabheda) relation between them. Bhedabheda relation between word and the meaning is said by Ac Bhadrabaahu as quoted in Syadavada Manjari that 'abhihanam abhiheyau hoi bhinnamabhinnam va khuraaggimoyaguccaranammi vayanasavananam na ca bhavati anarthe tenabhinnam tadarthato He believes that words and meanings are not identical for if it had been so with the utterance of fire the mouth must get burnt but this does not happen. Hence are different but particular meaning can be drawn from the particular words only. They are one in this sense. Wittgenstein himself was later to point out that it is a mistake to identify the meaning of a name with its bearer. 10 The problem of ambiguity Language can be observed from various point of view and they are reflected in various concepts of Meaning'. Hence there is always a possibility of miscommunication in language due to occurrence of ambiguity. Often a word is used in more than one meaning. Indeed a brief look into dictionary would reveal the fact that majority of the words are 46 C gari usi Bia 141

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ambiguous i.e. having more than one meaning. But having more than one meaning is not the criterion of ambiguity. Philosophers call a word ambiguous only when it creates confusion in picking the proper or contextual meaning. Meanings are known from the contexts. I am going to bank to deposit money would not lead to the expectation that one would go to river bank. Hence it is not ambiguous. Ambiguity exists where there is confusion in the judgement of the object of knowledge or picking the right meaning of the words or sentences. For successful communication eradication of the ambiguity is necessary. To pick up the proper meaning we must be clear as to what really meaning means The Meaning of Meaning John Hospers Quotes meaning of meaning in eight forms viz. meaning means Indication, cause, effect, intension, explanation purpose, implication, significance.2 Acarya Bhartrhari says yasminstuccarite sabde yada yortha pratiyate tamahurartham tasyeva nanyadarthasya laksanam 2/2843 This definition of Bhartrhari absorbs all the forms of meaning of Hospers in one aphorism which states "The meaning, as understood when a word is pronounced, is the only meaning which that particular word has.' Let whatsoever be the form of meaning of meaning but while understanding the meaning we have various dimensions. Here we take the help of the mind. Derivation of Meanings is surely and essentially a mental process, a process of conscious life and not dead matter. I4 In Bhasa vijnan it has been told that knowledge, ideas and appearances are all mental processes. Mind thinks to speak and speaker speaks it out and hearer hears those words and know the meaning through his mental faculty. While knowing the meaning, there a process of bimba nirmanal takes place i.e. when you see a cow, its picture is imprinted in your mind and whenever one hears the word 'cow' again that previous mental impression would come forward the meaning of the word cow is known again and Picture theory of Wittgenstein do depend on mental events and phenomena.' Picture theory says "What is sensible if and only if it pictures any state of affairs. The pictorial meaning consists of a mental picture. It Theft usi tacer-festbor, 2008 - 47

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evolves in a hearers' or readers mind. 'Elephant', when uttered or read, the picture of the elephant flashes in the mind. It is a kind of effect that the word inflicts. But thinking is not equal to picturizing. One may think of honesty but cannot picturize it. Hence mental picture is a part of word's effect on the person but it is not exactly what the word means. The conception that the appearances of the world are self-revelatory was something Wittgenstein shared with Goethe who saw nature as 'Expressive Phenomena'. Wittgenstein says- meanings cannot be explained, but are read off from the phenomena or brought into clarity by conceptual rearrangement of grammar, by cultural empathy or by reminding us of what we normally do or say." Another concept of Wittgenstein, Form of life is relevant here to quote which depicts that the meaning of any word or sentence depends on the form of life one is living. It is difficult to understand by other person of another form of life. As a engineer says the worker-Brick' and he brings it but if he had said it to a unknown person, he would have got confused to derive the meaning what speaker really want to sav. Living similar form of life may help to communicate more successfully. But the problem with this concept is its limitation to the people of particular group where as our communication is not concerned with the limited group. Hence we need certain open criteria which can be applied any time and anywhere and chances of miscommunication can be averted. Language is a system of defferences in which signs mean only in relation to each other. Because signs therefore always contain traces of Other signs, they have no 'essential meaning of their own. Looking a word up in a dictionary leads to other words that you need to look up; we are always presented with further signs. So meaning is forever deferred. At the same time any sign is meaningful only through deferentiation (red means 'stop' because green means "go'). So deferences ferance refers both the passive state of being different and the activity of producing deferences'. ! If words are normally learned within the context in which they are properly used and they have meaning only with in that context consequently it is meaningless, if they are used outside that context. Suppose someone says this object is above the universe or above the time." 48 C i usit 31 141

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Here above is used meaninglessly. Hence meanings are given to the words not inherent in the words. The 'Above,' has a meaning, in the context of spatial relations, apart from it, it has no meaning. Derrida and Baudrillard tend to emphasize the fluid and dyanamic nature of signs. Poststructuralists note that signs don't get meaning from language alone; they need discourses and contexts. The word 'icon', for example, has a different meaning for semiotics than it does for art history. Baudrillard suggests that there is no experience free of signs. He also refers to 'free floating signifiers'. By this he means signifiers which, not being grounded in 'reality', take on new values as they are transferred to new situations.20 Syadvada Manjari says 'sarvamasti svarupena pararupena nasti ca12 Every thing is meaningful in its own context and meaningless in other contexts. Language is relative to its context. When one hears an ambiguous sentence spoken in a context, knows its various literal meanings and understands what the speakers meant, one connection between knowledge of sentence meaning and utterance - understanding is this: taking account of the on text, one selects the sense of the sentence that best fits the context. Hence tense, indexical, etc. must also be evaluated in context and selection of a sense. 22 But to understand the specific context of language is most requisite thing with the exclusion of all unwanted meanings. Hence some criteria can help a person to extract the exact meaning out words or sentences. The Jain concept of Naya and Niksepa can help in this respect. Naya means the intended purpose of the knower, which comprehends the intended part of the entity possessed of infinite number of attributes without discarding the other parts. It takes the cognition of part of the real. The way of approach to the meaning is sevenfold naigamasamgrahavyavahararjusutrasabdasamabhirudha evambhutah' JSDX/3 These are seven approaches to the meaning of a sentence. Out of seven, first four are helpful in deriving from its objective part. tulasI prajJA akTUbara-disambara, 2008 49

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1. Naigama naya Pantoscopic or Conventional approach- Both generic and particularistic meaning is derived from the first approach and has reference to the use of a word in the sense of convention. This is nothing but the usual acceptation of a world understood by the people speaking in common dialect. Nigam is a way of understanding meaning, which takes stock of both the general and particular aspect of a word. It is generic gum particularistic in approach in succession. Here intended act is given out as the actual fact. Person lighting the stove when asked what he is doing he would say he is cooking. Intention of the speaker is understood & his speech is not considered as false. 2. Samgraha Naya - Synthetic approach The unitized apprehension of the common character is called synthetic approach. Taking under one class when I say "cows are form legged animals' it is understood for whole of its class. In respect of their common character. Here the meaning is derived through the assertion of the unity and the identity of all things in disregard of their variation and differences. 3. Vyavahara Naya- Analytic approach The systematic differentiation of the synthetic class concepts is analytic approach. Here we understand the meanings in isolation with other objects. 4. Rjusutra Naya - Direct approach The way of observation, which takes the cognizance of immediate, present meaning, practically blind to the antecedent and subsequent aspects, is called as straight or direct approach. It is purely particularistic in approach. The remaining last three naya are related to the derivation of meaning from the different aspects of words, therefore, are verbalistic approaches. 5. Sabda Naya- approach to words Where meaning is understood with the entitative difference of things on the basis of distinction of tense, gender, number etc. The terms with different number and gender cannot be identical. They are different as 50 C Mi USII 3ich 141

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their autonyms. But this makes concession in favour of synonyms. The synonyms have different connotations but the denotation is identical, they do not make the reality different. 6. Samabhirudha Naya - Etymological approach This naya goes one step furthre in the process of specification by identifying the etymological meaning with local meaning. Each word has got the distinctive connotation of its own. So there can be no synonyms in the true sense of them. For e.g. Indra as Supreme ruler, Sakra as the posseser of power. 7. Evambhuta Naya- The actualistic approach This understands the meaning as actually exercising the activity connoted by the word is the true meaning of it. This naya affirms that only the actualized meaning of the word is the real meaning. Niksepa 24 In each word there exists the power of expressing innumerable meaning. The storing or putting of the power of expressing the specific meaning in the words through the strength of qualifying adjuncts is called niksepa. The result of this niksepa is the exclusion of overlapping and intermingling unwanted meaning and the exposition of the Intended sense.25 It is of four kinds - (1) Nama niksepa - Name labeled arbitrarily. The assignment of a name merely as a symbol irrespective of the conditions such as characteristic of class, substance, quality and action. For e.g. prince name in given to beggar. (2) Sthapana niksepa - Meaning determination of a substance which is devoid of the meaning such as an idol or the image of Mahavira is called as Lord Mahavira this sthapana i.e. imitation of true type but another form of sthapana is unreal imitation such as a stone piece is regarded as symbol of Indira Gandhi. Here there is no similarity of structure but it is also considered under sthapana niksepa. But the meaning is understood by this point of view. Tai usil 3acar-faceter, 2008 C - 51

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(3) Dravya niksepa - The dravya stands for the cause of past. or future mode or absence of present for e.g. a retired teacher or student with a talent to become teacher are also called by the word teacher. (4) Bhava niksepa - The 'Bhava' stands for the actualized state of the intended activity of the person while teaching only is called as bhava niksepa. Out of the above four niksepas, the first three are concerned with the standpoint of substance, while the last deals with the standpoints of modes. Conclusion These are different approaches to the deriving of contextual meaning out of the word or a sentence to reach nearer to the truth or intentional meaning and to extract the exact meaning out of language. Although, there cannot an absolute language devoid of all kinds of ambiguity but to make relative language more comprehensive the theory of Naya and Niksepa do find their relevance. BIBLIOGRAPHY Abhidhana Rajendra Kosa of Vijaya Rajendra Suri, ed by Bhupendra Suri, Jain Prabhakara Yantralaya, Ratlam, 1991. Atlas, Jay David.,Phiolosophy Without Ambiguity: a logico linguistic essay, (Introduction), Oxford University Press, New York, 1989. Ayer, A. J. Philosophy in the Twentieth century, Counterpoint, London, 1982. Das, Deepa., The Nature & Genesis of Religious E xperience, Gian Publishing House, New Delhi, 1992. Dvivedi, Kapiladeva., Bhasavijnan aur Bhasa sastra, Visvavidyalaya Prakasana, Varanasi, IInd edn., 1986. Hospers, John, An Introduction to Philosophical Analysis, Allied Publishers Pvt. Ltd., New Delhi, 1971, 15th print 2002. Martinich A. P., Philosophy of Language, Oxford University Press, New York, 1985. Syadvada Manjari of Mallisena Suri, Trans & ed by Jagadiscandra Jain, Paramsrut Prabhavaka Mandal, Rajcandra Ashram, Agas, p. Vakpadiya of Bhartrhari, (With commentary of Pujyaraja and ancient vritti), Ed by Subramania Iyer, Motilal Banarasidas, Delhi, 1983. tulasI prajJA aMka 141 52

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Finch, Henry Le Roy., Wittgenstein, ed by Jacob Needleman Element, Brisbane, 1995, P. 57 Illuminator of Jaina Tennets, ( English Trans. of Jaina Siddhanta Dipika of Acaya sri Tulsi), Translated by Satkari Mukherjee, ed with notes by Nathmal Tatia & Mahendra Muni, Jaina Vishwa Bharati Prakashana, Ladnun, Rajasthan 1992. Reference: _Deepa Das, The Nature &Genesis of Religious Experience, p.226. 2. A. P. Martinich The Philosophy of Language, p.4 (Introduction) 3. Abhidhana Rajendra Kosa of Vijaya Rajendra Suri, ed by Bhupendra Suri, P.330. "pratipadyate vastvanena iti zabdaH" 4. Kapiladeva Dvivedi, Bhasavijnan aur Bhasa sastra p. 361 5. John. Hospers, An Introduction to Philosophical Analysis, p.21 6. Henry Le Roy Finch, Wittgenstein, p. 57 7. The Vakpadiya of Bhartrhari p. 206. ekasyaivAtmano bhedau zabdArthAvapRthasthitau Ibid. p. 282 asyAyaM vAcakovAcyaH iti sAstya pratIyate yovAH zabdArthayostattvamapyato vypdishyte|| 3/3/3 Syadvada Manjari of Mallisena suri, p. 128 khuraaggimoyaguccaraNammi vayaNasavaNANaM / na ca bhavati anarthe, tenAbhinnaM tdrthaat|| 10. A. J. Ayer, Philosophy in the Twentieth century, Counerpoint, London1982, p. 113-114. 11. Kapiladeva Dvivedi, Bhasavijnan aur Bhasa sastra, p. 361 12. The Vakpadiya of Bhartrhari, p. 279 13. Kapiladeva Dvivedi, Bhasavijnan aur Bhasa sastra, p. 248 yasmiMstUccArite zabde yadA yo'rthaH prtiiyte| tamAhurarthaM tasyaiva, nAnyadarthasya lkssnnm|| 2/28 14. Henry Le Roy Finch, Wittgensteined, p. 81 15. Dvivedi, Kapiladeva., Bhasavijnan aur Bhasa sastra. p. 350 6. John.Hospers, An Introduction to Philosophical Analysis, p.81 17. Ibid, p.61 - tulasI prajJA akTUbara-disambara, 2008 - __ 53

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18. Glenn ward, Postmodernism, Contemporary Books (Teach Yourself Series) Chicago, USA, 2003, p. 212 19. John.Hospers, An Introduction to Philosophical Analysis, p. 85,86 20. Glenn ward, Postmodernism, p. 220 21. Syadvada Manjari of Mallisena suri, p. 130 sarvamasti svarUpeNa pararUpeNa nAsti ca Jay David Atlas, Philosophy Without Ambiguitya logico linguistic essay, (introduction), p. 1 Illuminator of Jaina Tennets. (English Trans. Of Jaina Siddhanta Dipika of Acarya sri Tulsi), Translated by Satkari Mukherjee, pp 177. naigamasaMgrahavyavahArarjusUtrazabdasamabhirUdaivabhUtaH 24. Illuminator of Jaina Tennets, p. 193. 25. Ibid, p. 192-193. 'aprastutartha apakaranam prastutarthavyakaranam casya phalam' Associate Professor Directorate of Distance Education Jain Vishva Bharati University Ladnun - 341 306 (Rajasthan) India 54 C TA Usil 31 141

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ahiMsA kA srota AtmA kA astitva, AtmA kI zAzvatatA, karma aura punarjanma - ye AcAra zAstra ke AdhArabhUta tathya haiN| punarjanma aura AtmA ke AdhAra para jo AcAra saMhitA aura jIvana zailI banegI, vaha eka prakAra kI hogii| jahAM AtmA ko azAzvata mAnA gayA, vahAM na karma hai aura na punarjanma / isakI AcAra saMhitA dUsare prakAra kI banegI, jIvanazailI bhI bhinna prakAra kI bnegii| - AtmA kI zAzvata sthiti hai| isI AdhAra para eka RSi ke mana meM eka cintana AyA vaha kauna-sA karma hai, jisase merI durgati na ho| mRtyu ke bAda maiM nIcI gati meM na jaauuN| maiMne jo vikAsa kiyA hai, maiM mAnava banA huuN| hamArI duniyA meM sabase bar3A vikAsa kA zikhara hai, vaha mAnava hai| manuSya kI bahuta vizeSatAeM haiM, isameM asIma kAma karane kI zakti hai| apane Ananda kA anubhava karane kI kSamatA hai| isakA nAr3I taMtra aura graMthitaMtra bahuta vikasita hai| isakA zarIra sabase adhika vikasita hai| maiM isa gati meM A cukA huuN| pazu yoni, pakSI yoni-sabako atikrAnta kara naraka gati kA atikramaNa kara maiMne vikAsa kiyA, maiM manuSya bana gyaa| hamArI duniyA meM eka indriya se lekara pAMca indriya vAle jIva haiN| choTe-choTe jIva jantu, per3a-paudhe haiN| jinakA jJAna pUrA vikasita nahIM, jinameM bhASA kI kSamatA nahIM, jinameM vikAsa karane kI arhatA nahIM, ina sabakA atikramaNa kara maiM mAnava bana cukA huuN| aba kauna - sA karma maiM karUM jisase jo vikAsa ho cukA hai, aba isase nIce na jaauuN| jo gati merI ho gaI hai, aba durgati na ho| nIce jAnA durgati hai| vaha kauna- -sA AcaraNa hai, jisase maiM phira na phasUM, nIce na jaauuN| isa cintana meM se AcAra - zAstra kA vikAsa huaa| tulasI prajJA akTUbara-disambara, 2008 AcArya mahAprajJa yadi tattva vidyA na ho, darzana na ho to zAyada vyavahAra ko calAne ke lie koI saMhitA bana sakatI thI phira bhI isa saMhitA kA vikAsa kabhI nahIM huA hogA, isa saMhitA ke sAtha tIna kAla kabhI nahIM jur3e hoNge| tIna kAla tabhI jur3ate haiM jaba hamArA 55

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astitva sthAyI ho| maiM pahale bhI thA, Aja bhI hU~ aura bhaviSya meM bhI rhNgaa| yaha traikAlika astitva hai to phira merI AcAra-saMhitA bhinna prakAra kI hogii| maiM pahale kyA thA ? atIta meM maiMne kyA kiyA? kina saMskAroM kA pariNAma kyA hogA? mujhe kyA bhugatanA par3egA? yaha traikAlika astitva, traikAlika sattA kI svIkRti hai| isakI AcAra-saMhitA bhinna hogI aura isI ke AdhAra para yaha prazna paidA huA-maiM kauna-sA karma karUM, kauna-sA AcaraNa karUM jisase Aja haiM, isa sthiti se Age jAUM, nIce na jaauuN| isa cintana meM se AcAra kA vikAsa huaa| AcAra ko khojA gyaa| kauna-sA AcAra zreSTha hai? isa khoja meM saphalatA bhI milii| aneka dharmAcAryoM ne, dharma ke manISiyoM ne khoja kii| satya kI khoja kA koI ekAdhikAra nahIM hotA ki amuka vyakti hI karegA yA amuka sampradAya kregaa| ekAdhikAra kisI kA nahIM hai| na kisI deza, kAla kI pratibaddhatA hai| hara deza aura hara kAla meM aneka vyakti aise hote haiM, jo isa satya kI khoja meM saMlagna rahate haiM aura khoja lete haiN| mahAvIra ne bhI khojaa| satya kA sAkSAt karane ke bAda inhoMne AcAra kA pratipAdana kiyaa| isa AcAra ko eka zabda meM hama kaheM to vaha hai smtaa| samatA eka aisA AcaraNa hai, jise prApta kara vyakti nIce kabhI nahIM jAtA, vikAsa se avikAsa kI ora nahIM jaataa| isakA prasthAna uttarottara vikAsa kI dizA meM hI hotA hai| AcAra-zAstra kA mUla AdhAra svarUpa hai smtaa| samatA ke AdhAra para sArA AcAra kA vikAsa hotA hai| samatA ke do rUpa banate haiN| eka rUpa hai svgt| sabase pahale isI kA vikAsa anivArya hai| svagata samatA kA eka nidarzana hamAre sAmane hai| isa dvandvAtmaka jagata meM AdamI jItA hai| isake sAmane dvandva haiM, bahuta sAre yugala haiM, jor3e haiN| pahalA dvandva hai lAbha aura alAbha kaa| lAbha hone para vyakti ko bahuta harSa hotA hai aura alAbha hone para murajhA jAtA hai| sukha aura duHkha kA eka jodd'aa| sukha hone para harSa aura duHkha hone para vahI ksstt| jIvana aura maraNa kA eka jodd'aa| jIvana kI AzaMsA rahatI hai aura marane se AdamI ghabarAtA hai| prazaMsA hone para ceharA bhI vikasvara ho jAtA hai aura netra bhI vikasvara ho jAte haiN| niMdA hone para AMkheM bhI baMda ho jAtI haiM, ceharA bhI murajhA jAtA hai| eka dvandva hai mAna aura apmaan| ye sAre dvandva haiN| ina dvandvoM ke prati eka viziSTa prakAra kI cetanA kA nirmANa, samatA kA nirmANa, donoM sthitiyoM meM sama rahanA, koI antara na Aye cetanA kaa| isa AcAra kA mUla AdhAra banA- smtaa| muni ne isa samatA-dharma kA pratipAdana kiyaa| samatA kA dUsarA rUpa hai- prgt| yaha samatA jaba siddha hotI hai to dUsare ke prati hamArA vyavahAra badalatA hai| maiMne bahuta bAra socA-ahiMsA kA Adi bindu kauna-sA hai? hiMsA kA prArambha bindu kauna-sA hai? kahAM se ahiMsA zurU hotI hai? kauna-sA srota honA cAhie? agara ahiMsA kI dhArA A rahI hai to isakA srota kahAM hai? hameM srota ko pakar3anA hai| hama kevala ahiMsA kI bAta ko svIkAra karate haiM ki ahiMsA bahuta acchI hai, ahiMsA kA vikAsa karanA caahie| kintu srota 56 - tulasI prajJA aMka 141

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ke sAtha hamArA sambandha nahIM hai| srota ko hameM pakar3anA caahie| yadi srota ko nahIM pakar3eMge to hamArI ahiMsA bhI lar3akhar3AtI-sI ahiMsA rahegI aura ahiMsA bhI hiMsA kI chAyA meM palatI rhegii| isakA srota, isakA Adi bindu hai smtaa| samatA ke sAtha jur3I huI ahiMsA hai to srota meM se pAnI nikalatA rahegA, dhArA bahatI rhegii| yadi hamArI ahiMsA samatA se jur3I huI nahIM hai to srotavihIna dhArA alpa samaya meM sUkha jaayegii| ahiMsA ko hama samatA kA prAyogika evaM vyAvahArika rUpa kaha sakate haiN| eka hai svagata aura dUsarI hai-para ke prati, dUsare ke prti| jahAM kisI ke prati hai vahAM dUsarA A jaayegaa| jahAM svagata samatA hai vahAM koI dUsarA bIca meM nahIM aayegaa| lAbha-alAbha meM mujhe samAna rahanA hai| isameM koI dUsarA vyakti hamAre sAmane nahIM aayegaa| jahAM hama prAyogika rUpa meM, vyAvahArika rUpa meM jAyeMge vahAM dUsarA A jaayegaa| dUsarA kauna Aye? isa para vicAra huA ki dUsarA kauna? kisake prati ahiMsA? kahA gayA-prANI mAtra ke prati ahiNsaa| pUrA prANI jagata A gyaa| kisI manuSya ke prati nahIM, kisI pazu-pakSI ke prati nahIM-yaha ahiMsA kA eka vyApaka prAyogika rUpa hai| isake lie eka cetanA kA vikAsa jarUrI hai| mujhe lagatA hai ki cetanA kA rUpAntaraNa yA vikAsa kiye binA korI bAta hai, vaha zuSka hai aura eka vikarSaNa paidA karane vAlI hai| eka siddhAnta diyA gayA-cetanA ko badalane ke lie tuma sabako AtmA ke samAna mAno aura pUrI prajA ke sAtha yAni jIva jagata ke sAtha Atmavat vyavahAra kro| jaisA apane sAtha karate ho vaisA vyavahAra kro| yaha AkarSaNa kA bindu bana gayA, vyavahAra kA niyAmaka tattva bana gyaa| merA vyavahAra kaisA honA cAhie? Atmavat honA caahie| ..... ___jainadarzana dvaitavAdI hai| cetana aura acetana-donoM kI svataMtra sattA ko svIkAra karatA hai kintu sAtha-sAtha advaitavAdI bhI hai| jahAM saMgraha naya kA vicAra hai vahAM advaitavAda hai| advaitavAda kI bar3I upayogitA hai| bahuta mUlyavAna siddhAnta hai advaitvaad| dvaitavAda bhI jarUrI hai kintu sAdhanA ke kSetra meM advaitavAda jyAdA upayogI hai| jaba taka dhyAtA aura dhyeya alaga rahegA, sAdhanA kI pUrI siddhi nahIM hogii| yaha pArthakya banA rahegA ki dhyAtA alaga hai, dhyeya alaga hai| sAdhanA karate-karate eka bindu AyegA jaba dhyAtA aura dhyeya eka bana jaayegaa| isa samaya sAdhanA kI siddhi hotI hai, dhyAna kI siddhi hotI hai| advaita ke binA dhyAna kI siddhi nahIM hotI, advaita ke binA ekAtmakatA bhI nahIM hotii| antarAla meM aneka samasyAeM paidA hotI haiN| ApakA apanA parivAra hai| parivAra ke sAtha dUrI nahIM maante| parivAra ke sAtha Apa kabhI anyAya nahIM krte| milAvaTa kI vastu Apa dUsare ko becate haiM lekina parivAra ke lie Apa milAvaTa kI vastu nahIM lAte, zuddha cIja lAnA cAhate haiM, kyoMki inake sAtha dUrI nahIM hai| jinake sAtha dUrI hai unako Apa jahara bhI khilAnA pasanda karate haiN| dUrI jaba taka rahegI, samasyA kA samAdhAna nahIM hogaa| samasyA ke samAdhAna ke lie jarUrI hai ki tulasI prajJA akTUbara-disambara, 2008 - - 57

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dUrI mitte| advaitavAda kA eka siddhAnta AcArAMga sUtra meM prastuta hai| advaita kA itanA mahattvapUrNa pratipAdana kiyA ki sArI dUrI miTA dii| kahA gayA-kisako mAra rahA hai? kisako satA rahA hai? jisakI hiMsA karanA cAhatA hai vaha tuma hI to ho| eka mArane vAlA hai aura eka vaha hai, jo mArA jA rahA hai| dUrI hai to AdamI dUsare ko mAra sakatA hai| maiM alaga hU~ aura vaha alaga hai| jaba ekAtmakatA ho gaI, jisako mAratA hai vaha tU hI hai-yaha abheda ho gayA, to dRSTikoNa badalegA, cetanA kA rUpAntaraNa hogaa| yaha cetanA ke rUpAntaraNa kA sUtra hai, rUpAntaraNa kI prakriyA hai| vaha tU hI hai' yaha abheda dRSTikoNa ahiMsA kI cetanA ko jAgRta karatA hai| bheda aura abheda-donoM dRSTiyoM kA vikAsa jarUrI hai| bheda kA dRSTikoNa hai, isalie hara AdamI dUsare AdamI ko bhinna mAna rahA hai| bhinna mAna rahA hai, isIlie anyAya bhI hai, zoSaNa bhI hai, tiraskAra bhI hai, apamAna bhI karatA hai, saba kucha calatA hai| hamArI abheda kI cetanA sAtha meM vikasita ho- jisako tU satA rahA hai vaha tU hI hai| jisakA aniSTa kara rahA hai vaha tU hI hai| jisakA zoSaNa kara rahA hai vaha tU hI hai| terA apanA zoSaNa ho rahA hai| isa cetanA kA vikAsa ahiMsA kA Arambha bindu hai| isa prArambha bindu ko pakar3e binA hama ahiMsA ko svIkAra karate haiM, ahiMsA kI vyAkhyA karate haiM kintu ahiMsA kI pUrI bAta samajha meM nahIM AtI aura ahiMsA kA jIvana meM zAyada pUrA avataraNa bhI nahIM ho paataa| samatA kI bAta, jo abheda kA siddhAnta pratipAdita karatI hai, ahiMsA kI eka naI dizA hamAre sAmane AtI hai| hama batAte haiM ki kisI jIva ko mata mAro, aisA mata kro| loga sunate haiM, bAta samajha meM AtI hai kintu mujhe lagatA hai ki Aja samAja meM jo ahiMsA kI cetanA honI cAhie, vaha jAgRta nahIM hai| vaha isIlie nahIM hai ki abheda cetanA kA vikAsa nahIM hai| yadi abheda cetanA kA vikAsa vyavasthita rUpa meM kiyA jAye to ahiMsA paripakva ho sakatI hai aura ahiMsA nizchidra ho sakatI hai| Aja ahiMsA meM cheda hai| eka AdamI cIMTI ko to nahIM mAranA caahtaa| cIMTI maratI hai to kAMpatA hai aura manuSya kA zoSaNa bhI kara sakatA hai| yaha chidra hai ahiMsA kaa| aisA kyoM hotA hai? eka ora to karuNA hai aura dUsarI ora niSThuratA hai, yaha antarAla kyoM? eka hI vyakti meM dvirUpatA hai| isakA kAraNa hai-ahiMsA kI cetanA kA avataraNa nahIM huA hai, ahiMsA ke siddhAnta kA avataraNa huA hai| ahiMsA ke siddhAnta ko mAna liyA kintu ahiMsA kI jo cetanA jAgRta honI cAhie, vaha nahIM huii| ___ jahAM sabake lie samatA hai vahAM koI bacA nhiiN| eka hI koSThaka meM sabako samA diyaa| vahAM yaha nahIM ho sakatA ki eka AdamI ke to cAMTA mAra rahA hai aura eka AdamI ke duHkha ko miTA rahA hai, isakI sahAyatA kara rahA hai, sahayoga kara rahA hai| yaha ahiMsA kA jo vikRta rUpa sAmane hai, isakA kAraNa hai hamArI bhedaparaka dRsstti| AcArya bhikSu ne isa chidra vAlI bAta para kahA-choTe per3a 58 - tulasI prajJA aMka 141

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paudhe, jIva-jantu jo bola nahIM sakate, jinameM bhASA kI kSamatA nahIM hai, inako to mArA jAtA hai| jo bar3e loga haiM, inakA poSaNa hotA hai| ye jo ahiMsA kA rUpa bana gayA, isa rUpa meM ahiMsA kI AtmA kA hanana kara diyaa| ahiMsA kI AtmA vikRta ho gii| ___ hama ahiMsA ke prArambha bindu para dhyAna deN| jahAM hamArI cetanA abheda kI cetanA nahIM hogI vahAM phira bhedabhAva, pakSapAta ho jaayegaa| yaha pakSapAta hiMsA ko bar3hAvA detA hai| ahiMsaka cetanA kA vikAsa karane ke lie Avazyaka hai ahiMsA kA anusstthaan| cetanA kA rUpAntaraNa anuSThAna ke binA nahIM hotaa| prekSAdhyAna kA eka prayoga hai-savvabhUyappabhUyassa sammaM bhUyAi paaso| saba jIvoM ko Atmavat dekho| isa sacAI ke anuzIlana aura abhyAsa se cetanA kA vikAsa yA cetanA kA rUpAntaraNa hotA hai| saba prANI AtmabhUta haiM-yaha jo siddhAnta hai, isakA anudhyAna karanA, anuprekSA karanA cetanA kA rUpAntaraNa hai| eka dina nahIM, lambe samaya taka, nirantara zraddhA ke sAtha isakA prayoga kiyA jAye to hamArI bhedaparaka cetanA vilIna hogI aura abhedaparaka cetanA kA jAgaraNa hogA, advaita kA jAgaraNa hogaa| jo korA uccAraNa mAtra hai| isakA tAtparya hamAre hRdayaMgama hogA ki prANI mAtra samAna hai| hamArA AcAra badalegA, vyavahAra bdlegaa| AcAra aura vyavahAra ko badalanA sthUla bAta hai hamAre lie| sUkSma bAta hai cetanA kA ruupaantrnn| yadi cetanA kA rUpAntaraNa nahIM hai to siddhAnta ke zabda Apa pakar3a pAyeMge kintu AcAra, vyavahAra meM parivartana nahIM aayegaa| isIlie eka bAta para saba loga dhyAna deM ki AcAra aura vyavahAra yA naitikatA bilkula eka nahIM hai| AcAra mukhyataH svagata hotA hai| naitikatA para se sambandhita hotI hai| merI cetanA jAgRta huI ki saba prANI samAna haiM, saba AtmAeM samAna haiN| korA siddhAnta nahIM, isa prakAra kI cetanA kA nirmANa ho gayA, vaha merA AcAra hai| isa AcAra kA nAma hai smtaa| isa cetanA ke rUpAntaraNa kA nAma hai smtaa| vaha merA AcAra bana gyaa| aba isa AcAra meM se saMhitA nikalegI, dUsaroM ke lie niklegii| vaha merA vyavahAra yA merI naitikatA hai| dUsare ke prati maiM kyA karUM? naitika vyavahAra karUM yA naitika vyavahAra kiyA jAye- yaha siddhAnta kI bAta taba taka vacanagata rahatI hai, jaba taka AcAra kA abhyudaya nahIM hotaa| hameM eka prakriyA se calanA hai-sabase pahale eka prazna paidA ho ki merI durgati na ho| jo vikAsa kara cukA, isase hAsa kI ora na jaauuN| yaha pahalA bindu hogaa| isake bAda hai AcAra kI khoj| AcAra kI khoja meM samatA kA srota hamAre hAtha lge| samatA kA matalaba hai advaita kI, abheda kI cetanA kA jaagrnn| vaha cetanA jAgegI, isameM se phira vyavahAra yA naitikatA niklegii| vaha hai hamArI dUsaroM ke prati honI vAlI ahiMsA-kisI ko mata mAro, kisI ko mata satAo, kisI ko pIr3A mata do| isa pUrI prakriyA ko hama samajheM, taba hI ahiMsA kI pUrI prakriyA kA AtmA se sparza ho sakegA, anyathA saMbhava nahIM hai| ahiMsaka cetanA kA vikAsa vahI kara sakatA tulasI prajJA akTUbara-disambara, 2008 - - 59

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hai, jisane samatA kI sAdhanA kI hai| samatA kI sAdhanA ke binA ahiMsA ko jIvanagata nahIM banAyA jA sktaa| ahiMsA aura aparigraha AtmA adRzya hai aura zarIra dRshy| zarIra ke lie Avazyaka hai pdaarth| padArtha kI prApti ke lie Avazyaka hai dhana, parigraha, sNgrh| yaha eka spaSTa AvazyakatA kA valaya banatA hai| dhana ke binA padArtha kI prApti nhiiN| padArtha ke binA jIvana kA saMcAlana nhiiN| jIvana ke binA zarIra kA koI artha nhiiN| kaise parigraha se mukti pAyI jAye? kaThina prazna hai| yaha saMbhava bhI nahIM hai ki padArtha mukta koI jI sake aura binA sAdhana ke padArtha mila jaaye| yaha eka aisA cakravyUha hai jisameM se nikalA nahIM jA sktaa| ___ sahaja prazna hotA hai ki parigraha ko tyAjya kyoM mAnA jaaye| jaba padArtha tyAjya nahIM hai, padArtha ko chor3A nahIM jA sakatA to phira parigraha ko, saMgraha ko kaise chor3A jA sakatA hai? yadi parigraha kevala jIvana-yAtrA nirvAha ke lie hotA, AvazyakatA pUrti ke lie hotA to isa para itanA dIrghakAlIna cintana karane kI AvazyakatA zAyada nahIM hotii| samasyA paidA ho gayI- AvazyakatA bilkula gauNa ho gyii| yaha pakSa spaSTa nahIM rhaa| suvidhAvAda, upabhoga aura viSaya ke prati Asakti, mUrchA-ye samasyAeM paidA ho gaIM taba parigraha ke viSaya meM cintana karanA Avazyaka ho gyaa| eka kAraNa aura bnaa| jaba ahiMsA para cintana kiyA taba eka jaTila samasyA sAmane AI-hiMsA karanA manuSya kA svabhAva hai yA kisI prayojanavaza karatA hai| yadi svabhAva hai to phira ahiMsA kA siddhAnta bahuta jyAdA sArthaka nahIM hogaa| manuSya kisI prayojanavaza hiMsA karatA hai to isa prayojana kI khoja honI caahie| prayojana para jaba dhyAna diyA gayA to eka spaSTa pratyakSa darzana ho gayA jisakA mahAvIra vANI meM ullekha milatA hai-parigraha ke lie hI manuSya prANiyoM kA vadha karatA hai| AcArAMga, sUtra meM jahAM ahiMsA kA cintana zurU huA hai vahAM batAyA gayA hai-eka-eka avayava ke lie manuSya hiMsA karatA hai| sIMga ke lie hiMsA karatA hai, camar3e ke lie hiMsA karatA hai, dAMta ke lie hiMsA karatA hai, vasA ke lie hiMsA karatA hai| hiMsA ke prayojana batalAye gaye, inameM jo sabase bar3A tattva sAmane ubhara kara AtA hai vaha hai prigrh| parigraha hiMsA kA mUla kAraNa hai| agara hama parigraha para vicAra na kareM to ahiMsA para koI vicAra pUrA ho nahIM sakatA, adhUrI bAta rhegii| ahiMsA aura aparigraha, hiMsA aura parigraha meM gaharA sambandha hai| mAnanA cAhie-hiMsA kA kAraNa chipA huA hai aura hiMsA hamAre sAmane AtI hai| ahiMsA kA kAraNa bhI chipA huA hai aura ahiMsA hamAre sAmane AtI hai, isIlie ahiMsA ko pahalA sthAna milA, kyoMki prayoga meM isakA jyAdA darzana hameM hotA hai| kintu vAstava meM hiMsA se jyAdA jaTila samasyA hai parigraha kii| ahiMsA se bhI jyAdA mUlya hai aparigraha kaa| 60 0 tulasI prajJA aMka 141

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parigraha kA prArambha bindu hai zarIra kA moh| manuSya jInA cAhatA hai aura zarIra ko surakSita rakhanA cAhatA hai, isIlie sthAnAMgasUtra meM parigraha ke tIna prakAra batalAye gaye, inameM pahalA prakAra hai shriir| yaha parigraha kA mUla AdhAra hai| dUsarA kAraNa aura dUsarA prakAra hai karma sNskaar| jo saMskAra hamane arjita kara rakhe haiM, vaha parigraha hai aura ve saMskAra hI manuSya ko parigrahI banane ke lie prerita karate haiM, hiMsA ke lie bhI prerita karate haiN| saMskAra svayaM meM bhI parigraha haiN| hamAre pAsa. saMskAroM kA eka bahuta bar3A saMgraha hai| parigraha kA tIsarA prakAra hai pdaarth|| ___aparigraha para vicAra kiyA gayA to pahalA siddhAnta sthApita huA-mamatva cetanA kA prisskaar| hamArI jo mamatva kI cetanA hai- usakA pariSkAra honA caahie| mamatva kI cetanA kA pariSkAra hogA to phira mamatva kA pariSkAra hogaa| AcArAMga sUtra kA bahuta spaSTa nirdeza hai-mamatva kA tyAga vaha kara sakatA hai jo mamatva kI buddhi kA parityAga karatA hai| mamatva kI cetanA kA pariSkAra karatA hai vaha mamatva kA parityAga kara sakatA hai| cetanA kA rUpAntaraNa nahIM hotA taba taka parigraha kI ora hone vAlI mUrchA kama nahIM ho sktii| manovijJAna kA eka bahuta sundara sUtra milatA hai, jo mamatva cetanA kA samarthana karane vAlA hai| mAnasazAstra meM aneka manovRttiyAM mAnI gaIM, Akhira mAnasa zAstrI eka niSkarSa para pahuMce-eka manovRtti meM sabakA samAveza ho sakatA hai vaha hai adhikAra kI bhAvanA, adhikAra kI mnovRtti| hara prANI meM adhikAra kI manovRtti hai| hara vyakti dUsare para adhikAra jamAnA cAhatA hai, padArtha para bhI apanA adhikAra sthApita karanA cAhatA hai| ahiMsA kI vyAkhyA meM AcArAMga sUtra kA jo nirdeza milatA hai vaha isI ora iMgita karatA hai ki kisI para hukUmata mata karo, apanA adhikAra mata jmaao| yaha adhikAra kI bhAvanA parigraha hai| yaha hiMsA ko janma detI hai| ____saMgraha kI manovRtti ko mamatva cetanA kA phalita mAnanA caahie| mamatva cetanA hai, isIlie adhikAra kI manovRtti hai, saMgraha kI manovRtti hai| jahAM aparigraha kA vimarza ho, vahAM mamatva kI cetanA kA pariSkAra pahalA AdhAra bnegaa| isake lie hI bheda vijJAna kA siddhAnta prastuta kiyA gyaa| bheda vijJAna zarIra aura AtmA meM bheda kI anubhUti karAtA hai| bheda vijJAna siddha hotA hai to padArtha ke prati mUrchA apane Apa haTa jAtI hai| jaba taka yaha abheda kI buddhi hai taba taka mUrchA bar3hatI calI jaayegii| padArtha ke dvArA hI saba kucha merA ho rahA hai, yaha eka samAropa ho jAtA hai| ajJAnI AdamI mAnatA hai-pudgala se hI, padArtha se hI merA sArA kAma calatA hai, merI sArI tRptiyAM ho rahI haiN| jaba jJAna kA udaya hotA hai, jJAna yoga meM samAveza hotA hai taba cintana badalatA hai ki yaha para tRpti hai| padArtha se hone vAlI tRpti, pudgala se hone vAlI tRpti yaha eka samAropa hai, AropaNa kiyA gayA hai| vAstava meM yaha merA svarUpa nahIM hai, tumhArI tRpti bhI nahIM hotI, atRpti aura bar3hatI calI jAtI hai| tulasI prajJA akTUbara-disambara, 2008 - 3 61

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adhyAtma kA siddhAnta sthApita huA-jaise-jaise sevana karo, tumhArI atRpti aura bar3hatI calI jaayegii| vaha na karo to atRpti kA vikalpa rhegaa| sevana karo, atRpti bar3hatI calI jaayegii| yaha paratRpti kA samAropa hai| yathArtha ke dharAtala para soce-sAmAjika vyakti parigraha se mukta nahIM ho sktaa| yaha nizcita siddhAnta hai| padArtha se mukta nahIM ho sakatA aura parigraha se bhI mukta nahIM ho sktaa| eka saMnyAsI ke lie, sAdhu ke lie eka vikalpa AtA hai ki vaha padArtha se mukta to nahIM ho sakatA para parigraha kI cetanA se mukta ho sakatA hai| kintu eka sAmAjika prANI ke lie padArtha se mukta honA aura mamatva kI cetanA se mukta honA yA saMgraha se mukta honA donoM saMbhava nahIM hai| phira prazna ulajha gayA ki yadi eka sAmAjika prANI padArtha se mukta nahIM ho sakatA aura dhana se bhI mukta nahIM ho sakatA to phira aparigraha kI carcA arthahIna hai? isakA samAdhAna kiyA gayA-yaha carcA arthahIna nahIM hai| aparigrahI nahIM ho sakatA kintu parigraha kI sImA karanA isake lie anivArya hai, icchA parimANa isake lie Avazyaka hai| eka sundara zabda kA cayana huA-icchA kA primaann| padArtha kA parimANa, saMgraha kA parimANa aura upabhoga kA parimANa-ye paraspara jur3e hue haiN| yadi upabhoga kI sImA nahIM hai to padArtha kI sImA nahIM ho sktii| padArtha kI sImA nahIM hai to parigraha kI sImA nahIM ho sktii| upabhoga ke lie bahuta padArtha cAhie to isake lie bahuta dhana bhI caahie| ise rokA nahIM jA sktaa| sabase pahale aparigraha para vicAra kareM to upabhoga para vicAra honA caahie| upabhoga kI sImA ho| maiM itane se jyAdA vastuoM kA upabhoga nahIM kruuNgaa| paryAvaraNa kA siddhAnta hai ki padArtha kama haiM, upabhoktA jyaadaa| vastu kama hai aura khAne vAle jyaadaa| saMgharSa anivArya hai| yuddha bhI anivArya hai| hiMsA anivArya hai, rokA nahIM jA sktaa| hama saMgraha para vicAra karane se pahale vicAra kareM upabhoga pr| kitanA anAvazyaka upabhoga hotA hai pAnI kA, Aja ke vAtAvaraNa meM bijalI kA, khAdya vastuoM kA, kapar3oM kA aura bhI aneka padArtho kaa| anAvazyaka upabhoga kI koI sImA nahIM hai| yadi koI acche pariNAma kI sAdhanA karanA cAhatA hai, aparigraha kI dizA meM eka kadama Age bar3hAnA cAhatA hai to isake lie saMgraha kI sImA karane se pahale upabhoga kI sImA karanA Avazyaka hogaa| upabhoga sImita hai to padArtha kI apekSA sImita ho jaayegii| padArtha kI apekSA sImita hai to icchA apane Apa sImita ho jaayegii| ___ hama sIdhA icchA ko pakar3eM aura isakA pariNAma pAnA cAheM, bahuta kaThina bAta hai| upabhoga kI lAlasA prabala, upabhoga kI pUrti ke lie padArtha kI lAlasA prabala aura idhara icchA kA pariNAma kareM to eka antardvandva paidA hogaa| isa samasyA para adhika dhyAna AkRSTa honA jarUrI hai| Aja hama nirdhArita kareM-zrAvaka kI AcAra saMhitA kA pahalA vrata honA cAhie- upabhoga kA primaann| dUsarA vrata honA cAhie- anartha hiMsA kA primaann| maiM prayojana binA hiMsA nahIM kruuNgaa| 62 - tulasI prajJA aMka 141

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vaise prayojana bahuta lambA-caur3A ho sakatA hai kintu jisakI jIvana ke lie anivAryatA hai, AvazyakatA hai, isakI pUrti ke lie hiMsA ho jAtI hai| isake sivAya nahIM karUMgA aura isase jyAdA parigraha kA saMgraha nahIM kruuNgaa| hama isa krama se caleM, upayogitA kI dRSTi se caleM ki hameM upabhoga kI sImA karanI hai| anAvazyaka hiMsA, aprayojana kI hiMsA kI sImA karanI hai| isake sAtha prApta hai tIsarA vrata padArtha ke saMgraha kI sImA / itane se jyAdA padArtho kA saMgraha nahIM kruuNgaa| itane parimANa se jyAdA dhana nahIM rkhuuNgaa| isase phalita hogA- icchA kA primaann| yaha nahIM hotA hai to isa avasthA meM parigraha kI cetanA, mamatva kI cetanA yA bhogopabhoga kI cetanA vyakti ko AcAra se dUra le jAtI hai, sAmAjika hita aura samAja vyavasthA se bhI dUra le jAtI hai| prazna vyAkaraNa kA eka sUtra bahuta mahattvapUrNa hai- eka vyakti jhUTha bolatA hai, mAyAcAra karatA hai, milAvaTa karatA hai, jhUThA taula -mApa karatA hai, nakalI vastu becatA hai| yaha sArA kisalie karatA hai? parigraha ke lie karatA hai, adhika dhana arjana ke lie karatA hai| satya kA bhI bahuta gaharA sambandha hai aparigraha ke sAtha aura parigraha kA bahuta gaharA sambandha hai mithyA yA asatya bhASaNa ke sAtha, asatya AcaraNa ke saath| jhUTha bolane ke cAra kAraNa batalAye- inameM lobha pramukha kAraNa hai| lobhavaza manuSya jhUTha bolatA hai, mAyAcAra karatA hai| yaha saba parigraha ke lie hotA hai| parigraha kI cetanA kA pariSkAra mamatva kI cetanA kA pariSkAra kiyA jAtA hai to zAyada AcAra kI bahuta sArI samasyAeM apane Apa sulajhatI haiN| aisA lagatA hai ki kendra meM parigraha baiThA hai, mamatva baiThA hai| padArtha merA hai, yaha svIkAra hiMsA ko bhI bar3hAvA detA hai, asatya ko bhI bar3hAvA detA hai, corI bhI hotI hai aura abrahmacarya kI bAta ko bhI Age bar3hAtA hai| padArtha merA hai- isa cetanA kA pariSkAra jarUrI hai| padArtha merA nahIM hai aura padArtha merA hai- ina do praznoM para hama vicAra kreN| bheda vijJAna puSTa hogA to anubhava hogA padArtha merA nahIM hai| padArtha ke prati Asakti hai, isIlie ise apanA mAna liyaa| vastutaH vaha merA nahIM hai| 'merA tana' - yaha hamArI mati meM hai to phira sArI samasyAeM paidA ho jAtI haiN| sthUla dRSTi se vastu ko tyAgane para bala diyA jAtA hai aura ise prAthamika mAnanA caahie| AcAra kI samasyA isIlie ulajhI rahI hai aura isIlie dharma kI tejasvitA bhI kama huI hai ki tyAga padArtha ke sAtha jur3a gyaa| tyAga jur3anA cAhie thA padArtha kI cetanA ke saath| 'merApana ' - yaha nambara do kI samasyA paidA karatA hai kintu yaha merepana kI cetanA hai, yaha nambara eka kI samasyA hai| padArtha kI cetanA kA pariSkAra karane ke lie yaha bheda vijJAna kA siddhAnta, 'merA nahIM hai' yaha siddhAnta - Avazyaka hai| AcAra zAstra meM isake prati hamArA dRSTikoNa kama hai aura isa para bala bhI kama diyA jAtA hai| bheda vijJAna kI cetanA ko jagAye binA padArtha ko chor3anA bhI kaise saMbhava ho sakatA hai ? hamArA sArA bhogya jagata hai- zabda, rUpa, rasa, gandha aura sprshaatmk| ye hamAre viSaya haiM bhogya padArtha tyAga karane kI jo prathA hai, isakA prArUpa haiM- maiM zabda nahIM sunUMgA, maiM amuka rasa kA sevana tulasI prajJA akTUbara-disambara, 2008 63

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nahIM kruuNgaa| yaha AcAra kA eka aMga bana gyaa| mukhyataH AcAra kA aMga hai- viSaya kA jo vikAra hai, jo vikAsa kI cetanA hai, isakA pahale tyAga ho to viSaya kA tyAga sulabha hogA anyathA viSaya ko chor3A para viSaya ke prati jo lAlasA hai, vaha nahIM chuuttii| hara bAra cetanA sAmane AtI hai aura satAtI hai| gItA kA eka sundara aura mArmika sUkta hai- rasavarjaM rasopyasya paraM dRSTvA nivrtte| rasa ko to chor3a diyA, pAMca indriyoM ke jo viSaya haiM, jinake dvArA hama bhoga karate haiM, inakA tyAga kara diyaa| zabda sunanA banda kara diyA, rUpa dekhanA banda kara diyA, AMkheM baMda kara lIM, sUMghanA baMda kara diyA, khAnA bhI chor3a diyA- ye saba chor3a diyA aura rasa nahIM chUTA to viSaya chUTa gaye para vikAra nahIM chuuttaa| isIlie do zabda jaina sAhitya meM pramukha rahe - viSaya aura vikaar| pAMca indriyoM ke taivIsa viSaya haiM aura inake vikAra do sau cAlIsa / AcArazAstrIya dRSTi se vimarza kareM to hameM sabase pahale vikAra kA bodha honA cAhie, vikAra kI cetanA kA pariSkAra karane kI sAdhanA honI caahie| isake sAtha-sAtha viSaya kA varjana honA caahie| aba adhUrI bAta ho gaI-vikAra kA pariSkAra karane kI sAdhanA nahIM hai, kevala viSaya ko chor3ane kI bAta hai| na to vaha chUTatA hai aura na vikAra kA vilaya hotA hai| isIlie Aja AcArazAstrIya dRSTi se mImAMsA jarUrI hai ki parivartana kyoM nahIM A rahA hai ? sAdhanA kI tejasvitA kyoM nahIM bar3ha rahI hai? eka mahAvrata yA aNuvrata kA jo AcAra hai, vaha mUrtimAna kyoM nahIM ho rahA hai? isakA kAraNa yahI hai ki vastu tyAga yA padArtha tyAga pramukha bana gyaa| padArtha tyAga ke sAtha jo padArtha bhoga kI cetanA kA pariSkAra honA cAhie, vaha bAta bilkula gauNa ho gayI, adRzya jaisI ho gayI, isIlie aparigraha, icchA-parimANa samAja-vyavasthA ke lie upayogI nahIM bana rahA hai aura zAyada vyakti ke lie bhI upayogI nahIM bana rahA hai| vartamAna kI samAja vyavasthA meM yadi upabhoga kA sImAkaraNa, padArtha ke saMgraha kA sImAkaraNa aura isase phalita hone vAlA icchA kA parimANa - ye tIna sUtra jur3a jAeM haiM to aneka samasyAoM kA samAdhAna ho sakatA hai| bahuta jyAdA saMgraha karane vAle loga, bahuta jyAdA upabhoga karane vAle loga samasyA ko gaMbhIra banA rahe haiN| Aja yaha pUre samAja meM dekhA jA rahA hai ki amIra loga ki prakAra upabhoga karate haiM, kitanA padArthoM kA saMgraha karate haiM, kitanA icchAoM kA vistAra karate haiN| kisI rASTra kA nAma lene kI AvazyakatA nahIM hai, kintu aise aneka rASTra haiM jo janasaMkhyA meM to bahuta kama haiM kintu duniyA ke padArthoM kA bahuta bar3A bhAga upabhoga meM le rahe haiM aura isIlie samasyA paidA ho rahI haiN| vartamAna kI samasyA kA bahuta bar3A samAdhAna hai - icchA-parimANa / jaba taka Apa icchA parimANa kA pUrA parivAra nahIM samajheMge, bahuta sArthaka nahIM hogaa| isakA parivAra hai padArthasaMgraha kA siimaakrnn| jisa dina icchA kA sImAkaraNa, upabhoga aura padArtha kI cetanA kA pariSkAra jIvanazailA kA aMga bana jAegA, usa dina vyakti aura vizva zAMtipUrNa jIvana kA ucchvAsa le skegaa| 64 tulasI prajJA aMka 141

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SaDjIvanikAya ke prati vaidika dRSTi pro. dayAnanda bhArgava mere ananyamitra DaoN sAgaramala jaina kA tulasI prajJA ke 2008 ke julAI-sitambara mAsa ke aMka meM SaDjIvanikAya kI avadhAraNA kA vizleSaNa karate hue eka atyanta gambhIra lekha par3hakara prasannatA huii| vanaspati kI jIvantatA to DaoN jagadIza candra bosa ne vaijJAnika prayoga dvArA siddha kara dii| ataH isa sambandha meM Agamokta avadhAraNA para koI UhApoha nahIM rhaa| trasakAyoM kI jIvantatA unakI pratikriyA dvArA pratyakSa gocara hai hii| prazna rahatA hai pRthvI, ap, agni aura vAyu kaa| isa sandarbha meM pAThakoM kA dhyAna maiM The hidden message in water nAmaka eka jApAnI vaijJAnika kI Masaru Emoto nAmaka pustaka kI ora AkRSTa karanA caahuuNgaa| jisameM unhoMne jala ke kucha citra diye haiN| eka prayoga kiyA gyaa| kula pAtroM meM jala bhara kara usa jala kI prazaMsA ke vAkya kahe gaye aura dUsare pAtroM meM jala bhara kara nindAtmaka vAkyoM se sambodhita kiyA gyaa| ina donoM prakAra ke jala-pAtroM ko phrija meM rakha jala ko jamA diyA gyaa| isa prakAra jala ke Upara kucha barpha kI halkI sI parata A gyii| usa parata para kucha AkRtiyA~ bniiN| jina jala-pAtroM meM bhare jala kI prazaMsA kI gayI thI usa jala ke Upara banI barpha kI parata para sundara puSpAkAra AkRtiyA~ bana gyii| jina jala pAtroM meM bhare jala kI nindA kI gayI thI usa jala kI parata para atyanta kurUpa bhaddI AkRtiyA~ bana gyii| yaha prayoga aneka bAra aneka dezoM meM doharAyA gayA aura hara bAra eka-sA hI pariNAma sAmane aayaa| abhiprAya yaha huA ki jala hamArI prazaMsA-nindA ko sunatA-samajhatA hai aura tadanukUla apanI samajhadArIbharI pratikriyA bhI detA hai| ise hI lekhaka ne 'jala meM chipA gupta sandeza' nAma diyA hai| prazna hotA hai ki aisA jar3a padArtha to kara nahI sakatA, to kyA jala cetana hai? uparyukta pustaka kI cAra lAkha se adhika pratiyA~ antarrASTrIya stara para bika cukI haiN| yadyapi mUla pustaka jApAnI bhASA meM hai, aMgrejI meM nhiiN| kyA aba hameM yaha nahIM mAna lenA cAhiye ki jala jIvita hai ? eka bAta aura vicAraNIya hai ki yaha prayoga usI tulasI prajJA akTUbara-disambara, 2008 - 65

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jala para saphala huA jo zuddha (arthAt jaina zabdAdAvalI meM sacitta) thaa| usa nala kA jala jisameM klorIna jaise vijAtIya tattva rahate haiM (arthAt jo jaina zabdAvalI meM acitta hai) usa jala para yaha prayoga saphala nahIM huaa| yaha tathya jaina - mAnyatA se adbhuta sAmya rakhatA hai aura tIrthakara ke sarvajJa hone kA eka anya puSTa pramANa banatA hai / yadyapi maiM vyaktigata rUpa se Agamokta vAkyoM kI pramANikatA ko Adhunika vijJAna ke prayogoM ke AdhAra para siddha karane kA pakSadhara nahIM huuN| AgamapramANa eka svatantra pramANa hai jabaki Adhunika vijJAna pratyakSa - pramANa tatha anumAna -pramANa antargata AtA hai| Agama-pramANa ko vijJAna dvArA pramANita karane se na kevala Agama dvitIya zreNI pramANa bana jAtA hai apitu vijJAna se abhI taka siddha na hone vAle Agamokta tathyoM ke prati sandeha bhI utpanna karatA hai| Agama atIndriya jJAna kA bhaNDAra hai, unakI pramANikatA ko to vaha pratyakSa dekha sakatA hai jo svayaM atIndriya jJAnI hoM, hameM to usa para zraddhA hI rakhanI cAhiye tathApi vijJAna se kucha Agamokta satya bhI siddha ho rahA ho to vijJAna kA svAgata hai| zAstrIya bhASA meM yaha kevalAnvayI vyApti hai / jahA~-jahA~ vijJAna siddha hai vahA~ vahA~ Agama satya hai, kintu yaha vyatireka vyApti satya nahIM hai ki jahA~ jahA~ vijJAna siddha hai vahA~ vahA~ Agama sandigdha haiN| isa vyatireka vyApti ke Agraha ke duSpariNAma kA eka jvalanta udAharaNa hai ki phrAyaDa ke manovijJAna sambandhI anusaMdhAna ke niSkarSoM ke AdhAra para aneka loka brahmacarya kI Agamokta mahimA para prazna-vAcaka cinha lagAyA karate haiN| astu, prakRtamanusarAmaH jaina paramparA aura vaidika paramparA hajAroM varSoM se sAtha sAtha phalatI phUlatI rahI haiN| ataH yaha jAnanA rocaka hogA ki SaDjIva nikAya ke sambandha meM vaidika avadhAraNA kyA hai? DaoN sAgaramala jaina ne isa sambandha meM kucha saMketa kiyA bhI haiN| isa lekha meM hama SaDjIva nikAya kI vaidika avadhAraNA ko thor3A vistAra se batAnA caaheNge| veda ke anusAra sArA astitva prANa- yukta hai| ye prANa hI deva kahalAte haiM- prANAvai devAH / prANa hI deva haiM, yaha bAta vaidika vAD.maya meM bArambAra doharAyI gayI hai| prANoM ko apane anukUla DhAla kara hama kucha bhI iSTa sAdha sakate haiN| isaliye vaidika paramparA meM devopAsanA ArthAt prANopAsanA kA itanA mahatva hai ki cAroM vedoM meM devopAsanA hI devopAsanA haiN| vahA~ agni, vAyu, jala, pRthvI, vanaspati aura trasajIvoM kI hI nahIM, AkAza (dyau) Aditya Adi kI bhI stuti ina sabako deva mAna kara kI gayI hai| dRSTi yaha hai ki ina sabakA eka to dRzya rUpa hai jise adhiSThAtA devatA kahA gayA hai| stuti una adhiSThAtA devatAoM kI hai jo prANIrUpa kiMvA cetana haiN| yaha to pratyakSa gocara hai ki samasta laukika abhyudaya agni, vAyu, jala, pRthvI, vanaspati kA hI prasAra hai| ataH iSTa kI prApti ke liye inakI hI stuti kI gayI hai| yaha veda kA abhyudayalakSmI dharma hai| upaniSad kA niHzreyasa-lakSmI dharma ina devoM ko gauNa karatA detA hai aura ina sabameM tulasI prajJA aMka 141 66

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otaprota cetanA ko hI mukhya mAnatA hai| jisa cetanA ko vaha AtmA athavA brahma nAma detA hai| ye donoM dhArAyeM sAtha-sAtha bahatI rahI haiN| abhyudaya ke icchuka devopAsanA karate rahe aura mumukSu brahma kA dhyAna karate rhe| samanvaya kI dRSTi se devopAsanA pUrva-mImAMsA kA viSaya bana gayA aura brahma kA cintana uttara-mImAMsA athavA vedAnta kA viSaya bana gyaa| devopAsanA aura brahma ke cintana se do niSkarSa nikale, prathama to yaha ki saba prANI devoM arthAt prANoM kA samuccaya haiM aura dUsarA yaha ki sabhI prANI brahma rUpa hai| upayuta do dhAraNAoM kA paraspara anta meM samanvaya huA to yaha phalita huA ki sabhI prANiyoM meM koI na koI prANa rahate haiM aura prANoM ke AdhAra para prANiyoM kA do prakAra se vargIkaraNa huaa| ina prANoM meM bhI tIna prANa mukhya mAne gaye - agni, vAyu aura aadity| brahma to sabameM samAna rUpa se hai, ataH brahma ke AdhAra para sabhI prANI samAna haiM kintu agni, vAyu, Aditya nAmaka devo athavA prANoM ke AdhAra para prANiyoM ke vikAsa meM tAratamya hai| agni-prANa prANiyoM kA zarIra banAtA hai, vAyu-prANa unameM kriyA kA saMcAra karatA hai aura Aditya-prANa meM jJAna jagAtA hai| isa AdhAra para jIvoM kA vargIkaraNa tIna bhAgoM meM ho jAtA haiM - 1.agni-prANa-pradhAna ve jIva haiM jinakA zarIra to haiM kintu jinameM koI kriyA dRSTi gocara nahIM hotii| sArI dhAtue~; (Mineras) aura pASANa usI koTi meM Ate haiN| inheM asaMjJa kahA jAtA hai| 2.jina prANiyoM meM agni-prANa ke sAtha sAtha vAyu-prANa bhI vikasita rUpa meM haiM, ve zarIradhArI to haiM hI, unameM kriyA bhI hai| vanaspati isI koTi meM AtI haiN| isa kriyAzIlatA ke kAraNa hI AcArAMga meM vanaspati kI sajIva hone kI yuktiyA~ dI jA sakIM kintu kriyA ke abhAva meM pASANAdi ke sajIva hone kI koI yukti nahIM dI jA skii| vanaspati manusmRti meM antaHsaMjJa kahIM gayI hai aura yaha bhI kahA gayA hai ki inheM sukha-dukhaH kA anubhava hotA hai kintu use abhivyakta nahIM kara skte| 3.jina prANiyoM meM agni-prANa, vAyu-prANa ke sAtha sAtha Aditya-prANa bhI vikasita ho gayA hai, unameM zarIra tathA kriyA ke sAtha sAtha jJAna bhI abhivyakta rUpa meM milatA hai| isa koTi meM sabhI trasa prANI Ate haiM aura inheM sasaMjJa kahA jAtA hai| yaha prathama vibhAjana prANoM kI apekSA hai kintu prANiyoM ke zarIra meM bhI prANoM kI apekSA tAratamya dRSTi gocara hotI hai| jisa prANI meM Aditya prANa kA adhikAdhika vikAsa hotA hai usakA zarIra utanA hI pRthvI se Upara uTha jAtA hai| pArthiva prANa tamoguNa ko bar3hAne vAle haiM, Aditya-prANa jJAna ko bar3hAte haiN| isa dRSTi se jJAna kA tAratamya pratyakSa dekhA jA sakatA hai| asaMjJa pASANa Adi meM tamoguNa itanA pragAr3ha hai ki unakA pUrA zarIra hI pRthvI se cipakA rahatA hai| jaise hI rajoguNa kA kucha aMza vyakta hotA hai, vanaspati pRthvI ko aMzata bhI chor3a nahI sktiiN| ataH vaha cala nahI sktii| yahA~ taka sthAvara prANiyoM kI sRSTi hai| tulasI prajJA akTUbara-disambara, 2008 67

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jaise hI rajoguNa ke sAtha satvaguNa kA vikAsa hotA hai vaise hI prANI cala pAtA hai arthAt pRthvI ko aMzataH chor3a sakatA hai| yaha trasajIvoM kI sRSTi hai| inameM bhI kramika vikAsa hai| jitane prANa kama, pRthvI kA saMsparza utanA kama aura jitanA pRthvI kA saMsparza kama utanA Aditya-prANa arthAt jJAna kA vikAsa adhik| pRthvI kA bilkula sparza nahI ho to yaha vikAsa kA utkRSTatama rUpa hai| isa prakAra prANiyoM kA eka anya prakAra se dUsarA rUpa hai1 sarvathA pRthvI se saTe zarIra vAle paassaannaadi| 2 pRthvI se Upara uThane para bhI pRthvI para pA~va uThAkara calane meM asamartha vanaspatiyA~ 3 pRthvI se Upara uTha kara calane meM samartha kintu pRthvI se atyadhika saTe hue|utpaad kRmi jinake zarIra sau pA~voM se pRthvI se jur3e haiN| 4 isI krama me ATha pA~va vAlI makar3I, chaha pA~va vAlI cIMTI aura cAra pA~va vAle kITa Ate haiN| ye kramazaH uttarottara pRthvI se adhikAdhika kama samparka vAle hote cale jAte haiN| 5 catuSpAda pazu jinakA zarIra cAra pA~va ke sahAre pRthvI se jur3A to rahatA hai kintu phira bhI pRthvI se kIToM kI apekSA bahuta U~cA uTha jAtA hai| 6 vAnara jo cAra pA~va para calatA hai kintu do pA~vo para bhI khar3A ho sakatA hai aura cala bhI sakatA hai| 7 do pA~voM para bhI calane vAlA manuSya / eka jisakA mastiSka sabhI prANiyoM kI bhA~ti nIce pRthvI kI ora na rahakara sIdhA kSitija kI ora ho jAtA hai arthAt nyUnatama pArthiva aura adhikatama Aditya-prANa se yukta hone ke kAraNa sarvAdhika jJAna sampannatA deva yoniyA~ jo pRthvI ko chUtI hI nahIM aura jinameM manuSya se bhI adhika jJAna hotA hai| dhyAtavya yaha hai ki ina sabameM manuSya hI prAkRtika pravRttiyoM se Upara uTha sakane ke kAraNa prakRti ke cagula se mukta ho sakatA hai| zeSa sabhI prANI kevala prakRti kA anusaraNa karate haiM, usakA atikramaNa nahIM kara skte| ataH ve mokSa ke adhikArI nahIM haiN| isa prakAra vaidika tathA jaina paramparA meM jIvoM ke tAratamya ko dikhAte samaya jJAna kA nyUnAdhikya hI kasauTI banA hai kintu jainoM ne isa nyUnAdhikya ke nApane kA mAnadaNDa jJAnendriyoM kI saMkhyA ko mAnA jo ki pratyakSagamya evaM nirvivAda hai jabaki vaidika paramparA meM isa nyUnAdhika kA eka anya AdhAra diyA gayA- Aditya prANa kI maatraa| pArthiva prANa tamoguNa hai, Aditya prANa sattva guNa hai| tamas se sattva kI yAtrA prANiyoM ke vikAsa kI yAtrA hai| mUla prazna para AyeM to agni, vAyu, jala, pRthvI Adi kI sthiti vaidika paramparA meM tathA jaina paramparA meM kucha aMzoM meM samAna hai kintu kucha azoM meM bhinna bhI hai| donoM paramparAyeM inameM cetanA mAnatI haiN| ataH donoM yaha bhI mAnate haiM ki inheM sukha-dukhaH kA anubhava hotA hai| dUsarI ora vaidika tulasI prajJA aMka 141

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paramparA inheM sukha dene para bala detI hai, jise devopAsanA kahA jAtA hai, jabaki jaina paramparA inheM duHkha na dene para bala detI hai| vaidika paramparA meM agni, vAyu, jala, pRthvI se manuSya kA doharA sambandha hai, ye manuSya se kucha lete bhI haiM aura manuSya ko kucha dete bhI haiN| isa AdhAra para yajJa kI saMsthA vikasita huii| jaina paramparA inheM duHkha na dene kI bAta to karatI hai kintu inase kucha prApta karane kI bAta nahIM krtii| zanaiHzanaiH jaina paramparA meM bhI padmAvatI devI aura bhairoM jaise devoM kI upAsanA kA praveza ho gayA kintu ina devI devatAoM ko agni, vAyu, jala athavA pRthvI kA pratinidhi mAnanA kaThina hI hai| ye svatantra devI devatA haiM jaisA ki vaidika paramparA meM gaNeza, ziva Adi svatantra deva haiM unheM agni, vAyu, jala, pRthvI se jor3anA ucita nahIM hai| kintu veda meM to sAkSAt agni, vAyu, jala aura pRthvI hI devatA hai| agni, vAyu, jala pRthvI ke sandarbha meM vaidika dRSTi usake sAmAjika tathA pravRttiparaka rUpa kI paricAyaka hai| ye tattva abhyudayakArI haiN| inheM AhutiyA~ dekara puSTa bhI kiyA jA sakatA hai tathA prasanna hokara ye iSTa phala bhI pradAna karate haiN| isIliye ye deva haiM kintu inake prati jaina dRSTi nivRtti-pradhAna ahiMsA kI sUcaka hai| inameM cetanA hai, ataH inheM kaSTa na pahu~cAyA jaaye| ye jIvana ke nimnatama stara ke jIva haiM, ataH inake prati karUNA to rakhI jAnI cAhiye kintu vaidika paramparA meM gRhastha dharma pradhAna hai aura gRhastha kA kAma inheM kaSTa diye binA calatA nahI haiN| ataH ArambhI hiMsA ke prAyazcitta svarUpa vahA~ paMca mahAyajJoM kA vidhAna hai| jaina paramparA saMnyAsapradhAna hai aura vahA~ ahiMsA mahAvrata ke antargata agni, vAyu, jala, pRthvI tathA vanaspati kI bhI hiMsA ke sarvathA tyAga kA Adarza rakhA gayA hai| cAhe jaina dRSTi se dekheM, cAhe vaidika dRSTi se dekheM, agni, vAyu, jala, pRthvI, vanaspati Adi ko mAnanA sAdhanA kI dRSTi se mahatva kA hai| ye tattva hameM cAroM ora se ghere haiN| inakI sajIvatA ko dRSTi meM rakheM to hamArI kriyA bhAvamaya ho jaayegii| inheM jar3a mAnakara calane para hamArI kriyA dravyakriyA athavA yAntrika yA maikenikala ho jAtI hai| bhAvakriyA sarasatA saMcAra karatI hai, dravya kriyA jIvana ko nIrasa banA detI hai| apane cAroM ora phailI vAyu ko sajIva mAnakara dekheM to vAyu kA sparza eka pulaka paidA karatA hai anyathA hameM vAyu kA sparza anubhava meM bhI nahIM aataa| jahA~ jala yA vanaspati dikhe, usake prati maitrI kA bhAva rakheM, jIvana eka kAvya bana jAyegA anyathA jIvana eka rUkhA sUkhA registAna hai| jaina tIrthaMkara hoM yA vaidika RSi, isa sahadayatA ko bhAva se dekhakara hI ve agni, vAyu, jala aura pRthvI meM cetanA ke darzana kara ske| isa maitrI bhAva ke kAraNa hI prakRti tIrthakaroM aura vaidika RSiyoM ke liye itanI anukUlatA pradAna karatI rahI, jisakA varNana purANoM meM tIrthakaroM aura RSiyoM ke atizaya ke rUpa meM hai| jI-1, pereDAija apArTameNTa DI-148, durgA mArga, banIpArka, jayapura tulasI prajJA akTUbara-disambara, 2008 - - 69

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jaina zAstroM meM varNita vijJAna kI vartamAna pariprekSya meM upayogitA evaM mahatva DaoN. saMjIva sarApha jaina-dharma anAdi nidhana evaM prAkRtika dharma hai tathApi isake mUla pravartaka tIrthaMkara mAne jAte hai, kAlakrama meM ye caubIsa huye haiM, jinameM prathama tIrthaMkara bhagavAna RSabhadeva hai| vartamAna meM pracalita jainadharma ke siddhAMta aMtima tIrthaMkara bhagavAna mahAvIra ke upadezoM para AdhArita hai| jaina matAnusAra bhagavAna mahAvIra ke bAda tIrthaMkaroM kI vANI ko unake ziSyoM-praziSyoM ne 12 aMgoM (dvAdazAMga) ke rUpa meM lipibaddha kiyA thaa| ye dvAdazAMga Agama kahalAte haiN| jaina paramparA meM Agama sAhitya prAcInatama mAnA gayA hai| yaha prAkRta bhASA meM lipibaddha hai| ___ina Agama granthoM para niyukti, bhASya, cUrNI, TIkAyeM Adi vyAkhyAyeM milatI haiN| dvAdazAMga kA bArahavA aMga dRSTivAda thA, isake aMtargata caubIsa pUrva banAye gaye haiM jinameM bhagavAna mahAvIra se pUrva kI aneka vicAradhArAoM, mata-matAntaroM, jJAna-vijJAna kA saMkalana unake ziSya gautama dvArA kiyA gayA thaa| kintu durbhAgyavaza yaha pUrva sAhitya saMrakSita nahIM raha raha sakA tathApi ye grantha mahAvIra nirmANa ke 162 varSa pazcAt kramazaH avicchanna huye kahe jAte haiN| ina samasta pUrvo ke aMtima jJAtA zruta kevalI bhadrabAhu the| tatpazcAt 181 varSoM meM huye vizAkhAcArya se lekara AcArya dharmasena taka aMtima cAra pUrvo ko chor3a (caudaha pUrvo meM se) zeSa dasa pUrvo kA jJAna rhaa| AcArya dharasena ko dvitIya pUrva ke kucha adhikAroM kA vizeSa jJAna thaa| unhoMne vahI jJAna puSpadaMta va bhUtabalI AcAryoM ko pradAna kiyA va usI jJAna ke AdhAra se satyakarmaprAbhUta arthAt SaTkhaNDAgama kI sUtra racanA kii| yaha Agama digambara sampradAya meM sarvaprAcIna mAnA jAtA hai jisakI racanAkAla IsavIM dvitIya zatAbdi siddha hotA hai| SaTkhaNDAgama ke vedanA nAma caturtha khaNDa ke prArambha meM jo namaskArAtmaka sUtra pAye jAte haiM unameM dasa pUrvo ke aura caudaha pUrvo ke jJAtA muniyoM ko alaga-alaga 70 ___tulasI prajJA aMka 141

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namaskAra kiyA gayA hai| (namodasapubviyANaM, namo cauddasa pubviyANaM) isa Agama kI paramparA meM jo sAhitya racanA huyI, usake cAra bhAga haiM____ 1. prathamAnuyoga, 2. karaNAnuyoga, 3. caraNAnuyoga, 4. dravyAnuyoga ina cAroM anuyogoM meM prathama anuyoga meM purANoM, caritoM, kathAoM arthAt AkhyAnAtmaka granthoM kA samAveza kiyA jAtA hai| karaNAnuyoga meM jyotiSa, gaNita Adi viSayaka granthoM, caraNAnuyoga meM muniyoM va gRhasthoM ke pAlane yogya niyama viSayaka granthoM, caraNAnuyoga meM muniyoM va gRhasthoM ke pAlane yogya niyama viSayaka grantha, dravyAnuyoga meM jIva-ajIva Adi tatvoM se saMbaMdhita dArzanika karma siddhAMta saMbaMdhI granthoM kA varNana hai| bhUgola evaM khagola vijJAna sUryaprajJapti, candraprajJapti, jambUdvIpaprajJapti, dIpasAgaraprajJapti, trilokasAra, trilokapaNNatti, vRhakSetra, samAsa, trilokaprakAza aisI racanAeM haiM jinase vizva ke bhUgola va khagola kA jJAna hotA hai, jinameM pRthvI ke AkAra, gati, candramA kI sthiti, sUrya kA bhramaNa, dvIpa, samudra, kSetra, parvata Adi viSayoM kA vaijJAnika varNana prApta hotA hai| ina prajJaptiyoM meM vizva ko do bhAgoM meM bAMTA gayA hai- lokAkAza evaM alokaakaash| AlokAkAza vizva kA vaha anaMta bhAga hai jahA~ AkAza ke sivAya aura koI jar3a yA cetana dravya nahIM pAye jaate| kevala lokAkAza hI vizva kA vaha bhAga hai jisameM jIva va pudgala tathA inake gamanAgamana meM sahAyaka dharma va adharma dravya tathA dravya parivartana ke nimitta bhUtakAla- ye pAMca dravya bhI pAye jAte haiN| isa dravyaloka ke tIna vibhAga haiM-Urdhva, madhya evaM adholok| madhyaloka meM hamArI vaha pRthvI hai jisa para hama rahate haiN| yaha pRthvI golAkAra asaMkhya dvIpa va sAgaroM meM vibhakta hai| isake madhya meM eka lAkha yojana vistAra vAlA jambUdvIpa hai jise valayAkAra veSThita kiye huye do lAkha yojana vistAra vAlA lavaNasamudra hai| jambUdvIpa kI sthiti (madhya loka) puSkara dvIpa kAlodakA samudra dhAtakI dvIpa lavaNa samudra 2D4D8D- 16D jambU dvIpa tulasI prajJA akTUbara-disambara, 2008

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triloyapaNNatti ke adhyAya 5 kI gAthA 32 meM jambUdvIpa kA vyAsa 1 lAkha yojana 2 kahA gayA hai tathA valayoM kA lavaNa samudra se caur3AI ko svayaMbhUramaNa samudra se kramazaH pratyeka samaya meM duganA darzAyA gayA hai| 2 nth riMga kI caur3AI (samudra yA dvIpa kI) W n lavaNasamudra valayavyAsa ( n=1 ) 2 lAkha yojana dhAtakI dvIpa 4 lAkha yojana jambUdvIpa (D) kI caur3AI ko W se darzAyA jA sakatA hai| 72 = 2" dI gayI hai| = bhUmikA meM 10 prakAra ke kalpavRkSoM se manuSya kI samasta prakAra kI AvazyakatAoM kI pUrti ho jAyA karatI thii| una kalpavRkSoM meM dIpAMga evaM DW1 W2 W3 W4 jyotirrAga nAmaka kalpavRkSa huA karate the jo vidyut va prakAza ke dvArA aMdhakAra kA nAza kara sadaiva dina kA ujAlA banAye rakhate the| yaha vijJAna sammata tathya hai ki per3a-paudhoM se bijalI banAyI jA sakatI hai| kelA, kekTsa, gulAba, amarUda Adi paudhoM va vRkSa se bijalI banAne kI preraNA DaoN. kosTA (1985) ko jagadIzacandra basu se milI thii| unhoMne kekTsa va kelA se 1.18 aura 1.16 volTa tathA 1.3 empIyara vidyut dhArA prApta karane meM saphalatA paayii| vartamAn meM hameM jo sUrya va candramA dikhAI de rahe haiM, ve jyotirrAga jAti ke kalpavRkSoM ke prakAza ke kSINa ho jAne ke kAraNa ye apekSAkRta kama tIvratA vAle sUrya evaM candramA dikhane lge| yaha vaijJAnika satya hai / ' vijJAna mAnatA hai ki pRthvI ke do mUlabhUta AdhAra staMbha padArtha evaM UrjA hai jo pRthvI para nirmANa ke liye jimmevAra hai va padArtha ke mUla meM eka sUkSmakaNa kI upasthiti hai jo paramANu hai taba vijJAna jaina vijJAna ke pudgala ke samIpa A jAtA hai / yaha pudgala va jIva kA sambandha niraMtara krama meM jisa loka para banA hai, use jainAgama ThANaM sUtra - aige loe kahA gayA hai arthAt loka eka hai, isa loka kA nirdhAraNa karate samaya jaina vijJAna kahatA hai ki arUNodaka samudra meM 42 hajAra yojana (3 lAkha 36 hajAra mIla) jAne para jala kI samasthiti se eka pradeza kA zreNI rUpa Upara uThatA milatA hai, yaha samiti rUpa zreNI jala ( apkAya) aura pudgaloM kA samUha hai jise tamaskAya (Black Hole) kahate hai| kRSNavarNa tamaskAya Adhunika vaijJAnikoM kA Black Hole hai| ise khagolavid eka simaTA tArA kahate haiM / nihArikAyeM va AkAzagaMgA meM ve samUha hai jinake aMtarikSa meM idhara-idhara gatimAna hone se vistAra va sikur3ana kI ghaTanAyeM ghaTita hotI haiM, jisase tIvra visphoTa hotA hai, yaha kriyA nirantara Aja bhI cala rahI hai| ise vartamAna meM viga baiMga thyaurI (Big Bang theory) kahA gayA hai| tulasI prajJA aMka 141

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Ayurveda jaina Ayurveda sAhitya meM cikitsA vijJAna ko prANAvAya kahA gayA hai| bhagavatI sUtra dvitIya evaM SaSThama bhAga meM dvAdazAMga zruta ke aMtargata prANAvAya pUrva kI vyAkhyA kI hai| kaSAya pAhuNa meM bhI Ayurveda ke aMgoM kA ullekha hai| Ayurveda jina ATha aMgoM kI bAta karatA hai, usakA varNana triSaSTizalAkApuruSacarita nAmaka grantha meM auSadhi vijJAna ke rasa vIra pAka jJAna sahita aSTAMga Ayurveda kI zikSA kA ullekha hai| jainAcAryoM dvArA pratipAdita prANAvAyAvataraNa kI yaha paramparA Ayurveda kI caraka saMhitA evaM suzruta saMhitA se navIna (Ascance) hai| prANAvAya paramparA ke aMtima grantha kalyANa kAraka (20/85) meM aneka graMthoM kA nAma ullekha hai| isameM likhA hai ki pUjyapAda ne zAlAkya taMtra para pAtra svAmI ne zalya taMtra, siddhasena ne viSa aura ugra-graha-zamana vidhi kA, dazaratha guru ne kArya cikitsA para, meghanAtha ne bAla rogoM para, siMdanAda meM vAjIkaraNa va rasAyana para vaidyaka granthoM kI racanA kI thii| isI grantha meM Age ullekhita kiyA gayA hai ki samantabhadra ne vistArapUrvaka Ayurveda ke ATha aMgoM para grantha kI racanA kI thI tathA ugrAditya ne saMkSepa meM kalyANakAraka nAmaka grantha kI racanA kI thii| kalyANakAraka kA racanAkAla 6ThIM zatAbdI mAnA jAtA hai| ___ahiMsAvAdI va zAkAhArI hone ke kAraNa jainAcAryoM ne Ayurveda viSayaka granthoM meM pUrNataH jaina siddhAMta va dhArmika niyamoM kA pAlana kiyA hai| isakA udAharaNa padmAnaMda mahAkAvya meM jaina muni ke kuSTha roga upacAra kA hai| jainAcAryoM dvArA Ayurveda cikitsA paddhati meM apanAye gaye siddhAMta pUrNataH vaijJAnika haiN| jaina dharma ke pramukha siddhAMta anekAntavAda kA prayoga bhI Ayurvedika vijJAna se kiyA gayA hai| madya, mAMsa, madhu sevana va rAtri bhojana kA niSedha tathA garma pAnI kA sevana ahiMsA, tapa, dAna jaise siddhAMta ke mUla meM jo kAraNa hai vaha bhI pUrva vaijJAnika Ayurveda paddhati para AdhArita hai| rasAyana vijJAna jaina zAstroM meM paramANu se Azaya pudgala ke isa sUkSma rUpa se hai jise aura vibhAjita na kiyA jA sake arthAt jo eka pradezIya hai| AcArya akalaMkadeva ne paramANu ko vizeSatA batAte hue kahA hai ki sabhI pudgala skandha paramANuoM se bane haiN| ye nitya va avinAzI hai aura dRSTi se dekhe nahIM jA sakate, paramANu meM eka rasa yA gaMdha, eka varNa aura do sparza hote haiN| jaina zAstroM ke anusAra aNu va paramANu samAnArthaka hai aura aMtima rUpa se avibhAjya hai| inakI utpatti vighaTana dvArA hotI hai,' paudgalika skandha va isake paramANuoM kA rasAyana meM hameM varNana prApta hotA hai| isase bhI prAmANika vivecana hajAroM varSa pUrva jainAcAryoM ne kiyA thA jisameM AcArya umAsvAmI kA sthAna sarvopari hai| inhoMne pudgala ke guNa, bheda, paryAya, paramANu skandha (Molebule) isake nirmANa kI tulasI prajJA akTUbara-disambara, 2008 73

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prakriyA ko atyanta sUkSma rUpa meM apane granthoM meM prastuta kiyA hai| ataH umAsvAmI ko vizva kA prathama vaijJAnika kaheM to koI atizayokti nahIM hai| nAgArjuna ne apane grantha rasa-ratnAkara meM cAMdI se sonA tathA tAMbe se sonA banAne kA ullekha kiyA hai| bhautika vijJAna nyUTana kI gati siddhAMta ke anusAra eka dravya jo virAma avasthA meM hai vaha virAma avasthA meM hI rhegaa| eka dravya jo sIdhI rekhA meM gatizIla hai vaha gatizIla rahegA, jaba taka usa dravya kI avasthA meM bAhyabala na lagAyA jaaye| pravacanasAra meM AcArya kuMdakuMdadeva ne jIva kI vaibhAvika pariNati tathA vaibhAvika gati ke kAraNa kA ullekha kiyA hai "kammaM NAmasamakkhaM samAvamaghaApaNo sahAveza abhibhUya NaraM tiriyaM NeraiyaM vA suraM kunndi||227|| isI taraha AcArya amRtacaMdasUrI ke tattvArthasAra ke anusAra jIva kI saMsAra avasthA vibhinna gati hotI hai| isakA kAraNa karmajanita hai, sampUrNa karma se rahita jIva kI kevala eka svAbhAvika Urdhva gati hI hotI hai| AiMsTIna ne vizva ko 1905 IsavIM meM sApekSatA siddhAMta ke AdhAra para vaha sUtra dene meM saphalatA pAyI jisameM paramANu zakti kI vizAlatA se sampUrNa loka ko vicalita kiyaa| vaha sUtra thaa| E = Mc (zaktitra mAtrA ga prakAza gatiH) AcArya kuMdakuMda ne isI abhiprAya ko gaNitIya rUpa meM gommaTasAra karmakANDa kI gAthAoM meM hajAroM varSa pUrva pratipAdita kara diyA thA, jisake anusAra siddhANaMtimabhAgaM ... havesattaM (4/5) / ' ___ yadi hama kAMca ke bartana ko jamIna para girAyeMge to kucha Tukar3e dUra taka, kucha najadIka, kucha pUrva meM, kula milAkara hameM yaha asta vyasta lagatA hai para bhautika vijJAnI ise nizcita niyamAnusAra vyavasthita DhaMga se huA mAnate haiM tathA svIkArate haiM ki prakRti meM kAraNa-kArya siddhAMta lAgU hotA hai yAni nizcita kAraNoM se nizcita kArya hotA hai| kvAMTama thyorI jaina zAstroM meM varNita syAvAda kI avaktavyatA bhautika vijJAna ke kvAMTama siddhAMta ke dvArA acchI taraha se puSTa hotI hai| AcArya kuMdakuMda ne paMcAstikAya kI 14vIM gAthA meM syAdvAda ke sAta bhaMga lipibaddha kiye haiN| bhaMgoM kA artha kathana hotA hai| ina sAta prakAra ke kathanoM meM cAra aise haiM jo padArtha ko kisI apekSA se akathanIya yA avarNanIya yAni avaktavya svIkAra karate haiN| nobela puraskAra se alaMkRta (1965) phAinamena ne apanI pustaka siddhAMta kI akathanIyatA yA avaktavyatA ko kvAMTama vyavahAra zIrSaka ke aMtargata prayoga ke dvArA samajhAyA hai| 74 - tulasI prajJA aMka 141

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prakAza srota + 7 kvAMTama siddhAnta meM avaktavyatA darzAne vAlA eka prayoga jisameM yaha vivecita kiyA hai ki binA avaktavyapane kA sahArA lie isa prayoga ne ilekTrAna ke viSaya meM nimna kathana kvAMTama siddhAnta svIkAra karatA hai 1. kathaMcita (kisI apekSA se) ilekTrAna kaNa hai| 2. kathaMcita (kisI apekSA se) ilekTrAna kaNa nahIM hai| 3. kathaMcita (kisI apekSA se) ilekTrAna kaNa hai va kaNa nahIM bhI hai| 4. kathaMcita (kisI apekSA se) ilekTrAna kA svarUpa avaktavya hai| 5. ilekTrAna kA kaNa rUpa kathaMcita avaktavya hai| 6. yaha kathaMcita avaktavya hai ki ilekTrAna kA kaNa rUpa nahIM hai| 7. ilekTrAna kaNa rUpa hai yA kaNa rUpa nahIM hai, yaha kathaMcita avaktavya hai| kucha vaijJAnika khojeM/AviSkAra vAyuyAna - jisa vAyuyAna ko rAiTa baMdhuoM kI dena mAna rahe haiM, isakA varNana chatracUr3AmaNi nAmaka graMtha ke zloka 1/37, 38 meM kekI yaMtra macIkarata, vyajIharacya yaMtrasthA meM milatA hai|" jisameM satyaMdhara kSitizvara ne apanI vijayA rAnI ke garbhastha zizu kI rakSA hetu kekIyAna banavAkara use AkAza mArga se rAjapurI ke nikaTa zamaghATa taka bhejA thaa| 12 padmapurANa parva 52 zloka 17 ke anusAra hanumAna vimAna meM baiThakara AkAza meM gamana kara rahe the taba unhoMne dadhimukha dvIpa meM do cAraNariddhidhArI muniyoM ko mahAagni se grasita dekhakara kRtrima varSA kara unakI rakSA kI thii| jisa zabda ko TeparikaoNrDa meM rikaoNrDa karane kI bAta kara rahe haiM, ise jyotirdhara jyotipuMja sarvajJa ne apanI divyadezanA meM 23 vargaNAoM ke aMtargata bhASA vargaNA ke sambandha meM upadiSTa kiyA thA ki bhASA vargaNAyeM loka meM saghana rUpa se vyApta haiN| inakI apanI niyata hotI hai, apanI nirdhArita samaya sImA taka isI rUpa meM avyavasthita rahatI hai, pazcAt zabdAtIta ho jAtI hai, isa bIca hama unheM yathA rUpa meM suna sakate haiN| aisI kSamatA inameM svayaM nihita hai| zabdoM ko nala, bila, rikArDa Adi meM nadI ke jala kI bhAMti rokA jA sakatA hai| tulasI prajJA akTUbara-disambara, 2008 75

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isI prakAra jisa TelIvijana ko beyarDa kI khoja mAnA jA rahA hai, isakA varNana tattvArthasUtra 5/28 meM, bhedasaMghAtAbhyAmaM cAkSusaH' ke dvArA kiyA gayA hai jisake anusAra vAyumaNDala meM vyakta bhinna-bhinna paramANuoM ke sammela se aura kucha kaNoM ke pratkaraNa se adRzya rUpa citra dekhe jA sakate haiN| gaNita jor3a, ghaTAnA, guNA, bhAga, varga, vargamUla, ghana, ghanamUla kI vidhiyoM kI vyavasthA AryabhaTTa, brahmagupta, zrIdhara AcArya, mahAvIra va bhAskarAcArya ne apane granthoM meM kI thii| mahAvIra to prathama bhAratIya gaNitajJa the jinhoMne laghutama samApavarta (LCM) kI kalpanA kI thii| chedAparvatakAnAM jalabdhAnAM cAhatI nirUddha syaat| harachatA nirUddha guNIte hArAMzaguNe smohaarH|| 4 isake alAvA inhoMne gaNitasAra saMgraha 3/60 meM bhinna sambandha aneka sarala va jaTila udAharaNa bhI die haiN| bIjagaNita meM kramacaya evaM saMcaya tathA samIkaraNoM ke hala jJAta karane kI vidhiyoM para AcArya mahAvIra kA yogadAna ullekhanIya hai| zreNiyoM tathA vargasamIkaraNa meM donoM mUloM kA hI mahAvIra ne parikalana kiyA hai (4/41) isake alAvA mahAvIra ne ucca ghAtAMkoM vAle samIkaraNa, pratisthApana kI vidhi, yugapata samIkaraNa, dIrghavRtta, kSetragaNita, zaMku kI chAyA, dIpaka kI UMcAI ityAdi jaTila gaNitIya sUtroM kI vyAkhyA bhI nauvIM zatAbdI meM hI kara dI thii| bhagavatIsUtra, anuyogadvAra, sthAnAMgasUtra, tiloyapaNNatti, gaNitasAra saMgraha, trilokasAra ityAdi prAcIna jaina graMtha bhI gaNita ke vRhad jJAna se bhare par3e haiN| prAcIna jaina graMthoM meM pAI ke lie 10 ke samAna bhAga ke prayukta hone ke kAraNa 10 ko eka jainamAna kahA jAtA hai| yativRSabha AcArya dvArA racita triloyapaNNatti (dUsarI se sAtavIM zatAbdI) tathA vIrasenAcArya (816 e.DI.) SaTkhaNDAgama kI dhavalA TIkA meM laghuguNaka (Logrithm) ke bAre meM pracura rUpa se varNana prApta hotA hai| jIva vijJAna jaina graMthoM meM chaH dravyoM, sAta tatvoM tathA nau padArtho kA vistRta varNana milatA hai, inameM jIva kI mukhyatA hai| kloniMga tathA jeneTikala iMjIniyariMga Adi kucha aise viSaya haiM jo ki jaina graMthoM meM varNita siddhAMtoM se mela khAte haiN| vaijJAnika dRSTi ke anusAra pRthvI para aneka prakAra ke jIva pAye jAte haiN| sabhI jIvoM meM jo samAna lakSaNa pAye jAte haiM, ve hai- prajanana, vRddhi, cayApacaya, halana-calana, saMvedana, anukUlana lekina kucha jIva aise haiM jinameM ye saba pUrNataH nahIM pAye jaate| 76 - tulasI prajJA aMka 141

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jaina dharmagraMthoM meM saMsArI jIva ke lakSaNoM ko saMjJA, paryApti evaM prANa ke AdhAra para samajhAyA gayA hai-pratyeka jIva meM cAra saMjJAyeM hotI haiM tathA vaha apanI vRddhi paryApti ke anusAra karatA hai| jaina dRSTikoNa vaijJAnika dRSTikoNa AhAra saMjJA bhaya saMjJA maithuna saMjJA parigraha saMjJA cayApacaya saMvedana, halana calana prajanana vRddhi sAtha hI anukUlana ko bhI jaina graMthoM ke kAlakrama ke anusAra samajhAyA hai| kAla meM parivartana ke sAtha-sAtha jIva kI laMbAI (avagAhanA) pRSThAsthiyoM kI saMkhyA tathA Ayu meM bhI parivartana ho sakatA hai| paMcama kAla ke prAraMbha meM manuSya kI ausata avagAhanA 7 hAtha tathA haDDiyoM kI saMkhyA 24 thI, jo ki isa kAla ke aMta meM ghaTakara kramazaH 3 hAtha tathA 12 raha jaayegii| jaina graMthoM meM varNita jIva ke yoni yA utpatti sthAna, 6 kAla kI vyavasthA bhI vaijJAnika mAnyatAoM ko puSTa karatI hai| DArvina ke prAkRtika varaNavAda ke siddhAMta ke anusAra ve hI jIva jIvita raha sake jinameM nae pariveza evaM vAtAvaraNa meM jIne kI yogyatA thii| jaina graMthoM ke anusAra utanI hI prajAtiyAM paidA ho sakatI haiM jitanI yoniyAM tathA kula koTi haiM aura kAla unake anukUla hai| yoniyoM kI saMkhyA 84 lAkha tathA una yoniyoM se 199 lAkha kror3a prajAti paidA ho sakatI hai| jIva vidyA (jeneTiksa) ke anusAra jIvana se sambandhita sAra sUcanAeM jInsa ke rUpa meM DI.ena.e. para aMkita hotI haiN| jaina graMthoM ke anusAra kozikAoM meM jo vRddhi, vibhAjana tathA bhinnatA Adi kriyAeM hotI haiM vaha saba ina paryAptiyoM kA hI hissA hai| paryAptiyoM kA niyaMtraNa karmoM dvArA hotA hai tathA yaha karma pudgala ke hI vizeSa rUpa haiN| jaina graMthoM ke anusAra jIva trasa va sthAvara hote haiN| trasa jIvoM meM do iMdriya, tIna iMdriya, cAra iMdriya aura paMcendriya Ate haiM tathA sthAvara jIva nAmakaraNa ke udaya se ekendriya meM utpanna hote haiN| jaina graMthoM ke anusAra manuSya kA zarIra bhI nigodiyAyukta hotA hai| vijJAna ke anusAra manuSya ke zarIra meM sAmAnyataH 100 kharaba kozikAeM hotI haiN| jo puSTi karatI hai ki kozikAoM ko nigodiyA mAnA jA sakatA hai| jaina graMthoM meM nigoda ke sambandha meM jo pulaviyoM kA varNana kiyA gayA hai vaha bhI manuSya ke zarIra racanA sambandhI vaijJAnika mAnyatA se adbhuta sAmya rakhatA hai| kucha jIvoM ke saMmUrcchana janma sambandhI jainoM kI avadhAraNA ko vaijJAnika pariprekSya meM dekhanA hogaa| jaina graMthoM meM pratipAdita karmasiddhAMta ke lie na to jeneTikala iMjIniyariMga aura na hI tulasI prajJA akTUbara-disambara, 2008 77

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kloniMga cunautI hai| gommaTasAra jIvakANDa, jIvatatva pradIpikA TIkA gAthA saM. 186 bhagavatI vyAkhyA prajJapti ke 21-22 va 23 veM zataka meM bhI vanaspati kI dRSTi se behada mahattvapUrNa jAnakAriyAM tathA nAnA prakAra kI vanaspatiyoM kA varNana hai| jaina zAstroM meM pratipAdita siddhAMta vaijJAnika siddhAMtoM aura anusaMdhAnoM ke samatulya haiN| ataH jaina zAstroM meM vijJAna ke saMdarbha meM hama jitanA khojeMge utanA hI milegaa| jahAM vijJAna asthira hai vahIM jaina zAstra akATya pramANa detA hai| pRthvI kI Ayu ke sambandha meM vijJAna parivartana karatA huA bar3hatA rahatA hai jabaki jaina zAstra kahate haiM ki pRthvI anAdi anaMta hai| jaina graMtha isa bAta ke pramANa haiM ki vaijJAnika tathyoM kI khoja Aja se kaI hajAra varSa pahale kara lI gaI thii| yahAM kahanA samIcIna hogA ki apanI nirvikAra aura nispRha ciMtana pravRttiyoM ke mAdhyama se jainAcAryoM dvArA vikasita vaijJAnika avadhAraNAyeM inakI gaMbhIra dArzanika vyavasthAoM ke kAraNa jaTila va durUha bniirhiiN| prastuta zodhapatra meM jaina zAstroM meM varNita vijJAna ke sabhI pakSoM para prAmANika va zodhaparaka jAnakArI upalabdha karAne kA prayAsa kiyA gayA hai evaM yaha bhI svayaMsiddha hai ki jaisejaise vijJAna kA kSetra bar3hegA, adhyAtma kI parte aura bhI khulatI jAyeMgI evaM jIva ajIva, dharmaadharma, AkAza-kAla jaise tattvoM para Adhunika vaijJAnika ciMtana kI pRSThabhUmi meM gahana vicAra kiyA jAnA apekSita hogaa| jaina dharma meM AsthA rakhane vAle baMdhuoM ko garva honA cAhie ki Aja vijJAna kA vRkSa jaina zAstroM ke siddhAMtoM kI dharA para hI pallavita aura puSpita ho rahA hai| saMdarbha graMtha 1. SaTkhaNDAgama, caturtha khaNDa - vedanA 8. pravacanasAra 227 2. triloyapaNNatti, pAMcavA adhyAya-gAthA 32 9. gommaTasAra, karmakANDa gAthA 4/5 3. AdipurANa, parva 3 - zloka 39 10. paMcAstikAya, gAthA 14 4. AdipurANa parva 3 - zloka 56 11. kSatracUr3AmaNi, zloka 1/37, 38 5. tattvArthasUtra, adhyAya 5, sUtra 11 12. padmapurANa, parva 51 zloka 17 6. tattvArtharAjavArtika, adhyAya 5 13. rAjavArtika, bhAga-2, 5/19 7. tattvArthasUtra adhyAya 5, sUtra 27 14. gaNitasAra saMgraha 3/56 52, padamAkara kaoNlonI makaroniyA, sAgara - 470004 madhyapradeza 78 - tulasI prajJA aMka 141

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prAkRta sAhitya meM ahiMsA sambandhI kathAoM kA tulanAtmaka adhyayana DaoN. eca.sI. jaina manuSya eka sAmAjika prANI hai| samAja meM rahakara hI vaha svArtha ke vazIbhUta mahAn lobhI, hiMsaka evaM barbara ho jAtA hai| pariNAmasvarUpa AtaMkavAda, IrSyA, dveSa, vaimanasya Adi bhAvanAoM ko janma detA hai| vaha rakSaka nahIM, bhakSaka bana jAtA hai| isameM dAnavIya pravRttiyA~ janma lene laga jAtI haiN| saha-astitva evaM vizvamaitrI kI bhAvanA khatma ho jAtI hai| ataH ahiMsA se hI vizvamaitrI saMbhava hai| ahiMsA kI kathA ke nirdeza se pUrva saMkSepa meM ahiMsA kA artha samajhanA Avazyaka hai| 'bhagavatI ArAdhanA' meM kahA hai ki jIvoM kI saba prakAra kI hiMsA kA tyAga ahiMsA hai arthAt jo vyakti sAvadha kArya meM dattacitta hai vahIM jIvana paryanta saba jIvoM kI mana, vacana, kAya se kRta, kArita, anumodanA se hiMsA nahIM karanA ahiMsA hai| hiMsA ke mahattva ko batAte hue kahA hai ki jIvoM kA ghAta hI apanA ghAta hai| jIvoM para kI gayI dayA apane para hI kI gayI dayA hai| jo eka bAra jIvoM kA ghAta karatA hai, vaha svayaM aneka janmoM meM mArA jAtA hai aura jo eka jIva para dayA karatA hai vaha svayaM aneka janmoM meM dUsare jIvoM ke dvArA rakSA kiyA jAtA hai| isalie duHkha se Darane vAle manuSya ko viSaile kATe kI taraha hiMsA se bacanA caahie| isa prakAra anya AcAra granthoM meM hiMsA ke duSpariNAma evaM ahiMsA kA mahattva darzAyA gayA hai| AcArAMga meM kahA hai - AraMbhajaM dukkhamiNaM arthAt yaha saba duHkha AraMbhaja hai yAni hiMsA se hI utpanna hotA hai| bhagavatI ArAdhanA meM kahA hai jaise-jaise aNu se choTA koI anya dravya nahIM hai aura AkAza meM bar3A koI nahIM hai, vaise hI ahiMsA se mahAn koI anya vrata nahIM hai| jaise saba loka meM merU parvata sabase U~cA hai, vaise hI zIloM aura vratoM meM ahiMsA sabase UMcI hai| - bhagavatI ArAdhanA meM ahiMsA vrata ke mahattva ke rUpa meM yamapAla cANDAla kI kathA kA saMketa diyA hai-eka caturdazI ke dina kisI ko phA~sI na dene ke eka ahiMsA tulasI prajJA akTUbara-disambara, 2008 - 79

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vrata ke guNa se magaramacchoM se bhare tAlAba meM pheMka diye jAne para pratihArya ko prApta huA arthAt devoM ne usakI pUjA kii| thor3e samaya ke lie pAlA gayA ahiMsA vrata AtmA kA mahAn upakAra karatA hai| yahI kathA kucha vistAra evaM AMzika parivartana ke sAtha muni zrIcandakRta kathAkoza meM milatI hai, jisameM yamapAla cANDAla caturdazI ko ahiMsA vratI hokara rAjA ke Adeza kA pAlana nahIM karatA hai aura rAjA dvArA suMsumAra se bhare tAlAba meM pheMkane para deva dvArA usakI rakSA evaM rAjA kI piTAI kI taba yamapAla dvArA rAjA ko chur3AyA jAtA hai, rAjA dvArA putrI kA vivAha evaM arddharAjya pradAna karanA, yaha kathA hariSeNa ke vRhatkathA koSa meM bhI milatI hai| jisameM alpakAla taka ahiMsA kA pAlana karane para bhI AtmA kA mahAn upakAra karatA hai| jIvadayA ke rUpa meM mRgasena dhIvara kI kathA AyI hai jisameM mRgasena dhIvara kA kSiprA nadI meM machalI pakar3ane jAnA, vahAM muni ke darzana honA evaM prathama jAla meM phaMsI machalI ko chor3ane kI pratijJA evaM eka hI machalI kA pAMca bAra jAla meM phaMsanA aura chor3anA patnI dvArA ghara se bAhara nikAlane para eka zUnya gRha meM sAMpa dvArA DasA jAnA, guNapAla seTha kI kanyA ke rUpa meM janma lenA, Age jAkara somadatta ke rUpa meM paidA honA, pA~ca bAra bhayaMkara vipatti se bacanA, kyoMki dhIvara ke rUpa meM pAMca bAra eka hI machalI ko bacAyA gyaa| yaha kathA hariSeNa ke vRhat kathAkoza meM bhI milatI hai| varddhamAna dezanA meM isa machuAre kA nAma haribala hai| kathA kucha hera-phera ke sAtha hone para bhI ahiMsA ke mahattva ko hI pratipAdita karatI hai| yahI kathA AkhyAnaka-maNikoza meM dAmanaka evaM seTha sAgaradatta kI kathA hai jisameM dAmanaka ke pUrvabhava ke rUpa meM machuAroM kI kathA hai jisameM tIna bAra jAla ko DhIlA chor3akara machaliyoM ko jAla se mukta karane kI bhAvanA hai| isI kAraNa tIna bAra isake sira para AyI mauta bhI Tala gyii| nayasenakRta dharmAmRta meM bhI yaha kathA vistAra se milatI hai| jJAtAdharmakathA ke meghakumAra ke pUrvabhava ke rUpa meM hAthI kI kathA hai jisameM jaMgala meM Aga lagane para hAthI evaM anya prANiyoM kA surakSita sthAna para pahuMcanA, hAthI ke pAMva meM khujAla Ane para pAMva ko Upara uThAnA, uThe hue pAMva ke nIce aneka choTe-choTe prANiyoM kA praveza ho jAnA, jIva dayA evaM ahiMsA ke pariNAmasvarUpa hAthI kA nIce giranA evaM marakara meghakumAra ke rUpa meM paidA honaa| jIva hiMsA ke duSpariNAma ke rUpa meM sudAmA evaM chalaka kI kathA hai jisameM jIva hiMsA ke duSpariNAma batAye gaye haiN| chelaka ne bhI zrAvaka vrata lekara svarga prApta kiyaa| inake atirikta sapta vyasana meM madya, madhu, mAMsa, AkheTa, Adi kA tyAga bhI ahiMsA vrata meM Ate haiN| bhagavatI ArAdhanA, mUlAcAra, vasunaMdi zrAvakAcAra Adi meM unakA vistAra se varNana hai| / AkheTa, madya, mAMsa vyasana ke duSpariNAma ke rUpa meM sumatinAthacaritra meM eka sAmadeva kI kathA hai jisameM sAmadeva ahiMsaka thaa| vAmadeva hiMsaka ke rUpa meM AkheTa khelA karatA thaa| akAla kI vibhISikA ke samaya usane majabUrana AkheTa Adi hiMsA kA kArya prArambha kiyA parantu usake bAda usane madya, mAMsa, AkheTa Adi nahIM karane kA vrata le liyA lekina patnI kI haThadharmitA evaM 80 0.--- - - - tulasI prajJA aMka 141

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pArivArika kalaha na ho, isake kAraNa mAMsa khA liyaa| vrata tor3ane ke kAraNa vaha vyAdhi se grasta ho gyaa| usakI patnI bhI marakara agale janma meM pUrvakarma ke kAraNa vyAdhigrasta ho gayI / karmo kI nirjarA ke bAda punaH vrata grahaNa kara deva yoni ko prApta hue| ataH majabUrI se tor3A gayA vrata kitanA anarthakArI huA, isa kathAnaka meM batAyA gayA hai| upAsakAdhyayana meM mAMsa tyAgI cANDAla kathA AtI hai, jisameM usane mAMsa aura zarAba ke pIne ke bIca ke samaya abhinandana guru se vrata liyA ki isa aMtarAla samaya meM maiM madya, mAMsa grahaNa nahIM kruuNgaa| mAMsa to nahIM grahaNa kiyA kintu zarAba pI lI jisase buddhi kuNThita ho gayI aura marakara yakSakula meM yakSa huA / ataH thor3e samaya mAMsa nahIM khAne ke kAraNa vaha marakara yakSoM meM pradhAna huaa| agara donoM chor3a detA to sadgati mila sakatI thI jabaki isake viparIta mAMsa khAnA to dUra rahA, usakI kalpanA mAtra se kitanA duSpariNAma bhoganA par3A, isakI eka kathA upAsakAdhyayana meM bhI milatI hai| kAMdI nagarI meM rAjA saurasena ne mAMsa khAne kA tyAga kara diyA hai lekina vaidyoM, zaivoM aura vedikoM ke kahane se mAMsa khAne kA vicAra aayaa| kintu vyastatA ke kAraNa samaya hI nahIM milatA thaa| usakA rasoIyA usakI AjJA se pratidina mAMsa pakAtA thaa| eka bAra sAMpa kA mAMsa khAne ke kAraNa marakara samudra meM mahAmatsya huA aura idhara rAjA mAMsa khAne kI kalpanA mAtra se hI mahAmatsya huA Age jAkara narakagAmI huA, isalie kahA hai- 'svayaMbhUramaNa samudra meM mahAmatsya ke kAna meM rahane vAlA tandula matsya bure saMkalpa se naraka meM gyaa| isalie madya, mAMsa, madhu kA sevana karane se mahAn hiMsA hotI hai| isalie vyasanoM ke duSpariNAma ke rUpa meM kahA hai- 'jo mAMsa khAte haiM unameM dayA nahIM hotI, jo zarAba pIte haiM ve saca nahIM bola sakate aura jo madhu aura udumbara pattoM kA bhakSaNa karate haiM, unameM rahama nahIM hotaa| ataH sapta vyasanoM ko bhI ahiMsA vrata meM samAviSTa kiyA jA sakatA hai jisameM aneka kathAeM haiM jise yahAM vistAra denA saMbhava nahIM hai phira bhI paNDita AzAdhara ne apane dharmAmRta meM saptavyasana ke duSpariNAma ke rUpa meM kathAoM ke saMketa mAtra diye haiM jaise juA~ khelane se yudhiSThira ko, mAMsabhakSaNa se bakarAja ko, madyapAna se yAdavoM ko, vaizyA sevana se cArUdatta ko, corI karane se zivabhUti brAhmaNa ko, zikAra khelane se brahmadatta cakravartI ko bhArI vipatti bhoganI pdd'ii| ataH ise tyAganA caahie| inake atirikta kucha kathAeM ahiMsA, jIva dayA, hiMsA ko taTastha bhAva dekhane, hiMsA kI kalpanA mAtra tathA rAtri bhojana ke duSpariNAma ke rUpa meM yahAM dI jA rahI hai| isake atirikta bhI hiMsA ke duSpariNAma ke rUpa meM sudarzana seTha aura arjunamAlI kI kathA hai| arjunamAlI kI patnI kA arjuna ke sAmane hI usakA sAmUhika balAtkAra se krodha ke kAraNa yakSa ne arjuna ke zarIra meM praveza kiyA aura hajAroM logoM ko mAra diyaa| sudarzana muni ne apane tapa prabhAva se inako zAnta kiyaa| jIva-bali ke virodha meM bhIma kumAra kI kathA hai jo apane tulasI prajJA akTUbara-disambara, 2008 81

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puruSArtha evaM vIratA se kApAlika ko parAsta kara kAlikA devI ko prasanna karatA hai aura varadAna bali nahIM car3hAne kI bAta karatA hai aura devI mAna jAtI hai| hiMsA ko taTastha bhAva se dekhane ke aneka duSpariNAma hote haiM, pArzvanAtha carita meM to yahAM taka kahA hai ki balavIra ko usake bhAiyoM dvArA bAra-bAra mArane kA prayAsa karane para bhI vaha baca jAtA hai| isa para muni isake pUrva bhava kA batAte haiM ki tuma chaH mitra the, usameM se eka mitra ne pakSiyoM ko tIra se bAra-bAra mArane kA prayAsa kiyaa| kintu ve baca gaye para pAMca anya mitra usa hiMsA ko cupacApa dekhate rhe| kintu samIpastha muni ne rokA aura upadeza diyA, ataH tuma bhI bAra-bAra bace ho, tumhAre mitra jo hiMsA ko taTastha bhAva se dekha rahe the ve tumhArI patniyAM haiN| eka muni jinhoMne hiMsA ko rokA thA, vaha muni maiM hI huuN| ataH hiMsA ko 'cupacApa dekhane kA bhI bhayaMkara pariNAma hotA hai| isa prakAra ve pAMcoM aneka tiryaMcAdi yoniyoM ko pAra karate hue strI paryAya meM Aye aura tumhArI patniyA~ bniiN| eka choTI sI kAlpanika hiMsA bhI kitanI bhayaMkara duSpariNAma detI hai, yazodhara rAjA ke pUrvabhava ke dRSTAnta ke rUpa meM yaha batAyA gayA hai| ATe kA mUrgA banAkara mArA thA jisameM use usakI mA~ ne bhI sahayoga diyA thaa| aisI kathita hiMsA ke kAraNa ina donoM ko tiryaMcAdi yoniyoM meM bhaTakakara manuSya yoni meM AnA pdd'aa| eka choTI-sI kAlpanika hiMsA kA kitanA duSpariNAma hotA hai, isakA marma kathA meM samajhAyA gayA hai| rAtri bhojana bhI hiMsA ko dAvata detI hai| rAtri bhojana ke duSpariNAma ke rUpa meM haMsa aura kezava kI kathA hai| jisameM kezava ne rAtri bhojana nahIM karane kA vrata dhAraNa kara rakhA thaa| aneka kaThina se kaThina paristhiti meM vrata kA pAlana kiyA jisake pariNAmasvarUpa use aneka prakAra ke sukha evaM rAjya kI prApti huii| usake rAjya meM rAtri bhojana niSedha thaa| uparyukta kathAoM meM jIva rakSA, ahiMsA, hiMsA ke ciMtana ke duSpariNAma, sapta vyasanoM ke duSpariNAma, rAtri bhojana ke duSpariNAma, pazu-pakSiyoM ke dvArA jIva rakSA kI bhAvanA vAlI sArI kathAoM meM jIvana mUlya bharA par3A hai| prANI naitika evaM mAnavIya guNoM se ota-prota ho jAtA hai| uparyukta gutthiyoM ko kevala kathana mAtra yA upadeza se gale nahIM utArA jA sakatA hai| ina tattvoM ko sarasa kathAoM, dRSTAntoM se hI hama ina gutthiyoM ko AsAnI se samajha sakate haiM aura inako jIvana meM utArA jA sakatA hai| kevala kahanA yA sunanA hI paryApta nahIM hotA hai| inheM jIvana meM jInA caahie| tabhI hamArA jIvana saphala hai| jIvana rakSaka siddhAnta kaTu evaM tikta auSadhi hai para ye kathAeM ina para par3I huI kaMkara kI taraha haiN| jinako binA kisI kaThinAI se gale utArA jA sakatA hai aura apane jIvana kA sarvAMgINa vikAsa saMbhava hai| kathAoM se hama ina tattvoM ko jIvana meM sahajataH samajhakara pApa-patha se baca sakate haiN| 82 tulasI prajJA aMka 141

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saMdarbha grantha 1. bhagavatI ArAdhanA, gAthA naM. 775, pR. 480 2. vahI, pR. 487, gAthA naM. 794 3. muni madhukara, jainadharma kI hajAra zikSAeM, pR. 30-31 4. zivAryakRta bhagavatI ArAdhanA, gAthA naM. 783-784 5. pANo vi paDiheraM pato chUTho vi susamAhade 6. muni zrIcandakRta kahAkosu, pR. 307, saMdhi-30, kaDavaka-3 7. vahI, saMdhi-29, pR. 301 8. hariSeNakRta vRhatakathAkoza, kathA saMkhyA 72 a. jaina, jagadIza candra, jaina kathA sAhitya pR. 30, pe.naM. 5 9. muni, puSkara, devendra muni dvArA saMpAdita, kathA bhAga-3, pR. 16 se 56 10. a. AcArya nemicandra sUrikRta AkhyAnakamaNikoza, pR. 148 se 151 ba. nayasenakRta, dharmAmRta, pR. 245 . sa. somadevasUrikRta, upAsakAdhyayana, pR. 155-156 11. munizrIcandrakRta kathAkosu, pR. 69, saMdhi 29, kaDavaka 1 se 4 12. muni, puSkara, jaina kathA bhAga-76, sAmadeva-vAmadeva kathAnaka, pR. 11 se 83 13. sAmadevasUri viracita, upAsakAdhyayana, pR. 143 14. vahI, pR. 142 15. vahI, pR. 136, zloka 293 16. AzAdharakRta dharmAmRta sAgara, pR. 132, zloka 17 17. jaina kathA, bhAga-96, pR. 110-115 ba. antakRtadazA sUtra 18. vahI, kathA bhAga-12, pR. 100-102 ba. pArzvanAtha caritra 19. vahI, kathA bhAga-65 saha AcArya evaM vibhAgAdhyakSa jainavidyA evaM prAkRta vibhAga mohanalAla sukhAr3iyA vizvavidyAlaya udayapura tulasI prajJA akTUbara-disambara, 2008 83

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'tattvArthasUtra' ko nyAya-grantha mAna liyA jAtA hai to isakI saikar3oM TIkAe~ bhI nyAya -grantha kahalA sakatI haiM, isI prakAra darzana ke jina tArkika granthoM meM nyAya kA prasaMgAnukUla thor3A-bahuta varNana huA hai unheM bhI nyAya-granthoM kI isa sUcI meM sammilita kiyA jA sakatA hai; parantu yadi abhI una sabako chor3a diyA jAe aura mAtra nyAya, ( pramANa - naya - vivecana) ke svataMtra granthoM kI kI to bhI Aja vaha kula 150 se Upara pahu~ca jAtI hai - yaha Azcarya kA viSaya hai| bahuta se loga jaina - nyAya-granthoM ke nAma para parIkSAmukhasUtra nyAyadIpikA, pramANamImAMsA Adi cAra-chaha granthoM ko hI jAnate haiN| basa ! inake atirikta jo nyAya -granthoM kA vizAla bhaNDAra hai, isakA unheM jJAna hI nahIM hai / ataeva yahA~ jaina-nyAya-granthoM kI yaha sUcI prastuta karane kA prayatna kiyA jA rahA hai| AzA hai, isase bahuta logoM kA bhrama dUra hogA aura zodhakartAoM ko bahuta lAbha bhI hogaa| kra. grantha nAma 1. tattvArthasUtra 2. AptamImAMsA hamArI bhAvanA yahA~ yaha bhI hai ki dezabhara meM vyApta jainadarzana evaM nyAya ke vidyAlayoM ke chAtra va adhyApaka bhI yathAyogya ina granthoM ke adhyayana-adhyApana meM bhI pravRtta hoN| yaha sUcI abhI apUrNa hai, vidvajjanoM se anurodha hai ki ve ise pUrNa karane meM sahayoga kreN| ka. prAcIna AcAryoM ke mUla grantha 3. yuktyanuzAsana 4. jIvasiddhi 5. svayaMbhUstotra 6. sanmatisUtra jaina nyAya granthoM kA sUcIkaraNa 84 granthakAra umAsvAti samantabhadra samantabhadra samantabhadra samantabhadra pUjyapAda samaya DaoN. vIrasAgara jaina pahalI sadI dUsarI sadI dUsarI sadI dUsarI sadI dUsarI sadI tIsarI sadI prakAzana yA upalabdhi- - sthAna zatAdhika saMsthAoM se prakAzita vIrasevAmandira, naI dillI vIrasevAmandira, naI dillI anupalabdha aneka saMsthAoM se prakAzita bhAratIya jJAnapITha, naI dillI tulasI prajJA aMka 141

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granthakAra kra. grantha nAma 7. sArasaMgraha 8. jalpanirNaya pUjyapAda zrIdatta 9. trilakSaNakadarzana pAtrasvAmI 10. sumatisaptaka 11. nyAyavinizcaya 12. svarUpasambodhana sumati akalaMka akalaMka 13. siddhivinizcaya akalaMka 14. pramANasaMgraha akalaMka 15. laghIyastraya akalaMka 16. nyAyacUlikAbRhattrayam akalaMka 17. anekAntajayapatAkA haribhadra 18. anekAntavAdapraveza haribhadra 19. zAstravArtAsamuccaya haribhadra 20. SaDdarzanasamuccaya haribhadra 21. AptamImAMsA vidyAnandi 22. pramANaparIkSA vidyAnandi 23. patraparIkSA vidyAnandi 24. satyazAsanaparIkSA vidyAnandi 25. zrIpurapArzvanAthastotra vidyAnandi 26. nyAyAvatAra siddhasena II 27. dvAtriMzatikAe~ siddhasena II 28. syAdvAdasiddhivAdIbhasiMha 29. navapadArthanizcaya vAdIbhasiMha 30. vAdanyAya kumAranandi 31. bRhatsarvajJasiddhi anantakIrti samaya prakAzana yA upalabdhi-sthAna pA~cavI sadI anupalabdha, dhavalA meM uddhRta chaThI sadI anupalabdha, tattvArthazlokavArtika meM uddhRta chaThI sadI anupalabdha, akalaMkAnaMtavIryAdi dvArA uddhRta chaThI sadI anupalabdha sAtavIM sadI bhAratIya jJAnapITha, naI dillI sAtavIM sadI reDiyaMDa pablizarsa, kAlakAjI, naI dillI, 2005 sAtavIM sadI bhAratIya jJAnapITha, naI dillI sAtavIM sadI sindhI granthamAlA, ahamadAbAda sAtavIM sadI gaNezavarNI saMsthAna, vArANasI sAtavIM sadI jainendra siddhAnta koza 2/635 meM ullekha AThavIM sadI gAyakavAr3a sIrIja, bar3audA AThavIM sadI gAyakavAr3a sIrIja, bar3audA AThavIM sadI devacandra lAlabhAI, sUrata AThavIM sadI bhAratIya jJAnapITha, naI dillI, 1970 AThavIM sadI vIrasevAmandira, naI dillI, 1947 AThavIM sadI vIrasevAmandira, naI dillI, 1973 AThavIM sadI sanAtana jaina granthamAlA, 1913 AThavIM sadI bhAratIya jJAnapITha, naI dillI, 1964 AThavIM sadI vIrasevAmandira, naI dillI nauvIM sadI zrImad rAjacandra Azrama, agAsa nauvIM sadI nauvIM sadI mANikacandra granthamAlA, mumbaI nauvIM sadI / mUDabadrI grantha bhaNDAra nauvIM sadI anupalabdha(vidyAnandi dvArA uddhRta) nauvIM sadI mANikacandra granthamAlA, mumbaI tulasI prajJA akTUbara-disambara, 2008 - 85

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kra. grantha nAma granthakAra samaya prakAzana yA upalabdhi-sthAna 32. laghusarvajJasiddhi anantakIrti nauvIM sadI mANikacandra granthamAlA, mumbaI 33. svataHprAmANyabhaMga anantakIrti nauvIM sadI anupalabdha,anantavIrya1,2meM uddhRta 34. nayacakra devasena nauvIM sadI mANikacandra granthamAlA, mumbaI 35. AlApapaddhati devasena nauvIM sadI anekAntajJAna mandira, bInA 2006 36. syAdvAdopaniSad somadeva nauvIM sadI anupalabdha 37. parIkSAmukhasUtram mANikyanaMdi dasavIM sadI aneka saMsthAnoM se prakAzita 38. pramANanirNaya vAdirAja dasavIM sadI anekAntajJAnamandira, bInA 39. nayacakra mAilladhavala bArahavIM sadI bhAratIya jJAnapITha, naI dillI, 1971 40. samayaparIkSA nayasena bArahavIM sadI 41. pramANamImAMsA hemacandrasUri bArahavIM sadI tArA buka ejensI, vArANasI 42. anyogavyavacchedikA hemacandrasUri bArahavIM sadI tArA buka ejensI, vArANasI 43. vizvatattvaprakAza bhAvasenatraividya bArahavIM sadI tArA buka ejensI, vArANasI 44. pramA-prameya bhAvasenatraividya bArahavIM sadI 45. nyAyasUryAvalI bhAvasenatraividya bArahavIM sadI 46. kathA-vicAra bhAvasenatraividya bArahavIM sadI 47. prameyaratnAkara AzAdhara terahavIM sadI anupalabdha(AzAdhara-prazasti meM ullikhita) 48. syAdvAdaratnAvatArikA ratnaprabhasUri terahavIM sadI yazovijaya granthamAlA, kAzI 49. nyAyadIpikA dharmabhUSaNa yati caudahavIM sadI vIrasevAmandira, naI dillI 50. kAruNyakalikA ajJAta ajJAta 'nyAyadIpikA' meM ullikhita 51. pramANaprameyakalikA narendrasena aThArahavIMsadI bhAratIya jJAnapITha, naI dillI 52. saptabhaMgItaraMgiNI vimaladAsa aThArahavIM sadI zrImad rAjacandra Azrama, agAsa 53. pravacanaparIkSA nemicandra aThArahavIM sadI sampUrNAnanda saMskRta vi.vi.vArANasI 54. nyAyamaNidIpikA ajitasena aThArahavIM sadI 55. nyAyakarNikA upA.vinayavijaya aThArahavIM sadI jainendrasiddhAntakoza 2/635 56. jainatarkabhASA yazovijaya aThArahavIM sadI yazovijaya jaina granthamAlA, kAzI 57. nyAyAloka yazovijaya aThArahavIM sadI yazovijaya jaina granthamAlA, kAzI 58. jJAnabindu yazovijaya aThArahavoM sadI yazovijaya jaina granthamAlA, kAzI 59. anekAntavyavasthA yazovijaya aThArahavIM sadI yazovijaya jaina granthamAlA, kAzI 86 - tulasI prajJA aMka 141

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samaya aThArahavIM sadI aThArahavIM sadI aThArahavIM sadI aThArahavIM sadI 64. nyAyabhAgamatasamuccaya jayacandra chAbar3A aThArahavIM sadI 65. SaDdarzaneSu AcArya bArahavIM sadI pramANaprameyasamuccaya anantavIrya maNikaNTha 66. nyAyaratna kra. grantha nAma 60. nyAyakhaNDanakhAdya 61. anekAntapraveza 62. gurutattvavinizcaya 63. adhyAtmaparIkSA 67. nyAyamakaraMda vivecana zubhaprakAza kha. TIkA yA vyAkhyA grantha 68. gandhahastimahAbhASya samantabhadra 69. sarvArthasiddhi 70. sanmatitarkaTIkA granthakAra yazovijaya yazovijaya yazovijaya yazovijaya 71. aSTazatI pUjyapAda sumati akalaMka 72. tattvArthavArtikasabhASya akalaMka 73. tattvArthazlokavArtika vidyAnandi 74. aSTasahasrI vidyAnandi (devAgamAlaMkAra) vidyAnandi 75. yuktyanuzAsanAlaMkAra 76. AptamImAMsAvRtti vAdIbhasiMha 77. siddhivinizcayAlaMkAra vRhadanantavIrya 78. pramANasaMgrahAlaMkAra vRhadanantavIrya 79. jIvasiddhiTIkA 80. nyAyavinizcayavivaraNa vAdirAja anantakIrti 81. AptamImAMsAvRtti vasunandi tulasI prajJA akTUbara-disambara, 2008 dUsarI sadI pA~cavI sadI chaThI sadI sAtavIM sadI sAtavIM sadI AThavIM sadI AThavIM sadI AThavIM sadI nauvIM sadI nauvIM sadI nauvIM sadI nauvIM sadI dasavIM sadI dasavIM sadI prakAzana yA upalabdhi-sthAna yazovijaya jaina granthamAlA, kAzI yazovijaya jaina granthamAlA, kAzI yazovijaya jaina granthamAlA, kAzI jainendrasiddhAntakoza 2/635 sampUrNAnandasaMskRtavizvavidyAlaya vArANasI, 2000 jaina siddhAntabhavana ArA meM upalabdha pANDulipi jaina siddhAntabhavana ArA meM upalabdha pANDulipi anupalabdha bhAratIya jJAnapITha, naI dillI anupalabdha, vAdirAjake pArzvanAthacarita meM ullikhita gAMdhInAthAraMga jainagranthamAlA, solApura bhAratIya jJAnapITha, naI dillI kuthusAgara granthamAlA, solApura jaina vidyA saMsthAna zrImahAvIrajI, 1997 mANikacandra granthamAlA, mumbaI jainendrasiddhAntakoza 1/248 bhAratIya jJAnapITha, naI dillI anupalabdha anupalabdha bhAratIya jJAnapITha, naI dillI 2000 sanmatigranthamAlA, kAzI 87

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kra. grantha nAma granthakAra samaya prakAzana yA upalabdhi-sthAna prabhAcandra 87. pramANanayatattvA 82. prameyakamalamArtaNDa prabhAcandra gyArahavIM sadI lAlA musaddIlAla jaina ceriTebala TrasTa, dariyAgaMja, dillI, 1982 83. nyAyakumudacandra gyArahavIM sadI bhAratIya jJAnapITha, naI dillI 84. nyAyAvatAravRtti siddharSigaNI gyArahavIM sadI rAjacandra granthamAlA, agAsa 85. sanmatitarkaTIkA abhayadeva bArahavIM sadI gujarAta purAtattvamaMdira, ahamadAbAda 86. prameyaratnamAlA laghu anantavIrya bArahavIM sadI caukhambhA vidyAbhavana vArANasI, 1964 vAdidevasUri bArahavIM sadI AtmajAgRti kAryAlaya, zrI jaina lokAlaMkAra gurukula zikSaNa saMgha byAvara, 1942 88. nyAyAvatAravArtika savRtti bArahavIM sadI sindhI jainagranthamAlA, mumbaI 89. aSTasahasrIviSama- laghusamantabhadra terahavIM sadI jainavidyAsaMsthAna, zrImahAvIrajI padatAtparyaTIkA 90. laghIyasrayatAtparyavRtti abhayacandra terahavIM sadI mANikacandra granthamAlA, mumbaI 91. prameyaratnasAra zAntiSaNa terahavIM sadI jainasiddhAntabhavana ArA meM pANDulipi 92. syAdvAdamaMjarI malliSeNa caudahavIM sadI zrImad rAyacandra granthamAlA, agAsa 93. prameyakaNThikA zAntivarNI caudahavIM sadI vIrasevAmandira, naI dillI 94. prameyaratnAlaMkAra cArUkIrti aThArahavIM sadI maisUra vizvavidyAlaya 95. arthaprakAzikA cArUkIrti aThArahavIM sadI 96. aSTasahasrItAtparya yazovijaya aThArahavIM sadI yazovijaya jaina granthamAlA, kAzI vivaraNa 97. syAdvAdakalpalatA yazovijaya aThArahavIM sadI yazovijaya jaina granthamAlA, kAzI (zAstravArtA-samuccaya TIkA) 98. prameyaratnamAlAvacanikA jayacandra chAbar3A aThArahavIM sadI 99. AptamImAMsAvacanikA jayacandra chAbar3A aThArahavIM sadI 100.nayacakravacanikA paM. hemacandra aThArahavIM sadI jainendrasiddhAnatakoza 1/570 101.nyAyadIpikA- sadAsukhadAsa unnIsavIM sadI bhASAvacanikA majarA 88 - - tulasI prajJA aMka 141

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kra. grantha nAma granthakAra ga. Adhunika AcAryo yA vidvAnoM ke grantha 102. jainanyAya kA vikAsa, (muni nathamala), AcArya mahAprajJa, rAjasthAna vizvavidyAlaya, jayapura, 1977 103. jainanyAya, paM. kailAzacandra zAstrI, bhAratIya jJAnapITha, naI dillI, 1966 104. jainanyAya, bhAga-2, paM. kailAzacandra zAstrI, gaNezavarNI zodha saMsthAna, vArANasI, 1989 105. pramANa -naya-nikSepa prakAza, paM. kailAzacandra zAstrI, vIrasevAmandiraTrasTa, vArANasI, vI.ni. 2497 106. AptamImAMsA - TIkA, paM. jugalakizora mukhtAra, vIrasevAmandira, naI dillI, 1967 107. jaina tarkazAstra meM anumAna vicAra, darabArIlAla koThiyA, vIrasevA mandira, 1969 108. jainadarzana aura pramANazAstra parizIlana, darabArIlAla koThiyA, vIrasevAmandira, 1980 109. nyAyasAra, AryikA jJAnamatI, triloka zodha saMsthAna, hastinApura, sitambara, 1974 .110. nayaprajJApana (pravacana), kAnajIsvAmI, di. jaina svAdhyAyamaMdira TrasTa, sonagar3ha, gujarAta 111. bhikSu nyAyakarNikA, AcArya tulasI, jaina vizva bhAratI, lADanUM 112. AptamImAMsA - vivecana, paM. mUlacandra zAstrI 113. yuktyanuzAsana - vivecana, paM. mUlacandra zAstrI samaya prakAzana yA upalabdhi-sthAna 114. parIkSAmukha - pravacana, sahajAnanda varNI 115. nayadarpaNa, jinendra vargI, sau. premakumArI jaina smAraka granthamAlA, javarIbAga, indaura, ma.pra. 116. jaina nyAya kI bhUmikA, DaoN. darabArIlAla koThiyA, jainavidyAsaMsthAna, zrImahAvIrajI, 1995 117. nyAyaratnasAra, AcArya ghAsIlAlajI mahArAja 118. jainanyAyazAstra parizIlana, vijayamuni zAstrI, divAkara prakAzana, e-7, mahAtmA gAMdhI mArga, AgarA, 1990 119. AptamImAMsA - tattvadIpikA, pro. udayacanda jaina, gaNezavarNI zodha saMsthAna, vArANasI, 1975 120. svayambhUstotra - tattvapradIpikA, pro. udayacanda jaina, gaNezavarNI zodha saMsthAna, vArANasI, 1993 121. prameyakamalamArtaNDa - parizIlana, pro. udayacanda jaina, prAcya zramaNabhAratI, mujaphpharanagara, uttara pradeza, 1998 122. nyAyakumudacandra - parizIlana, pro. udayacanda jaina, prAcya zramaNabhAratI, mujaphpharanagara, u. pra. tulasI prajJA akTUbara-disambara, 2008 89

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123. paramabhAvaprakAzaka nayacakra, DaoN. hukamacanda bhArilla, paM. ToDaramala smAraka TrasTa, jayapura, 1989 124. jainazAsana meM nizcaya aura vyavahAra, DaoN. ratnacanda jaina, pArzvanAtha vidyAzrama, vArANasI 125. syAdvAda, paM. javAharalAla jaina siddhAntazAstrI, digambara jaina samAja, sahAranapura, 1998 126. prArambhika naya pravezikA, bra. sandIpa sarala, anekAntajJAnamaMdira, bInA, sAgara, ma.pra., 2004 127. nyAyamaMdira, DaoN. vIrasAgara jaina, jainavidyAsaMsthAna, zrImahAvIrajI, jayapura, 2006 128. anekAntavAda, DaoN. sAgaramala jaina, pArzvanAtha vidyAzrama, vArANasI 129. syAdvAda aura saptabhaMgInaya, bhikhArI rAma yAdava, pArzvanAtha vidyAzrama, vArANasI 130. jainadarzana meM anekAntavAdaH eka parizIlana, DaoN. azoka jaina, RSabhadeva granthamAlA, sAMgAnera, jayapura byAvara 131. anekAnta - syAdvAda - vimarza, DaoN. ramezacanda jaina, bijanaura, jJAna sAgara kendra, 132. syAdvAdamaMjarI kA samIkSAtmaka adhyayana, kiraNakalA jaina, parimala prakAzana, dillI, 1992 gha. aprakAzita zodhaprabandha 1. nyAyadIpikA kA samAlocanAtmaka adhyayana, nIlimA kumArI, prAkRta zodha saMsthAna, vaizAlI 2. jainadarzana kA nayavAdaH eka mImAMsA, indradeva pAThaka, prAkRta zodhasaMsthAna, vaizAlI 3. dArzanika samanvaya kI dRSTiH nayavAda, anekAnta jaina, jaina vizvabhAratI, lADanUM 4. prameyamArtaNDa kA samIkSAtmaka adhyayana, nirmalA jaina, kAzI hindU vizvavidyAlaya, vArANasI 5. bhAratIya darzana meM sarvajJavAda: jainadarzana ke pariprekSya meM, pradIpa kumAra jaina, dillI vizvavidyAlaya 6. jaina evaM hindU tarkazAstra, pradyumna kumAra jaina, kAzI hindU vizvavidyAlaya, vArANasI 7. AptamImAMsA kA dArzanika vivecana, zobhAlAla jaina, rAjasthAna vizvavidyAlaya, jayapura 8. jainarzana meM nayavAda, sukhanandana jaina, cau. caraNasiMha vizvavidyAlaya, meraTha 9. jainanyAyasammata smRti - pratyabhijJAna- tarka pramANoM kA anuzIlana, suSamA jaina, DaoN. harisiMha gaura vizvavidyAlaya, sAgara 10. laghIyastraya kA dArzanika vivecana, hemanta kumAra jaina, kAzI hindU vizvavidyAlaya, vArANasI 11. jaina tarkabhASA kA samIkSAtmaka adhyayana, mAyArAma, kurukSetra vizvavidyAlaya 12. bhAratIya darzanoM kA prANatattva syAdvAda, muni padama mahArAja, rAjasthAna vizvavidyAlaya, jayapura 13. prameyaratnamAlA kA dArzanika adhyayana, anilakumAra varmA, lakhanaU vizvavidyAlaya, lakhanaU 14. Jain Nayaya and Epistemology / Kolika Shah, University of Mumbai 90 tulasI prajJA aMka 141

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15. nayacakra kA dArzanika adhyayana, jitendra bI. zAha, kAzI hindU vizvavidyAlaya, vArANasI 16. sanmatitarka prakaraNa kA samIkSAtmaka adhyayana, sAdhvI muditayazA, jaina vizva bhAratI, lADanUM 17. siddhasena ke sanmatitarka kA samAlocanAtmaka adhyayana, kiraNa zrIvAstava, kAzI hindU vizvavidyAlaya, vArANasI 18. Jainism and Navya Nyaya/ A. uno/Kyoto University, Japan 19. English Translation of Nyaya Dipika, Itaru Wakiyu, University of Pune 20. jainadarzana meM syAdvAda, kaMcana lor3hA, jodhapura vizvavidyAlaya 21. Syadvada/Kusum Jain/University of Ottawa, Ottawa, Banada 22. jaina nyAya tathA Adhunika bahupakSIya tarkazAstra, AzAkumArI jaina, ilAhAbAda vizvavidyAlaya, ilAhAbAda (uttara pradeza) 23. jaina nyAyakarNikA, saMskRta TIkA, anuvAda, paMDita vizvanAtha mizra, jaina vizvabhAratI vizvavidyAlaya, lADanU~ (rAjasthAna) (nivedana-nyAya sambandhI granthoM ke sandarbha meM vidvad varga jJAtavya sUcanAeM sUcita kareM tAki jAnakArI ke abhAva meM jo mahattvapUrNa grantha chUTa gae haiM unheM sammilita kara nyAya zAstrIya granthoM kI isa sUcI ko samRddha aura pramANita banA ske|) adhyakSa, jainadarzana vibhAga zrI lAlabahAdura zAstrI rASTrIya saMskRta vidyApITha, naI dillI-16 tulasI prajJA akTUbara-disambara, 2008

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kra. pustaka kA nAma 1. AcArya mahAprajJa kA saMskRta sAhitya 2. yuga ko AcArya mahAprajJa kA yogadAna 3. aMguttara nikAya bhAga-1 4. aMgutara nikAya bhAga - 2 5. mahAbhArata parikramA 6. vAsudeva zrIkRSNa jaina vizvabhAratI vizvavidyAlaya, lADanU~ prakAzana sUcI 7. zramaNa sUkta 8. tIrthaMkara varddhamAna jIvana prasaMga 9. Avazyaka niryukti khaNDa-1 10. AcArAMga aura mahAvIra 11. sambodhi kA samIkSAtmaka anuzIlana 12. ratnapAlacaritama 13. dUrastha zikSA kI upayogitA 14. naI subaha 15. jaina vidyA aura vijJAna 16. harA A~cala 17. mATI kI rakSA 18. jaina saMskRti aura jIvana mUlya bhAga-1 19. jaina saMskRti aura jIvana mUlya bhAga-2 20. jaina saMskRti aura jIvana mUlya bhAga-3 21. bhikSu nyAyakarNikA 22. jaina itihAsa evaM saMskRti 23. jIvana vijJAna aura svAsthya 24. yoga vaiziSTya 25. jaina tattva mImAMsA aura AcAra mImAMsA 26. arddhamAgadhI sAhitya meM gaNita 27. Anekant : Reflection & Clarification 28. Anekant : Views & Issues 29. Lord Mahavir ( Vol. 1,2,3) 30. Shraman Bhagwan Mahavir Life & Doctrine 31. Pslam of Life 32. Anekanta - The Third Eye 33. Science in Jainism 34. The Quest for Truth 35. Sound of Silence 36. Journey into Jainism (Reprint) 37. Jain Studies & Science 38. Non-violence Relative Economics and A New Social Order 39. Jain Biology 40. Teaching of Lord Mahavira 92 lekhaka / sampAdaka DaoN. harizaMkara pANDeya DaoN. harizaMkara pANDeya / DaoN. je. pI. ena. mizrA zrI zrIcaMda rAmapuriyA zrI zrIcaMda rAmapuriyA zrI zrIcanda rAmapuriyA zrI zrIcaMda rAmapuriyA zrI zrIcaMda rAmapuriyA zrI zrIcaMda rAmapuriyA DaoN. samaNI kusuma prajJA sAdhvI zrutayazA samaNI sthita prajJA DaoN. harizaMkara pANDeya DaoN. AnandaprakAza tripAThI DaoN. AnandaprakAza tripAThI pro. (DaoN.) mahAvIra rAja gelar3A DaoN. AnandaprakAza tripAThI DaoN. AnandaprakAza tripAThI samaNI Rju prajJA samaNI Rju prajJA samaNI Rju prajJA paM. vizvanAtha mizra samaNI Rju prajJA DaoN. samaNI Rju prajJA / samaNI zreyasa prajJA DaoN. je. pI. ena. mizrA DaoN. samaNI Rju prajJA DaoN anupama jaina mUlya 550 100 50 60 60 10 150 80 400 150 100 100 100 100 300 100 100 75 75 75 120 120 120 400 120 200 30 30 Acharya Mahaprajna Acharya Mahaprajna Shri S.C. Rampuria 1000 Shri S.C. Rampuria 300 195 200 195 S. Nath Jain / Ed. Sh. S.C. Rampuria 24 Acharya Mahaprajna Prof. M.R. Gelra Acharya Mahaprajna Acharya Mahaprajna Sadhvi Vishrut Vibha Prof. (Dr.) M.R. Gelra Prof. B.R.Dugar/Dr. Satya Prajna/ Dr. Samani Ritu Prajna 140 39 400 Late Shri Jetha Lal S. Zaveri / Prof. Muni Mahendra Kumar Shri S.C. Rampuria 500 200 25 tulasI prajJA aMka 141

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yaHsyAdvAdI vacanasamaye yopyanekAntadRSTi: zraddhAkAle caraNaviSaye yazca caaritrnisstthH| jJAnI dhyAnI pravacanapaTuH karmayogI tapasvI, nAnArUpo bhavatu zaraNaM vardhamAno jinendrH|| jo bolane ke samaya syAvAdI, 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 liezaraNa ho| hArdika zubhakAmanAauM sahita tolArAma haMsarAja ceriTebala TrasTa haMsA gesTa hAusa, AcArya tulasI zAnti pratiSThAna ke pAsa nokhA roDa, po. oN. gaMgAzahara, jilA - bIkAnera (rAjasthAna) prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI vizvavidyAlaya lADanUM ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita