World Jain Conference 1995 6th Conference

Author(s): Satish Jain
Publisher: Ahimsa International
Catalog link: https://jainqq.org/explore/014040/1

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Sixth world 2506 jain conference December 24,25,26, 1995 NEW DELHI SIXTH WORLD. INDIA JAIN EX CONFERENCE ahiMsA paramo dharmaH Sponsored by World Jain Congress Organised by Ahimsa International

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Sixth World Jain Conference Satish Kumar Jain Chief Editor SOUVENIR (Aspects of Jaina Philosophy and Culture) Dr. B.S.Jain Executive Editor Sponsored by: World Jain Congress Organised by: Ahimsa International New Delhi (India) Dr. Aruna Anand Editor

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Published by: Secretary General Ahimsa International World Jain Congress 53, Rishabh Vihar, New Delhi-110092 India, (PH. 2145490) December 1995 Laser Typseting by: Satya Laser Prints Navin Shahdara, Delhi-32 Ph.: 2271023 Printed by: Jai Bharat Printing Press 1526-A, West Rohtas Nagar, Shahdara, Delhi-110032 Ph: 2295013

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Objectives of the Conference 1. Role of Jains in the 21st Century 2. To put Jainism on World Religions Map 3. To develop a strong World Jain Forum 4. World-wide propagation of Jain ideals 5. Movement on Non-violence (Ahimsa), World Peace, Vegetarianism, Animal Protection & Welfare 6. Promotion of Jain Philosophy, Culture & Literature. 7. Contribution of Women to Society 8. Service of the disabled, sick and needy 9. Use of public media for achievement of objectives. 10. Ways and means to serve needs of Jain community of the world in important spheres

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PARVEEN KUMAR JAYNA D-6A. SURAJMAL VIHAR, I.P. EXTENSION-PART-II, NEW DELHI- 110092 TEL : 214 - 1260 Fundamental Duty of The People of India "If shall be the fundamental duty of every citizen of India to protect and improve the natural environment including forests, lakes, rivers and wild-life, and to have copassion for all living creatures" Consititution of India Article 51/A (g)

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PREFACE The First World Jain Conference was held on October 3 & 4, 1981 in United Nations Plaza, New York, U.S.A. Acharya Sushil Kumar Ji, Gurudev Chitrabhanuji and residents of America had taken keen interest in the Conference with the objective of bringing unity and fostering brotherhood. It was attended by 500 persons from various parts of the world. It was a beginning in a very good direction for creating a World Jain Forum. The Second World Jain Conference was held in London, U.K. on October 1 & 2, 1983. The Second day Session in Wembley Hall, Surrey was attended by about 2500 persons, most of whom were from U.K. 28 delegates had participated from India. Many papers were read and eloquent speeches were made by delegates. The discussions were free and frank and several important matters like promotion of Jain ideas and culture and bringing out suitable literature were discussed. The Third World Jain Conference, the invitation for which was given at the London Conference, was held on February 8,9 & 10,1985. In all, about 2000 persons had attended the Conference including delegates from many countries. About 100 reputed scholars of India and abroad expressed their frank views on matters of common interest like stronger unity, brotherhood, need to publish suitable literature for the children and grown ups, propagation of vegetarianism, non-violence and prevention of cruelty to animals.Sh.K.C.Pant, Shri Abdul Ghaffoor, Smt. Mohsina Kidwai and Sh.V.N.Gadgil, the Central Ministers, addressed the Conference on each of the three days. There was great enthusiasm among the participants, the organisers and the speakers in the various sessions of the Conference. The Resolutions adopted at the Conference were forwarded to the Secretary General of the United Nations and encouraging response was received from his office appreciating our efforts for promoting peace and non-violence. Two large Press Conferences were held before the Conference to publicise the need of world peace, non-violence, vegetarianism and compassion towards animals and birds. The Conference was adequately covered by T.V., radio and newspapers on all the three days. Discussions were held in a cordial atmosphere regarding needs of the Jains living world over. It was particularly emphasised that suitable literature should be published for children of school going age to bring them up according to the Jain traditions. Pursuant to the Resolution adopted at the Third World Jain Conference, the World Jain Congress came into being in 1985 with Head-quarters at New Delhi. Its members have been made from various parts of the world. The World Jain Congress organised Indo-American Jain Conference at Siddhachalam, Blairstown, New Jersey State, U.S.A. on September 26,27,28,1986 in the spacious 108 acres Ashram established by Acharaya Sushil Kumar Ji. It was organised with the dedicated efforts of Acharya Shri Ji. It was due to his influence in the Jain community of U.S.A. and Canada that about 1000 enlightened persons including professors, engineers, doctors, chartered accountants, business executives, industrialists and businessmen participated in the Conference from various parts of America and Canada including a delegation from India. The 4th World Jain Conference was held at New Delhi in Vigyan Bhawan and Siri Fort

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Auditorium, New Delhi on December 25,26 & 27,1987. Several Central Ministers, Speaker of the Lok Sabha, Jain saints, scholars and prominent persons addressed the Confrence. It was attended by over 2000 participants from several countries, mainly from India. The main subjects discussed were non-violence, understanding, brotherhood, publication of suitable literature, exchange of scholars to preach the teachings on Jainism, vegetarianism, animal protection, art and culture. The Asian Jain Conference of the World Jain Congress was held at Bangkok (Thailand) on March,18,19,20,1988 with the keen inierest taken by Jains of that country. It was a successful attempt, made for the first time in an Asian country, outside India. Several University Professors of Thailand evinced keen interest in deeper studies in Jainism and for that purpose availability of Jain texts. About 300, persons attended the three day deliberations daily including the 46 member delegation from India. The three day Asian Jain Conference organised by the Jains at Singapore in March, 1989 was equally successful. It was addressed by leaders of Singapore and other countries from all walls of life. It was attended by over 700 participants daily. Acharya Sushil Kumar Ji organised grand Jain Temple consecretion ceremonies in Siddhachalam, New Jersey State, U.S.A. in August 1991. The spacious Jain temple located in several rooms has over 50 Jain pratimas of Tirithankars, including large ones in standing posture. At this occasion, it was considered appropriate to call the 5th World Jain Conference in the temple premises on August 9,10 & 11. Over 5000 participants attended the Conference. The largest participation was from USA and Canada, followed by participants from Europe, India and ther Asian countries. Several relegious heads and American statesman and political leaders addressed the Conference. The overwhelming influence of Acharya Sushil Kumar Ji was apparent. The subjects discussed at the Conference were non-violence, world peace, vegetarianism, animal protection, role of youth in continuing Jain traditions, publication of International Jain Directory, exchange of scholars. Important resolutions were addopted on the subjects. Souvenirs containing scholarly articles on Jain religion, philosophy, literature, culture, art and archaeology, animal welfare and vegetarianism written by reputed scholars were brought out at all the Conferences. The Souvenirs for the Third and fourth World Jain Conferences held at New Delhi in 1985 & 1987 were much appreciated for the quality of text.Shri Satish Kumar Jain, Secretary General, Ahimsa International and World Jain Congress being the Chief Editor, eminent Prakrit scholar Dr.Kamal Chand Sogani, Jaipur being the Executive Editor. Shri Gyan Chandra Khinduka, a social figure of repute of Jaipur, took much pains in bringing out the two souvenirs. Dr.S.S.Jhaveri a highly dedicated and sincere social figure of Ahmedabad, who is a crusador for the cause of vegetarianism, prevention of cruelty to animals and non-violence gave bis unstinted support for the success of the Conference held in New Delhi. He made extensive tours in Bombay and towns of Gujarat to publicise the objectives of the Conference and to collect substantial funds. Likewise, he is working with great zeal for the 6th World Jain Conference. The team of workers of the Third and fourth Conferences at New Delhi was a homogenous body with Shri M.R.Jain, President of Ahimsa International, Shri K.C.Jain as Chairman, Finance Committee, late Shri Kailash Chand Jain, as Chairman, Transport Committee and Shri Vijay Kumar Jain as

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Chairman, Hospitality Committee. No less was the enthusiasm of Secretary Finance, Shri Deven Yashwant and other members including Shri M.P.Jain, Shri Subhash Chand Jain, Shri Deep Chand Jain and Shri Jagmohan Jain to make the Conference successful. Shri M.P.Jain made excellent efforts in putting up a large exhibition of the Jain publications brought out by various publishers of India. It was indeed a magnificent exhibition organised single handed in Vigyan Bhawan and Siri Fort Auditorium. The guidance of Shri Veerendra Heggade, President, World Jain Congress was always forthcoming in all matters of planning and organisation. Several donors made generous financial contribution to make the Conference successful. Notable names being, Shri Ramesh Chand Jain (P.S.J.), late Shri Kashmir Chand Godha, late Shri Prem Chand Jain (Jayna Time Industries), Shri Adishwar Lal Jain, late Sahu Shryans Prasad Jain, Shri Mulkh Raj Jain, Shri Veerendra Heggade and Shri Shital Parsad Jain. The 6th World Jain Conference has been sponsored by World Jain Congress and is being organised by Ahimsa International in FICCI Auditorium, Barakhamba Road, New Delhi-110001 on December 24,25 & 26, 1995. The theme of the Conference is "The Jains in the 21st Century". Some other subjects which will be discussed are Role of Jains in the World of Tomorrow, Religion, Literature, Peace, Ahimsa, Environment, Human Nutrition, Health and Diet, Animal Rights, Women & Society, Service of the Disabled and Media Publicity. Like two earlier conferences held in New Delhi in 1985 & 1987, a useful and attractive Souvenir is being brought out at the 6th World Jain Conference. The team of we three editors viz. Shri Satish Kumar Jain, Secretary General as Chief Editor, Dr.B.S.Jain, Associate Professor of Mathematics in Delhi University, and Dr. (Miss) Aruna Anand, Research Scholar, as Editors have taken infinite pains in collecting the articles from reputed authors and writers. Shri Ramesh Chand Jain (PSJ) Chairman, Organising Committee has provided appreciable assistance in holding the Conference. His practical and helping approach has much encouraged the Conference organisers and also solved the day to day problems which such large conferences usually face. Shri Veerendra Heggade, President, World Jain Congress, Shri Mulkh Raj Jain, President, Ahimsa International, Shri Suresh Chand Jain, Chairman, Reception Committee have made sincere efforts for success of the Conference. The zeal of Shri S.S.Jain and Shri Satendra Kumar Jain, Chairman and Convenor respectively of the Finance Committe deserves special mention. Shri S.S.Jain is a devoted social worker for the cause of disabled and has organised the camp for the assistance of the disabled to be held on December 26,1995. Their social contacts and efforts are sincerely acknowledged. Shri P.K.Jayna and Shri Satish Jain, dedicated social workers of considerable repute have earnestly worked for the success of the Conference. They have rendered their assistance in all spheres of work as Organising Secretaries. Shri Kamal Kishore Jain, senior journalist and social figure of all India repute, one of the Organising Secretaries of the Conference, has rendered his dedicated services for the success of the Conference. Smt.Gulab Kanwar Nahata, a well known social figure of Delhi, has rendered appreciable assistance as Convenor of "Women Session" and cultural programme, assisted by Smt. Anila Jain, who possesses a sweet musical throat, and Smt. Chandra Mohini Patel, Principal of Little Flowers Public Sr.

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Secondary School, Delhi. Shri Raj Kumar Kundoo, my Personal Secretary has provided me lot of help in making huge correspondence both for abroad and for India and in typing almost all drafts and texts of the Conference. I am particularly thankful to the donors by whose cooperation the lunches and dinners of the Conference have been arranged. They being Shri Ramesh Chand Jain (PSJ), Shri Rikhabh Chand Jain (T.T.Industries), Shri R.D.Jain, Shri S.S.Jain and Shri Mulkb Raj Jain. I am also thankful to Shri Kali Ram Jain, who has made a willing offer to contribute the Conference bags for the delegates. My sincere thanks are also due to all Patrons of the Conference, donors and advertisers for their cooperation in matter of finance. Such a World Jain Conference can hardly be successful without the active participation of the delegates from abroad. It is a matter of pleasure that on the basis of enormous correspondence made with the Jains of many countries I was assured of a large participation of delegates from U.S.A., U.K., Germany, Singapore, and Nepal and scholars of various subjects and activists of vegetarianism and animal protection. It is a matter of pride that eminent Jain saints and polit.cal leaders communicated their acceptance to address the Conference. About four lakh Jains are now well settled abroad mainly in USA, Canada, U.K., Kenya, U.A.E., Singapore and Nepal. Their main desire is to have suitable literature, video cassets on lectures of Jain saints, Jain songs and talks etc. They also desire that good literature be placed in various Universities and libraries of various countries in order that the researchers may have the facility to go into depth of this one of the oldest religions of the world and to find an analysis of its scientific principles. It would be a great service if the affluent Jain community would think of building of suitable resources for bringing out suitable literature nad place already published literature in the Universities, Libraries and research centres of various countries. There is also need that more Jain scholars of repute are sent every year to various parts of the world to acquaint and educate the Jains living there about our principles, rituals, customs and traditions. If the deliberations held at the 6th World Jain Conference at New Delhi will result in promotion of the movement of non-violence, peace, vegetarianism, Jain doctrines, culture and literature and finding out ways and means for meeting the religious, social and literary needs of the Jains all over the world, for causing global work for prevention of cruelty to the animals and birds, and service of the sick and disabled, involvement of women and youth in transformation of society, the purpose of holding the Conference will really be achieved. It is hoped that all the participants would please take the objectives of the Conference to their respective countries for a dedicated follow up. Satish Kumar Jain Secretary General. 53, Rishabh Vihar, New Delhi-110092 India Phone : 2145490 December 20, 1995.

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maMgala sandeza ahiMsA prANimAtra kI AdhyAtmika cetanA kA udAttarUpa hai / saMgaThana, sauhArda evaM vikAsa ke lie ahiMsaka vAtAvaraNa kA honA aparihArya hai / RRgveda meM isIlie RSiyoM ne bhAvanA bhAI hai ki 'he Izvara ! mujhe ahiMsaka mitra kA samAgama mile|' isa ahiMsA kI pavitra bhAvanA kA mahattva sArvabhaumika evaM sArvakAlika hai / prasannatA hai ki 'ahiMsA iNTaranezanala' isake vyApaka pracAra prasAra ke lie prayatnazIla hai / lakSya ke anurUpa isake abhyutthAna evaM vikAsa ke lie merA zubhAzIrvAda hai / - AcArya vidyAnanda muni

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maMgala saMdeza zrImAna satIza kumAra jaina, mahAsaciva vizva jaina sammelana yogya dharmalAbha patra milA hai| maiM ina dinoM vihAra - padayAtrA meM hUM / nepAla jaina maMdira kI pratiSThA hetu jAne vAlA huuN| dillI meM sammelana para merA AnA saMbhava nahIM hai / merI zubhakAmanA jaaneNge| sammelana ke dvArA jaina samAja eka-dUsare se jur3e, najadIka Ae, isake lie prayAsa kreNge| lekha Adi abhI bhejanA saMbhava nahIM hai / Apa sabakA prayatna saphala ho yahI vItarAga paramAtmA se maMgala kAmanA karatA hUM / AcArya padmasAgarasUrI

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ahiMsA hamArA rASTradharma hai, ahiMsA jIvana kA eka sarasa saMgIta hai| usakI sumudhara lahariyA~ jana-jana ke jIvana ko hI nahIM, varan sampUrNa prANI jagata ko Ananda-vibhora banA detI haiN| ahiMsA jIvana ko sarasabja banAne vAlI eka mahAsaritA hai| jaba vaha saritA mana, vacana kAyA meM iThalAtI huI, kala-kala, jhala-jhala karatI huI pravAhita hotI hai, taba mAnava ke jIvana meM sneha, sadbhAvanA kI hariyAlI lahalahAne lagatI hai| anukampA ke aMkura phUTane lagate haiN| dayA ke surabhi sumana khilane lagate haiM aura vizva -maitrI ke madhura phala jana-jana ke mana ko AkarSita karane lagate haiN| ahiMsA se jIvana ramaNIya va darzanIya banatA hai| ahiMsA kI vimala dhArAeM paMthavAda, prAntavAda, bhASAvAda, aura sampradAyavAda kSudra ghere kabhI Abaddha nahIM rahI haiM aura na kabhI vyakti vizeSa kI dharohara rahI haiN| ahiMsA meM amogha zakti hai, jisake sammukha saMsAra kI sabhI saMhAraka zaktiyA~ kuMThita ho jAtI haiN| ahiMsA ke marma ko samajhane vAlA DAkU bhI sAdhu ho jAtA hai| dUsaroM kI pIr3A ko apanI pIr3A samajhanA hI ahiMsA kI anubhUti hai / jaba AtmA apane svabhAva meM sthira ho jAegI, apane ko jA~cegI, parakhegI tabhI ahiMsA samyak mArga para ArUr3ha hogii| jisake hRdaya meM prema ke atirikta kucha nahIM hotA, vahI ahiMsA kA sthAI va zAzvata rUpa hai| ke jaba sAdhaka ke jIvana meM karuNA kI amRta varSA hotI hai, taba ahiMsA kA Aloka jagamagAne lagatA hai, taba vaha dUsare prANI ko bhI jIne kA pUrNa adhikAra dene ke lie prayatnazIla hotA hai| ahiMsA dharma eka uccakoTi kA AdhyAtmika aura sAmAjika dharma hai| jisase hRdaya meM parivartana hotA hai / yaha mArane kA nahIM, sudhArane kA dharma hai / bhArata ke dharma aura darzana kA yaha spaSTa mantavya hai ki mAnava kI prakRti ahiMsaka hai, ahiMsA usakA svabhAva hai, hiMsA karanA vikRti hai| ahiMsA kAyaroM kA nahIM, vIroM kA AbhUSaNa hai| ahiMsA kI zakti adbhuta hai, anupama hai, jo dAnava ko mAnava banAtI hai| mAnava ko devAdhideva banAtI hai / isIlie ahiMsA hamArA rASTra dharma hai| saMskRti hai, darzana hai, aura loka-jIvana ko sukhI banAne kI zAzvata pUMjI hai| prANImAtra kI pIr3A, santApa, vedanA, jhulasana Adi se mukta banAne ke lie karuNA se ota-prota dayA, anukampA, kRpA Adi kA jo prathama bhAva janmA hogA, vahI isa ahiMsA kA janaka rahA hogaa| jo vyakti mAtra nivRttiparaka cintana AcaraNa ko pradhAnatA dete haiM, unheM ahiMsA ke Atmika svarUpa kI parakha nahIM hai / yaha samajhanA cAhie, kyoMki pravRtti se zUnya nivRtti kA svarUpa bhI zUnya ThaharegA / usameM mAtra niSkriyatA ke alAvA aura kucha bhI nahIM mila pAegA / niSkriyatA mAnava jIvana kA abhizApa mAnI jA sakatI hai| ahiMsA kevala nivRtti meM caritArtha nahIM hotI usakA vaicArika udbhava nivRtti se avazya huA hai, parantu usakI sArthakatA, kRtArthatA pravRtti meM hI hotI hai / jIva kI hatyA na karane para bhI duSTa bhAvoM ke kAraNa vyakti hiMsaka kahalAtA hai aura jIva kA ghAtaka hone para bhI vyakti zuddha bhAvoM ke hone ke kAraNa ahiMsaka kahalAtA hai / ahiMsA jIvana jIne kI sugama svAbhAvika prakriyA hai| jisa prakAra zabdoM meM mizrI ke miThAsa ko nahIM bA~dhA jA sakatA hai| vaha to anubhava se hI jAnA jA sakatA / usI parakAra ahiMsA ko prayoga se hI anubhUti kiyA jA sakatA hai| ahiMsA mAnava jAti ke lie varadAna hai| ahiMsA bAda-vivAda kA nahIM, AcaraNa kA siddhAnta hai, tarka kA nahIM vyavahAra kA siddhAnta hai| hAthI ke paira meM jaise sabhI paira samA jAte haiM usI prakAra ahiMsA meM bhI sabhI dharma aura sadguNa samA jAte haiM / vaira, vaimanasya, dveSa, kalaha, ghRNA, IrSyA, duHsaMkalpa, krodha, ahaMkAra, dambha, lobha, damana Adi jitanI vyakti aura samAja kI dhvaMsamUlaka vRttiyAM haiM, ve saba kI saba hiMsA kI pratimUrti haiM / AcArya devendra muni

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saciva ! ahiMsA iMTaranezanala nyU dillI / / / jayantu te jinendrAH / / dharmalAbha ! bhAgyavAna ! duHkha hai ki vartamAna-kAla meM hiMsA ke lie vyakti ko prazikSita kiyA jAtA hai, ahiMsA ke lie nahIM; asatya ke lie vyakti ko protsAhita kiyA jAtA hai, satya ke lie nahIM; bhraSTAcAra ko panapAyA jA rahA hai, sadAcAra ko nhiiN| magara Apane jAti, bhASA, rASTra Adi kI saMkIrNa paridhiyoM ko gauNa karake jIvamAtra ke hita kI kAmanA se ahiMsA, satya, sadAcAra Adi saMskAra -pradhAna jo-jo kArya kie haiM ve stutya evaM preraNAspada haiN| maiM unakI anumodanA karatA hUM evaM apekSA karatA hUM ki jIvamAtra ke hitArtha, kalyANArtha saMsthA Age hI Age bddh'e| carama-tIrthAdhipati bhagavAn zrI mahAvIra svAmI jI ne prANimAtra hitArtha sadiyoM pUrva jo upadeza die the ve Aja bhI vaise hI upayogI haiN| jinendra bhagavaMtoM ke upadeza traikAlika satya evaM ekAMtataH hitakara hI hote haiN| maiM saMsthA se apekSA karatA hUM ki vaha jana-jana ko jIvana meM ahiMsA, vyavahAra meM aparigraha, vicAroM meM anekAMtavAda sikhAe ! sadAcAra evaM prAmANikatA ke prati mana meM dRr3hatA jagAe ! AcArya vijaya janakacaMdra sUri

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jainaM jayatu zAsanam zatAbdI AtI hai aura calI jAtI hai| pIche apanA itihAsa chor3a jAtI hai| bIsavIM zatAbdI meM jaina samAja kA hAsa aura vikAsa donoM prakAra kA itihAsa banA hai| pichalA lekhA-jokhA milAne kA aba avasara A gayA hai, usI ke AdhAra para ikkIsavIM zatAbdI kA kAryakrama niyojita karanA hogA / AcaraNa kI dRSTi se bIsavIM zatAbdI jainoM ke lie hAsonmukhI rhii| khAna-pAna kI zuddhatA ke bAre meM jaina loga kaTTara mAne jAte the, isa zatAbdI meM isameM zaithilya AyA hai, yaha satya hai, ise svIkAranA hogA, jainoM ke hara samudAya meM kucha vyakti akhAdya aura apeya kA prayoga karane laga gae haiN| jainatva kI pahacAna madyamAMsa kA parihAra mAnA jAtA thA, Aja usameM aMtara Ane lagA hai| vikAsa kI dRSTi se samanvaya kA vAtAvaraNa isa zatAbdI meM bananA zuru huA hai, sAMpradAyikatA kucha kama huI hai| sAmUhika kAryakramoM kI kalpanA sAkAra hone lagI hai / isa dRSTi se bhaviSya ujjavala lagatA hai / ikkIsavI zatAbdI ke praveza dvAra para khar3e hama bhaviSya kI kalpanA kareM to aneka rekhAcitra sAmane ubhara rahe haiN| AcArazuddhi, vyavahArazuddhi, donoM kA vikAsa tejI se honA abhIpsita hai| vizeSakara yuvAvarga va vidyArthI varga para vizeSa dhyAna denA hogaa| unake lie vizeSa kAryakrama niyojita karane hoNge| vyavasAya-zuddhi jo jainoM kA gauravapUrNa upakrama thA, use vApisa pratiSThita karanA hogA / vyavasAya-zuddhi hone para hI samAja va deza kA gaurava bar3ha sakatA hai / samRddhi meM zuddhatA Ae yaha zrAvaka samAja meM vizeSa apekSita hai| ApasI sauhArda meM vRddhi ho, isakI vizeSa upayogitA hai, gaNAdhipati gurudeva zrI tulasI, AcAryazrI mahAprajJajI isa bAta ko samaya-samaya para doharAte haiM-- apanI avadhAraNA aura caryA ko rakhate hue eka 'kaoNmana maMca' bananA caahie| jahAM se sAmUhika AvAja uThAI jA ske| saMskRti viruddha kisI upakrama kA kAragara pratikAra kiyA jA ske| Apasa meM korTa kacaharI car3hanA hAsyAspada hai, rAgadveSa ko bar3hAvA denA hai| jitane bhI ApasI jhagar3e haiM, unheM Apasa meM hI sulajhA lene ke lie upakrama kI apekSA hai| ikkIsavIM zatAbdI saba ke lie maMgalakArI ho, bhagavAna mahAvIra kI vANI ghara-ghara meM guuNje| muni sumeramala (lADanU)

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AHIMSA INTERNATIONAL IN RETROPSPECT Satish Kumar Jain Secretary General A band of enthusiasts had the missionary zeal to establish an insitution which in course of time may develop into an organisation to propagate Ahimsa and Vegetarianism on national and international levels. Thus, came into being the organisation Ahimsa International on January 26,1973 with the blessings of late Dr.D.S.Kothari, former Chairman of the University Grants Commission and a great scientist and educationist of the country and with late Smt. Om Prabha Jain, Ex-Finance Minister of Haryana State as the first President and Shri Satish Kumar Jain as the founder Secretary General. Late Dr.D.S.Kothari and Sahu Shryans Prasad Jain were our Patrons. The other Patrons are Shri Sbrenik Kasturbhai, Sahu Ashok Kumar Jain (leading industrialists of the country), Dr. L.M.Singhvi, the internationally renowned jurist, Dharmadhikari Veerendra Heggade (Dharmasthala) Shri.S.S.Backliwal, a leading jeweller and Rotarian, Shri Dal Chand Jain, an industrialist and former member of Lok Sabha. Among the objectives which Ahimsa International aims at are creation and fostering of International brotherhood, peace, mutual understanding and love among the people of the world, to propagate the theory and practice of Ahimsa (Non-violence) and Vegetarianism, to promote culture, literature and art to help the destitutes, needy and helpless, to establish Chapters, Foundations, Charitable Trusts and educational institutions, to take delegations to foreign countries and to invite delegations from there for exchange of ideas. Service to suffering humanity is the field to which Ahimsa International attaches considerable importance. On several occasions, medicines, aid equipments and other articles have been provided to sick and disabled persons and children, food, sweets, woollen, jersies etc., have been provided, to lepers, sewing machines to the needy women, monthly scholarships to the needy families and childrea for education, and building material for village schools etc. Ahimsa International has made a standing offer to all the large hospitals in Delhi to recommend suitable cases for defraying the cost of blood transfusion and life-saving drugs. It proposes to provide medical and equipment assistance to the sick and disabled persons on permanent basis. Honouring and extending recognition to the scholars and bringing together persons of the various fields have been the endeavour of Ahimsa International. Various large and small functions have been organised to honour the distinguished scientists, scholars and those persons who have established large hospitals in the country and those doctors who are providing medical and social service of a high calibre. Ahimsa International has instituted an annual award 'Ahimsa International Deputy Mal Jain Memorial Award' of Rs. 21,000/- presented to the authors/scholars taking into consideration the quality of their total works or outstanding quality of a single work on Jain religion, philosophy, culture, literature, journalism, mathematics astrononmy, archaelogy etc.written in Hindi/English languages. It has been instituted with the courtsey of the zealous social figure and businessman of Delhi-Shri Adishwar Lal Jain, in memory of his father, late Shri Deputy Mal Jain, who was a dedicated freedom fighter and

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a social figure of great zeal and respect. The recipients of this award so far are Dr.Jyoti Prasad Jain, Pandit Dalsukh Malvania, Dr. Panna Lal Jain, Dr. Jagdish Chandra Jain, Dr. Villas Adinath Sangave and Dr. Sagar Mal Jain, all of these scholars, authors of Jainology being of great repute. Akimsa International is dedicated to further the cause of vegetarianism and animal protection. It regularly persues with the Prime Minister, concerned Union Ministers, State Governments and Departments to stop its polices and schemes of promoting killing, infliction of cruelties upon animals and t'rds, meat and meat products, export of meat and establishment of mechanised slaughter houses. At several occasions positive results have been achieved. It creates public awareness about vegetarianism and animal protection through holding se minars and conventions at which eminent subject matter specialists, activists and medical and nutrition experts are invited to express their views and apprise the audience with the correct position about the harms of consuming flesharian food including meat, fish and eggs, animal proteins, the present deteriorating status of cattle wealth, environment and ecology due to excessive killing of animals and birds, use of chemical fertilizers deforestation and unplanned establishment of medium and small industries, which emit smoke and divulge chemical wastes in the populous areas and create health hazard. To encourage the activists in the field of vegetarisnism and animal protection, Ahimsa International has instituted two Annual Awards which are given for outstanding work in these fields. The award of Rs.11000/- has been instituted with the courtsey of Shri Dal Chand Jain, Ex-member of Lok Sabha in memory of Seth Bhagwan Dass Jain and Seth Shobha Lal Jain. The recipients of this award so far are Pranimitra Shri Peela Ramakrishna, Dr.S.S.Jhaveri and Shri Shree Chand Mehta. The other award of Rs.5000/- has been instituted with the courtsey of late Sh.Prem Chand Jain (Jayna Times Industries) in the memory of his father Sh.Raghubeer Singh Jain. This award has so far been given to Shri.Nirmal Jain, Sh.Raghunath Mall, and Shri Shri Pal Jain 'Diwa'. Ahimsa International aim: to promote vegetarianism through expert opinion of medical and nutrition specialists, for which it has planned various schemes of printing recommendations of such experts given at various conferences. Ahimsa International is doing yeomen work in fostering brotherhood and understanding among the Jains of the World by organising and assisting World Jain Conferences in foreign countries and in India. It organised the Third and fourth World Jain Conferences in New Delhi on a large scale in 1985 and 1987. A large number of eminent scholars addressed the conferences on various subjects. These conferences were held in prestigious Vigyna Bhawan and Siri Fort Auditorium of New Delhi and were fargely attended, including the participants from many countries. Several world leaders of the Jain community expressed their views on strengetherning brotherhood and understanding, publication of suitable literature and involvement of women and youth in constructive religious, social welfare, and education work. The zeal of the participants was encouranging. The Fifth World Jain Conference was organised in Siddhachalam, Blairstown, New Jersey State, U.S.A. in the large 108 acre Ashram established by late Acharya Sushil Kumar Ji Maharaj in August, 1991. Since it was organised at the time of consecretion of the large Jain temple in the Ashram built by Acharya Shri Ji, there was a large gathering of over 5000 participants, mainly from U.S.A. and Canada. The leading social figures from countries of Europe and Asia, including India, addressed the Conference besides the political leaders and

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TL administrators of American government. Ahimsa International through its Secretary General Shri.Satish Kumar Jain and a delegation with him effectively participated in the Second World Jain Conference organised by Europe Jain Samaj in London in 1983 where the invitation to hold the Third World Jain Conference at New Delhi was extended. Besides the World Jain Conferences various regional international Jain Conference have been organised by Ahimsa International and World Jain Congress. The Indo-American Jain Conference was organised at Siddhachalam Ashram, New Jersey State, USA on September 26-28,1986. The main objectives of the three day Conference were to strengthen unity and create mutual understanding amongst the Jains residing in U.S.A., Canada and other countries and to adopt measures to propagate the principles of Jainism and vegetarianism and to bring out suitable literature. The Indo-American Jain Conference was a big success with more than 1000 people attending. Delegates participated from Jain centres and IMJM centres throught the United States of America, Canada, England and India. The Conference commenced under the guidance of his Holiness, Acharya Shri Sushil Kumar Ji, founder of Siddhachalam and International Mahavir Jain Mission. Guruji in his opening address stressed the need for unity among all Jains and called for an end to separatism and narrow mindedness. At the various Sessions of the Conference and at Sub.Committe meetings held under the Chairmanship of Acharya Sushil Kumar Ji, Shri Satish Kumar Jain, Secretary General of the World Jain Congress and Ahimsa International outlined the requirements of the Jains the world over in matters of propagation of principles of Jainism, vegetarianism, literature on religion and educating children. Seven panels were formed to process the different subjects. Jain leaders of U.S.A., Canada and India gave their informative addresses to facilitate discussion by the panels for processing of various work programmes. Notable speakers being Acharya Shri Sushil Kumar Ji, Dr.T.J.Salgia, Dr.K.C.Bhaiji, Dr. Jagat Prasad Jain, Dr. Vinay Jain all from U.S.A., Dr. Harish C Jain, Sh.Ramesh Jain, Sh.Prakash C. Baid from Canada, Sh.Dipeband S. Gandi (Bomboy), Shri Dal Chand Jain (Sagar) and Shri Satish Kumar Jain (New Delhi) from India. It was resolved that World Jain Congress as a world body and Ahimsa International, which has acquired recognition in the international community of Jains should strive for foestering brotherhood, unity and mutual understanding among all Jains of the world through Conferences, meetings, cultural programmes, community lunches, simple and small dramas involving children, holding of religious and children programmes on fixed days. Important Jain festivals like Mahavir Jayanti, Samvastsari, Deepawali be celebrated by all Jains zealously. It was also resolved that there should be communiction in simple language and interaction with other known religious personalities. The persons to promote unity should be recognised publicly. The Asian Jain Conference of the World Jain Congress assisted by Ahimsa International was held at Banglok (Thailand) in 1988 (March 18-20) with the keen interest taken by Jains of that country. It was a successful attempt made for the first time in an Asian country, outside India. Several University Professors of Thailand evinced keen interest in deeper studies in Jainism and for that purpose availability of Jain Texts. About 300 persons attended the three day deliberations daily including the 46 members delegation from India. As a result of this Conference and the keen interest taken by its main organiser Shri.Mahendra Singh Daga, an affluent jeweller of America and Bangkok, several Jain activities were initiated on permanent basis.

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The three day Asian Jain Conference organised by the Jains at Singapore in March 1989 was equally successful. It was addressed by leaders of Singapore and other countries. It was attended by over 700 participants daily. Shri.Nagindas J.Doshi a wealthy businessman and President of Jain Sangh of Singapore alongwith his colleagues put their heart and soul for its success. The efforts of Acharya Shri Sushil Kumar Ji, Ahimsa International and World Jain Congress in initiating the first ever such Jain Conference in Singapore were highly appreciated. The stress in all these International Jain Conferences has been on promotion of brotherhood, understanding, peace, vegetarianism, involvement of women and youth in constructive programmes, exchange of scholars, publication of literature and preparation of audio- visual material. At all these Conferences the women and younger generation participated with enthusiasm and gave evidence of their faith and active involvement in the religious, social and welfare work which was amply expressed by their public addresses and progress reporting. Ahimsa International initiated with the Vice-Chancellor of Delhi University to establish an independent department of Jainology and Ahimsa. After persuing this matter very actively persistently the Delhi University agreed to establish the department which is, however, held up for reason of inadequacy of funds with the Delhi University. Ahimsa International has at various important occasions presented cultural programmes of high standard. During the 2500th Nirvan year of Bhagwan Mahavir in 1974-75 the programmes presented by Ahimsa Internationl before the large audience won spectacular popularity. It presented devotional music in its classical character with aesthetic fervour. The rendering of dance sequences by famous artists on the life and philosophy of Tirthankaras and the Buddha and the bhajans of great poets have been arranged at various places. A significant achievement of Ahimsa International has been the production of Ballet on Bhagwan Mahavir by Shriram Bharatiya Kala Kendra, a renowned dance and music institution of the country. It was presented on three days- November 27,28, & 29, 1974 in Kamani Auditorium, New Delhi and again on the pressing demand on December 26 & 27, 1977. The press and the public appreciated the lyric verses and superior performance of the artists, and also the choreography, music and light effects. A bold venture, it opened new dimensions for presenting religious themes in appealing classical style which hitherto were considered unstageable. On the pattern of this Ballet many associations and institutions have prepared and presented the Jain ballets. World Jain Conferences : The main objective of organising the World Jain Conferences is to develop a strong World Jain Forum to promote Jaina activities in the wider world, exchange of ideas in the Jain community on International level on maters of common interest and to propagate the principles and high ideals of Jainism including non-violence, love and respect for all living beings, mutual understanding, promotion of vegetarianism, culture and line arts. The Ist World Jain Conference was held in New York in U.N.Plaza, in 1981, 2nd in London (U.K.) in 1983, the 3rd and 4th in New Delhi (India) in 1985 and 1987 and the 5th in Siddhachalam, New Jersey State (U.S.A.) in 1991. Three Regional Conferences viz. Indo-American, Jain Conference at

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Siddhachalam, New Jersey State, USA on September 26-28,1996, the Asian Jain Conference of the World Jain Congress at Bangkok (Thailand) on March 18-10,1988, and Asian Jain Conference organised by Jains at Singapore in March, 1989 were held with equal success. All these Conferences were largely attended by scholars of all faiths and world leaders of the Jain community. The 6th World Jain Conference sponsored by World Jain Congress and organised by Ahimsa International is being held in New Delhi (India) on December 24,25 & 26,1995 in FICCI Auditorium, Tansen Marg, New Delhi-110001. The theme of the Conference is "THE JAINS IN THE 21ST CENTURY", Some other subjects which will be discussed are role of Jainism in the World of Tomorrow, Peace, Ahimsa, Environment, Human Nutrition, Health and Diet, Animal Rights, Women' and Society, Religion, Literature and Art, Service of the Disabled and Role of Media Publicity. World leaders of the Jain community have evinced keen interest in the Conference and the deliberations are expected to have far reaching effects.

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WORLD JAIN CONGRESS Satish Kumar Jain Secretary General World Jain Congress came into being in 1985 with Headquarters at New Delhi pursuant to the Resolution adopted on the concluding Session on 10th February at the Third world Jain Conference held at New Delhi on 8, 9 & 10 Feb., 1985. The aims and objectives of the World Jain Congress are as under :1. To foster and promote universal peace, co-existence, mutual understanding, love and friendship among the people of the world. To propagate the theory and practice of non-violence. 3. To propagate the theory and practice of vegetarianism. 4. To promote tenets and ideals of Indian culture. 5. To project history and heritage of Anekant culture and its relevance to the contemporary world. 6. To hold, organise and sponsor international and regional conferences, seminars, workshops, meetings, exhibitions for furtherence of the aims and objectives of the Congress. 7. To take follow-up action pursuant to the resolutions and decisions of the Conference, seminars, workshops, meetings. To establish anywhere in the world temples, libraries, foundations, charitable Trusts, institutions including hospitals, universities, colleges, schools, vegetarian clubs, museums etc. for furtherence of its aims and objectives. 9. To deupte delegates/delegations and scholars anywhere in the world for furtherence of aims and objectives of the Congress. 10. To render help to needy persons and destitutes. 11. To open ventures for financing service projects and to provide employment to the needy persons. 12. To use the media of radio, T.V., Press etc. for the achievement of aims and objectives of the Congress. 13. To promote publication of literature for furtherence of its aims and objectives. 14. To recognise reputed scholars, social workers and eminent persons in all walks of life and award prizes for outstanding merit and to grant stipends, scholarships, fellowships and other forms of assistance for promoting its aims and objectives. 15. To open chapters to co-operate with and to seek co-operation of institutions or bodies having similar objectives, and 16. To promote research work for furtherence of its aims and objectives. The World Jain Congress particularly intends to develop a strong World Jain Forum to place before world bodies and governments the need of peace through better understanding, non-violence, vegetarianism and prevention of cruelty to animals and birds and to understand the social, religious and literary needs of the Jains living in various countries of the world ard to find out ways and means to meet those. It also endeavours to have exchange of scholars, publish Jain and ethical literature particularly for the children and the younger generation and to make provision for sending scholars for giving lectures

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and religious education and for students for technical training abroad. It also intends that suitable Jain literature be placed in different universities, libraries and research centres of various countries and India to facilitate studies and research in this highly scientific and one of the oldest religions of the world. It shall make efforts to make suitable provision for education of deserving students abroad and of visit of scholars and deserving students of different countries to India to visit the Jain monuments, the centres of religion and culture, and treasure houses of ancient literature. WORLD JAIN CONFERENCES A great visionary, devoted to the cause of non-violence, understanding and co-existence to the core of his heart and a learned Jain saint late Acharya Sushil Kumar Ji had the bold initiative to travel to America and Canada in 1975. Encouraged with the devotion of American and Jain followers there he established a Jain Ashram at Burlington (200 miles away from New York). Later he shifted his Ashram to 722, Tompkins Avenue, Staten Island, New York. His mission was to bring the Jain religion on world map by propagating the teachings of Tirthankars and great Jain saints among the believers of all faiths in India and the wider world. He was for his pious objectives overwhelmingly received by the Jains and others in U.S.A. and Canada. International Mahavir Jain Mission was established there with him as Founder President to carry out his mission. The migration of Jains to U.S.A. and Canada mainly started from the sixties of the present century. Immigration on secular basis opened avenues there in engineering, scientific and medical research and in various trades and professions. An estimated number of 50,000 Jains financially and professionally well established now reside in U.S.A. and Canada. As a result of this there are a lot of organised Jain activities in U.S.A. and Canada since 1960s. The far sighted Jains of America and Canada and the Trustees and members of International Mahavir Jain Mission there much assisted Acharya Sushil Kumar Ji in the purchase of 108 acres of land in Blairstown in New Jersey State, U.S.A. in 1983 to expand the Jain activities and to transform this big place into a holy Jain shrine (Jain Tirtha), which indeed has come into being. Late Acharya Sushil Kumar Ji had unique creative mind. He was the pioneer in organising the Ist World Jain Conference in U.N. Plaza, New York in 1981 which was attended by about 700 delegates. The 2nd Conference was organised by Jain Association of U.K. at London in 1983 and Acharya Sushil Kumar Ji had an important role in the successful conclusion of this big conference, which was attended by over 2500 participants, including many from India, U.S.A. Canada, Germany, Gulf and other countries. The invitation to hold the 3rd World Jain Conference in New Delhi (India) was extended at the London Conference by Shri Satish Kumar Jain, Secretary General of Ahimsa International. The Conference was accordingly held by Ahimsa International at New Delhi in 1985 which was attended by over 2500 participants including many from U.S.A., Canada, Eruope and several other countries. The 4th World Jain. Conference was also held at New Delhi in 1987 which was organised by the World Jain Congress and Ahimsa International. It was attended by over 2000 participants including many from various countries. The main subjects discussed at these Conferences were non-violence, understanding, brother-hood, vegetarianism, animal protection, publication of suitable literature particularly suited to the younger generation, role of

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women and youth in the society, exchange of scholars to preach the teachings of Jainism. Acharya Sushil Kumar Ji organised grand Jain Temple consecretion ceremonies in Siddhachalam in August 1991. At this occasion it was considered appropriate to call the 5th World Jain Conference in Siddhachalam on August 9,10 & 11. Over 5000 participants attended the Conference. The largest participation was from U.S.A. and Canada, followed by the participants from Europe, India and other Asian countries. Several religious heads and American statesman and political leaders addressed the Conference. The overwhelming intluence of Acharya Sushil Kumar Ji was abundantly visible. Acharya Shri had an important role in also organising the various Regional International Jain Conferences in Siddhachalam, Bangkok and Singapore. The Indo-American, Jain Conference was convened in 1986 (26-28 Sept.) in Siddhachalam U.S.A. About 1100 delegates including University Professors, Engineers, doctors, accounts officers, scientists and persons from industry and business attended, alongwith a group from India. With one voice the Jain principles were hailed and desire was expressed by all speakers to perform the religious rites regularly, to keep away from flesharian food and eggs and alcohilic drinks. The Asian Jain Conference of the World Jain Congress was held at Bangkok (Thailand) in 1988 (March 18-20) with the keen interest taken by Jains of that country. It was a successful attempt, made for the first time in an Asian country, outside India. Several University Professors of Thailand evinced keen interest in deeper studies in Jainism and for that purpose availability of Jain texts. About 300 persons attended the three day deliberations daily including the 46 members delegation from India. The efforts of Shri Mahendra Singh Daga, an affluent jeweller having vast business in Los Angeles and other cities of America and also in Bangkok, in organising the Conference were greately appreciated. The 3 day Asian Jain Conference organised by the Jains at Singapore in March 1989 has been equally successful. It was addressed by leaders of Singapore and other countries and from leaders from all walks of life. It was attended by over 700 participants daily. Shri Nagindas J.Dosbi, a wealthy businessman of Singapore and President of Jain Sangh of Singapore, put his heart and soul for its success. The stress in all these International Jain Conferences has been on promotion of brother-hood, understanding, peace, vegetarianism, involvement of women and youth in social work, exchange of scholars, pubhcation of literature and preparation of audio-visual material. At all these Conferences the younger generation participated with enthusiasm and gave evidence of their faith in the Jain religion through active participation in public addressing, singing of devotional songs and paying deserved respect to the message of Tirthankaras and the literature emerging from their real knowledge.

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THE RELATIVE THEORY OF CAUSE AND EFFECT Acharya Mahapragya Here is a piece of cloth. The question is-'what is the cloth made of ?' The answer is- 'It is made of cotton.' Where does the cotton come from ? 'From the cotton plant.' 'What is the cotton plant made of ?' Of the union of the two- the Jiva (soul) of the plant and the matter. This is how the cotton plant comes into existence. The cause of the cloth is cotton, of cotton the cotton plant and of the cotton plant is the union of the Jiva (soul) and the matter. It is further questioned- 'What is the Jiva (soul) made of ?' and 'What is the atom (the indivisible particle of matter) made of ? The questioning stops here. No answer is possible to it. No cause or reason can be assigned to the Jiva (soul), nor can any reason be attributed to the atom. The quest for cause ends at this. The Jiva is not the effect, nor is there any cause of it. So also an atom is not the effect, nor is there any cause of it. The principle in logic is- search for cause and effect of every thing. It is a gross fact (Sthool Satya). In the practical field, this principle can be applied. But in the subtle and abstrract world, the principle of cause and effect has no meaning. In the subtle and abstract world, none is the cause or effect of anything. The Jiva and the atom have their own existence and there is no cause for them. If there is supposed to be any cause for an atom, the series of causes will be infinite, and there will be no end to this. It is called a defect of progression ad infinitum (Anavastha dosha) in logic. Even supposing there to be any cause of the Jiva, the series of causes and effects would know no end. THE QUESTION OF THE ABSOLUTE TRUTH The truth is of two kinds- absolute and relative. Some philosophers hold that as many truths as are there in Jain philosophy are all relative. There is no absolute truth. The Theiests hold God to be the absolute truth. But in Jain philosophy there is no place for the absolute truth. Cloth is the truth but it is a relative truth. That which is cloth now shall be changed into something else in 10 days. This all is therefore, relative. What is, indeed, the absolute truth? It has been a baffling question. If this question is considered from the metaphysical point of view, it presents no difficulty as far as the view of Jain philosophy is concerned. Both the truths are acceptable in it. Panchastikaya (five homogeneous continuums)- Dharm, Adharm, Akash, Kala and Jiva are absolute truths. It is not due to anything expected or due to any cause what so ever. It is a motiveless truth, free from any cause and expectation. No expectation or cause is behind it. It is a truth by its own nature. Existence is natural and here ends the principle of cause and effect. THE QUESTION OF THE CREATION OF THE UNIVERSE A discussion on the series of cause and effect is necessary from the Anekant (non-absolutism) point of view. Many philosophers accept the necessity of cause and effect everywhere. The beginning of the universe is through God. God is the creator and the universe is his creation. Because of this, the question of the material cause gets all the more complicated. Theism and cause and effectism have been corelated. God is accepted on the basis of cause and effection. An argument is put forward, "If the universe is a creation, there ought to be its creator." A pot is a creation. There ought to be its

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creator. A pot is a creation and someone is its creator and that creator is God." This argument is also far from clear. In this context, many questions arise. Granted that God has created the universe, He did this at his will or with some substance or matter. If the substance or matter was there and the Universe was created. Its creation was due to the integration of the atoms or it was created at his will. God willed it and the Universe was created. The story of Kamaghat (The pot from which we can get whatever we desire) is very popular. A man has chintamani (a precious stone that fulfills every desire). He so desired and the universe came into existence or the thing was got ready. The much-discussed and debated question among the philosophers is whether the universe was created at His will or because of the integration of the atoms. MATTER IS THE MAIN CAUSE If the universe is created of matter such as atoms etc. it will mean God is without beginning and the world of the atoms etc. is also without beginning. From this point of view, the creation of the universe is not something special. Just as a potter makes a pot and an architect a statue, so also someone created the Universe. It cannot be considered a unique event. The question is that of matter, for matter is the main cause. Without regarding it as external (without beginning), the system of the universe is not possible. This is the clear conviction of the Jain philosophy that every substance (matter) is external. Both things-animate and inanimate are external and without beginning. CAUSE AND EFFECT IS NOT UNIVERSALLY APPLICABLE The second important postulate of the Jain philosophy is as many matters as were there yesterday are there today and shall remain even in future. Not a single atom will increase nor shall one decrease. As many as they were, they are and shall be in future. It is a fact for all times-past, present and future. No one needs to create it, nor is it expected for any substance to be destroyed. Neither something is made nor destroyed. What happens is, a change, a transformation. "Everything is in its natural form as it is." It is on the basis of this that the principle of non-absolutism"the doctrine of eternity-cum-transitoriness" developed. From the stand point of 'existence', everything is eternal and from that of 'appearance' it is transitory. According to Jain philosophy, nothing can be termed eternal nor can anything be called transitory. If the atom is eternal, so is also the soul. Likewise, if the atom is transitory so is the soul. If the soul dies, the atom too does and if the atom is immortal, the soul too is immortal. The soul and the atom both are immortal and both mortal. Both are subject to change as also no change takes place in them. This is the principle of the change or the transformation without beginning or with beginning. Where there works the principle of change, the limits of cause and effect are narrowed. In Jain philosophy, cause and effect are not considered universally applicable. The theory that there should be a cause behind every effect is not acceptable in Jain philosophy. Where there is only a change with beginning this theory can be applicable, otherwise it is of no utility. THE UNIVERSE: AN IMPORTANT QUESTION OF THE PHILOSOPHICAL WORLD There is an important question in the philosophical world- What is the Universe? What is the world in which we are existing ? Its answer is quite simple- the universe is the sum total of all changes with beginning. They are subtle and basic elements. Those which are basic elements are subtle and are being used unseen. The Jiva (soul) is a subtle element so also is the atom. The four homogenous continuums, Dharma (medium of motion), Adharma (medium of rest), Akasha (space) and the Jiva

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(Santient being) are all incorporeal. Their 'materialisation' is not possible. Matter is corporeal but subtle matter is also infinite. Here the universe is divided into two parts- visible universe and in-visible. The universe consisting of the four elements is the invisible universe. Kala (time) is also invisible. Only the material world is visible. But all the matter is not visible for us. Changes are of two kinds-interior change and exterior change. The matter whose change is exterior can be seen with eyes. But the matter whose change is interior can not be seen with eyes. Even being visible, they are not subject to visibility through eyes. As and when the power develops, the invisible becomes visible. The things which cannot be seen with naked eyes, can now be seen through a microscope or through micro-mechanical instruments. The ingenuity of our senses increases all the more by means of instruments. An extra ordinary learned person, a clairvoant (Awadhigyani) and a telepathiest (manah paryayagyani) can see the subtle matter. None but an omniscient can see the abstract (incorporeal) substance. A man possessed of clairvoyance, telepathy, spontaneous comprehension, the memory of the past life etc. can see the subtle matter. The matter which is not the subject of the eyes, can be the subject of extra sensary perception. WHAT IS THE VISIBLE WORLD ? The whole of the visible world is divided into two parts. The one which can be seen with eyes and the other which can be seen through the extra sensary perception. How is the invisible turned visible ? How is the subtle changed into gross? And who changes the subtle into the gross? These questions too are very important. The Jain metaphysics hcs reflected over this very minutely and in it there is no expectation to admit its creation by God. The process of the change of the subtle into the gross continues on its own naturally through the combination of the soul and the matter. It is still continuing. The whole of the visible world is the world of the body of the soul (Jiva). A piece of cloth is the body of the Jiva that was in the plants. The piece of a stone is the body of earth-bodied jiva. Water that quenches thirst is the body of the waterbodied jivas. Fire is the body of the firebodied jivas. Air is the blowing and we know of it when it touches us. It is the body of airbodied jivas. Man is the body of the mobile jivas. Every visible object in this world is the body of Jivas. There are two alternatives of the visible world- the body with the Jiva and the body without the Jiva. The whole visible world which is being seen, it is either the body with the Jiva or the body without the Jiva. Every person sees either living body or dead body. These two are the only alternatives of the visible world. It has no third alternative. In Jain philosophy, there are two well known technical terms- animate (sachitta) and inanimate (achitta). The body is which the Jiva or soul is present, it is animate. One whose soul is gone or who is dead, bis body is inanimate. This rule is widely known that all that is the visible world or the concrete world is all the body of Jiva. It is only through the Jiva that it has been mass-formed. CONCLUSION In fine, it can be said that according to Jain philosophy, the principle of cause and effect is not at all universally applicable. The quest for cause effectism in case of the Absolute truth is of no avail, though it is meaningful only in cases of relative truths. It is expected of the seekers after the truth that they should follow the path of attainment of Reality in the light of the above principle and get perfection in due course.

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GOVERNING COUNCIL OF AHIMSA INTERNATIONAL PRESIDENT 1. Shri Mulkh Raj Jain K-112, Sainik Farms, Khanpur, New Delhi 110062 - VICE PRESIDENTS 2. Shri Kailash Chand Jain Jayna Time Industries. 7/25, Ansari Road, Darya Ganj, - 3. 4. 1 New Delhi 110002 Shri Harakh Chand Nahata 21, Anand Lok, New Delhi - 110049 Shri Rikhab Chand Jain T.T.Industries Ltd. 879, East Park Road, Opp. Ajmal Khan Park, Karol Bagh, New Delhi - 110005 Shri Adishwar Lal Jain 5. 20/7, Rajpur Road, Delhi - 110054 6. Shri Prem Chand Madipuria M/s. Premsons, 1976, Katra Khushal Rai Kinari Bazar, Delhi - 110006 SECRETARY GENERAL 7. Shri Satish Kumar Jain 53, Rishabh Vihar, Delhi 110092 SECRETARY ORGANISATION 8. Shri Pradeep Kumar Jain 4687, Umrao Street, Pahari Dhiraj, Delhi - 110006 SECRETARY PROJECTS 9. Shri Padam Chand Jain 5186, Basant Road, New Delhi - 110055 SECRETARY PUBLICITY 10. Shri A.K.Jain SECRETARY FINANCE 11. Shri Deven Yashwant 8-A/8, W.E.A. Ganga Mandir Marg, Karol Bagh New Delhi 110005 SECRETARY CEREMONIES 12. Shri Mahavir Prasad Jain H-10, Green Park, New Delhi 110016 Jiwan Villa (Fisrst Floor) Daryaganj, New Delhi - 110002 MEMBERS 13. Shri Anand Prakash Jain B-1, Friends Apartments Plot No.49, Patparganj, Delhi - 110092 14. Shri Ashok Kumar Jain Laxmi Trading Company Basement No.3, Ram House, A-18, Connaught Place, New Delhi 110001 15. Dr. B.S.Jain 16. C-32, Ashok Vihar, Phase-I Delhi 110052 Shri Bimal Prasad Jain 27-B/7, New Rohtak Road, New Delhi 110005

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21. 28. Shri Shri Pal Jain Jain Villa A-91, Indrapuri P.O. Loni-201102 Distt. Ghaziabad (U.P.) 29. Shri Suresh Chand Jain C-87, Vivek Vihar, Delhi-110095 30. Shri V.P.Jain 1/16, Rani Jhansi Road, New Delhi-110055 CO-OPTED MEMBERS 1. Shri Hasmukh Shantilal Shah 4, Vandan Park, ManiNagar (East) Near Rly-Station Ahemdabad-380008 (Gujarat) Dr.K.K.Jain A-141, Suraj Mal Vihar, Delhi-110092 Shri Mangal Sain Jain 591,A/1-G, Arjun Gali Vishwas Nagar Shahdara, Delhi-110032 Shri P.K.Jayna D-64, Suraj Mal Vihar Delhi-110092 5. Shri Vijay Raj Surana A-157, Vivek Vihar, Phase-II Delhi-110095 Shri Vijay Kumar Jain G-220, Preet Vihar, Delhi-110092 2. 17. Shri Deep Chand Jain G-33, Green Park, New Delhi - 110016 18. Sbri Inder Chand Jain Karnawat Jain Bhawan 12, Bhagat Singh Marg, New Delhi - 110001 19. Shri Kamal Kishore Jain C-6, Moti Marg, Bapu Nagar, Jaipur - 302015 (Rajasthan) 20. Shri Mahipal Jain 727, Baba Kharak Singh Marg, New Delhi - 110001 Shri Matabir Pershad Jain Bengali Sweet Centre, G-19, South Extension Market, Part-I, New Delhi-110049 Shri Mam Chand Jain 16/6, Doctor's Lane, Gole Market, New Delhi-110001 23. Shri Mangal Chand Jain 9, Jain Bhawan, 12, Bhagat Singh Mary, New Delhi-110001 24. Shri Narendra Kumar Jain 68, Bank Enclave (Behind Laxmi Nagar) Delhi-110092 25. Shri Prem Chand Jain B-172, Nirman Vihar, Delhi-110092 26. Shri Raj Kumar Sethi Flat No.3-E, Shyam Kunj 12-C, Lord Sinha Road, Calcutta-7000071. (West Bengal) Shri Subhash Chand Jain 14/33, Sahkti Nagar Delhi-110007 22 27.

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SIXTH WORLD JAIN CONFERENCE BY AHIMSA INTERNATIONAL DECEMBER 24, 25 & 26, 1995. DISTINGUISHED PATRONS : 07. Shri Rikhab Chand Jain, 01. Shri Suresh Chand Jain, Managing Director, Export India Corporation Pvt. Ltd., B-1/30-A, Hauz Khas, New Delhi-110016 Chairman, T.T. Industries Limited, 879, East Park Road, Opposite Ajmal Khan Park, Karol Bagh, New Delhi - 110005. 08. 02. Shri Dipchand S. Gardi, Flat No.3, Usha Kiran Bldg., Second Floor, M.L.Dehanukar Marg, Bombay - 100026 (Maharashtra). 03. Shri N.C.Jain, M/s. Bharat Construction Corporation, B.C.C.House, K-1, Green Park, New Delhi-110016. Shri M.R.Jain, Mahavir Metal Works, 5636-39, Qutab Road, New Delhi - 110055. 09. Shri Kali Ram Jain, D-8/7, Model Town - III, Delhi - 110009. 10. 04. Shri R.C.Jain, Chairman, P.S.Jain Foundation, 7-A, Rajpur Road, Delhi-110054. Shri Veerendra Heggade, P.O. : Dharmasthala - 574216, Daksin Kanara Distt., Karnataka, 11. Shri Adishwar Lal Jain, 20/7, Rajpur Road, Delhi - 110054. 05. Shri R.D.Jain, C-13, Vivek Vihar, Delhi-110095. 06. Shri S.S.Jain, B-267, Yojna Vihar, Delhi - 110092.

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PATRONS 1. 9. Sh. B.P.Jain, L-43, Connaught Circus, New Delhi - 110001. Shri Lalit Kumar Jain M/s. Siddho Mal & Sons A-6, Cannaught Place, New Delhi - 110001. Shri Ratanlal C.Bafna Nayantara, Jewellers Subhash Chowk Jalgaon - 425001 (Maharashtra) 10. Shri Manak Chand Jain Luhadiya C-2/54, Safdarjang Dev. Area, Hauz Khas, New Delhi - 110016. 3. Shri Verendra Kumar Jain 6/20, Roop Nagar; Delhi - 110007. 11. Shri Raj Kumar Jain Enkay India Rubber Co.Ltd. 2/8, Roop Nagar, Delhi - 110007. 4. 12. Dr. Jeewan Lal Jain 178, Keshav Ganj SAGAR -470002, (M.P.) Shri Dal Chand Jain, Ex. M.P. Chameli Chowk SAGAR - 470002 (M.P.) Shri Kishorechandra M. Vardhan Hind Maharashtra Construction Co. 222-A, Commerce House, Nagin Das Master Road, Fort, Shri Mulkh Raj Jain M/s. Mahavir Metal Works 5636-39, Qutab Road, New Delhi - 110055. Bombay - 400 023 Maharashtra. 13. Shri Harakh Chand Nabata 21, Anand Lok, New Delhi - 110049. 7. Shri Bharat B.Shah 'Nishit St. Zaviers College Road Opp. Vijay Park, Navrangpura, Ahmedabad - 380 009 14. Sbri Mababir Persbad Jain Bengali Sweet Centre G-19, South Ext. Market Part-1, New Delhi - 110049. Shri Sultan Singh Backliwal C-183, Defence Colony New Delhi - 110024. 15. Sh. Prem Chand Madipuria M/s. Premsons 1976 - Katra Khushal Rai, Kinari Bazar, Delhi - 110006.

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Late Dr. D.S. Kothari Late Smt. Om Prabha Jain Late Acharya Shri Sushil Kumar Ji PAST PATRONS AHIMSA INTERNATIONAL PAST PRESIDENTS Late Sahu Shriyans Prasad Jain Shri S.S. Backliwal

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PATRONS-AHIMSA INTERNATIONAL Shri Shrenik Kasturbhai Dr. L. M. Singhvi Shri Veerendra Heggade Sahu Ashok Kumar Jain Shri Dal Chand Jain Shri S.S. Backliwal

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CHIEF EXECUTIVES OF SIXTH WORLD JAIN CONFERENCE Shri Veerendra Heggade President, World Jain Congress Dr. S.S. Jhaveri Organising Secretary Shri Satish Jain Organising Secretary Shri Mulkh Raj jain President, Ahimsa Internatioal Shri P.K. Jayna Organising Secretary Shri Subhash Jain Organising Secretary Shri Satish Kumar Jain Secretary General Shri Kamal Kishore Jain Organising Secretary Smt. Gulab Kanwar Nahata Convenor, Women Session & Cultural Programme

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Chairmen and Convenors of Committees Shri Ramesh Chand Jain Chairman, Organising Committee Shri Suresh Chand Jain Chairman, Reception Committee Shri S.S. Jain Chairman, Finance Committee Shri Vijay Kumar Jain Chairman, Accomodation Committee Shri Harakh Chand Nahata Chairman Hospitality Committee Shri Kailash Chand Jain Chairman, Co-ordination Committee Shri Vijay Raj Surana Convenor, Hospitality Committee Shri Satendra Kumar Jain Convenor, Finance Committee Shri Manoj Jain Convenor, Registration.

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DISTINGUISHED PATRONS OF THE CONFERENCE Shri Suresh Chand Jain Shri Dipchand S. Gardi Shri Ramesh Chand Jain Shri N.C. Jain Shri Rikhab Chand Jain Shri R.D. Jain Shri Kali Ram Jain Shri S.S. Jain Shri Adishwar Lal Jain

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PATRONS OF THE CONFERENCE Shri B.P. Jain Shri Virendra Kumar Jain Shri Lalit Kumar Jain Shri Bharat B. Shah Shri S.S. Backliwal Shri Manak Chand Jain Luhadia Shri Raj Kumar Jain Shri Dal Chand Jain Dr. Jeewan Lal Jain

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PATRONS OF THE CONFERENCE Shri Ratanlal C. Bafna Shri Kishorechandra M. Vardhan Shri Prem Chand Madipuria Shri Harakh Chand Nahata Shri Mulkh Raj Jain Shri Mababir Pershad Jain EDITORS OF CONFERENCE SOUVENIR Shri Satish Kumar Jain Chief Editor Dr. B.S. Jain Executive Editor Dr. Aruna Anand Editor

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ACTIVE ORGANISERS OF THE CONFERENCE Shri L.N. Modi Shri Kamal Kumar Jain Smt. Anila Jain Shri A.K. Jain Dr. B.S. Jain Smt. Chander Mohini Patel Shri M.P. Jain Shri Sudhir Kumar Jain Shri Subhash Chand Jain

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GLIMPSES OF THE SIXTH WORLD JAIN CONFERENCE NEW DELHI 24-25-26 DECEMBER, 1995 1. Shri Dipchand S.Gardi (Bombay) Chief Guest and Sahu Ashok Kumar Jain lighting the lamp. (24-12-1995) DECEMBE 2. Shri Ramesh Chand Jain, Chairman, Organising Committee, garlanding Shri Madanlal Khurana, Chief Minister, (Delhi State), Chief Guest at Valedictory Session (26-12-1995)

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3. Jain saints Muni Shri Roshanlal Ji, Upadhyaya Shri Guptisagarji, Muni Shri Kasturchand Ji blessing the Conference. Smt. Anila Jain rendering invocation songs (24-12-1995) 4. Sadhvi Puneet Jyoti Ji addressing the inaugural session. (24-12-1995) in Education International

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5. Shri Madanlal Khurana, Chief Minister, Delhi State, paying respect to Upadhyaya Shri Guptisagar Ji (26-12-1995) SAN LAHURANA 6. Shri Satish Kumar Jain, Secretary General, presenting the Conference Souvenir to Shri Madanlal Khurana for release. (26-12- 1995)

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7. Smt. Vidyaben Shah, Chairman, Central Social Welfare Board, Chairperson of Women Session (secord from left) with women social workers (25-12-1995) 6TH WORLD JAIN CONFERENCE DEC 14,26196. 1519 NIMAL RIGHTS, HUMAN NUTRITION (VEGETARIANISM) ENVIRONMENT ROLE OCCUBLIC MEDIA DEOR 28, 1995 8. Shri Bharat B.Shah, President, Hinsa Niwaran Sangh, Ahmedabad, Chairing the Session "Animal Rights, Human Nutrition, Vegetarianism" (25-12-1995)

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9. Shri N.C.Jain, President of Valedictory Session being garlanded by Shri Mulkh Raj Jain, President, Ahimsa International (26-12- 1995) 10. Shri B.P.Jain, President, Mahavir Viklang Sahayata Samiti, being garlanded by Shri Satish Kumar Jain, Secretary General

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DECE) 11. Shri N.C.Jain presenting felicitation memento to Shri B.P.Jain, President, Mahavir Viklang Sahayata Samiti (26-12-1995) D 12. Shri Mulkh Raj Jain presenting felicitation memento to Shri S.S.Jain, President, Bharat Vikas Parishad (Delhi State) (26-12- 1995)

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13. Shri Satish Kumar Jain, Secretary General, being felicitated by Shri Kishorechandra Vardhan, President, Bharat Jain Mahamandal (Bombay) (26-12-1995) 14. Shri Adishwar Lal Jain, Vice-President, being felicitated by Dr. Hermann Kuhn, Germany (26-12-1995)

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15. Shri Kishorechandra Vardhan, President, Bharat Jain Mahamandal being felicitated by Shri Mulkh Raj Jain & Shri Satish Kumar Jain (26-12-1995) JAIN NSER 16. Dr.S.S.Jhaveri (Surat) President, Ahimsa Mahasangh (Surat) being feliciatated by Shri Kamal Kishore Jain (26-12-1995)

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17. Smt. Chander Mohini Patel being felicitated by Shri Kishorechandra Vardhan (26-12-1995) 18. Smt. Gulab Kanwar Nahata, Convenor, Women Session & Cultural Programme being felicitated by Shri Mulkh Raj Jain, (26-12-1995) in Education International

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9. Shri Dal Chand Jain (Sagar) Ex. M.P. receiving felicitation memento (26-12-1995) y 6TH WLD JAIN C 20 20. Dias scene at Valedictory Session: (Left to right): S/Shri M.P.Jain, Satish Kumar Jain, Kamal Kishore Jain, Satendra Kumar Jain, Mulkh Raj Jain, D.K.Jain, Ramesh Chand Jain (26-12-1995) DECEMBER JAS

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21. Tri-cycle presented to a disabled person under "Assistance To Disabled" (26-12-1995) 22. Group photograph : Left to right: S/Shri Vijay Raj Surana, Subhash Chand Jain, P.K. Jayna, Satendra Kumar Jain, Kishorechandra Vardhan, Mulkh Raj Jain, Dr. S.S.Jhaveri, Satish Kumar Jain, S.S.Jain, Subhash Jain, Rakesh Kumar Jain, Manoj Jain, D.K.Jain (26-12-1995)

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MEDICAL CHECK-UP CAMP (20-2-1996) 23. Shri S.K. Sharma, Director General, E.S.I. Corporation inaugurating the Free Medical Check up Camp on 20-2-1996 organised by Ahimsa-International. SEN 24. Shri Satish Kumar Jain, Secretary General, presenting felicitation memento to doctors at the camp.

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PROCEEDINGS OF SIXTH WORLD JAIN CONFERENCE HELD ON 24.25.26. DECEMBER. 1995 - NEW DELHI. World Jain Conferences in various parts of the world have been greatly instrumental in recognition of Jainism in the wider world, promotion of mutual understanding and brotherhood, creation of suitable literature and initiation of work under various useful time needed programmes. The First World Jain Conference-was held in U.N. Plaza in New York (USA) in 1981, Second in Londodn (U.K.) in 1983, the Third and Fourth in New Delhi (India) in 1985 & 1987 and the Fifth in Siddhachalam, New Jersey State (USA) in 1991. Three Regional Conferences in Siddhachalam (USA) in 1986, Bangkok (Thailand) in 1988 and Singapore in 1989 have been held with equal success. These bave been attended by scholars and world leaders of the Jain community. Late Acharya Sushil Kumar Ji had unique creative mind and far sighted vision. He came to U.S.A. in 1975 with a few Jain monks to acquaint and preach to the wider world the philosophy and principles of Jainism. He first established an ashram in Berlington, later in Staten Island in New York and finally a huge Asbram in 108 acres (now 120 acres) named Siddhachalam in Blairstown in New Jersey State in U.S.A. He convened the Ist World Jain Conference in U.N. Plaza, New York in 1981. Every succeeding World Jain Conference has been largely attended under the guidance of Acharya Shriji. The 6th World Jain Conference sponsored by World Jain Congress and organised by Ahimsa International was held in FICCI Auditorium, Barakhamba Road, New Delhi on December 24, 25 & 26, 1995. Both of these organisations have attained an international recognition among the Jains of the world. The Conference was inaugurated in the morning of 24th December by Shri Dipchand S. Gardi, Bombay, a known social figure and philanthropist. Sahu Ashok Kumar Jain, an eminent social figure and Chairman of Times of India Group of Publications, was the President of the inaugural session. Besides India, delegates from U.S.A., U.K., Canada, Germany and Nepal, prominent scholars of Jainology, and activists in the field of animal welfare and protection and vegetarianism participated in the Conference. Main theme of the Conference was "THE JAINS IN THE 21ST CENTURY". Other subjects discussed were Role of Jainism in the World of Tomorrow, Peace, Religion, Ahimsa, Human Nutrition, Health and Diet, Animal Rights, Role of Women in Family, Society and Nation, Publication of Literature and service of the disabled. At all the Sessions of the Conference the participants spoke with heart and open mind. The sessions were, therefore, lively and interesting. The inaugural session was blessed by Jain saints Upadhayaya Shri Guptisagarji, Munishri Roshanlal Ji, MuniShri Amrendra Kumar Ji, MuniShri Kasturchand Ji, Sadhvi Shri Puneet Jyoti Ji and Swami Chidanand Ji Saraswati. Shri Guptisagarji expressed concern over the deteriorating social, political and religious scenerio in the country. He appealed to the people to muster their energies to play their effective role in the 21st Century for moral and constructive activities.

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Munishri Roshanlal Ji stressed upon following path of non- violence and to effect changes in their life through "science of living". He appealed to see that their children adopt the age old moral and religious traditions to remain as good citizens. Munishri Amrendra Kumar Ji paid homage to late Acharya Sushil Kumar Ji, who took revolutionary step to travel to foreign countries to preach the principles of Jainism. He emphasised that the principles of Jainism should be publicised widely and effectively in the wider world. Sadhvi Puneet Jyoti Ji appealed for the unity of Jains by heart, and for their living as morally and ethically sound citizens. Swami Chidhanand Saraswati Ji expressed that religion was today being widely commercialised for personal gains. He said whether it be car or body, proper brake for both for their movement and proper direction is necessary. He said that the brake of morality was the need of the day and the future generation should have moral traditions to become good citizens of the country. Shri Dipchand S. Gardi and Sahu Ashok Kumar Jain expressed that such conventions play important role in propagating the principles of Jainism in the wider world, unity of Jains the world over, publication of good literature and implementation of useful programmes. Shri Mulkhraj Jain, President of Ahimsa International, paid homage to late Acharaya Shri Sushil Kumar Ji Maharaj who organised the Ist World Jain Conference in New York (USA) and carried with him the message of Bhagwan Mahavir to America, Canada, and many other countries. Shri Ramesh Chand Jain, Chairman of the Organising Committee of the Conference, expressed regards for the Jain saints and sadhvis and the delegates from foreign countries and various parts of India. He said that an atmosphere of Unity of Jains created at the 2500th Nirwan Celebrations of Bhagwan Mahavir was visible at this Conference because of participation of various Jain saints and sadhvis and Jains of all sects. Shri Satish Kumar Jain, Secretary General of the Conference in his thought provoking Key Note Address explained the social and religious responsibilities of the Jains. He said that the discussion over important subjects like responsibilities of Jains in the 21st Century, role of women, non-violence, peace, animal rights, compassion towards all forms of life, vegetarianism by speakers, thinkers and social workers of repute will have far reaching effect. He stressed that it was necessary to propagate the philosophy of Bhagwan Mahavir on global basis through more writings and publications by writers of India and foreign countries, to come out from the narrow circles of sectorism and communalism and to embrace the principles of Anekant, non- violence, fraternity, compassion and service of needy, poor and sick. He made an appeal for world wide exhibition of rich Jain art, culture and literature, as was being done by other faiths of the world. He made special mention of art exhibition by Dr. Siddhartha Bhansali (New Orleans, USA) in Pittsburgh, U.S.A. in 1993 at the 7th Biennial Convention of JAINA (Federation of Jain Associations of America and Canada) and the recent Jain Art Exhibition in Victoria and Albert Museum, London (UK) (in late 1995) organised by Jains of U.K. and the Museum Authorities. These art exhibitions attracted world attention and the rich Jain heritage was widely displayed. He stressed that Jains as an affluent class owed a responsibility to the nation to serve the needy, sick and weaker sections with their financial resources. He explained with emotion that Jain scholars should receive high social status in the society and they should have adequate fianancial resources and means to make their children successufl professors, teachers, doctors, engineers, etc. Discussions were held in various Sessions on the following subjects:

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IST SESSION : 24TH DECEMBER, 1995 - JAINS IN THE 21ST CENTURY: Dr. Madhu San. Director, International Centre for Jaina Studies, Gujarat Vidyapith, Ahmedabad was the Chair-person of the Session. Important speakers were Dr. Hermann Kuhn, President Jain Association International (Germany), Mrs. Kuhn (Germany), Dr. S.K. Jain (U.S.A.) (Former editor of * Jain Digest), Shri Hulashchand Golchha (Nepal), Dr. R.K. Jain (Germany), Shri Satish Kumar Jain (Delhi), Shri N.K. Sethi (Jaipur), Dr. Shekhar Chandra jain, (Ahmedabad), Dr. Raja Ram Jain (Arrah), Shri Kamal Kishore Jain (Jaipur) and Dr. Prem Suman Jain (Udaipur). The Chairman and the speakers were emphatic that though the Jains had a liberal heart towards the mankind and the animal world and were sharing a large proportion of providing chairties for relegious and welfare works but still very much more was needed to be done for world wide publicity of the scientific principles of Jainism, its practical and analytical philosophy and for service of the sick, needy and poor. Bhagwan Mahavir preached for great restraint in life, non-possesiveness, compassion towards all forms of life, universalisation of non-violence and development of human qualities. These principles need to be very widely publicised in the world in order that the mankind may bring those into practice, and make a better world to live with peace and love and respect for all. IIND SESSION : 24TH DECEMBER, 1995 -RELIGION, AHIMSA, PEACE, LITERATURE: Dr. Sagarnal Jain, Director, Paraswanath Vidyashram Shodb Sansthan, Varanasi and a renowned scholar of Jain philosophy and literature was the Chair-person of the Session. Shri Ajit Kumar Benadi (Germany), Shri Hulashchand Golchba (Nepal), Dr. R.K. Jain (Germany), Dr. Herman Kuhn (Germany), Dr. Prem Suman Jain (Udaipur), Dr. Raja Ram Jain (Arrah), Dr. V.P. Jain (Delbi), Dr. Bhagchandra Jain Bhaskar, Nagpur, Shri Dulichand Jain (Madras), Dr. Kapoor Chand Jain, (Khatauli), Shri Gopilal Amar (Delhi), Dr. Ashok Jain (Ladnun) stressed that religion should be understood in the right perspective to come out of communalism as it is the nature of the object (Vastu Swabhav Dharama). They said that in the world of tension and violence among the nations and people today the principles of non-violence, co-existence, harmony and understanding could bring real peace in the world. They felt the necessity of bringing more suitable literature in Hindi, Sanskrit, Prakrit and English on new and varied subjects and said that the substantial ancient Jain literature available in Prakrit, Apabhramsa, Sanskrit and Kannad languages needs to be translated into Hindi and English with proper commentries. Some of the reputed foreign scholars had keen interest in the study and preparation of translations/treatises of such old manuscripts. IIIR SESSION : 25TH DECEMBER, 1995 - ROLE OF WOMEN IN FAMILY, SOCIETY AND NATION. Smt. Vidyaben Shah, Chairman, Central Social Welfare Board was the Chair-person of the Session. The Convenor of the Session was Smt. Gulab Kanwar Nabata, a well known social worker of Delhi. Dr. Vidyawati Jain, (Bihar), Dr. Jayanti Jain (Sagar University), Dr. Kusum Dangi (Rajasthan University, Jaipur), Dr. Madhu Sen (Ahmedabad), Dr. Aruna Anand (Delhi), Smt. Pushpa Doongariya, Smt. Varsha B. Shah (Ahmedabad), Smt. Sampat Jain, Smt. Shreeprabha Jain (Delhi), Smt. Anjana Jain (Delhi) and Smt.

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Nirmala Madan (Delhi) expressed their frank views on the duty of the women towards their family, society and nation and expected that the women should be more and more educated and should participate in all fields of development of the country. They said that the role of the women in the uplift of the society, bringing up their children and arrange them proper education and to provide active co-operation in the activities of the husband was important. The oppression and torturing of women, even by women themselves, particularly of the in-laws side, evil of dowry, lack of education among the women, destruction of female foetus and the influence of vulgarity of T.V. and films, modernism and consumerism on the women were freely discussed. Following resolutions were adopted at the session. The women should respect their inherent qualities and virtues and power of toleration to live a responsible and dignified life and devote themselves dedicatedly to the well being of the family, society and nation. The gender (female) distinction should be condemned. A daughter is as important and useful for the family as the son. The women share the major responsibilities of the house-bold work and proper care of the family members in all respects. There should be social awakening among the family members to stop destruction of female foetus. In the family and society the role of mother and women should be much respectable and there should be positive steps to provide more and better education to the women. Workshops and seminars will be useful for creating such awareness. Religious education should be given to the girls from their tender age in order that they grow up with the Jain traditions. There should be adequate facilities of scholarships for education for needy and intelligent women. Preference be given to providing them various vocational trainings in order that, if needed, they may supplement the family income or stand independently on their own feet financially. Establishment of a network of religious Pathsbalas, which existed in the earlier times, was stressed for promoting Jaina traditions from the early age of the girls. 4. The women should discard use of such cosmetics and fashion materials which are made from animal products and instead they should use herbal and non-animal products. 5. To curtail heavy expenditure, marriages should be performed in simple manner without much decoration and pomp and show, preferably in the day time. Arrangement of marriages in nonvegetarian and costly hotels and banquet halls should be avoided. Use of liquors and variety of food items should be discarded at the marriages. Women should be given appropriate representation in social, religious, educational and other institutions in order that they share the responsibilities on equal footing with men and get higher social status by their work and achievements. Shri Satish Kumar Jain, Secretary General of the Conference, expressed thanks to all the speakers and participants of the Session saying that the women should be more conscious both for their rights and duties to make the family life happy. He further said that with more facilities being provided to the girls they were coming up as bright scientists, doctors, engineers and lecturers in the colleges and universities which trend should be accelerated by the society as a whole.

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IVTH SESSION: 25th DECEMBER, 1995 ANIMAL RIGHTS, HUMAN NUTRITON AND DIET, ENVIRONMENT AND ROLE OF PUBLIC MEDIA. Shri Bharat B.Shah, President, Hinsa Nivaran Sangh, Ahmedabad, and a devoted social figure of the country, chaired this Session. He summarised the work being done by some important instiututions in the field of promoting vegetarianism and animal protection and appealed for much greater coordination and liasion with the central and State governments for stopping large scale slaughtering of animals, establishment of mechanised slaughter houses and export of meat. He said it was horrifying to know the data on large scale killing of animals every day in the country which has considerably reduced the animal wealth. Upadhyaya Muni Shri Guptisagar Ji, a keen supporter of the movement of vegetarianism, urged upon the people to live a vegetarian life, which is ethical, natural and is also needed for good health. The diet intake does affect the thinking and behaviour of the man. The vegetarians are more compassionate towards all forms of life, believers of non-violence and kindness. The vegetarian diet was economically justified as well. Shri Laxmi Narain Modi, a greatly devoted person for the cause of promoting vegetarianism and animal rights, was the Rapporteur of the Session. He in his analytical and fact and data providing paper "Slaughtering Animals by Murdering Constitution" gave many startiling and convincing facts about the ill concieved policies of the government in slaughtering animals and export of meat on big scale. Other speakers at this session were Shri Gumanmal Lodba, M.P., Dr. S.S.Jhaviri (Surat), Dr.Smt. Vandana Shiva (New Delhi), Shri R.N.Lakhotia, Air Marshal, P.K. Jain (New Delhi), Dr. D.C.Jain, Shri Satish Kumar Jain, Smt. Razia Ahmed, Dr. Prem Suman Jain (Udaipur), Shri Hasmukh Shantilal Shah (Ahmedabad), Shri Kamal Kishore Jain (Jaipur), Dr. Chiranjee Lal Bagra (Calcutta) and several prominent workers of various institutions of the country engaged in promoting vegetarianism and animal protection. The government policies of export of meat, establishment of mechanised slaughter houses, illegal slaughtering, transportatior of animals from one state to another for slaughtering and infliction of barbaric cruelties upon the animals in transportation and at the time of slaughtering were severely criticised. With one voice, all present at the Session urged the Central and State governments to stop such anti-animal policies which are vanishing the animal wealth of the country and ruining the economy and are against non-violence, compassion and kindness. VALEDICTORY SESSION - 26TH DECEMBER, 1995 The session was held with Shri Madan Lal Khurana, Chief Minister of Delhi as Chief Guest. Jain saints Upadhayaya Shri Guptisagar Ji, Munishri Amrendra Kumaar Ji, Munishri Kasturchand Ji and a distinguished gathering of vaious courtries and India was present. Shri Khurana appreciated the efforts of Ahimsa International and World Jain Congress in organising the Conference at which important subjects to bring humanity, kindness and religiousness in the hearts of the people were discussed. He released the Conference Souvenir which contains articles from eminent authors of India and abroad and other useful information. The President of the session, Shri N.C. Jain, a generous philanthropist of New Delbi, felt that most of the people today live in tension because of various worries and irregularties in daily life. The effects of consumerism, T.V. and film culture were badly influencing the thought of persons of all ages. A promotor of Science of Living (Jiwan Vigyan), initiated by Gurudev Shri Tulsiji Maharaj, he stressed on practising the rules of science of living which included meditation, Yoga, relaxed and regulated life and balanced

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vegetarian diet. His message was very well received by the audience. Several speakers spoke on the necessity of arranging such World Jain Conferences which provide an opportunity for interaction in the international gathering. In their view such efforts were helping in globalisation of Jainism through wider acquaintance, constructive activities in various fields, adoption of modern media techniques of press, familiarity of western and eastern writers with the philosophy, principles, history, culture and art of the Jains, creation of literature on vaious Jaina subjects and its wider, better circulation, presentation and exhibition. Such conferences provide a meeting place for the scholars, thinkers, social workers and activists of various countries for fruitful interaction, and better understanding of the principles of the scientific Jain religion, which so far is considered as an abscure religion, difficult to understand and to bring into practice. The fact is that the Jain code of house holders conduct is so much simple, systematic and pious that he follows it with as much ease as any other house-holder of other faith follows his code of conduct. Secretary General of the Conference informed that invitation has been received from Kenya (Africa) to hold the 7th World Jain Conference in that country in 1997. The invitation was accepted with cheers. RECOMENDATIONS : Following Resolutions were adopted at the Conference, beseides those which were adopted at the women session : 1. There are a large number of societies and institutions working for promotion of vegetarianism and animal protection. It is necessary to have coordination in their working. It is, therefore, recommended that Ahimsa International may undertake the coordination work and a suitable Coordination Committee be constituted having representatives of various active institutions/societies. A list of societies/institutions/persons working in the field of vegetarianism and animal protection be compiled and printed and revised periodically. Copy may be supplied to all such societies, institutions and persons. 3. SEBI should be requested to instruct all companies for specifying clearly in their prospectus, whether product manufactured by the need company need any kind of animal gredients directly or indirectly, or not, so that vegetarian minded peace loving people could abstain themselves from investing their funds in such compaines. Information and Broadcasting Ministry may be requsted to stop advertising publicity of eggs and non-vegetarian diet which is harmful to health and also hurts the feelings of peace loving people of India. Government should be requsted for adequate training and research and provide facilities for treatment through effective self healing methods of treatment like Acupressure, Megneto-therapy, sun-rays and colour therapy, pyramid and naturopathy etc. This will considerably reduce consumtion of allopathic medicines, in many of which animal products are used, and which also involve torturing and killing of animals in laboratory tests. 6. There is no necessity of dissection in education at school and college level as the purpose can be achieved through animal models, T.V., video, projectors, computers etc. All the State and

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U.T.governments must be requested to ban dissection atleast upto school level education like the Gujarat government. There is a large number of Jain archeological objects stored in the museums of India. The museum authority may be addressed for creation of separate sections for proper display of Jain exhibits. There is a large number of Jain temples, old and new, in many states of India. It is necessary that the societies, trusts which are managing these temples should pay more attention to the renovation and protection of particularly old Jain temples, monuments and icons. 9. There is a big dirth of books written in English language on various Jain subjects with the result that very little readable material is available in universities, liabraries and research centres of the world. It is recommended that a few suitable books be published having proper chapters and such books should be widely distributed abroad and in India. 10. It is recommended that already published good books on Jaina topics should be made available to the universities, libraries and research centres of important countries and India. 11. The government has planned to increase export of meat and meat products worth Rs.1500 crores annualy. It is resulting in killing of animals in very large number. Govt. has issued licences to multinational companies like McDonalds, Kentucky Fried Chicken. It wil accelerate killing of animlas. The Government has issued licences for establishment of mechanised slaughter houses, some of which are in operation and some more are to be established. It is recommended that all such activities should be vehemently opposed throughout the country, and maximum public awareness should be created about it. 12. The original articles on vegetarianism, animal protection are few in number, which are published in periodicals and newspapers. A feature syndicate be established to work as collection and distribution centre of original articles by subject matter specialists and publication of such articles be arranged in various new spapers and periodicals on regular basis. The authors be paid suitable honoraium. 13. The government estimates the animal population as 55 crores. As such consideres about 1/2 the number of these animals as uneconomic and strain on the economy. In fact the animal population at present is about 25 crores. Therefore, the government should be pressed to have a correct census of the animals in the country in order that large scale animal killing policies may be stopped. All animals are useful giving manure and various services till their natural death. 14. Increasing use is made by commercial firms of T.V. and Radio for obscene displays and advertisements of non-vegetarian poducts particularly eggs. It is recommended that the government should be asked to stop such obscene displays and such adveretisments of eggs etc. 15. Audio visual cassettes be prepared displaying Jain-life-style. 16. It is recommended that photographs, slides and video tapes be prepared of Jain Art and profusely displayed abroad and in the country to publicise our rich heritage. Recognition of talent and meritorious service is necessary. To honour such dignitaries and to inspire others to work dedicatedly at the Valedictory Session therefore 62 scholars of repute, dedicated social

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figures and activitsts in various fields were honoured. I would like to mention that such World Jain Conferences and the Mini Conferences, known as Regional Conferences are creating much awareness among the Jains to understand their religion in right perspective and undertake activities which are not only useful for them but much more for the others. While the First World Jain Conference was organised by Acharya Sushil Kumar Ji in 1981 in U.N. Plaza, the Jains of America and Canada had a few Jain Associations and Centres. Taking inspiration from the Conference and missionary work of Acharya Shri Ji several more Jain centres and associations were established. Establishment of the umbrella organisation "Federation of Jain Associations of North America "JAINA" also came into being to help create more organisations and promote Jairism in the wider world. JAINA started by representing four local Jain Centres. Today, JAINA represents 54 Jain Centres and associations of USA and Canada which are affiliated to it. There are some others as well which are not yet affiliated to it. Today, JAINA and many active Jain centres, associations and institutions are doing wonderful work in organising various functions, construction of Jain temples, preparation of video films and cassettes, publication of Jain periodicals and introduction of Jain courses in universities and publication of suitable Jain literature. Some Jain philanthropists are extending their charity to works of welfare to the needy persons of various countries. On the basis of my close and regular contact with the Jain enthusiasts of U.S.A., Canada, U.K, France, Kenya, Bangkok and Singapore I feel sure that having attained sound financial establishment in the countries, to which they mainly migrated in 1960s, excepting U.K. and African countries, where their migration was much earlier, they are utilising their wisdom, experience and financial resources to discharge their religious and social responsibilities. Good projects and programmes are being implemented by the Jain community there for better understanding of Jainism by the Jain house holders and people of other faiths. Personal contacts, exchange of communication and literature is proving useful in better understanding of Jainism. It is a pleasure to learn that they have projects for micro filming of Jain literature, computerisation of all possible useful Jain information for house-hoder, starting of Jainism as regular course in universities, to expand Jain electronic bulletin board and develop home-page on INTERNET. The World Jain Conferences being organised by Ahimsa International, World Jain Congress and Federation of Jain Associations of America and Canada are proving very useful in developing brother-hood, exchange of ideas and taking up projects of common interest. The geographical distances have much reduced and the Jains of world are indeed coming together and sharing the religious and social responsibilites. A new chapter will be opened while in May 1997 the 7th World Jain Conference will be held in Kenya (Africa). A large Jain community lives in African countries. The organisers feel sure of a larger participation not only from Africa but from other countries as well. It is through organising such conferences that the Jains of many countries are keen to extend their co-operation to the people of other countries and indeed to make sincere efforts for globalisation of Jainism and better understanding of its philosophy and principles by the people of all faiths. Satish Kumar Jain Secretary General

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Realizing the Meaning and Beauty of Living with Peace through Non-violence -Gurudev Shree Chitrabhanuji Believe it or not, mankind faces severe crisis in almost every corner of the world because of violence in so many places and in so many ways. Peace and harmony are in danger. Life is plagued with inhumane torture, with senseless death, and with mutilated killings. In this time of turmoil and crisis, the answer is ahimsa, non-violence. As a photograph has a two-way process: a negative and a positive, non-violence also is expressed in two aspects: to do and not to do, commission and omission. The first aspect is karuna : a commitment to loving compassion, a feeling of equality with all life. And the second is ahimsa : not to harm, not to kill. There is no room for violence (himsa) when we are filled with love. Love is understanding BASIS OF VIOLENCE Violence starts with oneself. Being harmful, we first harm ourselves because the negative vibrations of hate, anger and resentment poison our sensitivities and our well-being. In this state, negative vibrations are being collected and stored in the brain. From the brain, these negative vibrations go in to the mind. Once the mind is permeated with these negativities, the mind is not capable to mind its business. Without discerning senses, these vibrations automatically enter our being. Here, even our consciousness is also tainted with violent, poisoning vibrations. So, the person is now possessed with it, and a possessed person is not able to listen to even his/her own voice. This process of movement from the brain to consciousness shows how we are conditioned and coloured with negative habits and harm ourselves with violence. The person who is ready to change the habit of the mind, the tendency of the mind, has to feel ahimsa, non-violence. These conditions can persist and when unchecked, a lifetime can pass. After many years of unchecked, non-vigilant lives, one becomes A-G-E-D with Anger, Greed, Ego, Deceit. These are also forms of violence. We have choices, and the consequences of non- attentive choices fossilize us and make us incapable of development. To make the right choice requires awareness of ahimsa. NEGATIVES IN COMPARISONS Without knowing the process of vigilance, we will, in ignorance, compare everything and everyone; and in so doing we do not attend to the deeper meaning of life. For many, comparison is natural because the mind is trained to compare, but if we stop to think and probe deeper, truth may dawn upon us that each is different and unique. Even in twins, each is unique. Why do religious group's fight? Because they also compare. By comparing, they concentrate on superficiality and not on the essence of the religion. The learning from a teacher can be true in its time but it also can be a learning opportunity at other times, if each generation interprets the words in the context of the time, space and culture that is present for them. Karuna, loving compassion, inspires us to transcend the comparative and competitive attitude of the mind. Those who impose their beliefs on others, expecting others to accept their truth, are nurturing a

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subtle seed of violence which in time will grow into a tree of even more small seeds and then more trees as a vicious cycle of violence. And as long as one is other-oriented, one has given his remote control to someone else. When walls of other-ness are dropped, we see the sacred beauty of life in ourselves and we see that sacred beauty in others. We do not see that person as a man or woman or a person from a certain sect or religion. All these obstacles are removed. Unless we see beyond barriers, there won't be peace in us or in the world. We may talk about peace but inside we go on creating separation. Some say, "My religion is best; it is the only true religion. And, if you don't start to practice my religion, you will go to hell." Such dogmatism and bigotry is also a form of violence. When we practice ahimsa, we try to understand what others are saying, what they are conveying, what they are feeling. We listen beyond the words. We may not agree but we respect their right to say. AHIMSA IN INTROSPECTION Ahimsa tends to be understood only as "Don't do".this or that to others, animals and living beings. This is one meaning but it is secondary. The first meaning is "Don't hurt yourself" with jealousy, hate and resentment. Ahimsa is a subtle thing. It cannot be grasped unless we go deep into ourselves, and to achieve this, we meditate. There, we discover the sacred beauty of life. Until we have that experience, we may use the word 'ahimsa' but it will only be lip service. To practice ahimsa, one has to remove the veil of ignorance about oneself. One has to expeaience life within. That deep experience of life does not come from the outside ; it dawns inside. And we are reminded that denial of Self (atma) is an invisible form of violence. When ahimsa is practiced in a vision of inner perspective, we perceive the relevancy of all life in meaningful inter- relationships among all living beings, leading to understanding and ahimsa, Ahimsa is another name for healthy human feelings. Just as in the sunlight, darkness cannot remain, so also anger, greed, ego and deceit cannot linger in healthy human feelings. Once we have the experience of this vision, we are committed to practice abimsa in trinity of mind, word and aciton. In this new vigilance, we are awake and every night before we rest, we review our day and ask, "Did I harm myself ? Did I in judging put down anyone ? Have I contributed to human divisions: cultural, racial, intellectural, religious, physical, or others? Did I place one person above another ? Did I allow my reticence to contribute to violence ?" BEAUTY OF AHIMSA Once we start practicing ahimsa, our life becomes an inspiration. Wherever we go, our eyes beam with compassion, our feelings vibrate with care, our words flow with love, and our actions 'speak Reverence for Life. People will be changed, not by our words but by what they see, hear and feel. When we experience the sacred beauty of life, we experience peace. We inspire peace. Then there will be peace. There will be peace.

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Globalisation of Jainism -Satish Kumar Jain History and culture on a world wide scale have developed to the point where some of the teachings and practices of Jainism have become imperative if life, and especially human life, is to continue (James E. Royster-Cleveland State University, U.S.A.). It is the feeling which even the westerners have started expressing increasingly about the sacred Jainism, particularly for its doctrines of Ahimsa (non-injury and non-aggression), co-existence, Anekant and Syadwad and the scientifically based code of conduct. Jainism is though an ancient, indigenous, living religion of the country and has exerted an influence in India that far exceeds its relative size, it has not been read and understood on a wider scale in the western world. Mrs. N.R. Guseva, a U.S.S.R. writer, in the introduction to her book "Jainism" writes that study in Jainism is very slender. During last 100-150 years thousands of works have been written about other religions in India, particularly Hinduism and Buddhism, but not more than several hundreds are devoted to Jainism, that too mostly written in Indian languages. She further writes that the illustrious Russion scholar and indologist I.P. Minavev devoting one of his works to Jainism observed that the religion was not studied intensively and that there was no material on it in Europeon libraries and collections. Hinduism, Christianity, Buddhism and Islam are the four principal religions of the world. With national and international support these flourished well in and outside the countries of their origin. This has not been the case with Jainism. Though initially it developed from the ruling class itself and also in the ancient period of the Indian history it was patronised by some great emperors and rulers, but by the thirteenth century and onwards it lost their support. General belief about the obscure nature of Jainism and increasing popularity of Shaivism gave a bolt to the spread of Jainism and it remained confined to a very small proportion of the entire Indian population, and to some extent to Indian settlers in foreign coutries. Position In Home Country : The home country of Jainism is Bharat-India. It derives its name from paramount king Chakravarti Bharat, the eldest son of Rishabhadeva, the first Tirthankar in the present cycle of 24 Tinthankaras. Rishabhadeva was the first king who gave an organised Agriculture (Krishi), Military science for defence (Asi-art of sword), Script (Masi), Architecture (Shilp), Trade (Vanijya) and Learning (Vidya), Brahmi script and the numericals. He laid down the norms for good and bonest citizens and organised 'Varna' system on functional basis. Highly developed spiritualism and understanding of the reality of soul and matter attained for him liberation from bondage of Karma-salvation (Nirwan) from the continuing cycle of birth and death. He was the torch bearer for others for attaining Nirwan. "After Rishabhadeva, the later 23 Tirthankaras continued the process of soul purification. From (Paper read at 7th Biennial Convention of Federation of Jain Association of America & Canada at Pittsburgh, U.S.A. on July 3, 1993).

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Rishabhadeva to Mahavir, Jain Tirthankars and saints, savants and seers made a distinctive impact on the evolution and refinement of fundamental values of life. The life of Bhagwan Mahavir, the 24th Tirthankar, is not merely an apotheosis or a defieed ideal; his teachings epitomise quintissence of the culture of compassion, non-violence, equainimity and understanding the view point of others. Anekant and Syadwad laid and reinforced the intellectual and philosophical foundations of relativism, mutual understanding and tolerance."-Dr. L.M. Singhvi After Bhagwan Mahavir, there continued a tradition of greatly learned Acharyas, who communicated to the masses the great and real knowledge of the Tirthankaras. The great knowledge, exemplary worldly renunciation, highly restrained life full of compassion of the Jain Acharyas and saints tremendously influenced many Indian emperors, rulers and chiefs and the masses. Jainism flourished very well in Bihar and several other provinces during the period of Bhagwan Mabavir, in South during the period and after Swami Bhadrababu. In a span of 26 centuries, from the time of Bhagwan Mahavir, Jainism has made its firm root in almost all parts of India, being a scientific and practical religion, quality of tenets and a highly religous, clean and regulated life. Today, the Jain community is an important section of the population of the Indian Union.It not only contributes significantly to the industry and business of the country in a big way but is also endowed with a remarkable cultural heritage and has succeeded in preserving in a large measure the originality and integrity of its creed. Jains In Other parts Of The World : The Jains were and are not confined to India only. There are references available that the 'Vratyas' or PANIS who believed in Vratas, i.e., believers of Jaina principles, traded with many countries through land and sea. A large number of them settled in various countries many centuries ago and are believed to be the natives of those places. A century back, in 1893, Shri Virchand Raghavji Gandhi, a Gujarati Jain, a brilliant scholar of Jainism and a great exponent of Indian culture and religion along with erudite Swami Vivakanand delivered lectures at the first Chicago Parliament of World Religions. It is believed that through them the Jain and Hindu religions were well explained for the first time to the wider world. Starting from the close of the 19th century various western scholars notably Dr. Hermann Jacobi, R.J. Stevenson, Herbert Warren, B.A. Salotore, H.V. Glasenapp. M. Winternitz, Heinrich Zimmer, Walter Schubring, R. Williams, Mrs. Sinclair Stevenson, F.M. Thomas, Paul Marett, Stephen Rosen, Ken Oldfield, Colebrook, Buchanan, Dr. Buehler, Joseph Campbell, Esther Solomon, Maurice Bloomfield, Kendell W. Folkert, Dr. Michael Tobias, Mrs. N.R. Guseva, Ms. Collette Cailiat wrote treatises on canonical subjects; Jain literature; outlines of Jainism etc. Many Indian scholars--Barrister J.L. Jaini, Barrister Champat Rai Jain, Dr. Jyoti Prasad Jain, Dr. Nathmal Tantia, Dr. Jagdish Chandra Jain, Pt. Dalsukh Malvania, Dr. Padmanabh S. Jaini, Dr. Vilas Adinath Sangave have also written on Jain subjects in English particularly for reading abroad. This helped to some extent to understand Jainism outside India. The migration of Jains to various countries during the last and present centuries set the ball of globalisation of Jainism rolling.

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While the British ruled India from 1857 many Indians including Jains migrated to U.K. in search of jobs and business. During the British regime the Indians mainly settled in U.K. and other British colonies. Migration to U.K. continued even after India became independent in 1947. Their migration to other countries particularly to U.S.A., Canada and countries of Europe mainly started from the sixties of the present century. Immigration on secular basis opened avenues there in engineering, scientific and medical research and in various trads, and professions. As regards migration to Africa, at the beginning of this century some Jains, specially from Gujrat, sailed to Zanzibar and coastal towns of East Africa. As hinter land of Kenya and Tanzania opened, they went into inland and established their business there. Some of them went to Zambia, Zimbabve, Malawi and even to South Africa. Establishment of Jain Centres And Associations Abroad : The Jains live in large numbers in U.K., U.S.A., Canada and Kenya. About 30,000 Jains live in U.K. and about 50,000 in U.S.A. and Canada. They are well settled in many other countries of the world. Their qualifications, sincerity and hard work have paid to them good dividends. It is estimated that about 20 million Jains live in India and about 3 hundred thousand live in various other countries of the world. For years of sincere working in various countries Jains for the past two decades havve become active socially and religiously. In many cities they have established Jain centres, associations, societies and institutions for celebrating Jain Parvas, religious and social get-togethers. These centres and associations are developing community brotherhood among Jains and many of them have become centres of initiating and developing religious, social, educational, literary and welfare programmes. The dynanism of learned Jain saint Acharya Susbil Kumar Ji and the Jain Preacher Gurudev Chitrabhanu Ji created a good base for Jains working in U.S.A. and Canada. Jain Centres In U.S.A. And Canada : There have been a lot of organised Jain activities in U.S.A. and Canada since the 1960s. The first Jain centre was established in 1966 in New York city by late Professor Narendra K.Sethi, Professor Duli Chand Jain, Dr. Mahendra K. Pandya and Dr. Surendra Singhvi. Starting from 20 families, which used to celebrate major Jain festivals, the centre now has more than 500 members. It has its own Jain temple. Gurudev Chitrabhanu came to U.S.A. in 1971 and established the Jain Meditation International Centre in New York city in 1975. Gurudev lectures on Jainism and has published numerous books and prepared video-audio casettes on Jainism. Acharya Sushil Kumar Ji came to U.S.A. in 1975 with a few Jain monks. He first established an Ashram in Burlington, later in Staten Island (New York) and finally a huge Ashram-Siddhanchalam in 108 acres in Blairstown in New Jersey State in U.S.A. It is the headquarters of the International Mahavir Jain Mission and Las also the office of World Fellowship of Religions. A large temple, inaugurated in 1991, has many impressive large and small statues of Jain Tirthankaras. With the efforts of Acharya Sushil Kumar Ji International Mahavir Jain Mission has been recognised as a non-government Jain organisation in the U.N. Siddhachalam bas developed into a big religious and pilgrim centre with many activities going round the year.

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As the Jain activities in North America needed to be expanded with a proper central co-ordination and guidance the need was felt by a few concerned and far sighted Jains to create an umbrella organisation to provide leadership to Jain Centres and Associations and to help create more organisations and promote Jainism in the wider world. The establishment of Federation of Jain Associations of North America (JAINA) in 1981, by holding its first convention in Los Angeles is indeed a great achievement towards globalisation of Jainism. It started by representing four local Jain Centres. Today JAINA represents 54 Jain Centres and Associations of U.S.A. and Canada, which are affiliated to it. Being an umbrella organisation, its objective is to provide a forum to foster fellowship and unity among numerous Jain Associations and Centres and to take up religious causes and issues that will benefit its member associations. The Federation has been publishing its quarterly journal "Jain Digest" since 1985 and distributing it to about 5500 families. JAINA bas established two libraries in Lubbock, Texas and in Toronto. Young Jains of America, a National Organisation, has also been founded to encourage Jain youth to participate in the religious activities, seminars and conventions. The Federation sponsors monks, nuns, Bhattarakas, Shramans, Shramanis and scholars from India to lecture in U.S.A. and Canada. There are several other activities sponsored by JAINA such as publication of Jain literature, a youth exchange programme between U.K. and North America, contacts with Jain and non-Jain scholars and social figures in North America and other coutnries and promotion through news media. It is mainly by the enthusiasm generated by the JAINA that these 54 Centres have come into being in almost all principal cities of U.S.A. and Canada, besides some others which are not yet affiliated to JAINA. JAINA holds a biennial Convention after every two years in some city of U.S.A. or Canada. At each of these conventions thousands of Jains participate, majority being from North America, including participation from India and other countries. New time needed themes are picked up at each of the conventions. The invitations are wide based, even calling non-Jain scholars and social workers to attend and express their view.It gives them a proper opportunity to understand Jainism, which was not attempted before. The vision of the convention organisers is highly commendable in involving every class of Jains, including women, youth and children. At the Conventions, the hope is increasing that the youth will continue to take active interest in Jain activities, and a big fear about their indifference to Jaina thought and activities is allayed. I am amazed to see the involvement of people of all ages in the big JAINA Conventions which I usually attend in U.S.A. Role of World Jain Conferences and Conventions organised by Ahimsa International, World Jain Congress and JAINA. The World Jain Corferences organised in New York, London, Delbi and Siddhachalam and the regional Conferences in cities of Asia like Bangkok and Singapore by Ahimsa International and World Jain Congress, and the JAINA Conventions in U.S.A. and Canada are much instrumental in dissemination of Jain information and doing publicity on global basis. The Jain concepts are communicated on a wider scale through deliberations, descussions, speeches and literature published at these conferences and conventions and thereafter. Jainism is now better known to the people of the world.

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As more and more people are invited to these assemblies, with a suitable letter briefing, their interest in knowing more about Jainism is increasing, I receive many letters from non-Jain scholars and persons interested in Jainism asking books for reading and lists of publications; names of sacred and archeologically important places to be visited in India and of eminent Jain scholars; food habits of Jain saints and their influence on Jain masses; life pattern of Jain masses; cogency of Jain thought with the National Stream and likewise. This is the result of more Jain publications, their wider distribution and increasing publicity from India and abroad about the virtuous and qualitative aspects of Jainism like compassion, co-existence, equanimity, non-violence, religiousness, mutual understanding, love for all forms of life and a regulated code of conduct. About three decades before Jainism was virtually unknown in Europe (except U.K.) America and Canada. But due to increased contacts by the Jain settlers with the local people and supplying to them to some extent Jain literature and calling them to their conventions and functions the local people are getting interested in Jainism. They appreciate the principles and the scientific aspects of the Jain thought and the depth of observations and studies of the Jain ascetics. This has aroused interest in Jainism of many more Americans and Europeans and they are coming forward to write books, prepare video films on subjects of Jainism, and pilgrim places. As an important religion of the East, Jainism is attracting the attention of Western Organisers of conferences and seminars on world religions and ethics. During the past few years several Jain scholars have been invited to deliver their lectures on Jainological subjects. It is a happy beginning. But at such seminars and conferences where chosen intellectuals of various faiths participate much care should be taken that only learned scholars of Jain subjects should pariticipate and they should be provided all necessary facilities by the local community. The last three decades have been very important in the attempts towards globalisation of Jainism. These have seen the fuller emergence into self consciousness of the world wide Jain diaspora, i.e., people of Jain decent domiciled overseas. After an affluent establishment during this period, they have become actively conscious to their religious, academic and social obligation and performance. Not only in U.S.A. and Canada, but even in U.K., some other countries of Europe, in Gulf countries, Thailand and Singapore, many Jain associations, religious centres and educational institutions have been established, which have become effective means of globalisation of Jainism. Besides many centres and associations, there are presently twelve Jain temples in North America located in Boston, Chicago, Cincinnati, Dallas, Detroit, Houston, Essex Falls, Los Angeles, New York, Panasukam, Washington D.C. (all in America) and in Toronto (Canada). Besides these, there are eleven Hindu temples with Jain deities in Albany, Allentown, Augusta, Charlotte, Columbus, Kansas City, Pittsburgh, Raleigh, Richmond, San Francisco and Toledo (all in America) and in Edmonton in Canada. There are many Jain Centres and Associations in U.K. (28 in No.) Belgium, Germany and Netherland in Europe, Australia; various other countries of Africa like Kenya, Tanzania, South Africa; Japan, Dubai, Bangkok, Nepal and Singapore in Asia. Beautiful Jain temples have been built in U.K. Japan, Kenya and Nepal. The effort of the Jains of Nepal in establishing multi-puropse mahavir Niketan at Kamal Pokhri, Kathmandu which has Jain temple is highly appreciable.

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Educational, Literary Institutions Abroad In many countries educational activities and publication of Jain literature is being undertaken. The Institute or Jainology middlesex and Jain. Academy, Leicester, U.K. are important in this regard. Parliament Of World Religions And Other Achievements: The first Parliament of World Religions held in September 1893 in Chicago was represented by the Jain Indian delegate Shri Virchand Raghavji Gandhi. During last 30 years, Jainism has made a dent in the world horizon due to multi-faceted efforts especially by the Jain enthusiasts in India, America, U.K. and Africa. As a result of which significant position was provided to Jainism in the Parliament of World Religions held in Chicago during August 28 to September 5, 1993. In all, 40 Jain presentations were made by 28 Indian and foreign scholars. It was a big step forward as comapred to the 1893 conference, both qualitatively and quantitatively. On 23rd October, 1990 an International Jain Delegation of 21 persons including eminent Indian jurist Dr. L.M.Singhvi presented to Prince Phillip, Duke of Edinburgh and International President of World Wild Life Fund and World Wide Fund for Nature "Jain Decl ration on Nature". It was a recognition of Jainism on the international scene. The Jains of U.S.A. have made a laudable effort in the inclusion of Jain emblem among the 8 emblems of the principal religions of the world. The upsurge in Jain activities, in several parts of the world, is decidely congenial to globalisation of Jainism. Kurt Tietze of Germany in his monograph "Why Jainism" writes Through acts of renunciation and deep learning of the great Jain saints in ages long past the religion known as "Jainism" has taken roots and began to grow and blossom'. Secretary General World Jain Congress and Ahimsa International 53, Rishabh Vihar, Delhi-110092 INDIA)

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Jainism And Environment Protection Principle of Mutualism: Jainism subsribes to mutualism or symbiosis and opposes predation, parasitism, exploitation and violence in any form. It enjoins on its laity (house hoders) and ascetics (monks) strict adherence to a code of conduct, revering all forms of life, big and small and prescribing careful, judicious and symbiotic utilisation of gifts (fruits) of nature with utmost respect for all animate and inanimate constituents of environment. The metaphysical concepts of Jainism, its ontology, epistemology and ethics ensure stable environment, sustainable material, cultural and spiritual development and happiness to one and all. According to Jainism the Universe comprises six substances (Dravyas) viz. jiva (all life forms), Pudgala (all matter), Dharma (Substance responsible for motion), Adharma (substance instrumental for stay), Akasa (all space) and Kala (time). The following excerpts from chapter V of Tatvartha Sutra (Moksha Sastra) which is one of the most authentic and accepted canonical literature, emphasise the mutuality (symbiotic existence) of all six substances: / / gatisthityupagraho dharmAdharma yorupakAraH / ' (Dharma and Adharma substances are instrumental for motion and stay of Jiva and Pudgala and it is their benevolence). (Akasa i.e. space gives place to all). S. M. Jain || AkAzasyAvagAha / / zarIravAGmana prANapAnAH pudgalAnAm sukhaduHkha jIvitamaraNopagrahAzca / (Pudgala i.e. matter is instrumental for the formation of body, speech, mind and also for happiness, misery and life and death of Jiva). The doctrine of Karma, unique to Jainism is based on the principle of interaction between soul, matter and environment. The manifestation of soul in passions, commissions and omissions, good or bad, interact and imbibe subtle matter which in turn then conditions the inherent congnitive and intuitional porperties of soul and resultant manifestation of passions and deeds in relation to ambient environment). / / parasparopagraho jIvAnAm / / ' (All life forms are for mutual benefit i.e. even the smallest life forms have beneficial role for the complex whole and therefore must be revered and protected). / / vartanA pariNAma kriyA paratvAparatve ca kAlasya / 13 (Kala i.e. Time is flowing reality and is instrumental for various actions, interactions of Jiva and Pudgala). Thus Jainism recognises the intrinsic interdependence of all substances (Dravyas) in the Universe. Such recognition guarantees protection of environment which is like an organism where every organ functions in confirmity and harmony with other organs. Damage or harm to any single organ affects the

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whole. Each for all and all for each is fundamental for stability, well being and progress of one and the whole. Aberrations from this fundamental principle of mutualism (symbiosis) is root cause of all troubles, tensions, conficts and ultimate catastrophes, individual, social, national and international. When one gets alienated from the whole, he loses concern for other constituents and indulges in short sighted, narrow minded individual pursuits. All types of corruption, bribery, adulteration, pollution are result of such alienation. Even the liberated souls (Mukta) in the highest and purest state (Siddha state) are symbiotic and considerate towards similar other souls. According to Jainism these liberated souls live in eternal peace in a limited space "Siddha Sila" at the top of Universe. There are innumerable (Ananta) souls and more and more to go on joining with passage of time. Though space is limited but there is no problem as each soul can give place to innumerable other souls within its own space because of its intrinsic infinite power of permeability (Avagahana Sakti). They give space even to the lowest life forms (Nigodiyas). This is an extreme example of symbiosis and co-operation. Jainism is highly symbiotic religion to the core. 'Tirthankars' the highest and noblest ones are inclined to preach for the benefit of others. Jain literature is replete with examples of evil persons becoming noble by preachings of saints. Even during deep meditation saints do not close their eyes completely to outside world but keep them half open. Similar postures of Tirthankars also illustrate unique synthesis of self and universe for mutual benefit. CONCEPT OF EQUALITY: In Jainism all souls are equal, have similar inherent potential powers and have freedom of will without any control or guidance of any sort of super-power. By pursuing right path every soul has potential to attain godliness (Siddha state) which is highest and noblest manifestation. Numerous souls have attained and will continue to attain this highest status and are "Siddhas" (Gods). There is no one super-power (God), creating, destroying the universe and controlling, guiding the actions, destiny of one and all. If all phenomenon in the universe is manifestation of one susper-power and every action is by his express will then all individual souls are just puppets and not responsible for any thing good or evil and then all moral preachings are futile. Jainism does not accept this theosophical idea. The unique Jain philosophy of individual freedom of will and action without any super-power control or intervention holds the individual solely responsible for his good or bad, happiness or misery. It glorifies right and condemns wrong individual efforts which through interaction affect the social and physical environment also. Actions of man, individually and collectively, his greed, carelessness, consumerism and violent, irrational behaviour are main causes for environmental degradation. We can not apportion the responsiblity for protection and preservation of environment to any super-power to come and help us. It is our individual and collective responsibility. Supertitious beliefs and rituals are now getting entrenched in Jainism, though these are against its basic. If Karma theory which is intrinsic of Jain philosophy is true, then there is no place for mantra-tantra and camatkara (supernatural miracles). Since one reaps the fruit of his own Kaima, nothing else can change otherwise except ones own good deeds (Tapa). Either Karma theory is true or influence of tantra but not both. However, aberrations of basic tenets are visible everywhere. Padmavati is worshipped with more reverence than Parsvanatha. Most people worship Tirthankaras not to follow

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their preachings and path shown by them or their qualities as ordained but to beg wordly pleasures which is mentioned as sin in Jain scriptures. These instances have been mentioned to put forth the undistorted true theme of Jainism. THE RIGHT PATH-THREE JEWELLS: Rational faith, knowledge and conduct combined and simultaneously and not individually and apart, are three jewels (Ratnatraya) which consitute the right path for salvation and upliftment of mundane soul to noblest and highest manifestaion / / samyagdarzanajJAnacAritrANa mokSamArgaH / / " The grammatical mistake of putting incorrect (Grammatically) "pf:" in place of correct ":" is delibreate to impress simultaneous combination (Adoption) of three jewels for the follwers of right path. The prefix "T" (Rational) is to ward off "feed" (Wrong) and distortions due to vices, irrational feelings and actions. Any one endowed with these three rational jewels will have balanced holistic approach as against short sightedness and narrow mindeness. Such a right path will ultimately give eternal peace to the follower and through his example and interaction bring harmony in ambient environment. FIVE VOWS: Both the monks and the house holders are required to observe five vows of Non-violence (Ahimsa). Truth (Satya), Non-stealing (Acaurya), Non-possession (Aparigraha) and celibacy (Brahmacarya). Monks observe these vows as Mahavratas i.e. strictly and completely without any relaxation and householders as Anuvratas i.e. in milder form with certain relaxation. Observance of these vows should be in thought, speech and actions and transgressions include not only personal involvement but also instigation and consent to others. The prescribed code for observance of these vows is designed to the minutest details ruling out slightest transgressions that it benifits the individual himself as well as the society and the whole biome and environment he lives in. 1. Non-violence (Ahimsa): There is so much emphasis on non-violence in Jainism that it has become its distinguishing mark and its Synonym. Violence in any form to any living being small or big is not permitted. Life-forms have been classified according to the number of senses present in particular living beings. Those with one sense of touch (Sparsa) only are earth (including all minerals in undetached state), Air, Water, Fire and all types of plants. Next category is of those with two senses of touch (Sparsa) and taste (Rasna) such as larvae. The third category has three senses of touch, taste and smell (Ghrana). Fourth category has four senses of touch, tatste, smell and sight (Cakshu) and fifth category has all the five senses of touch, taste, smell, sight and hearing (Karna).

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The more the number of senses, greater is the pain callousness and hardening of heart in killing or harming. Monks are required to avoid violence to any life-form. The householders can not do without some violence to life forms with one sense but there are well defined rules so that the harm is minimum. Use of water, minerals, fire, plants should be as frugal as possible. Violence with intention (sankalpi himsa) and through carelessness (pramada) is strictly prohibited e.g. while removing an object from one place to another, it should not be dragged but carefully lifted and put at another place after seeing that there is no creature under-neath and likewise while walking one should be so careful as if searching for the lost valuable like small pearl to avoid harm to any creatures. Carelessness and laziness (pramdda) which also means lack of systematic and regular 'life-style and is root cause of many wrong doings such as waste, pollution etc. is considered as greatest sin in Jainism. There is so much respect for life that transgressions like overloading of animals, underfeeding them, tying them painfully, mutilating etc. are not permitted. Jain laity is required to adopt eight essential attributed (mulagunas) i.e. not eating five types of ficus fruits (bar, pipal etc.) and also honey, meat and wine. Ficus fruits are widely eaten by variety of birds and honey bees are vital agents for pollination. Such a tender concern for birds and bees contribute to symbiotic life pattern and for environment health. There is established tradition in Jains that they take water only afer straining (filtering) in twice folded thick piece of cloth. The rules further require that the cloth used in straining should then be tied to a hook in outer bottom of the bucket and dipped in water of the same well. The idea is not to deprive the creatures or any micro organisms from their habitat lest they die. Jain monks do not take bath for consideration of life in water. They also do not brush their teeth so that micro-organisms there are not harmed. They are so much compassionate that if anybody including ants or other creatures occupy their place of stay, they will move to another place. They take meals and water only once a day with occasional fasts, yet they keep healthy. Their non-violent behaviour makes other organisms environment friendly and beneficial. There is hardly any exmaple anywhere else of such a concern for smallest life forms. The underlying idea is that all life-forms are mutualy beneficial (symbiotic). It is our violent behaviour that turns even beneficial ones harmful. We know that there are bacteria in human colon and are essential for digestion. But it is our predatory life-style that has turned many beneficial ones harmful in the same way as we make our basically cooperative fellow human beings enemies. II. Truthfulness (Satya): This vow is very closely related to the first one of non-violence. All untruth necessarily involves violence. Even truth if harmful to others is to be avoided. Mere statement of facts is not truth unless it is beneficial, moderate as opposed to exaggeration, culture and not vulgar, full of esteem rather than denigration. Such transgressions of vow of truthfulness as false preaching, divulging confided secret, breach of trust, forgery etc. should not be committed. The vow if observed in letter and spirit, will ensure mutual trust and harmony and eventually stable social and physical environment. III. Non-stealing (Acaurya) It enjoins abstention from taking anything which is not given willingly. Ignorant and illiterate may be coerced or tutored to give willingly which is exploitation and thin is not permitted. This definition of

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non-stealing is based on the principle of mutualism (Symbiosis) which is backbone for environment, health and protection. For example if we take only the fruits, leaves and wood naturally dropped by trees, there will not be slightest destruction of forests. By eating naturally fallen fruits and then spreading the seeds one helps the tree as an agent for dispersal of seed. In Jainism the intensity of evil and purity in a soul is indicated by six LESYAS named by colours i.e. Black (Krisna), Blue (Neela), Light grey (Kapota), Yellow (Peeta), Light pink (Padma) and White (Sukla). The black (Krisna) is most evil and white (Sukla) is purest, without any evil intention. These are illustrated by six persons gathering fruits. One who picks up fruits from ground is endowed with white (Sukla) Lesya The second plucking from branch has light pink (Padma) Lesya. The third cutting the small branch has yellow (Peeta) Lesya. The fourth cutting the bigger branch has light grey (Kapota) Lesya. The fifth cutting main branch has blue (Neela) Lesya The sixth cutting whole tree has Black (Krisna) Lesya and is worst i.e. most evil If life styles are based on this principle of give and take for mutual benefit then there will be no degradation of environment and all conflicts will end. The butterfly or honey bee extract nectar from flowers but helps in pollination which is perfect mutualism. There are numerous other examples viz., plants and nitrogen fixing bacteria, mycorrhiza, litchens (alage and fungi), crabs and coalentrates, ungulates and human bacteria, bacteria in human colon, termites and flagellate, ants and fungi, remorafish and sharks, crocodile and crocodile bird, animals and birds etc. It is now established that all mature systems are symbiotic and it is only in seral or succession stages that there is competition and predation. Predation is suicidal for both predator and prey because if prey is annihilated, then predator will also get eliminated. The hunter man eventually started domesticating the animals as continuous hunting would have extinguished all animals and ultimately man also. The vow of non-stealing includes avoiding purchase of articles at lower price and sale at higher price, taking forgotten or excavated articles, abetment of theft, receipt of stolen articles, adulteration, use of false weights and measuers, violation of state rules viz., tax evasion. This vow also strengthens vow of non-violence as many conflicts are on account of trangressions of this vow of non stealing. IV. Non-possession (Aparigraha) This vow enjoins that all types of material possessions should be reduced to bare minimum. The material possessions include land, gold, silver, jewels, foodgrains, live-stock, servants, clothes and other necessary and luxury items. Jain monks both Digamber and Swetamber even today, continue to demonstrate the principle of least worldly possession i.e. non consumerism or Aparigraha. This vow is against consumerism and is very important in present context of growing consumerism. These days the very definition of economic growth and quality of life or standard of living is higher and higher consumerism. Such a quality of life based on unbridled and indiscriminate consumption will be end of life itself. The modern concept of development and growth is contradictory to environment preservation. On the one hand we express love and concern for welfare of sons, grandsons and posterity and on the other hand we are consuming and exhausting all resources at such a speed that nothing will be left for them. There is a strange example of a Chief Minister of a province opposing Central Government's ban

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on mining in and around a famous national park in the name of development. Since beginning of industrialisation we have consumed so much that there should be complete halt for the sake of future generation. Pollution grows in geometrical proportion of consumerism. If the present mode of consumerism continues we will not only soon exhaust all material resources but make soil, water and air so much polluted that life may not be possible. This vow of non-possession i.e. minimum consumption offers on easy solution to the formidable problem of environment degradation. Many conflicts and wars are because of transgression of this vow i.e. desire for possession of more land, money and material. This vow is therefore also related to the vow of non-violence. V. Celibacy (Bramhacarya) This means abstinence from sexual desires and activity. The various concomitants of sexual desire viz., wine, meat, gambling, titilating songs, dance, persuasive body, decoration, libertines, aimless wanderings are also prohibited in this vow. When one advances on the right path of purification of soul one loses interest in sex and procreation. The effort is voluntary and out of one's own express will. This vow ensures voluntary check on population growth, which is singularly most harmful phenomenon for environment. Sexual indulgence, licentious and promiscuous mode of life is casuse of many conflicts and violence and recently a new incurable disease AIDS. The vow of celibacy is an effective attribute for individual, and better social and physical environment. PRINCIPLE OF NON ABSOLUTISM (Anekanta or Syadvada) : The principle of non-absolutism is unique in Jainism. It implies regard, respect for others' view and is opposed to any kind of dogmatism or fundamentalism. It reconciles even divergent views. Any person 'X' is different to different relations He is son for his parents, brother for his brothers and sisters, husband for his wife, father for his children. Parents are right when they claim him their son and so his wife in claiming him her husband. The conflict starts when only one point of view is stressed excluding other's view e.g. if wife claims that he is her husband only and nothing else. Considerations for various aspects that may be correct according to different points of view, will end the communal or religious conflicts This principle of Anekanta (Non-absolutim) ensures social harmony and peace which are essential for protection of physical environment also. CYCLIC CHANGES : According to Jainism matter is indestructible and it only changes in form, shape, size and colour etc. because of its inherent properties (Upadana) and extraneous impact (Nimitta). But in substance it is eternal. Gay Mary' || J ust T HCL 1 Tatvartha Sutra Ch V (Eternal existence is its property and it undergoes changes). On the same analogy the universe is neither created nor destroyed by any super-power what so ever. It is eternal without beginning and end but under goes cycle changes in descending nad as cending order i quality of life and environment. Avsarpini is descending order in which there is gradual degration in/quality of life

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and environment. Avsarpini is decending order in which there is gradual degradetion in quality of life and environment. Utsarpini is ascending order One Avsarpini and one Utsarpini combined makes a complete cycle known as one kalpa. Each of the half cyeles, Avsarpini and Utsarpini has six eras viz. in Avsarpini-Happy-I Happy (Sukhma-Sukhma). 11-Happy (Sukhma), III-Happy-Unhappy (Sukhma-Dukhma), IV-Unhappy-Happy (Dukhma-Sukhma). V-Unhappy (Dukhma) and VI-Very Unhappy (Ati-Dukhma). In Ustarpini it is in reverse order, starting from very unhappy era. An elaborate and detailed description of quality of life and envirnment in each of these eras is given in Tiloypannati by Shri Yati Vrishabhacharya. The First Happy-Happy era is most peaceful and happiest. There is complete harmony between human beings, animals, insects and all life-forms and various constituents of environment. All needs of human beings, animals and other life-forms are met from Kalpavraksas (benevolent trees) which have been grouped in ten broad classifications viz; I, Bhojnang (giving various nutritious and palatable edible products for diet), II. Panang (giving various delicious drinks), III. Alayanga (providing material for housing), IV. Vastranga (providing material for clothing). V. Bhusnanga (providing material for body decoration). VI. Bhajananga (providing material for pots and utensils). VII. Turyanga (providing material. for musical instruments), VII. Malanga (giving variety of scented flowers), IX. Dipanga (giving material for lighting), and X. Tejanga (protecting the earth from solar radiation). It was a mature forest classification based on symbiotic system with complete mutualism and without any sort of predation parasitism, exploitation what-so-ever. Even carnivora were not cruel and killer. They were nature's scavangers to clean up the naturally dead bodies which were plentiful when earth surface was covered with dense forests and wild animals were in great numbers. It is human intrusion and encroachment ever since the birth of agriculture and its continuing expansion that turned carnivora into killers from scavangers. We know that jackals, wolves etc, normally do not kill but do so when extremely hungry and do not get naturally dead or left-overs. Mother killing its own offspring can not be natural but carnivora do it when bugnry in absence of their natural food. In this era the environment viz, air, water, soil and all other materials were in purest state. There was no pollution of any sort. People were healthy with very long life span. Their wants including diet were limited. It was the most stable and longest period spanning several trillion-trillion years. This concept of perfect harmony initially is also supported by modern theory of evolution of life which was possible only because of most favourable environment. We know that the foetus in womb or egg can develop only under favourable environment there. It is subsequent aberration because of human greed, vice and follies that generated competition, exploitation and predation. During The second Sukhma (Happy) era the wants of people slightly increased with more pressure on Kalpavrikshas. The life span of people and duration of era were shortened. But other conditions generally remained the same. There was gradual increase in wants of people and consquent pressure on Kalpa-vrikshas during third era Happy-Unhappy (Sukhmza-Dukhma) with gradual decrease in life span and duration of era. During last phase of this era the pressure on Kalpavrikshas was having its effect and these benevolent trees were gradually reduced in number and the pace of degradation accelerated with the birth of agriculture during fourth era Unhappy-Happy (Dukhma-Sukhma) which was of only 42000 Years. We are presently in fifth era Unhappy (Dukhma) which began 2500 years ago and will last

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for 21000 years. The quality of life and environment has already degraded to present state of corruption, exploitation and predation and if not checked will deteriorate further. CONCUSION. The above description conclusively suggests that forest based model of symbiotic life-style is most peaceful and stable with longest duration so much so that time almost stood still. Jainism purports mutualism and compassion for all animate and inanimate constituents of environment which is feasible only in above model of life. Everything necessary for quality life of human beings, their cultural and industrial development is available from benevolent trees (Kalpavrikshas). There are nearly half a million varietes of trees, shrubs and herbs which can meet our requirements. Use of chemical fertilisers & pesticides in agriculture is weakening the natural fertility of soil. The edible nuts, beans, fruits, flowers and seeds available from trees are more nutritious than most cereals and their production will be 10 to 20 tonnes per hectare without recurring expenses. Forests once created are enternal if scientifically managed. It is only the increasing greed and want that lead to exploitation, predation and degeneration and toxic rather fatal pollution. The only solution is symbiotic simple life-style based on forests (Kalpavrikshas). The earlier mankin gives up present predatory, exploitative, greedy and consumerist life-style, the better. There is yet chance for resurrection if three main principles of Jainism i.e. Non voilence, Non-possession and Non-absolutism are followed. Reference : 1. Tatvartha Sutra by Acarya Umasami, Ch. V, Sutra 17. 2. Ibid, Sutra 18. 3. Ibid., Sutra 19, 20 Ibid, Sutra, 21. Ibid, Sutra, 22. Tatvartha Sutra, Ch.1, Sutra 1. Tatvartha Sutra Ch. V, Sutra 29, 30. 7.B, Talbandi Main Road, Private Sector, KOTA-324005 (Rajasthan)

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CONSERVATION OF JAIN MONUMENTS The known history of India is a few thousand years old. During this long time span several religions and their philosophical thoughts have emerged. After having depth realisation of their respective philosophy, the ace religious leaders, preachers and philosophers have provogated among the masses the best of their principles for their spritual and general well being. SUBHASH JAIN It is interesting that the main doctrines of all the religions are similar in spirit but their followers have made their own interpretation according to their convenience, which have created gulf in religious thought and thereby the aversion. However, the great persons of all the religions have targeted upon spiritual and moral uplift of man. The religions have become strong medium of common harmony among the followers of the same faith, whereas the different interpretations have carried the followers of one faith distantly from the others. Whatever may be religious defferences in propagation of philosophical thoughts, for transformation into action, the man's desire to create the magnificent and memorable monuments has been alike. Such monuments attract the people of all faiths and that is why, the places of touristic importance having much attractive monuments invite the tourists from world over. Whereas the affluent nations have the resources to protect and maintain their monuments on national level and increase their touristic importance more and more by publicity, renovation and upkeep, the poor nations face the misfortune of gradual deterioration of even the national importance monuments in the absence of adequate funds to maintain and protect those. Jain religion is an oldest living religion. Its antiquity is yet undecided. The Jains believe their religion as eternal whereas the historians feel the absence of the proof. However, the existence of many monuments of pre-Christian era compels them to accept the comparative antiquity of Jain religion. The Jain monuments, small and large, old and new, have been built in almost all parts of India. Though the Jains are decidedly a richer community of the country, but their apathy towards maintenance of all the monuments of antiquity is agonising. All the 24 Jain Tirthankaras, according to the Jains, were born in the royal, Ksatriya families. Their influence on the common masses, both by heredity and their great renunciation, was immense. Their followers, who mostly belonged to the trading community, effected various types of structures to keep the memory of their 'Istdev' everlasting. That is why the Jain monuments, throughout the length. and width of the country abound in number. All matter has certain life; decay is a natural phenomena. But it is the man's effort which can put the decay to later periof, i.e. increase the life of the monument. It is pity that the apathy of the Jain community towards their old monuments still exists, though lesser in degree. The last two decades have seen a substantial urge in the Government and the elite people for protecting their monuments within the limits of their resources.

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The fact remains that most of the old monuments of the Jains in the country, are still lacking funds through their managing committees, philanthropists and governments. To over come the grim situation and to advance further in the protection of the crumbling monuments. I have certain points to suggest: There should be a total survey of all the Jains monuments in the country by an expert team of Achaelogists, who should grade the monuments according to their present condition, viz; Which are in imminent danger of falling because of much antiquity, weather effects, or public damage. This type of monuments should receive the highest attention for their renovation and proper maintenance and to save those from further, damage. Those monuments, the decay in which is in middle stage, such monuments also need renovation as early as possible. (iii) Those monuments where the process of deterioration has started. In the case of such monuments even minor renovation can enhance their life and the structural attraction. Bihar and Karnataka have been the oldest seats of the Jains, according to the historians. The result has been that these two states have the oldest Jain monuments. The characteristic of the, monuments of the southern region is that being carved out of comparatively harder stone, they are still in better condition, with the exception of few, which are directly exposed to wet air and where the deterioration is thereby more prominent. The monuments in other states of India, particularly in Gyaraspur region of Madhya Pradesh and at many sites in Rajasthan are specially more degraded, because of direct exposure to vagaries of weather, long neglect and constant public damage. It is awaful that the massive 'Mahadevi' temple in Gyaraspur which can be rightly said the konark type temple and which will involve a cost of atleast several rores of rupees, if built now, is seeing its worst days, because of absolute neglect, both of the local people and the affluent Jain society. The government too has notshwon any interest in this magnificent temple, which has a fine and delicate latice work. Several Jain icons in the temple in the standing posture are sixteen feet or above in height. The roofs of the temple are in precarious condition. Similar is the fate of a small but old Jain temple by the name of VAJRAMATH' standing on the road side. Several temples made of small bricks have the broken roofs. All these deserve the Jain community's priority concern. Not only this, but many of the old Jain sites in the country have similar tale to tell. The largest treasure of Jain icons at 'Deogarh', 'Chanderi', 'Ahar' etc. are in no way being kept well. Even most of the beautiful images which these treasure houses have, are facing neglect and are without proper display to exhibit the fine and delicate art of sculpturing. Whereas the affluent Jains spend huge amounts on construction of new temples and holding 'panch Kalyanak Partisthas at very high expense, it is their primary duty to first protect, fully renovate and maintain their degraded structures in the country. 12 Central Lane, New Delhi-110001

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12 VOWS OF JAIN HOUSE HOLDER Hasmukh Shantilal Shah (A) ANUVRAT (Nominal-Vows)............ ..............5 (1) Pranatipata Viramana Vrata (to be aloof from intentionally causing any hurt/injury to any life/ body) (2) Mrishavada Viramana Vrata (To be aloof from speaking lie) (3) Adattadana Viramana Vrata (not to take any thing not offered by owner) (4) Swadara Santosha Vrata (To remain satisfied with own spause for sexual enjoyment) (5) Parigraha parimana Vrata (To fix limit of possessing wealth) (b) GUNA-VRATA (Virtues Promotional Vows)................. (1) Dik-Parimana Vrata (To fix limit of movement in various directions) (2) Bhog-up Bhog Parimana Vrata (To consume pure food commodities from non-violence point of view & to fix their quantities & also other items to be used). Anartha Danda Viraniana Vrata : (To be aloof from any action which binds a soul with deed without any essential reason for maintenance of life). (C) SHIKSHAVRATA Educational Vows)......... (1) Samayika Vrata : (Vow to be aloof from sin-emerging activity with cool & calm mind) (2) Paushadhopvas Vrata (Vow to live as a Jain saint for 12 or 24 hours as per prescribed procedure.) Deshavakasika Vrata : (Vow to be in loneliness as per prescribed procedure.) (4) Atithi Samvibhaga Vrata : Vow to serve a guest, any saint/monk or nun or any person who has accepted one or more of above vows as per prescribed procedure. Do 4, Vandan Park, Nr. Rly. Station, Mavinagar Ahmedabad - 380048

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The Soul of Jainism Dr. Michael Tobias California, U.S.A. "He who looketh on creatures, big and small, of the earth, as his own self, comprehendeth this immense universe." (*1) I encountered my first hint of Jainism in a white marble, spotlessly clean temple many years ago, whilst travelling through western India. It was late in the day. Birds were flocking overhead, where a large sculptured spire rose from the center of the temple towards a magenta twilight. Upon approaching the entrance, a white-robed gentleman quietly surveyed my person, then requested that I be so kind as to leave my watch outside the temple. He explained that leather - tbe watchband- was not permitted inside the sacred space of Jainism. He used the "ism" rather than referring to the temple itself, and this complicated contraction of the language set me to wondering. Not long after that, I realized I was a Jain at heart. There are some twenty million Jains today, mostly in India, perhaps fifty thousands in the United States. And they are to be found in many other countries, from Ethiopia to Canada. Until the last century their religion was frequently confused by western scholars with both Hinduism and Buddhism. But in fact it is arguably the oldest living faith in the world, distinct from any other, dating back tens-of-thousands of years. There are incontrovertible Jain documents as early as the 10th century B.C., six hundred years prior to the emergence of Buddhism. Unlike the later Brahmanic spiritualist traditions in Central Asia, with their bouquets and contagia of deities, the Jains worship no god. Worship, according to them, is a form of interference, and interference is counter to nature. They revere nature. That is their essential characteristic. The semantics are obtuse. What is the difference between "revere" and "worship" one asks? Perhaps the important distinction rests upon the idea of God, which the Jains dismiss as anthropomorpic, whereas Nature - the word, the concept, the surreality - necessarily transcends any focal point of conceptualization. By analogy, Immanuel Kant's struggle with pure reason bears striking similarity to the position of the concept of nature in Jainism. Kant writes, "Our reason (Vernunft) has this peculiar fate that, with reference to one class of its knowledge, it is always troubled with questions which cannot be ignored, because they spring from the very nature of reason, and which cannot be answered, because they transcend the powers of human reason... reason becomes involved in darkness and contradictions, from which, no doubt, it may conclude that errors must be lurking somewhere, but without being able to discover them, because the principles which it follows transcend all the limits of experience and therefore withdraw themselves from all experimental tests. It is the battle-field of these endless controversies which is called Metaphysic." (*2) Like pure reason, nature inheres in everything, just as Judeo- Christianity insists that God is everywhere. Again, one is prompted to consider whether there is any essential difference between the reverence -the Jain understatement- and worship -the West's most tantalyzing if contentious transitive verb; and this prompting would continue to semantically divide, rather than unite, as history has painfully recorded. So it is best to recognize that the Jains argue against the opiate of worship for much

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the reason Karl Marx did: semantics sunders the heart, the reasoning faculty, and our ability as conscious, loving beings, to consciously love in perpetuity. Conscious love - the striving towards an harmonious co-existence with all Beings - is the purposeful, soul-supportive, evolutionary instinct of Nature. That, say the Jains, IS nature. And no semantic penchant, no logical argument, no linquistic or conceptual conquest can do better than that, however, it is phrased. Humanity must recognize its place in the natural process. It is not something to be worshipped, not some Other; it is ourselves, in need of nurturance and recognition. Short of that, we are not ourselves. We perish as individuals. And as individuals perish, the entire biological community fragments, endures pain. Pain say the Jains, is unnecessary. This is a revolutionary notion. It goes on to insist that human beings are like an island of conscience in a sea of turmiol. We have the capability, the responsibility, to protect one another. For the Jains, "one another" means every living organism in the galaxy. Yet to become a Jain requires far more than mere "reverence" for nature, which is the temptation when describing this common-sense orthodoxy. The Jains recognize in their way that reverence is easy, because it is so identifiable with heaven. Anybody can go to heaven. But it takes courage to remain here on Earth. To be affirmative, optimistic. Neither to ignore, nor forget; but to embrace, and to conquer. Jainism derives from the word jina, which means peaceful conquerer of the self; conquerer of one's inner distractions and temptations. Every religion assists adepts in an addiction to heaven; every psychotheraphy calculates its gain by the notches of paradise, the mental tranquility, the ideological utopia it can invent. Paradise is easy. Politicians are forever promising it. Great artists in their passion are invoking it. The Garden of Eden, in other words, is an idea everywhere about us. Yet the actions that should be concomitant with paradise are rare. Indeed, what should they be? For the Jains, this Earth, with its multitudes of life forms and atoms, is the only true sphere of meaning, the place of dreams, of action, of moral and aesthetic culmination. They call it jivan-mukhta, the divine on Earth. But all these phrases connote an outer admonition, vague and meandering, that fails to reach the inner soul of Jainism. There the dimension of thought and behavior can be simply identified by a word, namely, ahimsa, which is Hindi for non-violence, or non-interference. Serving the Jain commonality of purpose, twenty-four exemplary adherents of abimsa are acknolwdged to have achieved the bliss of perfect understanding and action. The Jains call them Jinas, or Tirthankaras. They are not gods, but human beings; they did not go to heaven, per se, but to immortal Earth, their souls richly enshrined somewhere in the planet's eternal biochemistry. To call it the Nirvana, is to cultivate the hieratic inexactitude of yearning beyond all enapsulation, of language that can not hope to fix between its letters the appropriate physical or emotional coordinates. For the Jains, topography becomes relevant when it has entered the Soul. The most recent of these Jinas, Mahavira, lived in Bihar (eastern India) from 599 to 527 B.C.. He was an older contemporary of Gautama Buddha. Both men shared certain qualities - great renunciations, extreme psychological embattlement, unfriendly opponents, legendary hardships. In the case of Mahavira, his abdication of the normal material existence occurred only after his parents had died. The

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story goes that he did not want to break their hearts. After they had passed away. Mabavira took off his clothes and spent some forty years wandering across India, preaching the message of peace. He was a total vegetarian and Jainism itself is adamantly so. Mahavira's nudity (acelakka) is well worth commenting upon, for it suggests a state of purity and inner that -it must be acknolwledged- is rather rare in these times. The Jain saints in India spend but a few days at any one time in any particular town, except the chaturmas period- which is during rainy season. The devouts feed them pure vegetarian food- specific fruits, vegetables, grains, and nuts. Digambara (nude) Jain saints take one meal a day, when they are not fasting, eaten out of the palms of their hands. The white-robed (Shvetambara) and naked (Digambara) monks, have much reduced their consumption even of food. Such gradations of behaviour are consistent with the Jain philosophy of non-absolutism (anekantavada), the relativity of thinking. What is not suited to relativity, however, is the killing or harming of any organism with more than one sense, except in instances of total self-defense, where once again the minimizing of violence as a general principle is employed. What this means, practically speaking, is that the Jains have renounced all professions involving harm to animals. Not surprisingly, their ecological avocations have proved to be financially successful and the Jain communities throughout India find themselves economically advantaged. They have used their money philanthropically to perpetuate the practice of ahimsa. They have established animal welfare centres known as panjorapols, compassionate oases in a harsh country where cattle are beloved to death, in essence; left to wander, in other words, until they typically starve to death in old age. Jains once again interfere with nature, rescuing the old or infirm animals and caring for them lovingly until they die natural deaths inside the welfare centers. The Jains always granted equal status to women. There was never a caste system among the Jains. How could there be? Abortion and contraception are allowed, though abortion itself is not religiously sanctioned. Here again, where the mother's own physical or mental wellbeing is jeopardized, her adulthood is granted priority status. Pragmatic minimizing of violence is once again at work. Agricultural professions, timber, even mineral exploitation, most pharmaceutical or any earth-moving enterprises - these are all outside the Jain level of acceptance. Hotels which serve nonvegetarian food to their guests are also against every Jain canon. Jain doctors can not prescribe any drugs that one derived from animal by-products, or were ever tested on animals. Jains even forego silk saris, so fundamental to pan-Indian fashion, knowing as they do that approximately ten thousand silk worms are boiled alive to make a single garment. As for Jain monks, they are celibate, but not for the reasons asexuality has been ordained in other religious quarters. For the Jain mendicants, ejaculation is perceived in stark terms: it kills on average, 75 million spermatazoa, while reeking havoc with the bacterial balance of a woman's genitalia. it Once again, however, lay Jains propagate themselves inspite of these uncomfortable recognitions, always oriented in their hearts towards that day when they too can renounce sex, renounce autombiles (cars kill bugs), and simply walk naked, barefoot, throughout their homeland, practicing the primary rules of ahimsa.

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Rules are basic to Jain ecology. They translate into daily practices that are meant to inhibit the unrestrained inflow of daily sensation, passion, karma. Karma covers the soul, say the Jains, the way a cataract clouds and inbibits the vision. The goal of the Jain is to restrict, and eventually banish the accumulation of Karma -material goods, passinns, ill-will towards others, complexity, haste, narcissism, ego in all its phases- so that the soul can be eventually free of inconsequential attachments and harmful deeds. They call this condition kshayika-samyak-darshana, translated as true insight through the destruction of karma. When that day comes, a Jain will have achieved his moksha, or liberation. Jains have their own form of Ten Commandments the five anuvratas or vows). These major convictions consist of ahimsa (non-violence - with literally hundreds of psychoanalyzed forms of behaviour to avoid, or to embrace), satya (truth), asteya (not stealing), brahmacarya (sexual abstinence), and aparigraha (non-possession). In addition, there are eleven pratimas - stages of spiritual progress; and eight mulagunas, the basic restraints. In negotiating their way through tthis labyrinth of injuctions, the lay Jains strive towards monkhood. Few actually achieve that state of complete itinerant renunciation, best articulated, perhaps, by a naked Digambara who once sat with me at a temple above the city of Indore and spoke the following words: "Twenty-two years ago I took the vow of nudity. Extraordinary as it may appear to you, nudity has become natural to us... We do not possess anything whatsoever and we do not have to tell people to likewise give up their worldly possessions. Our example itself conveys the fact that here is a man who can be happy without having or wanting anything. It is important to see that what hurts himself also must hurt others and what gives happiness to others alone can give happiness to himself. It is ahimsa that makes for friendship between father and son, and love between husband and wife. With these words I bless you. May the whole world remain in peace." (*3) There is in Jainism a practice of "temporary asceticism," much like a fasting or meditation retreat, which makes a monk out of a businessman for a day, or a weekend, or as logn as he or she wihses to emulate the foregoing convictions. I have spent considerable time in India in this mode of impermanent austerity, or tapas. But it is a mistake to assume that Asia is where ascetics can best manage. India is not the essential ingredient of such behavior. Jain awareness is what matters. And it is as appropriate in the U.N. General Assembly, or the World Court at the Hague, as it is on Wall Street, or in Hollywood or Washington. The space of this meditation never ceases, never need change. A cafe in downtown Toykyo, the sculptured cavems of ancient Ellora. In a marble enclave atop a high Maharashtran tropic, or on a drowsy train headed to nowhere, across Siberia. Whatever the personal circumstances of time or place, the same cacophany of senses is rushing in to proclaim the earth herself as the basis for humble and reverential thought and deed. Jainism can work in the industrial sections of Manchester, England, or in a place like Ahmedabad, along a sleepy Gujarati river, where Gandhi spent many years spinning his own fabric, meditating, building a case against the British occupation of India, and practicing the Jainism which his earliest mentor a Jain teacher, and his closet friend -Jain ascetic- had inculcated in the Mahatma. "! ahimsa be not the law of our being, then my whole argument falls to pieces," wrote Gandhi.

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Jainism can work, and must work, anywhere, everywhere. It is ecological nurturance taken to its logical conclusion. Ironically, the Jains within India have become remarkably adept capitalists. Though they collectively account for but one and half percent of India's nearly one billion residents, they pay a proportionate lion's share of the country's taxes, as well as providing the overwhelming majority of philanthropic donations. Their ecological professions have proven to be among the most lucrative enterprises; businesses like law, computer software, publishing, education, diamond cutting, the judiciary, administration. None of these activities would be considered pure by the Jain clerics. Diamond cutting, for example, disturbs the inorganic balance of the planet, not so much on the finger of one's bride, but in the deep and unrestrained shafts where the diamonds are rudely hewn. Publsihing is even more injurious, for the obvious reasons. A single edition of a Sunday newspaper in Bombay, regardless of the amount of recycled pulp, has taken its devastating toll on the forests, and the surrounding ecosystem. Nevertheless, the Jains have gone a remarkable distance in minimizing their impact, by comparison with most of their contemporary humans. And what I was to discover in my various encounters with new Jain friends - Jurists, businessmen and women, professors, monks, children, industrialists, doctors, engineers, nuns, photographers etc. is the stunning extent to which they are constantly talking about, and attuned to a meditaiton on nature, simplification, the largesse which is, in their firm estimation, appropriate to human conscience. According to the Jain approach, the grandiose has fused with the humble; an entire living planet has been incoporated into the germ of a human ideal. concenred with understanding the roots of human aggression, and the possibilities for reversing those tendencies inside a person, the Jains have qualified their ecological thinking by reference to the unconscious and to rudimentary psychology; this motif is everywhere to be found in their approximately 46 remaining ancient texts, or Agama, all written in an ancient Magadhan language known as Ardhamagadhi. Those philosophic and poetic writings include 12 Anga and 34 Angababya. By psychoanalyzing violence, breaking down daily himsa, or harm, into its minute part, the Jains have discovered the wellsrpring of compassion. At every juncture of human behavior they have divined right and wrong, signalling hope, allowing for gentleness, finding a path towards love that is viable, humble, and appropriate to everyone. The dharma-tirtha, or holy path, is the result of daily salutations (namaskara-mantra), compassion, empathy and charity (jiva-daya), care in walking (irya-samiti), forgiveness (kshama), universal friendliness (maitri), affirmation (astikya), the sharing with guests (atithisamvibhaga), critical self-examination (alocana), constant meditation (dhyana), a vast realm of behavioral restraints (gunavratas), and aversion leading to renunciation (vairagya). These many assertions of a daily quest, taken together, are the basis for liberation in this life, the realization that all souls are interdependent (parasparopagrabo jivanam). Mahavira had stated, "One who neglects or disregards the existence of earth, air, fire, water and vegetation disregards his own existence which is entwined with them." But the ideal goes far beyond biology. The fact of fickle evolution is no excuse for bad behavior, say the Jains. Evolution does not condemn us to anything. Our choices condemn us. We are not clouds in trousers, drifting out of control, but forces for empathy, capable of adroit and systematic deliberation. As Thoreau cautioned, we must

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live our lives deliberately. Such that the very ecological ground rules that have surfaced in this century are now seen to be the very origins many millennia ago of a cultural and spiritual phenomenon known as Jainism. When Mahavira gave his first sermon, bis audience was called by bim Samavasarana, meaning, a congregation of people and all other animals, even snakes and scorpions and insects. (*4) The image of St. Francis speaking to pigeons and wolves, or of the character of Dr. Dolittle surrounded by his animal friends at Puddleby-on- Marsh, comes to mind. Of a universal sensibility that begins in the heart, around the dinner table, at work, in every facet of private and professional life, and quickly makes of that individual a global citizen. Consider the insect, any insect. A bumble bee stranded up to its throat in wet sand, on some beach, somewhere; inexplicably urging itself towards oblivion. You have seen it. Or come across other dying remnants of a mysterious pattern in nature. Or is it a pattern? The rational mind presumes much about evolution and the everybody. If it is happening, there must be a rule which makes it so; a scientific calculation which holds that this is not the first bumble bee to drown itself, or the first gazelle to be brought down by a cheetah. And so there is a tempatation to let it be, which Jainism has - for thousands of years- advocated. To let nature take its course, in other words, and not interfere. But there is a second, at times contradictory layer of Jain thinking which states umambiguously, "A wise person should not act sinfully towards earth, nor cause others to act, so, nor allow others to act so." (*5) It is this latter exhortation -"nor allow others"- that requires especial consideration. For the Jains, then, ecology and meditation -the inner contemplative faculties, and the outer activism of will and bodyare one and the same; an Earth in the Self that becomes, again, the Earth. The concept is a concept, but it is also a revolutionary (though self-evident) form of action; a realm given to the identifying and solving of misgivings, imbalance, trauma, and sadness. Ecological activism that is introspectional; contemplational that is extroverted. Jain ecology is thus a process of bringing the whole world of nature -of all life- into the inner Being. There, the focus of samayika, of restraint in meditation and action, blossoms into an embrace of the utter life principle which is the Earth and all of her interrelational beings. In samayika, those relations are fused into an understanding of the self. The complexity of this fusion, ecologically speaking, can be understood in any number of important ways. For example, when one sepcies of tree goes extinct in the tropics, dozens, possibly even hundreds of animal sepcies are likely to go extinct with it. We may chop down a tree and say: In all humility, I have chopped down only one tree to build a simple cabin for myself. Or, we may acknowledge that to chop down that tree is to cause unimaginable barm; to fuel what is understood to be the tragedy of the commons syndrome. This is the contradiction inherent to the human psyche. The opponents are clearly drawn in Jainism. And the soul, the jiva, is its battleground. According to the Jains, every soul in every organism, is an individual, with a dream, a want, a fervent hope. All organisms feel pain. No one wants to suffer, neither the bacteria in one's armpit, the 36,000 cubic feet of life in a redwood tree, the tulip, nor the child. We are all individuals, to repeat; Beings with souls; Beings with needs. And we must be allowed to evolve

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according to our own inner energies. Thus, the Jains have sought to protect the wildness in everyone; to reinstate the dignity and original purpose of the wilderness; to reconnect with the nature in everything. But to do so with absolute non-violence. This imposes a colossal gymnastic on all thought and behavior. Jainism has undertaken to walk that tightrope. What is remarkable is their flawless balance. To argue, as many have done, that animals and insects kill one another, an implicit challenge to the high hopes of Jainism, is to ignore the great Jain calling which recognizes violence in nature but vehemently insists that human beings, and other animals as well, have the ability to reverse what is pernicious in the world; to celebrate and coddle, to love and nurture. And it is thus our responsibility to do so; to make loving the preferred medium of exchange on Earth. We can do it, say the Jains. In one of their many stories, it is said that Mahavira, in a former life, was a lion who -upon speaking with a Jain monk resolved to die of hunger rather than harm any other living being. And upon his death, was immediately reborn the 24th Tirthankara. We may well pass on without having learned many answers, but the same questions of a life force with which Jainism is preeminently concerned will always prevail. Such questions concern the universal decency, and the possiblities for joy and empathy which are our responsibility to engender, as compassionate, rational individuals confronted by a sea of tumultuous evolution. The soul of Jainism is thus about stewardship, requiring human diligence, human conscience, and human love. Jain ecology is nothing more than universal love (mettim bhavehi). (6) The bumble bee, like the tree, is on a path; it has an individual soul, obviously; a desire; an inclination; a hope. What am I to do? Leave the bumble bee alone, as I would leave the tree alone? The question requires no belaboring. Do unto others as you would have them do unto you. Samitis, say the Jains at all times. This is not merely Jainism, but fundamental humanity, what Aristotle likened to the summum bonum of human aspiration. Some will argue that I have altered time, space, history, dharma, the law. But to ignore my feelings would be to alter my own dharma. And that karma, or destiny, bids me to carefully lift the bee onto a finger and trek along the beach in search of blooming crocus and dripping fresh water. I wash off the sand that has stuck to the bee's eyes, then set her down in shade, where there are no evident predators. Am I making a mistake? Keeping her from some secret ferile act on the seashore? Presenting herself, perhaps, to a dreamed-of afterlife in the Ocean? Or ending a life of misery, or keeping her population in check? Possibly, though to me she simply appeared stuck in the sand, dying and in pain. At least in the crocus she has the chance to live and resume her life. To many, such activities are mere sentimentality, or stupidity, or the height of anthropocentrism. Mayb, maybe not. I only know that I feel something for the bee; more than something, I feel I like that bee. I am that bee. I too am stuck in the sand, just to have seen it, to have imaged its predicament. All of us have been that bumble bee, certainly; all of us will be so again. The continuity of need, of the realization of peril, and of the imperative of love, are the first intuitions of Jainism. Collectively, the word is ahimsa. But beyond the word there is an entire lifetime of

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love to give, love to feel, a whole world to bring inside the body and meditate upon, where it becomes whole and good and possible. Jains do not preach. They do not proselytize. They work towards accomplishing their many designs quietly, behind the scenes. Anyone can become a Jain, however. There is no special conversion ritual. No rigorous proof required of one's convictions. Just as there is not god, so too are there no priests, no ecclesiastical bodies or hierarchies. One simply knows when one is a Jain. Once that meditation, that summoning of feeling, has begun, there is no turning back. "Khamemi sabbajive sabbe jiva khamantu me metti me sabbabhuyesu veram majjha na kenavi" (The words of a Digambara monk, spoken to the author in the temple village of Taranga, meaning, "I forgive all beings, may all beings forgive me. I have friendship toward all, malice toward none." (*7) (*1) Excerpt from the teachings of the Jinas, in Religion and Culture Of The Jains, by Dr. Jyoti Prasad Jain, p. 187, Bharatiya Jnanpith Publication, New Delhi, 1983. (*2) Immanuel Kant's Critique of Pure Reason, translated by F. Max Muller, xviii-xviii, Macmillan Company, London, 1896. (*3) Translated at the Digambara Temple above Indore in January, 1986, by P.S.Jaini, consultant to the author's PBS film, Ahimsa: Non-violence, Direct Cinema Ltd., Los Angeles. (*4) op.cit., J.P. Jain, p.15. (*5) The words of the 24th Tirthankara, or Jina, Mahavira, quoted from the Acaranga Sutra, one of the most anciet and important religious texts of Jainism. The fuller text reads, "As somebody may cut or strike a blind man (who cannot see the wound), as somebody may cut or strike the foot, the ankle, the knee, the thigh, the hip, the navel, the belly, the flank, the back, the bosom, the heart, the breast, the neck, the arm, the finger, the nail, the eye, the brow, the forehead, the head, as some kill (openly), as some extirpate (secretly), (thus the earth-bodies are cut, struck, and killed though their feeling is not manifest). He who injures these (earth-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards earth, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to earth, is called a reward-knowing sage. Thus I say." pp.4-5, "The Akaranga Sutra," Book I, Lecture I, Lesson 3, in Jaina Sutras, translated from Prakrit by Hermann Jacobi, Motilal Banarsidass, New Delhi, 1980; first published by Oxford University Press, 1884. (*6) See Asceticism In Ancient India, by Haripada Chakraborti, Punthi Pustak Publishing, Calcutta, 1973, pp.423, 425. (* 7) Translated by Dr. Padmanabh S. Jaini, University of California-Berkeley, in his essay, "Ahimsa: A Jaina Way of Personal Discipline," p.21. Additional recommended reading:

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The Jain Declaration On Nature, by Dr. L.M. Singhvi, presented to His Royal Highness Prince Philip, on 23rd October 1990 at Buckingham Palace. A Short History Of The Terapanthi Sect Of The Swetamber Jains And Its Texts, by Chhogmal Choprtha, Sri Jain Swetamber Terapanthi Sabha, Calcutta, 1949. Compendium of Jainism, by T.K. Tukol, Prasaranga, Karnatak University, Dharwad, 1980. The Cult Of Ahimsa (A Jain View-point), by Shree Chand Rampuria, Sri Jain Swetamber Terapanthi Mahasabha, Calcutta, 1947. The Jaina Path of Purification, by Padmanabh S. Jaini, University of California Press, Berkeley, 1979. Jaina Culture, by Mohan Lal Mehta, P.V. Research Institue, Jainashram, Hindu University, Varanasi. 1969. Aspects Of Early Jainism [As Known from the Epigraphs], by Jai Prakash Singh, Banaras Hindu University, 1972. Bhagvan Mahavir And His Relevance In Modern Times, edited by Dr. Narendra Bhanawat, Dr. Prem Suman Jain, and Dr. V.P. Bhatt, Akhil Bharatavarshiya Sadhumargi Jain Sangha, Bikaner, 1976. Mahavir His Times And His Philosophy Of Life, by Dr. Hiralal Jain and Dr. A.N. Upadhye, Bharatiya Jnanpith Publication, New Delhi, 1974. Early Jainism, by K.K. Dixit, L.D. Institute of Indology Series #64, Ahmedabad, 1978. Jaina Yoga A Survey Of The Mediaeval Sravakacaras, by R. Williams, Motilal Banarsidass, New Delhi, 1983. Jainism Explained, by Paul Marett, Jain Samaj Europe Publications, London, 1985.

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JAIN STUDIES IN THE WEST Dr. Noel King, Santa Cruz, CA Dr. Surendra Singhvi, Spring Valley, OH, U.S.A. Early Western Knowledge of Jainism Many westerners well versed in European culture had read and wondered at the stories brought back from ancient India by the Greeks. They were told that there were in that far-off land naked philosophers who gave themselves to the solitary; neither they possessed home nor material, and could not be coerced even by Alexander himself. They observed strict continence, ate little and willingly gave themselves to death. The stories are rather in a muddle because even to this day few scholars versed in Indian lore and the western classical languages have bothered to go over these accounts with care and detail they deserve. However, a discernable eye that knows something about Jainism and the monastic features of its holy people suggest that the medieval Cathari's may have had contacts with the Jains and thereby were influenced. This is indeed quite possible, though the connecting link may be the overlap of Mani's teachings with Jainism. Study of Jainism Before Gandhi A century before the arrival of Virchand Gandhi to the West, the work of the Orientalists and the missionaries in India were quite exhaustive in 1790s-1820s. In this regard, the account of the German scholarship in Jainology is very rich. Dr. George Buhler (1837-1898) who taught at Elphinstone College, Bombay from 1863 to 1878 collected large number of Jain manuscripts; established the antiquity of Jain ascetic lines of spiritual and teaching descent from inscriptional studies and wrote books on various subjects. Herman Jacobi (1850-1937) produced two volumes on Jain texts. In Boston with its Harvard Indological scholars, the first Indian work reaching U.S. is a book printed and published by the American Mission Press in Bombay in the 1840s. Its title page speaks of: "Historical researches on the origins of the Bauddha and Jaina religions, embracing the leading tenets of their system as found prevailing in various countries." - James Bird esq, M.R.A.S., F.R.G.S., Bombay Printed at the American Mission Press T.Graham, Printer, 1847 The book is beautifully printed with colour-tinted works of lithographic art; describes a colossal image of a Tirthankara as 'words cannot well convey an idea of this magnificent sculpture;' or of the Jaina ascetics as 'the ultimate object is to obtain a state of perfect apathy or quiescene through the practice of abstraction and mortification. Kalpasutra and Nava Tatva translation was done by Rev.J.Stevenson *1847). Life and Stories of Jaina Saviour Parsvanatha is another valuable work on Jainism published by Prof. Maurice Bloomfield, who was born in Austria and moved to Milwaukee at the age of four. He studied at Chicago, Furnam in South Carolina and Yale; went as a Fellow to John

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Hopkins where Lanman, the doyen of Sanskrit Studies in the United States, was establishin School of Sanskrit. Obtaining his Ph.,D. in 1879, Bloomfield went off to Berlin and Leipzig for further studies. In 1881, he returned to John Hopkins as Prof. of Sanskrit. Late in his career, he began his work in Jain Maharashtri and Jainology. Coming of Gandhi to America Following the Columbian Exhibition of 1892 in Chicago, the Parliament of World Religions was planned by a group of religous leader and institutions - a Swedenborg follower, a Presbyterian, a Ukrainian and the Catholic Churches. Virchand Gandhi, an English educated Jain thinker and social reformer of the times, came to America as a delegate to the Parliament representing Jain religion. Gandhi, was introduced at the Parliament as 'a lawyer from Bombay and one of the chief exponents of Jain religion.' In his own words Gandhi introduced Jainism in its most brevity: "I come from India, the mother of religions. I represent Jainism, a faith older than Buddhism, similar to it in ethics, but different from it in its psychology, and professed by 1.5 million of India's most peaceful and law abiding citizens." Of the Parliament, Gandhi observed that "it has also been the dream of Atmaramji's life. I am (as such) commissioned to offer congratulations on the achievement of the consummation of that grand idea, of convening a Parliament of Religions." Again in his main address Gandhi reiterated that he speaks "simiply as the mouthpiece of Muni Atmaramji, the learned High Priest of the Jaina community of India." Gandhi delivered a short no-nonsense, highly condensed and technical account of the ethics and bistory of the Jains, their books, precepts and practices. The word 'Hindu' in his speeches he used is in its generic and geographical sense: 'people following a certain type of culture and originate in a certain area. In the Conference Plenary, he was to refute a speaker who had "cast reflection upon the chastity of the women who serve in Hindu temples. Gandhi, mainitaining the dignity and the decor, responeded: "I did not want to allow free scope to an un- Christian spirit which seemed to interpose from time to time. I am glad that no one has dared to attack the religion I represent. It is as well they should not. But every attack has been directed to the abuses existing in our society." The thought of Gandhi and its akinness to his guru, Almaramji, can be traced in considerable detail in the Chicago-Prashnottar, a valuable compendium of Jaina doctrine of the day and age in logical terms. After the Parliament, Gandhi stayed on a while in the United States. He contributed a paper titled 'Christian Missions in India' found in The Arena of 1895. While still in the West, He captured the hearts ard minds of many, and a permanent work was begun. An overview of his teaching and the integration of his religion with plans for education, social reform, politics etc., can be seen in the work of his English disciple Herbert Warren.' Study of Jainism After Gandhi Colebrook and Buchanan acknowledged it. Margret Sinclair Stevenson spoke with affection of the women, pundits and instructors who taught her so much with generous patience. Schubring rejoiced in

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the company of his Jain colleagues and in community events. As foreign scholars began studying Jainism, Jains themselves also produced their own works with editions and critical texts. William Norman Brown (1892-1975) from Balitmore studied at John Hopkins and Varanasi and taught at Jammu. His works included Jain miniatures and manuscript illustrations. Champat Raj Jain (1867-1942)", who had Bar-at-Law from England (1892-1897), wrote many books on Jainism. His important publications are Key of Knowledge, Confluence of Opposites, Jain Logic, Jain Psychology, What is Jainism, Jain Law, Jain Penance, Jain Culture. Jain also worked on Jain archaelogical findings. Barrister Jugmandir Lal Jain (1881-1927)" who went to Oxford (1906-1910)) devoted much of his time to the study of Jain scriptures and literature. He translated Tatthvarthasutra, Atmanushasana, Pancastikayasara, Samayasara, Jiva-Karma Kanda, and initiated the translation of Gommatasara. His The Outlines of Jainism was published by Cambridge University Press in 1986. And he had established Jain Library in London, and Central Jain Publishing House in India. Dr. Hiralal Jain (1898-1973)," who followed J.L. Jaini, completed the translation of Gommatasara (1923); edited 16 volumes of Satkhandagama Siddhanta (1935-1959) and Prakrit works. Heinrich Zimmer, whose main career had been in Germany, gave courses of lectures at Columbia in New York in 1942-43 on the philosophies of India including Jain teachings. He died before they were finalised in writing for publication. They were edited and put through Press by Joseph Campbell, Oriented Mythology: The Masks of God (1962) and Zimmer's Philosophies of India, Bollingen Series, Vol. XXVI." Y.J. Padmarajiah's, A Comparative Study of the Jaina Theories of Reality and Knowledge published in 1963, is his work (1947-1952) for which the degree of Doctor of Philosophy was awarded by Oxford University." The work of Kendall W. Folkert, the promising Jainologist from Harvard, raised many critical questions of his predecessors in the best revisionist style. He questioned the focusing on texts for Jainas do not have a narrow authoritative cannon such as the sixteenth and later century European Christians had imagined. He questioned how any philologist sitting in Europe or America can think he understands what he is studying. His article in the Penguin Handbook of Living Religions is one of hte best encyclopedia articles." R. Williams Jaina Yoga is basically a technical discussion of medieval texts but also portrays Jain ideas of physiology, psychology and holistic approach to health. Prof. Padmanabh S. Jaini's The Jaina Path of Purification has rightly been hailed as one of the best studies in the religons of South Asia in this century and certainly the best on Jainism. More recently, he has Gender and Salvation: Jajna Debates on the Spiritual Liberation of Women wherein he presents tightly and meticuliously argued analysis of ancient Jain discussions about whether only the totally unclothed can reach the goal, whereas most agree it is indecorous for a woman to appear before mixed groups unclothed. Even long ago and even among male ascetics who are well known throughout world history for their suspicion of womanhood, the Jain community has had strong groups of those who insisted on women's absolute and universal rights.

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La Voie Jaina, Histoire, Spiritualite, Vie des ascetes pelerines de l'nde (1985) by N. Shanta is a field-work of total immersion. Harvard Pluralism Project supervised by Prof. Diane Eck has a number of papers on the Jain side of the research prepared by Holly Seeley. Structural Development in Jaina Diaspora Emergence into self-consciousness of the world-wide Jaina diaspora people of Jain faith domiciled overseas calls for their strict retention not only to discover ways of retaining them in modern environment but demands to think of the laity and the house-holders,' their strengths and what they can do. It is they who are the mainstream and backbone of Jainism in the west. In this sense, a house-holder is a person in his or her own right, not just a deficient monk or nun. The fluidity and interdependence with elements recognized as specific, pointing to a certain primordiality of Jain features, may or may not present with a positive change for the fullest development of the community as in the case of Jaina diaspora. They demand a new and tightly defined, but to work within the present condition a structural development in social, psychological and physical contexts, both of the individual and of the institutions. It is to emerge fresh and new in the choosen environment taken for granted on the good promise and premise. The organizational structures through the establishment of societies and associations in North America began in the early 1960s as the Jaina community grew numerically. Following is the list of some organizations: Jain Centre of New York (1966) changed to Jain Society of America at Queens. It has temple building with community oriented activities. Jain Centre of Boston (1973) has temple with Community oriented activities. It pioneered the publication of Jain Directory of North America, and regularly brings out updated editions. Jain Meditation International Centre (1975) founded by Gurudev Chitrabhanu. Meetings and lectures on meditation etc., caters mainly for westerners. Siddhachalam (1983) founded by Acarya Sushil Kumarji. It is Jain ashram and resident community of monks and nun, laymen and laywomen on 108 acres of hill top near Pocono mountains in Blairstown, New Jersey. Jain Study Circular (1980), Queens, NY. Publishes a quarterly of the same name for free distribution within North America. The editor is Dr. Duli Chandra Jain. Jain Society of Chicago, IL. It built America's largest Jain temple complex in 1993. Jain Society of Washington D.C. It acquired property and established Jain temple in 1987. Dr. Manoj Dharamsi was its active President till 1993. Jain Society of South California, CA. It established a Jain temple and library in 1986. Jain Society of New Jersey, NJ. It has established Jain temple. Jain Society of Northern Texas, TX. It has established temple in Richardson. Jain Society of Toronto (1981) has the largest temple building in Canada, and has community. oriented activities to observe Jaina festivals and pravacans.

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International Mahavir Jain Mission, USA & Canada (1986) It was founded by Acarya Sushil Kumarji. It is involved in Jain Campls during the summer months of August both at Siddhachalam and Niagra Falls, Canada. The Toronto organization often promotes Jain Seminars in Canadian universities. And in conjunction with Jain Society of Toronto, it produced shows on Jainism for public television in 1989-90. Jain Meditation and Philosophy (1981) It is established by its President Irena Upenick. Mainly caters to westerners on meditation, vegetarianism, fasting and Jaina basic philosophy. Independently it promotes Jaina precepts and practise among westerners through networking. Rooplal Jain Lecture Foundation (1990), Toronto. Founded with the aim of promoting academic study of Jain religion. Sponsors annual Jain lectures at the University of Toronto, and it began its first lecture in 1990 delivered by Prof. Padmanabh S. Jaini of the University of California, Berkeley. Jain Federation of North America (JAINA) founded in 1981 with Lalit Shah as the President. Dr. Manoj Dharamsi was elected after a few months, and he continued devising developmental plans upto 1985 when it had its first Bi-ennial Convention organized on a large scale in Detroit, MI. At this gathering, a quarterly magazine, Jain Digest was launched with S.A. Bhuvanendra Kumar of Mississauga, Canada as its editor, elected by Directors of JAINA. The first issue of Jain Digest came out in memory of the Air India bomb victims travelling from Toronto to Bombay in 1986. In 1989, it established JAINA Library in Lubbock, Texas and Toronto, Canada with funds provided by Dr. Premchand Gada of Lubbock, Texas. In the same year, Young Jains of America and Matrimonial Information Bureau were established under the leadership of Dr. Urmila Talsania of Chicago and Fakirchand Dalal of Baltimore repectively. Bramhi Society U.S.A. and Canada (1989) It was founded by a group of twelve individuals from the U.S.A. and Canada to make a contribution in a contemporary environment to the study and promotion of Jaina reflection in the West. It has begun the publication of Jinamanjari, a bi-annual journal, with the first issue in October 1990. S.A. Bhuvanendra Kumar is the founder and editor. In 1991 Bramhi Society organized Jain Youth Exchange in association with Young Jains of U.K., and the Jain Federation of North America. These organizations and asscociations while are important indeed, the onus for the development of Jainism in the West falls squarely upon the Jaina laity who lives the life in mainstream America. The term laity in Jain sense has altogether different meaning then in the Christian parlance. In Jainism, it means those who follow the faith but have not entered monastic life being monks or nuns. The term laity in Jainism consists of an intimate symbiosis of four orders, namely male and female renunciates, women and men, and so in the American condition, the onus inevitably falls on the latter two to bring out Reality and Truth in terms of Jain precepts and practices. Similarly, it is largely their task to maintain symbiosis with the ascetics. Ordinary renunciates in the West understand a very little of their importance in this symbiotic inter-relationship, as propagators of Jaina gospel and making history; howevr they will be the originators in the given situation.

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Where were those Jains of 1960s- 1990s? Whence and why did they come? What did the principles of religion teach them? A lot of unanswerable questions arise now, and if it is not addressed properly, the Jain diaspora in the west will mainifest itself in an unstructured and highly ambiguous condition. The four teachings which the Jains have unflinchingly witnessed: co-dependence as part of an organically interrelated universe, positive non-violence in all its aspects, the realization that there are various paths to the Truth and the importance of the feminine. The educational task and maintaining of it through these four Jaina covevant will indeed insure strength to the organizational structure and to the Jaina diaspora in the West. END NOTES 1. Surendra Singhvi and S.A. Bhuvanendra Kumar, 'Travels of Jaina Monks to the West: Early Accounts and the Present' in Jinamanjari, Vol.2, No.2, April 1991, pp. 88-95 and concluded at 66 and 76, is an outstanding example of the kind of research and writing we so badly needed. This article also indicates that excellent work is also being done at Leicester and London. R.C. Majumdar, The Classical Accounts of India, Calcutta: Mukhopadhya, 1960 brings together translations mostly published between 1877 and 1901 and 1901 in J.W. McCrindle's five books relevant to India during Ancient Greek, Hellenistic and Byzantine times. Most western scholars working on Prakrit and Sanskrit texts would read it in the original Greek in Megastheni Indica, fragments assembled with a Latin commentary by E.A. Schwanbeck and published at Bonn in 1846 (republished Hakkert, Amsterdam, 1966). Singhvi and Kumar, op.cit., p.91. These remarks are based on years of browsing in these accounts as made available in English in the Hakluyt Travellers' Series published in London in the 1890s, but the older texts used by this series were available in a good few European and New England libraries and would be known to scholars as older English translations, and to those who could add Portuguese and Dutch to their repertory of read languages. The quotations are culled from James Bird, Historical Researches, pp.27,23 and 21. Page XIV of the translator's Preface in J.Stevenson's Kalpa Sutra. 5. The Kalpa Sutra and Nava Tatva (trans. magadhi), J.Stevenson, London 1848. Reissued Bharat Bharati, Varanasi (1972). The remark on availablity is based on a visit to the Day Library of Missions at Yale and a quick check of a mission related summary at Boston. Baltimore: John Hopkins University, 1919. Muni Atmaramji: The Chicago-Prashnottar for the Parliament of Religions, trans. Atmanand Jain. Agra: Pustak Pracharak Mandal; 1918. The Hindi first edition appeared in 1905. The Muni was a Sadhu of the Svetambara group, born near Ferozepore in Punjab. He was a follower of Sthanakvasi teaching for some years but gave it up. His burial place is at Gujranwala now in Pakistan in old Punjab which was the main teaching centre in his last years. 8. Arena was edited by B.O. Flower and published at Boston. It appeared in Vol.IX, 1895, pp. 157-166. 9. See Herbert Warren, "Jainism in Western Garb as a Solution to Life's Great Problems," London, 1912. Warren is given the title 'Hon. Secretary, Jaina Literature Society, London. It is known that this nimi

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10. 11. 12. 13. 14. 15. society sent its own publications as well as suitable books from India to its friends in U.S.A. so it would ciruclate here soon after publication. The title page also states that the contents is 'chiefly from the notes of talks and lectures by Virchand Gandhi, B.A., M.R.A.S., Barrister-at-Law. The original has commendary words from Herman Jacobi among others at the beginning. It was reissued with an introduction by Muni Chitrabhanu at Bombay in 1966. Satish Kumar Jain, "Progressive Jains of India," Delhi 1975. Ibid. Ibid. New York, 1951. It brought mythology back to a central place in the US popular imagination. See the book of the same title published by Motilal Banarsidas, Delhi. Anyone wishing to do a fascinating piece of Library research through the magnificient American small town library system, may look at Encyclopedia articles on the Jains. For e.g. compare the 'classic' Britannica article of 1911 with the present one, and the Hastings Encyclopedia of Religion and Ethics article by Herman Jacobi with the (edited) Mircea Eliade: Encyclopedia of Religion. New York: McMillan anf Free Press, 1988, article by Prof. C. Caillaet. Prof. Eliade was seriously ill most of the time his Encyclopedia was being compiled. Caillaet's article is one of the best in the whole work and will remain basic and standard for some time. Published by O.E.I.L, Les deux rives collection dirigee par M.M. Davy, 12 rue du Gragon, Paris. A kind of conspectus of it dealing with the Jain feminine ascetic experience will appear in Italian, Dizionario degli Istituti di Perfezione, Edt. Paolina, Rome, See also 'Perpetual Pilgrimage, the doctrine and life of the Jain nuns' in Cistercian Studies (published at Kalamazoo), Nos.2&3, 1974, pp.242-254. 16. Paper was presented at the JAINA Convention,

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A Rich Heritage-Jain Icons, Caves and Temples Satish Kumar Jain Paper read on 4th July, 1991 at the 6th Biennial Convention of Federation of Jain Associations of America & Canada held in Standard University (San Francisco) California, U.S.A. Jainism is an independent and one of the oldest living religions of the world. According to Jainism, in the iternal time span there have been cycles of 24 Tirthankars in every Avasarpani and Utsarpani division of time. The present cycle of 24 Tirthankars started with the first Tirthankar Rishabhadev. It ended with the 24th Tirthankar Bhagwan Mahavir. The 22nd Tirthankar Neminath was cousin son of Lord Krishna's uncle and is thus a historical figure. The 23rd Tirthankar Paraswanath was born at Varanasi in B.C.877. After rigorous penances as an ascetic he attained salvation in B.C. 777 at Mt. Paraswanath (Bihar). Bhagwan Mahavir was born at Kundanpur in the republic of Vaishali (Bihar) in B.C. 599. Acharang and canonical literature give graphic description of his practising penances. He preached his philosophy of 5 important doctrines-non-violence, truth, non- stealing, celebacy and non-accumulation of wealth in various parts of the country. He attained salvation in B.C. 527 at Pawapuri (Bihar). From the post Tirthankar peiod i.e. after Bhagwan Mahavir there continues a tradition of learned Acharyas, who communicated to the people the great knowledge of the Tirthankars. The people had very high regard for the Tirtbankasrs for their highly ideal life of renunciation and extreme good to the people. After them, the devotees intensely felt their physical non-existence as moral and spiritual guides, which gave rise to the tradition of symbol worship. The symbols have been twofold (i) Atadakar (without image of Tirtthankar), (ii) Tadakar (with image of Tirthankar). The Atadakar Jain symbols included stupas, Tri-ratna, chaitya- stambha, chaitya-tree, poorn ghat, sharav samput, flowere wreath, pushpa-padalak, eto. Astha mangal Dravya i.e. eight auspicious objects-Swastik, Dharma-Chakra, Nandya-Vrat, Vardhmanakya, Srivatsa, pair of fish, lotus, mirror and the cognisances of the Tirthankars were also included in the list. Astha-Pratibarya and Ayagpattas were also considered as important Jain symbols. The Ayagpattas, rectangalur stone-slabs, bore various Jain symbols with or without the image of Tirthankar. Those were the objects of worship. The Ayagpattas found in the excavations of Kankali-Tila Mathura of the very early centruries are important. According to Buhler the slabs for worshiping Arbatas were known as Ayagpattas. These were established before each of the four entrances of the stupas. All these symbols were much in vogue in the early period of art. Tadakar Symbols : With the development of art forms, iconography received considerable attention and the iamges of Tirthankars began to be made. In the later period the worship of Tirhankars in idolatory form became

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most popular, In the early period of iconography, the Jain idols were established at little height from the surface ground in a vedika (alter) like structure. Later on, these were roofed and came to be known as Devayatans, Devalayas or Temples. With the advancement in building making the simple temple style had drastic change and larger and artistic temples began to be constructed. The rock cut caves were also effected both to serve as places of worship and as abodes of Jain ascetics for their short period wanderings. Jain Temples : The temple making derived its inspiration from the Samavasharan of Tirthankar, in which Tirthankar had his seat in Mulgandha Kuti. Samavasharan was, therefore, taken as the model of a Jain temple. Earlier, the Jain temples had a Man-Stambha in each of the four directions, like that of the Samavasharan. Later, one Man- Stambha, infront of the main entrance of the Jain temple, continued to be built in many Jain temples of India. Temple making is also said to have its base in the concep of existence of Sumeru and Kailas, the inaccessible mountains, the abodes of Ishta-Dev. Since it was not possible for the devotees to reach these mountains and worship the Ishta, they thoguht of raising Sumeru and Kailash like structures, where the Ishta could appear and be worshiped. These two mountains were thus the models for temple making as well as for making spires of the temples. The coins or 5th-4th century B.C. bear spire like structures. Some damaged old seals bear inscription of early forms of temples. . There are literary references of temples which existed even before 6th century B.C. in Mathura, Kampila and other places. Temple making appears to have its start from north India. The History of Iconography : The historians and the archaeologists now agree that the pre- Vedic civilization in india had a rich heritage. The excavations carried out in Mohanjodaro (Sindh province of Pakistan) and Harappa (Montgomari Distt. In Punjab in Pakistan) in 1922 and thereafter give evidence of the pre-Vedic civilization. According to the former Director of the Archaeological Survey of Idnia, SIR JOHN MARSHAL in Sind and Punjab areas such people lived five thousand years back, who had a developed civilization which excelled the contemporary civilization of Mesopotamia and Egypt. The Panis or the Vratyas, adherents of Sraman culture, are believed to have also lived in western & northern India. While the Aryans entered India (C. 1500 years B.C.), they pushed many of those Dravids to the south. The Panis were expert navigators, successful businessmen, possessing knowledge and wisdom and knowing fine arts. They also spread to many parts of the world and settled there. They were idol worshippers. Some seals obtained from the Mohanjodaro excavations have the images of ascetics in Yoga-Mudra. One of the seals with an ascetic is in Kayotsarga (Khargasan) i.e. in standing posture absorbed in meditation with his cognizance the bull standing nearby. This is considered by many as the earliest seal depicting the first Jain Tirthankar Rishabhadev. There is also a red stone nude torso (without head, arms and legs) found from the excavations of Harappa (Indus Valley civilization cir. 4000-5000 years back), and kept in the National Museum, New

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Delhi. If at any time it is established as a Jain torso, the Jain icon making will have its history at least 4000-5000 years old from now. There is reference in the Jain texts like Avashyak Churni, Nisheeth Churni, Vasudeva Hindi, Tri-Sasti Salaka-Purush Charit that Uddayan, ruler of Sindhu-Sauvir had a sandalwood image of Bhagwan Mahavir. Made in the life time of Mahavir, it was, therefore, known as Jiwant-Swami and shows Mahavir as a Prince, with crown on his head. The ruler of Avanti (Ujjain) king Pradyot is said to have managed to obtain this image through a maid- servant by replacing the original one with a similar looking wooden image. In their earliest form, the Jain images were of clay which were baked for longer life. Those had proportionate figure. Such clay iamges have been found from the excavations of Harappa, Kaushambi, Mathura etc. As the baked clay idols were not durable the making of stone idols came into vogue. The earliest Jain stone idols are of Yakshas and Yakshies. Those are surprisingly not of Tirthankars and are also not of artistic significance. Many of them did not have proportionate figure. So far the known earliest Jain images are the two torsos found from Lohanipur area of Patna. These Tirthankar images were found while digging a sewer Made of stone, these have no head and legs. These are exbibited in Patna Museum. Having shining polish, which is a characteristic of the Mauryan sculptures, these are considered to be of Mauryan period (B.C. 320-158). Mauryan Polish is that famous technique of early craftsmen, who handled the rough material of the stone until it resembled glass in smoothness. A Kalinga Jina (Rishabhadev image) is also mentioned in some Jain texts and the Hathigumpba 17 line inscription in Brahmi script in Udaigiri Hill, near Bhuvaneshwar. This is eulogy of King Kharwel (B.C. first century). There is mention in this earliest Jain epigraph that wbile conquering the Nandas of Magadha king Kharwel of Kalinga (present Orissa) brought back the iamge to his capital, which had been forcibly taken to Magadha by Nandas. Some believe that the above Lohanipur bust is that very Kalinga Jina. There is, however, no historically established evidence on that. The iconography saw its rapid development in the Saka-Kusana period (Ist-2nd century A.D.) Mathura was then its principal centre. Images in sitting posture of Tirthankars Adinath, Shantinath, Munisuvratnath, Neminath, Paraswanath and Mahavir were mainly made, which did not bear symbols or cognizances. Many of the earlier Adinath images are found with hair lock on the shoulders. Besides Tirthankar iamges, Ayagpattas, Stupas, iamges of Yakshas, Yakshsi, Saraswati, auspicious symbols, Chaitya-tree were also made. A special feature of the period was introduction of four faced images-Sarvatobhadrikas. The Gupta period (4th to 6th century A.D.) and the post Gupta period (mainly upto 10th cen. A.D.) had the best of iconography with the making of highly adorned images also having Tinthankar cognizances and auspicious symbols inscribed on them. Double. tripple and four faced iamges as also Pancha-tirtbi, Tri-tirthi and Dwi-tirthi i.e. having five, three and two Tirthankar images inscribed on the same slab or stone were also made. Making of Chaturvinshati Jain images, i.e. one stone/slab having inscribed images of the 24 Tirthankars was also in vogue. Goddesses with two, four, six, ten and twelve arms were made. Making images of some goddesses, with arms in front and back side and of some with

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arms in all the four sides was a very special feature of this period. Images of Yakshas-Yakshis, Vidyadhar goddesses, Panch- Parmestins, Bharat and Bahubali were also made. The Jain images in large number in Deogarh (U.P.) Chanderi, Gwalior, Khajuraho (Madhya Pradesh) and varous other places are the master-pieces of this period. The Swetamber Jain images began to be made from Gurjar-Pratihar and Kalturi periods, in the post Gupta period. Though the finest of the Jain images, highly adorned, are found in Madhya Pradesh, Rajasthan, Gujarat and Western U.P., in south too, particularly in Kamataka, Jain colossals and other images were made. 57 feet high monolith Gommateswar (Bahubali) statue created by Chaumundrai-the Minister and Commander of the Ganga ruler Rachmall IV in 981 A.D. at Sravanabelgola is the finest example of iconography-known world over. The other colossals of Bahubali are at Karkal (41'3"-1432 A.D.), Venur (35'-1604 A.D.), Dharmasthala (39'-1973 A.D.) all in Karnataka and Firozabad (35-1976 A.D.) in U.P. The 84 feet high monolith Adinath statue of Bawangaja (Badwani) in M.P., which has been renovated at high expense and which is about 1200 years old, is also worth mention, besides the 34 feet high highly attractive statue of Paraswanth in sitting posture in Gwalior Fort., Gwalior fort is very rich in having jain icons, say few thousands, including 58 feet high colossal and many other colossals in standing and sitting posture. Mathura, Chanderi, Narwar, Khajuraho, Devgarh, Ahar and many other places have been important centres of Jain idol making in the past, while Jaipur (Rajasthan) and Karkal (Karnataka) are the foremost centres of the present time. Stupas : The stupa was an early form of structuiral architecture of the Jaina as evidenced by the excavations of Kankali-Tila site at Mathura. As the saying goes, the earliest stupa (Temple) of gold was made by gods during the time of 7th Tirthankar Suparswanath and was later renovated in the period of Tirthankar Paraswanath. It was known as Vodvo-Stupa. Its mention has been made on the pedestal of image of Tirthankar Munisuvrat of 2nd century A.D. found in Kankali Tila excavations. Actually, even by the 2nd century A.D. this stupa had become so ancient that the facts about its origin were completely forgotten and it came to be ascribed to gods. The stupas generally had four Vedicas (Alters) for worship. Though the Jain literature abounds in referneces to stupas but the only extant remains are of one or more stupas in Kankali-Tila at Mathura of the centuries immediately before and after Christ. Some of the Ayagpattas found in Kankali-Tila excavations bear inscriptions of Jain stupas. Building stupas, however, seems to have lost favour with the Jains by the close of the Gupta Period. Caves : The Jain ascetics earlier did not enter the cities. They preferred to have short stay in forests, caves, rock-shelters etc. outside the dwelling places. More than 200 sites in India have the existence of natural or man made Jain caves. Many of the sites in various parts of India have been visited by me, which are a splendid creation. The man made caves were mainly created for the Jain monks and for worship. The earliest among those are four caves of Mauryan period made on the order of Emperor Ashok in the middle of 3rd century B.C. for Ajivak Jain saints in Barabar Hill and Nagarjuni Hill, 12 miles south of Rajgir; two rock cut caves (twin caves) of Son Bhandar at Rajgir also of Mauryan period, and Hathigumpha and Ranigumpha at Udaigiri Hill near Bhuvaneshwar (1st century B.C.) Later, larger caves were created at Vidisha (2 Jain caves among 20 Gupta period caves), Terpur and Elllora caves in

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Maharashtra and at many other places. The tradition of cave making with the Jain images inscribed in them is found in a developed form in Sittanvasal (Tamil Nadu), Aihole and Badami Jain Caves (Karnataka) and Ellora and Terpur Jain Caves. The Ellora group of Jain caves created in 10th-11th centrury A.D. is indeed the finest example of cave making in India in quality of sculpture and inscriptions. The Jagannath and Indrasabha caves are fully developed froms of Jain temples having vedikas, full size images of Tirthankars, huge columns and roof and wall decorations. It is from Ellora Jain caves that the art of Jain temple making went on improving in craftsmanship. Also in the Tamil region there a ae number of rock-caverns at various places which are with or without beds created for the Jain saints right from the 2nd-Ist century B.C. Jain Temples : The Jain temples do not appear to have the origin before the commencement of iconography. Temple architecture is a direct result of icon or image worship since at least the historic times. The Buddhist texts speak of the existence of Arhat- chaityas in the Vajji country and Vaisali, which had come down from pre-Buddha and so from pre-Mauryan times. From the 4th cent. B.C. there is direct evidence of the existence of Jain images, rave temples and structural shrines or temples. Ramnents of temples found from the excavations of Lohanipur, Sravasti and Mathura do not help in assessing the exact form of the ancient Jain temples. The earliest forms of temples were known as Yakshayatan and Yaksha-chaitya. The Jain caves which were known as cave temple are being considred different from Jain temples. The rock cut Jain caves are, however, of earlier origin. The rock cut caves have their origin in the pre Christian era. Earlier, the temples were simple in form. The Vedika and spire are the later additions, as is known from the temples of Mathura built in 2nd and Ist century B.C. The temple making became popular during Mauryan and Shunga periods with constant uptrend in Shak-Satvahan period (Ist-2nd century B.C.), while the iamges of Trithankars began to be inscribed in various portions of the temples including the columns. Mathura, capital of Saurasena-an important city from 6th century B.C., Ahichatra, Kasusambi, Kampila and Hastinapur were the principal Jain temple centres during Kushan period. As in the case of iconography, the temples, highly adorned were built in large number during Gupta period (4-6th century A.D.). After 600 A.D. (post Gupta period), Nagar style of temple making became popular in northern India while Dravida style was profusely accepted in the South. In the post Gupta period the four styles of temple making became prominent viz. Gurjar-Pratibar, Kalturi, Chandel and Kachhapgbat. The broad three classifications of temple making style are Nagar, Vesar and Dravid. The temple making received very good impetus during the period 6th cent.-13th cent. A.D. as it received considerable support of the rulers, courtiers and wealthy persons of Gujarat, Rajasthan, Madhya Pradesh, some parts of U.P. and Karnataka. Best of the Jain temples were built during this period at many places including Ghanerao, Osia, Mount Abu, Ranakpur, Chittor Fort, Jaisalmer, Jhalrapatan etc. all in Rajasthan; Gyaraspur, Vidisha and Khajuraho in Madhya Pradesh; Deogarh in Uttar Pradesh;

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Shatrunjaya-Palitana, Girnar, Taranga, Kumbharia-all in Gujarat ; Hampi (Old Vijaynagar), Hellebid, Sravanabelgola, Mudbidri in Karnataka. The Jains generally selected picturesque sights for their temples, valuing rightly the effect of environment on architecture. Some of the very famous Jain temples in India are as under: Paraswanath and Adinath temples at Khajuraho (10th cent. A.D.). Vimal Vasabi and Luna Vasahi, Delwara-Mount Abu (1032 A.D. & 1231 A.D.). Adinath Temple at Ranakpur (1439 A.D.) Neminath and other temples at Girnar-(13th Cent.). Adinath and other Jain temples at Shatrunjaya-(10th cent, and after). Ajitnath Temple, Taranga-(1165 A.D.). Mahavir, Paraswanath and Shantinath temples at Kumbharia (11th cent. A.D.). Adinath Jain temple and Kirti Stambha at Chittor For (c-1200-1500 A.D.). Maladevi temple at Gyaraspur. (late 9th cent. A.D.). Sumatinath Jain temple at Jaisalmer. Mahavira Temple at Ossia (783-92 A.D.). Deogarh Jain temples (cir. 850 A.D.-13th cent. A.D.) Mahavir temple at Ghanerao. Indeed the Jain community is proud of the vast and varied sculptures which were built during the last 1700 years-4th cent. B.C. to 13th cent. A.D. 53, Rishabh Viahr, New Delhi-110092.

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JAINISM IN THE THIRD MILLENNIUM VINOD KAPASHI, U.K. We live in a society where everyone asks questions about almost everything. Our values have changed, our ideas have changed, the structure of society has changed. Science and technology has changed our lives. Our thinking process, our life-style and how we behave towards each other has gone through radical changes. The last millennium has seen many empires rise from the dust and many fall into oblivion. We are standing on the threshold of the next millennium- the third one. No doubt, in the forthcoming years, we will see a lot more changes too. Some will be for the better and some will undoubtedly erode and undermine the basic structures of family life and society. Values would perhaps change to the extent that many wrong doings will be looked upon from different angles and many of our religious principles will be further scrutinised. When one asks whether the Jain faith is a science of living or not, whether it can be considered a way of life or not or whether it has the potential and strength to guide man or not, one has only to consider the relevance of the Jain faith in the context of our past, present and future. Ahimsa, aparigraba and anekantvada are not mere words in the holy book. They are not some 'religious' principles which are to be observed at certain times of the day or week, but these principles offer a great deal 10 individuals, society and nations. Ahimsa or non-violence is important to preserve the very fabric of our foundation. Without this we would perish. Conflicts in many countries have time and again taught us this lesson...and Jain ahimsa is not merely non-killing or non-harming; it has to be practised upon the lowliest living entities on the planet. All physical and mental violence has to be avoided. Aparigraba or non-possessiveness is another point one should also bear in mind. This is not only in the sole interests of religious purity but also for the survival of mankind. The hoarding of food by an individual or by a nation is a 'sin'. It not only creates an unjust balance in life-style, but it is a greed which attracts innumerable other vices too. Greed in one's life-style leads to all sorts of activities which may be inhuman and unethical. Anekantavada, this unique principle in the Jain system of philosophy, is perfect in itself. The root cause of all arguments and enmily lies in intolerance and failure to or unwillingness to understand other's viewpoints. Anekantvada simply explains that no two persons are equal, as far as their mind, thinking process, likes and dislikes are concerned and therefore one has to make an extra effort to understand each other. One has to accept that there are different kinds of people with different ideologies and that acceptance and tolerance are the keys to peaceful co-existence. Anekantavada is as important on a family level as it is on an international level. The greatest need today is to accept that the whole world is one family. We have no choice but to broaden our horizons, to make sure that our age-old wisdom prevails and to accept that greed, hatred and violence has no place if we want to achieve true peace in third millennium.

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The message of Jainism is a message for human survival-survival with dignity. It is an answer to man's search for eternal truth and eternal bliss. As we move into the next century, we will see more and more scientific discoverics taking place. But science which includes matter and not mind is not a true science. If we think that matter can only be explained by science and mind, soul or consciousness as the subject of religion, then science and religion will always stay apart. But this should not be the case. By linking the philosophies of matter and soul, by linking science and religion we would not only understand human nature but we would find a proper and considered answer which will bring about inner light. Scientists like Albert Einstein and philosophers like Bertrand Russell or Krishnamoorti or Carl Jung have tried to discover this inner light. Our great philosophers and enlightened souls like Gautam Buddha and Mahavir had seen that inner light and had preached the way to discover it. Buddha left his royal household in search of an answer to the end of the suffering of mankind. Mahavir similarly left his kingdom behind to achieve true salvation. Mahavir too gave a message of love and kindness. However, Mahavir said that all species on this globe are interdependent and one's welfare depends on the welfare of another (Tattvartha Sutra 5/21 Parasparopgraho jivanam) He said trees, plants and vegetation are also living beings. Our love should be boundless and should reach every corner of the earth. The key to this love is through the observance of goodness and goodness in everyone. Let the life energy be love energy. Let us accept and recognise that all cognisible and noncognisible living entities have the right to existence. Bhagvan Mahavir preached the principles of Jainism as we know them now. He said...Everyone wants pleasure and happiness, no one wants misery but those who are ignorant and attached to worldly pleasure suffer again and again. One who knows other people's misery does not pursue worldly pleasures and avoids sinful acts. Those who can avoid the bondage of sinful acts can obtain liberation. His messge is simple "No one should try to obtain happiness at the expense of others". Mahavir recognised this fact (or rather he was the first one in human history to say) that plants have life and that they feel pain when cut. He said- O Man! The one you are thinking of killing is no one but yourself. The one you are thinking of putting in misery is yoruself... With this sort of understanding you will have equality with all living beings. '(Acharanga Sutra) This was his message of living in harmony with nature, all birds, animals and fellow human beings. Jains also say that it is the benefit of all mankind to be vegetarian. Vegetarianism is an ethic for ecology and physical and mental health. Jainism is a path which leads one to achieve freedom from the shackles of attachment and aversion. Jain scholars have always maintained that attachment to worldly things is the cause of karma bondage. This path explains and shows the way of true freedom and this is why it is a way of life, an ideology which transcends arguments and logic- an ideology which makes sense.

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The path we are shown purifies our soul and kindles a light of knowledge, dispersing the darkness of ignorance. This is a complete system which provides day to day guidelines for prctical life and which takes man towards a highest goal. Jainism is not therefore a 'religion'. It is a way of life. It has answers, full of logic and perception, for our entire life. It has transcended the boundaries of time and space as it is a path for mankind. Its code of conduct is based on age-old wisdom, yet it has an essence of life-force within. It's rituals have common sense, yet it is beyond ritual. Jainism is a dharma or a true nature of our inner consciousness which mainifests itself in practical life. It is not dog gmatic and does not believe in an almighty creator but believes in the potential to become an enlightened soul. It is the path of right perception, right knowledge and right conduct leading towards the ultimate.' (Tattvartha Sutra 1/1 Samyakdarshan gyan charitrani mokshamargah).

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ROLE OF WOMEN IN JAIN RELIGION Dr. Kumarpal Desal Among religions, Jain Religion has contributed some original ideologies to the world. The most significant aspect of it is that it has always respected the smallest of the insects among living organisms and this attitude extends even to the inanimate world, to even a blade of grass. As a legitimate consequence, equality amongst men and fraternity with the animals, the insects and Nature in all its manifestations has come to be the essential feature of Jain ideology. It is but natural for such a religion to cultivate an attitude of respect towards women. The period when Jain religion emerged as a major religion also saw casteism and class-hatred ruling Supreme. A few of the classes or castes styled themselves as superior to others and the inferior classes were required to serve them as bonded labourers. Jain religion opposed this inhuman class distinction and glorified the soul that dwelt within each human being. Obviously, therefore, it emphasised equality between men and women. Jain religion regarded the women as equal partners of men in strong contrast to the common concept of woman as an inferior being. In the Jain fold, religious and social functions, a woman enjoys as many rights as a man does; it would therefore be sheer ignorance to treat woman as inferior. Jain religion has pre ched that where a man goes, woman can go; what a man does, woman can do. Achievements of man and woman should be considered as being on equal level. Matters of religious achievements and self development are related to the soul rather than to the body and the difference of sex as merely on the physical plane. Woman is thus equally at liberty as is man for religious worship and advancement. Both are equally entitled for liberation by freeing. themselves from the bondages of desires, passions and doings that is KARMA. Jain religion pointed out that there is no difference or distinction as far as the souls of a man and a woman are concerned, on the spiritual plane. Thus, it would be illogical, irreligious and ignorant for a man to treat woman as an inferior. Thus the approach of Jain religion towards woman is based on the concept of equality. Jain religion is oriented towards emancipation. It mostly emphasises the values of renunciation, of detachment and liberation. Normally, in almost all religions a woman is belittled whenever the concept of freedom from passion is being highlighted, for the reason that she evokes passions and carnal desires, and thus she is someone to be avoided or kept at a safe distance. But in the Jain fold, the approach is totally different. "Sutrakrutang Niryukti" specifically mentions that just as a woman is liable to destroy the character of man, so a man might destroy the character of a woman. Hence, women averse to worldly pleasures shall save herselves from men, in the same manner as men have to save themselves from women. Jain religion has also probed some of the deeper aspects of man- woman relationship. The significance of the word NARI had been fully explained in 'Sutrakrutang Niryukti' and in 'Churni' and woman has been classified as 'Dravya Stri' and 'Bhav Stir'. Dravya Stri would mean the physical formation of a woman and Bhav Stri would mean her temperament. So also in 'Uttradhyayan Churni'. 'Nishith Churni' and 'Acharang Churni' the female temperament is elaborately described. Again,

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'Tandulvaicharik Prakirnak' dwells upon some 94 innate characteristics of a women. Indeed, at some places the description seems to be derogatory but it is sepcifically mentioned in 'Bhagvati Aradhana' that this description of the shortcomings applies only to ordinary women and women of no chastity, whereas women of chastity have no such shortcomings. Moreover, in praise of womer this book mentions how the glory of a virtuous woman spreads everywhere and she is like a goddess on earth. She is worshipped even by the gods and no words are adequate enough to praise her. It is for this reason that the Jain Agams regard wife as 'dhammasahaya' - as one who helps in religion. As a result of this concept of equality for women, the role of women in Jain religion has been very significant Women also played the role of providing inspiration to men. it was because of the inspiration of Hemchandracharya's mother Pahini that he came to earn the reputation as the "Ocean of Knowledge", Kavi Dhanpal was inspired by his sister Sundari in writing his monumental work 'AMARKOSH'. So also women like Shreedevi and Anupamadevi provided inspiration to their husbands spend their wealth for religious purposes. Even in this century, there have been numerous sadhvis and shravikas who have earned high reputation in various fields. Impressed by the personality of Mahasati Ujjavalkumari, Gandhiji himself went to visit her. Harkunvar Shethani constructed the Hathisinha temples of imense grandeur and sponsored a huge procession of pilgrims and thereby exhibited her skill in management. Mahattara Mrigavatisbriji inspired the contruction of Vallabhsmarak at New Delhi. Sardabai Mahasatiji, Sadhvi Pramukha Kanakprabhashriji and many other Sadhviji's have provided fruitful guidance and leadership to the society. It is because of this emphatic and positive role of Sadhvis and Shravikas that the Jain religion, committed as it was to non- violence did not approve the 'Sati' system which was prevalent in the Middle Ages. So also it has strongly resisted the 'dasi' system-women slavery and the practice of the trading of women. 'Dasi' system was regarded as a symbol of affluence and prestige. Many dasi's were bought from various countries for the pleasure of Megh Kumar. But Bhagvan Mahavir protested strongly against the practice. Sadhvi Yakshakunvarji struggled incessantly to end the practice of sacrificing animals. Jain religion is fundamentally opposed to the seven vices like polygamy, adultery, addiction to alcoholic drinks, barlotry and gambling. Women from this religion are saved from the torture that results from these evils. In 'GNATA DHARMAKATHA' King Drupad asks Droupadi to select husband for herself. As mentioned in 'UPASAK DASHANG', Mahashatak does not compel his wife Revati in any way as regards religious faith, food habits and other matters. On the other hand women like the wife of Shravak Anand very willingly and joyously follow the faith of their husband and perform the 'Upasak' vows of Bhagvan Mahavir. Thus, since the times of Agama era women are allowed total freedom as regards religious faith and life style. Sadhvis used to live and move independently from the company of the Sadhus, and arranged for their own security by appointing a sadhvi as like Pratibari-guard. Bhagvan Mahavir has glorified the vow of celibacy and women were also allowed to refuse the married way of life and go for the celibate way of living. Women like Brahmi, Sundari Malli,

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Chandanbala, Jayanti and others accepted the lifelong vow of celibacy by rejecting the married life. In view of the prevailing traditions and circumstances, it was considered inevitable in those times for women to live a married life. But Jain religion has left such a personal issue of marriage to the discretion of women, a woman may herself decide whether to marry or not. If she felt that the unmarried way of life was better for her effective religious pursuits, she was entitled for 'DIKSHA without getting married. At the "SAMVASARAN' (gathering for preaching) of Bhagvan Mahavir, women enjoyed as much freedom as did men. They attended such gatherings without any restraint or restriction, listened to the preachings and satisfied their curiosity by publicly asking questions as in the case of Jayanti who settled her doubts by raising questions. Thus, the role of women in Jain religion has been very progressive and ennobling on the whole. As mothers they have given birth to 'Tinhankaras', as wives they have provided inspiration to their husbands; as individuals they have managed large trade and commerce independently. In the Jain way of life, woman has always been bold enough to protect her chastity and defeat the enemy. Her learning has for ever been honoured everywhere. Sadhvis have set an example for the society in matters relating to the ultimate achivement of spiritual progress. The liberation of women, the freedom of women and the advancement of women are integrated in Jain religion. These principles are sure to guide and lead the people in the ensuring decades towards the new path of attainment of the liberty of women.

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The Concept of God in Jainism Devendra Kumar Jain GWALIOR. INTRODUCTORY Apprehension of God and drafting His nature through words are two quite different endeavors. GOD, as seen from the average church, synagogue temple or mosque, is an all-krowing, all-pervasive, all-powerful creative-being. People, religious in conventional sense, hardly need theological guidance from scientists. Still, a lot of people, religious in an unconventional sense, would not mind seeing some hard evidences for His existence. Physical sciences have provided a fertile ground for bona fide speculations about God. Like Philosophers, Physicists too, speculate whether the Universe is a product of intelligent- design, whether human experience is the part of some unfolding purpose, whether we were in any sense meant to be here. A famous Physicist, Stephen Hawking hopes that "someday humankind will truly know the mind of God". Amidst all religions and sciences Jainism has a peculiar approach towards 'God'. The present paper aims to discuss all these points in detail. The whole theme of the paper is divided in three major parts viz. 1- The need of God for creation and administration of Universe. II- How does Jainism treat both these problems in a total philosobical system. III- The third part shall reconcile God, human-nature and the Universe in the scheme of salvation or "Nirvana' according to Jainism (Orginal Conception of God in Jainism). The diver si fied phenomena of world has generated the curiosity in human minds on three fronts. We think about our own existence as well as of the physical world. In our thinking process, we do also try to correlate these two. In this long journey of human- civilisation or the culture, East and West both have used its all possible efforts in solving the problem of existence and other related problems as per their own systems. The problem of existence is generally attempted to solve by pre- supposing the existence of imaginary super-natural forces. In Vedas, various natural forces of world like 'agni' (fire), 'vayu' (air), jala (water), 'varina' (ocean) and trees are defined as 'devas' or gods. Sometimes, unseen powers of nature are called 'Devas' or gods. Till the end of compsosing 'Vedas', the number of gods has gone to the enormous extent. Later on all these gods were absorbed in an idea of an absolute God. In 'puranic-age",an absolute God or 'Brahman' is regarded as the cause of production, maintenance and destruction of this Universe. All beings arise from Him, live in Him, and are absorbed in Him. The same is also propounded by Vedantis. Some thinkers say that the "curiosity, fearful mentality and creative activities of natural forces lead to think a divine power or 'God' in order to explain the overall problem of existence. But a thought can not rest unless it reaches the whole. Jainism, being one of the old Indian systems having its origin in pre-vedic civilisation has been subscribing a more rational solution to the riddle of existence without any rigmarole. Jainism tries to find causes of the natural-phenomena in nature itself and causes of conscious fuctions in consciousness itself, thereby maintaining a logical tenable position.

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1-Creation Paradox While proving the existence of God, it is argued by Theists that Universe is an effect and hence it must have an efficient-cause. This intelligent-agent is God. The co-ordination, design and order of the Universe come from 'God'. Unorthodox thinkers subscribe a plea that what interest lies for 'God' in the infinite shiftings of the cosmic dust ? Furthermore, we shall have to search for a casuse of God Himself and so on ad infinitum. Acarya Jinasena questions "If God created the Universe, where was He before creating it ? If He was not in space, where did He localise the Universe ? How could a formless or immaterial substance like 'God' create the world of matter ? If the material is to be taken as existing, why not take the world itself as unbegun ? If the creator was uncreated, why not suppose the world to be itself self-existing ? Acarya Hemacandra too, argues that "in case it is maintained that one being can be self-subsistent, why not many others also who are uncreated and etemal similarly." Another problem needs emphasis here. Why should Gor! create this world at all ? If He has done so due to compassion, He should have made this world absolutely happy and not full of miseries and pains. Before creation, there was no object for whom compassion might have been felt by God ? Similarly, if it is maintained that an 'amurtika-Is'vara' exists and is responsible for creation, then the creation may be due to His personal whim or due to good and bad actions of beings or due to God's mercy on beings or due to God considering itself to be a play. None of the four alternatives gives us a creative account of God as a perfect- being. Acarya Vidyasagar remarks that "if the creation work is attributed to God, it will jeopardize His glory, His greatness, His holiness and ultimately project Him as a merciless personality. It is a true denial to His existence itself. All the systems who assign the creation-work to an absolute God, are really 'Nastika'. Jainism placing God in His- full glory, greatness, and holiness, is an 'Adarsa-astika darsana' (an ideal Theistic philosophy)" Jainism and Realism of the west subscribe the idea of eternal and self-existent Universe. According to them, "there can be neither destruction of existing substances nor creation of existing ones; concepts of creation and destruction are applicable only to modes of eternal substances." It seems more plausible solution to the enigma of creation. With this note of eternity, several speculations about creation of the Universe by an absolute God or supreme personal God disapper in Jainism. Here, no God is necessitated to create this self-existent Universe which "is so as it is in consequence of laws inherent in itself; that the laws of its own being do not permit it to be otherwise." Thus, the whole Universe, according to Jainism, "is constituted of mental and material factors. It has existed from all eternity, undergoing an infinite number of revolutions produced by the powers of Nature without the intervention of any eternal deity. The diversities of world are traced to the five co-operating conditions of time (Kala), nature (Svabhava), necessity (Niyati), activity (Karma) and desire to be and act (Udyama)."

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Part II The Sohema of God in Jainism can not be presented without some of its metaphysical postulations. Some popular tenets of Jainism are important to be mentioned here for completing the discussion on the concept of God. (i) Jainism postulates Universe as a composite of six eternal categories of substances. Each substance is powerful enough to take its own course of modification. Out of these substances the Self and the Matter are in infinitia number. Only matter is 'murtika' (form) while others are 'amurtika' (formless or non-physical). Only the Self and the matter are active substance whereas rest of six substances are "udasina-nimitta' (inactive or passive) but are indispensible for the proper functioning of the Universe. (ii) The beginningless mundane existence of the Self (which is due to the association with Karmas or subtle molecules of matter since infinite past) can be converted into the endless, pure and complete manifestation of consciousness of the self. This state is called as the state of "perfection' or 'God'. (iii) 'God' in Jainism is an epitome of 'perfection', 'Perfection' is nothing but the realisation of the pure nature of the Self, inherent in it. It can also be called as complete emancipatin from the bondage of Karmas. (iv) Sometimes, some writers, use the term 'God' to denote celestial beings (a bit higher state of existence than human-beings). Here, the term 'God' is not used in the above sense, 'Perfection" The self in Jainism is regarded as the abode of infinite attributes like 'ananta-jnana' infinite knowledge), ananta- darsana' infinite perception, ananta-sukha' (infinite bliss) etc. These all attributes can be generalised in one identity of the Self i.e.consciousness. Thus, complete manifestation of consciousness in form of complete knowledge, perception bliss etc. is called 'perfection'. This is the real state of Godhood. This Godhood is also devoid of all the humanely instincts of the self like, 'bhukha' (appetite), 'pyasa? (thirst), 'jara' (oldage), roga' (disease), "janma' (birth), 'mrtyu' (death), 'bhaya' (fear), 'garva' (pride), 'raga' (desire or attachment), dvesa (aversion), 'moha' (delusion), 'cinta' (anxiety), 'arati' (hatred), 'nindra' (sleep), 'vismaya' (surprise), 'mada' (vanity), 'sveda' (sweat) and 'kheda' (sorrow). These eighteen' basic intincts of a 'samsari-jiva' are not found in God according to Jainism. In case of 'samsari-jivas', the potentiality of becoming God has been obscured by Karmas (subtle molecules of matter) since a beginningless past. Acarya Kundakunda describes that this long chain of association of Karmas with the self is due to desire and aversions. These desires and aversions bring Karmas, Karmas lead to 'Gati' (four major grades of existence i.e. human-beings, celestial-beings, hellish-beings and plant & animal life), "Gati' means body; body implies senses; senses lead towards objects of senses or attachments to senses and this again to desire and aversion and so on ad-infinitum. This cycle can be put to an end. But it has no beginning at all (just like a seed which has no beginning still can be put to an end by destroying it in fire, after which the same seed can not grow as a tree). Heraclitus, a famous Greek philosopher, is right in saying that "if a man cares for God, he must dig for it or be content with straw. If one wants pearls, one has to dive deep into the ocean or be content with pebbles on the shore." Those who care for 'perfection', must burn their all worldly desires

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and emotions in the fire of true-asceticism. This will enable them to realise 'perfection' or to attain Godhood. This, 'perfection' means realisation of the true-nature of the Self. 'Kevala-jnana' (infinite knowledge) The problem of knowledge is both the strength and the weakness of philosophy. Some philosophers have challenged the knowing capacity of the Self. The Skeptical and Eclectical schools of ancient Greek were first to raise the question of know ability very strongly. According to them, "we can not know the nature of thing. Our senses tell us only how things appear to us not what they are in themselves." This tendencey became prominent in Kant's philosophy. Kant argues that the thing-in-itself is thus unknowable by intelligence on any term; it must lurk in some recess of the Universe unknown and unknowable even by a divine intelligence." Similarly, the 'Carvaka' and the 'mimamsaka' are against the omniscient form of knowledge. Jaina-Acaryas maintain that it is true that we do not know the whole nature, probably of anything so far as our imperfect knowledge (sense-oriented knowledge) is concerned; but as soon as the knowledge-obscuring Karmas are shattered from the Self, ther remains nothing certainly of anything. unknowable to the Self. The position that we know "the things but not the real things" drags us into the region of absurdity. Fernier rightly argues that "there can be an ignorance only of that, of which there can be a knowledge." In 'Kevala-Jnana' or omniscience. "senses have no part to play; it is the Self, being a knower by nature and essentially constituted of knowledge, that comes fact to face with the complex reality and comprehends it immediately and simultaneously in its entirety with no effort on his part and with no effect on his spiritual constitution." A charge is generally imposed on the concept of 'Kevala-Jnana' that the 'Kevali' of Jaina is most dirtiest person in the world because he is knowing everything. Kundakundacarya defends that "The external objectivity does not affect Him though He sees and knows everything completely because of absence of delusion and attachment towards worldly objects." God as our 'ideal' for worship The realistic philosophy and 'the Religion of humankind' must not exihibit the tendencey of cloud-cuckoo-land of subjective fancy. 'Hence, as Pattison says" the 'ideal' is precisely the most real thing in the world; and those ranges of our experience such as Religion should have concerned with the 'ideal'. The highest Ideal for Jainas is 'Vitargi-Bhagvana' in form of 'Arihantas' (liberated souls within the body) and 'Siddhas' (liberated souls without any physical existence). The Jainas worship these ideals to attain the same position. Some critics postulate that "there is hardly any place for devotion or worship or 'bhakti' in Jainism." It is hardly fair to father such an one-sided concept 'Devotion' or 'Bhakti' means, it it is understood in right perspect, praying without any worldly motive which is the essence of prayer in Jainism. As long as there is a demand in a prayer that prayer is not meant for God. Just because Jainas do not pray to God for His mercy or for His blessings, they are called 'Nastika' in the philosophical world. But the rejection of creator-God or administrator God is not the rejection of God.

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In fact "God is not as traditionally conceived the first cause and creator, but the last emergent in the series of emergents." Depending upon above discussion and evidences one may say at best that it is unfair to call 'Jainas' as 'Nastika'. Every liberated self is regarded as 'God'. "The Thirthankaras, Arihantas and Siddhas, who have lived the mortal lives like us, but obtained liberation through personal efforts, are always there to inspire us. We are all potential 'gods for what man has done, man can do." The attitude of the Jaina-devotee is expressed in the following sloka - "Him who is the leader of the path to salvation, who is the dispeller of mountains of 'Karmas' and who is the knower of all reality Him I worship in order that I may realise those very qualities of His." Therefore, Gods of Jainas are not supposed to watch and control true-discipline or bear and answer the prayers of devotees. Mere presence of them in Universe ennoble us to prepare for our Destiny. Our destiny and our ideals can well be illustrated in the following verses of wordsworth a famous English-poet : "Our destiny, our being's heart and home. Is with infinitude and only there: With hope it is, hope that can never die, Efforts and expectation and desire, And something evermore about to be."

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zubha kAmanAoM sahita 'ahiMsA iMTaranezanala' ke tatvAvadhAna meM naI dillI meM Ayojita '6 vIM vizva jaina kAMphreMsa' meM deza-videza se padhAre sabhI pratinidhigaNoM va AyojakoM kA hArdika abhinandana AtmA ke caramotkarSa kI pratIka, parama zAMtidAyaka evaM adbhuta mohaka chavi lie 'bar3e bAbA' ke nAma se vikhyAta jaina tIrthaMkara bhagavAna mahAvIra svAmI kI 1400. varSa prAcIna 3 phuTa siMhAsana para 12 phuTa U~cI / / padmAsana pratimA tathA kuNDalAkAra parvatAMcala meM manorama chaTA bikherate 52 jinAlaya evaM varddhamAna sAgara ke saMgama kA darzanasthala hai-kuNDalapura chAyAcitra chAyAcitra kuNDala giri maMdira 'bar3e bAbA' pratimA jainatva ke pratIka, suvikhyAta saMtaziromaNi paramapUjya 108 digaMbara jainAcArya vidyAsAgara jI mahArAja kI satpreraNA se kuNDalagiri parvata sthita pramukha 'zrI bar3e bAbA' jinAlaya ke aitihAsika jIrNoddhAra ke sAkSI evaM sahabhAgI banane ke nimitta eka bAra siddha tIrtha kSetra kuNDalapura avazya padhAreM, ApakA svAgata evaM satkAra karake hama prasannatA anubhava kreNge| vinIta : adhyakSa evaM sabhI sadasyagaNa-prabaMdhakAriNI samiti zrI diga. jaina siddha kSetra kuNDalagiri, kuNDalapura, damoha (ma. pra.) bhArata ------- ---- --------- -----------

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INTERRELIGIOUS DIALOGUE IN JAINISM Dr. Bhagchandra Jain Bhaskar. D.Litt Conceptual clashes and religious conflicts have been the natural phenomena in the history of human society since time immemorial. Under the spirit of religious intolerance a particular group of a particular religion or sect committed unfortunately the most heinous and atrocious inhuman activities and crushed the morality and welfare of the society. In the name of religion the societies and nations used to have been indulged into blood-shedding and ethnic riots, deviation from prescribed rules of morality, atrocity, outrage and transgration due to being incapable in comprehending the true nature of reality and religion. Ours is an age of intellectual drafts and selfish giants. We are so elated at our achievements, small or big, that we attribute to ourselves all the good qualities of head and heart. We regard ourselves as extra ordinarily unsual. We are so sure of our righteousness that anybody who differs from us is promptly labelled as imbecelic. Honest divergence of opinion has become a rare commodity. Our egoistic tendency and mean mentality cause us to disregard other conceptions and notions. Further on account of our materialistic and atheistic tendencies we are unable to overcome the social problems that are staring us in the face. The clashes and conflicts that around the world are due mainly to the dirth of economic equality, sound ecclesiastic outlook, tolerance and humility. On such grounds Marx considered religion opium and recognised it an instrument for atrocity on humanity. Napolian, Musolini and others committed such atrocities. The real threat to the world-peace comes from superstitious or suffen idelogical gulf which exists between one nation and another, between one people and another. It is the doctrine of Anekantavada and Syadvada that can sound the death-knell of this ideological conflict and establish the interreligious diologue. The progenitor question is whether there can be manifold and numerous religions. The reply to the specific question may be made through relative standpoint. Religion is relatively one and many. But the object of all the religions is one and the same, i.e. the detachment with materialistic world, attainment of spiritual delight and emancipation from karmic matter. Attachment, greed, bate, antipathy, rage, deception, arrogance, megalomania etc. are recognised as the rudiments of immoral deeds in all religons. They are main instruments which invite the mental disturbance, social contempt and quarrels between men and men, between nation and nation. Therefore, all the religions are unanimously of view that such elments should be overthrown from the mind of individual and society. Then the difference and unlikeness of opinion regarding religous point and other conceptions start with the line of action as to how the aim and object could be achieved. The spiritual practices, as a matter of fact, create distinctions and separate the society from one to another. But mere doctrinal difference cannot be recognised a base for religious hostility and contravention. The spiritual practices cannot be totally contradicted. Unless one becomes demon and devil, the religion cannot be made a tool for ethnic activities. All the spiritual practices are practically prone to achieve one and the same object. It is mathematical truth that even the

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thousands of lines drawn from a circumference do not possess the capability for cutting them each other till they are attached with the centre. Likewise the outward religious practices may differ from time to time and tradition to tradition, but their fundamental principles and universal truths cannot so much differ which make the men cruel, intolerant, violent and peevish. The problmes of philosophy are related to metaphysics, epistemology, logic, sementics, axiology, aesthetics, ethics, religion etc. The controversies are mainly connected with the field of epistemology, metaphysics, cosmogony, ontology, self, eschatology, axiology etc. These fields are enriched by profounders and scholars with their different theroies in the East and West. Empiricism of John Locke, Secpticism of Hume, Rationalism of Descartes, Spinoza and Leionitz, Criticism of Kant on Rationalism and Empiricism, Mysticism of Plotinus, Underhill etc., Materilism of Leucippus, Democritus, Thomas Hobbes etc., Naturalism of August Comte, Mechanism of Decarte, Telcology of Hegel, Bradley etc., Darvin's theory of evolution, Monism of Spinoza, Dualism of Plato and Aristo, Pluralism of Empedocles, Conception of self, Realism, Idealism, God etc. may be mentioned in this regard. These conceptions and idealogies are also propounded by the eastern philosophers of Jainas, Buddhists, Sankhyas, Mimamsakas, Nyaya-Vaishesikas and others with their own standpoints which differ from one to another angles. They used to be indulged in logical discussions. Such discussions and debates as the sceptics and sophists engaged in ancient Greece, were prevalent in Ancient India. They aimed at defending their own theories while refuting those of their opponents. of these, Eastern philosophies, both Jainism and Buddhism, are the main institutes of Shramana culture of India. They are the religions which came into existence as a result of most non- violentical approach and humanitarian viewpoints towards all creatures. The Shramana cultural system was prevalent in the society at the time of Brahmanic system, if not earlier. Buddhism is, of course, an origin of 5th-6th cent.B.C.Shramana cultural philosophy is based on equality and equanimity and self-efforts leading to salvation. According to it, a being is himself responsible for his own deeds. Salvation, therefore, can be attained by any body. Ritual in its opinion is not a means of emancipation from karmas. The only means of escaping from misery of Samsara is the path of moral, mental and spiritual development based on complete non-violence and truth. The controvertial point in all these idealogies since inception has been as to how to know and perceive the object with its complete forms. The object of knowledge is truth. The knowledge is the fundamental instrument to penetrate it. Consciousness has its own independent existence with two main characteristics perception and knowledge. The knowledge of the object depends mainly on (1) senses, (2) mind, (3) intellegence, and (4) super- senses. All the philosophical and religious trends are somehow or other related to one of these sources of knowledge. The first three sources are concentrated to body and the last one, the transcendental knowledge is a result of constant practice of meditation. Practically all the Indian philosophers like Jainas, Buddhists, Sankhyas, Naya-Vasesikas and Mimamsakas, therefore, accept the transcendental knowledge and the scriptural knowledge as well. Different philosophical systems have admitted different kinds of reals on the basis of diversified cognitive powers. They realised whether it is possible to know or perceive the absolute truth completely and whether it is possible to express the view in words. The philosophers put forth different solutions

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over these perennial issues of philosophical field. Jajna thinkers tried to solve the problem on the basis of Anekantavada and Syadvada, while the Buddhists adopted the theory of Vidhajjavada and Madhyamamarga. Syadvada is a strange weapon in the armoury of Jainism. It can uproot our differences no matter how deep-set they are. Syadvada believes in bridging the gulf yawning between the conflicting idealogies. It strives to establish a liberal attitude in our feelings and dealings. Difference of opinion is bound to exist between one person and another. But one must not be adburate in his opinions. He must make room for admiting opinions other than his own. In the eyes of Jaina philosophy, everything is multifaceted. It is neither only true nor only false, neither eternal nor transitory. It can be true from some angle and false from some other. According to one notion, it may be eternal and according to another it may be transitory. Existence of various shades of one and the same thing amounts to Anekantavada. Syadvada is an apt synonym for it. While Anekantavada deals with the descriptive aspect, Syadvada refers to the terminologicals aspect of any given thing. In other words, we can say that Anekantavada, the theory of non-absolustic standpoint, strives to incorporate the truth of all systems with its two organs that of Nayavada, the doctrine of standpoints, and Syadvada, the dialectic of conditional predication. The term "Syat" presupposes relatively in thought and expression. It does not imply probability or doubt as some philosophers falsely proclaim. The natural outcome of this view point is the feeling of understanding and sympathy. So long as we regard only our own notions as practical and consistent, we cannot respect and evaluate other opinions. Anekantavada, in the shape of Syadvada, is the only remedy to overcome all evil in thought, speech and action. According to Anekantavada, the truth can never be explained through words. The words have their own limitations and the truth keeps infinite modes. A word can express a single mode of the object at a time. In Jainism the substance is neither absolutely expressible nor absolutely inexpressible. The infinite modes of the object cannot be expressed simultaneously by any linguistic device. This can be done only if one keeps always open the door for others views by using the particle "Syat" at the starting point which indicates the existence of other characteristics in the object. This device is also applied for creating interreligious harmony by accepting other views partly. This synthetic attitude of Jainism can be traced out from its scriptures. For instance the Acarangasutra says. 1) One should not injure, subjugate, enslave, torture or kill any animal, living being, organism or sentient being. The Doctrine of Non-violence (Ahimsa-dharma) is immaculate, immutable and eternal (1.4.2) Does a seer of Truth ever has any extraneous impositions ? No, he has none (1.3.87). A Sadhaka who observes non-violence and forbearance is described as one who has perfectly comprehended the Truth and attained the Equanimity (1.5.27). One, having an unbiased outlook should say to one who has a biased outlook, "For the attainment of Truth, you should adopt the unbiased attitudes" (1.5.97). 6. One who you think should be hit is none else but you. One who you think should be governed is none else but you. One who you think should be tortured is none else but you. One who you think should be enslaved is none else but you (1.5.101).

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7. An unbiased Muni commanding Right Perception or Spiritual Experience should expatiate upon religion (1.6.100). 8. The Tirthankaras bave asserted that Dharma (i.e. Righteousness) subsists in equanimity (samiyae) -1.5.40) Acarya Samantabhadra and Siddhasena further considered the unbiased attitude towards all the religions as the fundamental approach to the Truth. It helps us in establishing the interreligious diologue and comprenending the reality in right perspectives. Siddhasena Divakar is quite right when he says that opinions mean Nayavadas. Nayavadas are as many as there are types of words. In other words we should understand that there are mutually contradictory thought-processes and they all are non- Jaina in character and essence. Jaina philosophy is only one because it synthesises all the philosophies which contradict each other. The controlling and conditioning factors of non-Jaina and Jaina philosophies are "contradiction" and "Synthesis" respectively (Sanmati Tarka, 3.47). An entity is composed of both the general and the particular aspect. Both these aspects or Nayas when taken in their exclusiveness are false Nayas, all other Nayas also are wrong when taken in their isolated standpoints. Similarly if all the Nayas arrange themselves in a proper way and supplement to each other, then alone they are worthy of being termed as "the whole truth" (Samyagdarsana) or the right view in its entirety. But in this case they merge their individuality in the collective whole (ibid. 2. 15,25). All the Nayas or philospohies are right in their own respective spheres, but if they encroach upon the province of other Nayas and they try to refute their views, they are wrong (ibid. 1.29). This is the best statement which clarifies the contribution of Jainism to establish the interreligious diologue. It is therefore, said that the right Jaina view consists of the combination of these two Nayas with all their attendant statements. It means, all such comprehensive statements and thoughts have a place in Jaina philosophy only if they lead to truth. It wants, as a matter of fact, to accommodate liberally all such statements. (ibid. 153) This Anekanta guards us from holding opinions that are based on views that are one-sided and extreme and that under the cloak of Anekanta really maintain one sided views. The thoughts in Jaina scriptures are really based on Anekantavada. If instead of knowing their nature of many-sidedness, a man lapses into one-sideness, his viewpoint is wrong. (ibid. 3.27-28) Every person ventilates his views about a given object according to his attitude and capacity. His limited knowledge is inadequate to throw a flood of light on the entire object. Out of some many facts, he deals with only one or some. This partial knowledge and partial success is dangerous especially when he feels that his knowledge is complete and correct. It is, therefore, imperative that we should study others opinions logically and impartially, even though we belong to a certain brand of faith to try to understand others and accommodate others views, eventhough they clash with ours, is a real humanitarian outlook. Samantabhadra said it the "Sarvodayatirtha". Haribbhadra's quotation points out in the same direction. He means to say that we must think objectively irrespective of our religion and ideology. Agrabi vata ninisati yuktim, tatra yatra matirasya nivista. Paksapatara hitasya tu yniktir yatra tatra matireti nivesam.

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Acarya Hemacandra also opins that we must not swallow uncritically any idea simply because it comes from a great man. The validity of that idea must be tested on the touch-stone of logic. Paksapato na me vire, na dvesah kapiladisu. Yuktimadvacanam yasya, tasya karyan pratigrahah. The Sutrakrtanga (1.14.19) says that the wise man should not joke or explain without conditional prepositions. He should expound the analytical theory (Vibhajjavayam ca viyagarejja) and use the two kinds of speech, having among virtuous men, impartial and wise. The Buddha also himself claims to be an analyst and not (a dogmatist), who makes categorical assertions" (Vibhajjavado .....aham...naham...ekamsavado, M. 11. 197). Vibhajjavada and Anekantavada are orginally not much differed. These instances indicate that the righteousness subsists in equanimity. The word Samana itself reveals the fact that Jainism is based on equality and equanimity (Dhammapada 388; Uttaradhyayana, 25-32). The Samyuttanikaya of Buddhism says that they are the Sambuddha and Samdrasta who have rightly understood the nature of religion and are not attached with any particular religion or ism (1.1.8; 1.2.6). According to Majjhimanikaya (3.40.2) Samata means the status of the self which has destroyed attachment, hatredness and deception. Kundakunda also opines the same in the Pravacanasara. Such Samatavadis were of the view that the criticism of others and appreciation of self do not solve the problem (Suyagado, 1.1.50). One should be detached with any attachment, even with the attachment of his own religion, if he is really interested in understanding reality. This is the reason why the Jainas have been defending their religious dogmas by way of synthesis- oriented steps towards following the non-violence and strengthing the search for truth. Haribhadrasuri rightly said "How can the authors of scriptures, the great souls, be the propounders of wrong views if it is, one should find out their intentions of. To point out the contradiction without knowing the implication is not an attempt at knowing the truth". (Shastravartasamuccayaya, 3.15) Siddhasena Divakar also said" Like all the rivers in the ocean, thy views, o Lord, are in motion together towards Thee." Jainism is of the view that even the attachment with the propounder or religion becomes the impediment for the attainment of omniscience or salvation. The Bhagawatisutra refers the event that on the question asked by Indrabhuti Gautama, the prominent disciple, Mahavira replied that Gautam, your attachment with me was the main binderance for the attainment of salvation. Like- wise, the same event is found in the Pali Tripitaka where the Buddha replied the same question put forth by Ananda in the same manner. The method of refutation had been further synthesized by Acarya Samantabhadra and Siddhasena. All the divergent views are partially or relatively true. No particular thought is complete unless it is connected with other thoughts. Samantabhadra clarified the question as how could the congregation of false beliefs be perfect and complete". He said that the views are not absolutely wrong, and incomplete. No rational proposition can be absolutely untrue. It becomes an exponent of truth as soon as it tolerates the co-ordinate rational propositions. Mithyasamuho mithya cenna mithyaikantatasti na. Nirapeksa naya mithya, sapeksa vastu te 'rthakrta. Aptamimasa, 108

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This point is more explained by Siddhasena Divakara. He states that all the religions and conceptions reveal the only partial truth. Opinions means Nayavadas. Nayavadas, as already said, are as many as there are types of words. Therefore, there are as many non-Jaina doctrines as there are mutually contraditory Nayas or thought-processes. Jaina and Buddhist philosophies which comprise of non-violence synthesize all such thoughts or philosophies which contradict each other. This is the unusal instance of religious tolerance. Thus the Anekantavada of Jainism is a zig-zag to the peace lovers. They are world-court which walks the chalk for welfarism. They are vertoscope and video which stall off staircase illusin about the objects. These views pave the way to establish the world-peace, social harmony and interreligious diologue and wash away waspishness of persons and nations, SELECT BIBLIOGRAPHY 1. AYARO (ACARANGASUTRA) - Edited by Muni Nathmal and translated by Muni Mahendra Kumar, published by Today and Tomorrow's Printers, Delhi, First published 1981 2. Sutrakrtanga edited by Muni Nathmal, published by Jain Vishva Bharati, Ladnu, 1983 Jainism in Buddhist Literature by Dr. Bhagchandra Jain, published by Alok Prakashan, Nagpur, 1972 New Dimensions in Jaina Logic by Muni Nathmal, translated by Dr. Nathmal Tatia, published by Today and Tomorrow's Printers, Delhi, 1984 Dhammapada, edited by Jagdeesh Kashyap, published by Nalanda, 1956 Sanmati Tarka by Pt. Sukhlal Sanghavi, translated by Prof. A.B.Athavle, published by Saubhagyachandra Umedachandra Doshi, Bombay, 1939 Samyuttanikaya edited by Jagdeesh Kashyap, published by Nalanda, 1956 8. Bharatiya Abhilekha by S.S.Rana, published by Bharatiya Vidya Prakashan, Varanasi, 1978 a mi no N oo Head of the Deptt. of Pali and Prakrit, Nagpur University, New Extension Area, Sadar, NAGPUR- 440001

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PRAGAMATIC RELEVANCE OF JAINISM IN THE 21ST CENTURY Motilal Jain, Sagar A Jain is always deemed and distinguished as one who would identify his/her own real self with his/her Soul, as all other components are quite transient. Too, he/she regards all living creatures, however big or small, at par in terms of the inherent and instinctive right to survival and comfort. Aware of the Attributes of the Soul, a Jain regards it indestructible which enjoys eternal and contineous existence. It is however bound and destined to live in physical bodies that are born and grow to culmination and gradually mallow by age and die when the Soul quite the body worn of age and/or disease. It transmigrates to another body, of whatever life form, to be born soon; and the cycle of bodily or earthly life & death continues inceasantly, fuelled and propelled by the continual incurrence of 'Karmas' consequent upon the nature of thoughts and actions of the creature wearing that Soul. Each creature in its instinctive struggle to secure survival and comfort in a competitive world of finite and limited (and now fast depleting) physical bases of survival and comfort is prone to violate the equally inherent and valid right of other creature to survival and comfort. Violation or infringement of the equal right of all creature at the hands of a creature constitutes Violence which incurs ill or negative 'Karmas' to the creature's Soul, while the maticulous care to refrain from such thought and action, even at the cost of some of one's own comforts, and instead striving to save other creatures from pain discomfort and sorrow or death is Nonviolence and Kindness, which incurs positive or virtuous 'Karmas'. An abiding and unflinching faith in the equal right of all creatures including all life forms of the living world constitutes the most fundamental tenet of Jainism; and a sincere compliance or otherwise therewith decides the viceous or the virtuous 'Karmas' consequent upon them. Each creature has to inevitably suffer or enjoy the 'Karmas; so incurred by it in the course of securing its survival and comfort. Therefore, a pious Jain way of life is rather very stringent and maticulous in refraining from causing the slighest pain or suffering to any creature, however small, in one's thought and action. In the struggle for existence and comfort it is the stronger or otherwise more capable who are more likely to commit violence on the weaker ones. Among all creatures Man has come to be the most dominant by far-in fact a category apart-and rest of the world has been relegated to his life support; and diversified his needs and expectations. Buoyant and arogant with their superior technology and organisation, the more advanced countries of the recent past have enthralled the world and devoured its resources, and have taken to a life style of consumptionism epitomised as "Eat, drink, and be merry". They have not only prepetrated incalculable torture to the entire biotic world, but have recklessly devastated and emaciated the natural resources base of most parts of the world. Innumerable animals are now butchured, sometimes with abominable cruelity, not only for dire needs of food and clothing but more for sheer entertainment and amusement. Now hunting the poor helpless animals for sheer pleasure and vanity is called 'Game'. Ah, what a civilized and human 'Game' indeed! Many problems today and the impending environmental doom tomorrow are the direct consequences of this rude and reckless exploitation of nature and of the lavish consumptionism, leaving but a devastated and emaciated resources base and alarmingly polluted environment.

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Many a religion and very particularly Jainism have emphasised frugality of consumption and containment of needs and desires, and have prescribed a prudent way of life accordingly. This Jainism has a very important role to play in the next century by way of refrainment from consuptionism and hoarding of material wealth. Thus 'Live and Let Others Live' and harmonious living in 'Peaceful coexixtence' are essential tenets of Jainistic thought and culture, which were always relevant and significant in human history and are even more so today. Again, through its most ardent insistence on refrainment of non- vegetable food or other consumption, Jain way of life has contributed significantly towards thwarting the depletion of world food resources and resource base. It is estimated that the lavish life style of so called developed countries of the West of feeding the grain to animals and then using them for human consumption-requires over five times the food resources needed to feed the same human population through direct consumption of food grains as staple food. The Jain way of life is thus distinctly more eco-freindly by far. Therefore, the institutions preaching 'Shakahar' are rendering ylomen service to the mankind and his natural resource base by effecting the change over from non- vegetable to the vegetable food habit. And it is heartening to note that this movement has gained good momentum and has broken new ground in many parts of the world. I believe, hope, and wish this international convention under the aegis of 'Ahimsa International' will certainly contribute substantialy towards propagating the Jain thought and culture which is going to be ever more relevant to the burning problems of 21st. century. Translated by: Dr. Jawahar Lal Jain 178, Keshavganj Sagar (M.P.) 470002

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This organisation was established in 1994 to fecilitate and promote the studies and research in Jainology at several universities in America and Canada. At present there are more than 7000 universities and colleges in North America (U.S.A. and Canada) but unfortunately there are no regular and organised studies and research in Jainism even at one university. The aiam of JAFNA is to get Jain academic studies established atleast at 10 universities during the next five years. 1. 2. 3. 4. 5. 6. JAIN ACADEMIC FOUNDATION OF NORTH AMERICA (JAFNA) 7. 8. 9. Currently, JAFNA has undertaken following projects: Working with two universities to get Jainism started as a regular course. Prepare a source book on Jainism. Offer scholarships to encourage the students to write research papers on Jainism. To prepare syllabus and lecture notes for teaching of Jainism. To regularly organise workshops and seminars on Jainology at which Jain scholars and researchers meet and discuss issues related to this field. To train university and High school teachers in Jainism who in turn will encourage future students towards the study of Jainism. To translate Jain scriptures into English. To expand Jain electronic bulletin board and develop home page on INTERNET. To compile a comprehensive list of Jain books, research papers and thesis available in world libraries. For information and activities of JAFNA you may write to : JAFNA 4410 50th Street, LUBBOCK TX. 79414 U.S.A. Phone (806) 794 -4777 Contact Persons Dr. Sulekh C.Jain Dr. Prem Gada.

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MAHAVIR JAIN WORLD VISION INC. This organisation was established in 1994 to promote the philosophy and practice of Jainism through the media of movies, films, videos, anchos and printed media. The organisation's aim is to promote and undertake the production and printing of films, videos and books in English and other languages relaied to Jainism and make them available to Jain community in North America (U.S.A. & Canada) Currently, this organisation has undertaken following projects : Production of Videos, cassettes on Jain Poojas and rituals. 2. Production and printing of high quality but simple pamphlets (1-4 pages) and circulars on various subjects on Jainism such as Introduction, History, Principles, Teachings of Lord Mahavir, Festivals, Scriptures etc. etc. These pamphlets will serve as introduction to Jainism to mostly non-Jain community in public meetings, schools and other inter- ethnic meetings. For Details Please Contact : Dr. SURENDRA K. SETHI 230 South Washington Street Butler, PA 16001, U.S.A. Fax : (412) 282- 3336 Phone : (412) 282-2995 (Office) (412) 283-8822 (Res)

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Slaughtering Animals By Murdering Constitution Laxmi Naraian Modi 1.1. While going through Annual Report for 1994-95 of Deptt. of Animal Husbandry & Dairying of Ministry of Agriculture, Govt Of India. I found in the list of functions, "cattle slaughter". This created inquisitiveness as to how this could be a function of the department, when Husbandry means "Farming; economy; careful management." 1.2 On further enquiry, I learnt that Allocation of Business (AoB) is done by Cabinet Secretariat manned by highly qualified personnel and headed by senior most bureaucrat designated as Cabinet Secretary. A copy of Aob duly corrected up to September 4, 1995 was obtained. 2.1. The most glaring murder of Constitution is insertion of words under item (12b) in AoB "Cattle utilisation and slaughter." These words are not found in List I, II or III of schedule Seven of Constitution of India; while words under 12 (a) pounds and cattle trespass are to an extent according to List II, but in AoB the words "Prevention of" before cattle trespass are missing. 2.2. If this group of people exceed the provisions of constitution for slaughtering of animals, whose protection and development is desired in the constitution vide article 48 & 51A (g), it is nothing but wilful murdering of Indian Constitution. 311. AoB mentioned "As regards legislation only" for items under part II but these have been omitted by Deptt. of Animal Husbandry & Dairying in Part II of their functions. Legislation is to deal with : > Provision of Veterinary Practice > Prevention of the extension from one State to another of infectious or contagious diseases or pests affecting animals Pattern of financial assistance to various states undertaking Dairy Development Schemes either through their own agencies or through the Co-operative Unions > Operation Flood Programme and all matters pertaining thereto > Technology Mission on Dairy Development 3.2 Items 9 and 10 i.e. Court of wards and Insurance (cattle) are not mentioned in list II of Schedule VII, though included in AoB 3.3. In part III item 9 of DAH & D, following words are in conformity with Schedule Seven list II, "Preservation, protection and improvement of stock and prevention of animal diseases, veteri nary training and practice." 3.4. The above complies with article 48 of the constitution reading as under "The State shall endeavor to organise agriculture and animal husbandry on modern and scientific lines and shall in particular, take steps for preserving and improving the breeds and prohibiting the slaughter of cows and calves and other milch and draught cattle." 3.5 Ninth edition of Constitution of India by V.N. Shukla, following has been quoted from Supreme Court Judgement in the matter of M.H. Queresbi Vs. State of Bibar, AIR 1958. "The directive for taking steps for preventing the slaughter of animals is quite explicit and positive A

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and contemplates a ban on the slaughter of the several categories of animals specified therein, namely cows and calves and other cattle which answer the description of milch or draught cattle." "The protection recommended by this part of the directive is confined only to cows and calves and to those animals which are presently or potentially capable or yielding milk or of doing work as draught cattle......................." 4.1. The important words to note are "those animals which are presently or potentially capable of yielding milk or doing work as draught cattle. 4.2. So far as goat is concerned even Gandhiji used to take only Goat Milk. The contribution of goats for milk in national economy is only next to cows and buffaloes. Their respective share for year 1991-92 is 41.9, 53.8 and 4.3%. Goats are also used as pack animals to some extent. 4.3. So far sheeps are concerned they also yield milk on regular basis and most of shepherd take sheep milk. 4.4. Buffaloes are regularly used for milk and also as draught animal. 4.5. Camels are unique draught animal for desert areas. 4.6. Horses, Donkeys, Mules are well known Draught Animals 4.7. Likewise, YAK are extensively used for Milk and Draught purposes As such all these animals should be covered and require to be protected. 4.8. By such interpolation, deletion, additions as explained in para 3 specially, which are beyond Schedule Seven lists I, II and III are nothing but deliberate attempt to perpetuate mass scale killing of innocent animals by lacs every day, apparent in phenomenal increase in production of meat, revealed in "Report of the Technical Committee of Direction for Improvement of Animal Husbandry & Dairying Statistics" by Department of Animal Husbandry & Dairying, Ministry of Agriculture. 1976 1992 (In tonnes) 70,000 116,000 117,000 273,000 Beef & Veal Buffalo Mutton & Lamb Goat 4.9 In para IV of AoB conveniently, no mention has been made as to under which list of schedule Seven they fall. What an irony, 10 slaughter houses are planned at following places. 12,16,000 11,82,000 1,67,000 4,56,000 Assistnace is proposed to be given to government and other autonomous and semi-autonomous organisations for the establishment of modern abattoirs-cum-carcass utilisation plants near following ten airfields used by the Indian Air force. 1. Hindon 2. Gwalior 3. Ambala 4. Sirsa 5. Bareilly 6. Jodhpur 7. Tejpur 8. Adampur 9. Pune 10. Dundig The reasons for establishing these slaughter houses are given as under : to sanitize the surroundings of airfields and prevent environmental pollution To eleminate clandestine/indiscriminate slaughter of animals in the vicinity of defence airfields

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To intoduce effective collection, transportation and processing of proteinous waste material which would otherwise attract vultures, kites, birds and vermic To create public awareness for safety of aircrafts To provide wholesome and hygienic meat to the public; and To effectively utilise fallen animals slaughter houses waste, hatchery waste, poultry waste, fish market waste bones etc. to wealth from waste 5.2. On closer reading of each objective, it seems to be a device to cover up sinister design of opening slaughter houses for public 5.2.1 It is evident that such agencies can not be allowed entry within the precincts of airfields for security. Outside the boundary of air-fields, slaughter house or carcass utilisation centre have to be at least 10 km. away as per Aircraft Act 1934, Section 5 (qq) quoted below "The prohibition of slaughtering and flaying of animals and of deposting rubbish, filth and other polluted and abnoxious matter within a readium of ten km from aerodrome reference point." 5.2.2. So far as precincts of airfields are concerned, there is no problem as no slaughtering or flaying is done. The problem of illegal slaughtering is outside the airfields and air force authorities are unable to take action. They have to depend on police, who rarely interfare in such matters. 5.2.3. Simply by having a new slaughter house adjacent to airfields illegal/clandestine slaughter can not be checked. Moreover, setting up of slaughter house under Aircraft Act 1934 is prohibited within a radius of 10 km. As such, if any slaughter house is set up, it would infringe this Act. 5.2.4. Effective collection of proteineous waste material has not been defined. If small pieces of meat or bones are lying over scattered areas, how they would be collected, is beyond reasoning. 5.2.5. By having a slaughter house, in what way public awareness would be created is self defeating. Nothing has been done all these years. Hence it is only mentioned to give some kind of respectability to proposal. This has absolutely no link with setting up new slaughter house. 5.2.6 The real intention is to promote more and more killing of animals for supply of meat to public and not for defence personnel. There is no mention about defence. In fact, by having a slaughter house in the vicinity of air field, it would jeopardise security of airfields as general public would have to be allowed entry 5.2.7. Moreover, large number of animals would have to be brought on foot or trucks and there are great chances of undesirable persons finding easy access to airfields. 5.2.8. The last one is also full of falacies. No fallen animals are available within the precincts of airfields. Beyond their own area, disposal of fallen (dead) animals contract is given by Municipal Authorities. As such no fallen animals would be available, unless successful bidding can be done. Even Khadi Village Industries Commission had to close their Carcass Utilisation Centre in Delhi, since Municipal authorities would not give rights to KVIC but through tenders. In fact, this is a major hurdle for setting up carcass centres. Moreover, where live animals are slaughtered, nowhere fallen animals are brought, in any of the 3600 authorised slaughter houses in the country. In Delhi, due to exhaustion and exhalation, many animals die during transportation by trucks. Not one such dead animal is allowed inside the slaughter house.

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As such this is also deceptive. 5.2.9. In none of the slaughter houses even in Metropolitan cities slaughter house waste is utilised in slaughter house. No such provision exists. This again does not seem feasible. 5.2.10. No hatchery/ poultry farms are in vicinity of ten airfields mentioned. Moreover, no slaughter house can take such waste. Likewise, there is no fish market near the designated airports. Fish waste is available near sea coast where large scale fishing is done. As such this is also not possible. Bones are also not available in slaughter houses. Since slaughtered carcass is sold with bones. Only in Meat processing factories, bones would be available. This is again not a feasible proposition. 5.2.11. It is also understood Rs. 40 crores have been sanctioned to Govt. of Kerala for modernising slaughter houses, where cattle (cow, bullocks) are slaughtered openly, which is against article 48. 5.3 Not being content another circular No: 18-60/92-Meat dated August 20, 1993 advising States/UTs for slaughter houses was issued. Important extracts are quoted below: > Administrative approval for implementation of the above said scheme during 1993-94 (Rs. 350 lakhs for slaughter house is also accorded) For the slaughter house modernisation/improvement programme 50% of the project capital cost will be provided by Department of AH & D and balance 50% to be arranged by State Goverment/Meat Corporation/Municipal/Gram Panchayats jointly or exclusively. The State Governments may also associate with the private meat trader (s) to provide for part contribution of allowing facilities for slaughtering of the animals. The central contribution will be restricted to the extent as per details of cost given in Annexture A or actual cost or whichever is less. The already committed abattoirs at Bangalore (Karnataka) Wanihama (J&K) Majitar (Sikkim) Hyderabad (A.P.) Andul Mourigram (WB) will be now considered for providing grants-in-aid on merits. "The proposals for slaughter houses of higher capacity than the ones prescribed in Annexture 'A' will be considered on merits and sharing of expenditure by Centre and State as per approved norms." 6.0. More details of financi:) sanctions and other assistance for slaughter houses with connivance of Deptt. of AH&D are not available, but in view of above, it is clear that financing instituions, municipal bodies, land allotment/acquition authorities, pollution control boards are all acting in gross violation of constitutional provisions. C-8, South Extension, Port III, New Delhi-110049

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SAVE PLANET THROUGH ECO-JAINISM Despite the international meet at Stockholm in 1972 and at Rio in 1992 environment of our mother earth further deteriorated and the ecological imbalance intensified. To achieve alround success in this field, it is necessary that environmental commitments must acquire cultural and spiritual base. Religious, spiritual and cultural traditions can contribute to a great extent for the protection of environment. Regenerated and revitalised ancient values may bring revolution in the environmental improvement. Suresh Jain, IAS Jainism attaches greatest importance to environmental concern. Lord Risabhnath, first Tirthankar of Jains, laid down sound principles in ancient India for the preservation of environment and the maintenance of ecological equilibrium. The concept of sustainable development is well built in daily cultural routine of Jains. Jainism provides positive response for sustainable environmental development and we must propagate such basic environmental values of Jain traditions without any further delay. Jainism lays down its unique concept for the protection of our environment and for the maintenance of ecological equilibrium of the Universe. It ordains to respect smallest animal, plant and even the microbes. Lord Mahavir declared 2500 years before that biologically there is no difference between man and tree. Both have life, both take birth, both take food to live, both die without food. The world scienctists have established that water filter system of Jains contributed to a great extent for their good health. This system is a symbol of health and modern civilization. We must make constant effective efforts to blend spiritual principles of Jainism with those of modern science. We must place before the world in a scientific manenr the Jain principles of vegetarianism and right form of livelihood with limited needs. We must place before the world forcefully the message of Bhagwan Mahavir: harmonious interdependence of all the creatures in the world. Jain traditions are based on the theories of modern science. Such traditions are fully dedicated to clean environment, enviro-development and enviro- protection. We must display before the world how we gain inspiration, insight and wisdom from Jain religious and social books to sustain our ecological and environment concerns. We must talk loudly about Jain traditions of environmental protection. Every member of Jain society compulsorily offers good-wishes daily in the morning for the welfare of plants, animais and all human beings. He prays God that it may rain timely and sufficiently. There should not be drought or excess rains. There should not be spread of any epidemic disease. All the constitutional and sta utory authorities must perform their duties and exercise their powers with honesty and compassion. Every responsible Jain family observes the following prohibitions strictly and regularly: (1) Nobody should clean dirty clothes in the rivers to save micro- organisms of the river from annihila tion. (2) Nobody should use unfiltered/impure water. (3) After drawing water from any source, everybody should endeavour to leave residual unfiltered water

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at the original source of water so that micro-organisms 'may live smoothly in their own habitat and maintain ecological balance. (4) Nobody should waste even a drop of water. (5) Nobody should pluck the leaf and flower of plants and trees. (6) Nobody should waste any unit of heat and light energy. Jainism lays down social and religious prohibition for misuse, excess use and destruction of basic constituents of environment; earth, water, air, fire, vegetation and ordains for their most minimum use, because every such element has life which must be respected. Every eco-Jain after close of the day, daily repents even for the most minimum use of earth, air, water fire, (energy) and vegetation. This is the most pious reverence to the nature. Thus Jainism promotes intellectual, spiritual and moral support for the environmental protection. Jain Monks are living statues of environment and ecology. They embody and personify principles of eco-Jainism. They maintain balance of natural elements for the welfare of whole universe, what to say of only humanity. They keep only 'kamandal' vater-pot made of wood and 'Pichchhi made of peacock featheres with them. The 'Kamandal' and Pichchhi' are most befitting symbols of environmental conservation and development. They are made of such material which is fully bio-degradable. The saints use water of 'Kamandal' most economically for their daily needs. The 'Pichchhi' is an instrument to save the insects carefully which otherwise may be killed during their routine movements. They themselves prepare the 'Pichchhi' and teach us to do our work with our own hands. The most revered Jain saints untangle the knoted muscles of our mind, unravel the ridden tensions of our body, unlock our true potential through their powerful healing talks and actions. They established wonderful conceptual framework of attitude and change. They laid down interventions at individual group and society levels to build, promote and refine the attitudes and skills for alround achievement and success. They laid down most modern techniques for effective and dynamic leadership in every walk of life. Even you can see clean and clear picture of your personality in their towering transparent personalities. They are global cooling plants. They are apostles of peace, statues of nature and embodiments of clean environment. They always preach to live in clean environment, to drink filtered, pure and healthy water, to breathe unpolluted and clean air and to eat natural, fresh basic and vital food. They advocate use of local cheap fruits and vegetables. They advise not to use such fruits and vegetables which are harvested before they ripen and which are chemically ripened and preserved after transportation from long distances. Snacks, processed foods and ready to eat or convenient foods like biscuits, or tinned and preserved foods, pavbhaji and pizza should be avoided. Everybody must prefer natural and fresh food containing high nutrition and avoid such food which has only taste or presentation value. They advise to take a balanced, nutritious, fresh and clean vegetarian food and to inclucate and imbibe healthy food habits. If we follow such advice strictly, we can reduce drug and doctor dependence to bare minimum. Modern research fortifying his preachings, established that ministrations of doctors account for less than ten per cent of an individual's well being. More than 90 percent is determined by

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factors like eating habits, smoking, exercise, stress etc. over which doctors hardly have any control. The Jain society is primarily a business society. Therefore, it is our pious duty to open and run efficiently ecofreiendly food shops in a most modern and scientific manner. If possible, we must subsidise food items and encourage their sales to consumers and foster their marketability. We must know the admission made by the American college of surgeons that about 30 percent of the surgical operations (about 45 lakh operations) are completely unnecessary and an additional 50 percent are beneficial but not essential to save or extend life. Such operations are intended mainly to sharpen the surgeon's skill treating the patients as guinea pigs. No figures are available for India, but situation can't be better here. A paper published in 1977 by John and Sonia Mckinley makes the astonishing claim that wherever there was a doctors's strike as in U.S., Canada, England and Israel the death rates in the affected areas actually fell. Some medical researchers have found that one of ten patients in Indian hospitals suffer from adverse drug reaction. Jain culture can play a key role in economic development that enables people to live happily, without any tension and in harmony with others in the community and with nature. We must design such economic development which take care of cultural patterns and cultural sensibilities. We must follow and practise our cultural ethos in the process of economic development. We must establish centralities of our ethos and cultural forms in the main streams of economic development. We must adopt such model of development which is environmentally and culturally sustainable. It is most essential to promise the nature conservation and environment protection for sustainable and equitable development of our society and our nation. Not only the survival of our culture and our nation but the survival of our plannet is under greater threat than ever before. Mankind is destroying the environment at such a rate that nature can no longer fight back alone and replenish it. Before it is too late, we must awake to the biggest challenge, the survival of the earth itself. 30 Nishat Colony. Bhopal -462003 (M.P.)

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Oh My India...what A Transformed Nation! Awake - Arise -Shri Surendra M. Mehta We the people of India who believe in Non-violence (Ahimsa)' Compassion, Animal welfare, our culture and values, strongly object to the government's policy of increasing slaughter of animals, birds, creatures of water and export of meat and slaughter products to earn foreign exchange. We strongly protest against this policy and request that government should withdraw all reliefs in taxation and subsidy on this bloody business of slaughter - aqua-culture and export of their products. Cruelty, killing, slaughter, looting, dacoity, terrorism, drug trafficking, smuggling etc. are crimes against humanity and creatures. They are not a legalised profession, business or trade under our Constitution and these should not be supported in anyway by government or the people. People have lost their commonsense and have become greedy to invest in shares of companies which carry out such activities of cruelty, killing of creatures and export their product of meat, eggs, aquaculture, leather and leather products etc. It is so painful to find many believers and strict followers of Ahimsa investing their funds in such shares without a thought just for the sake of some profit. It is requested that every investor who cares for our culture should refer to the booklet recently brought out by Beauty Without Cruelty --"The Investment Guide" and to see that such shares are not supported. This guide is available with Indian Vegetarian Congress and with the publisher of Beauty Without Cruelty (4, Prince of Wales Drive, Wanowrie, Poona -- 411 040. Tel. (0212) 664321 (For a donation of Rs. 25- including postage). Beauty Without Cruelty deserves all praise for this effort. Our religious leaders should advise their followers against such investments. This will be one way of controlling or slowing down of these bloody business. There is lot of illegal slaughter going on in the country and the govenment is aware of it but is closing its eyes and ears for reasons known to them and public have lost their courgae to protest collectively to stop them as they are not given protection by the Government as probably they are co-shares in profits from these henious acts. This illegal slaughter cannot continue all over India without the connivance of the law preserves! The result is more crimes, environment failures, degradation of soil, polluted water and air. Mother earth will not spare such crimes for long and the nature will strike back through major catastrophes like floods, earth quakes, cylones, draughts and large scale serious illnesses etc. Let us plead before our leaders, the rulers, the MP's, the legislators to awake. There is enough of everything for the need of our people but certainly not for our greed, destruction and waste.

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We are quickly loosing our character, truth, morals, respect, honesty, integrity, justice-social, economic and political and bringing in instead indiscipline, hatred, terrorism, disloyalty, destruction, corruption, disintegration of our country, while wanting to displace religion from the heart of masses which is the backbone of this composite culture that unites all religions to co-exist. Every proposal involving destruction of our precious cattle wealth including dry and week animals and other creatures leads to ecological inbalance, loss of cheap energy, excellent organic manure and harmless pesticide of urine etc. must be resisted tooth and nail in our self interest for survival. Non-violence is the supreme religion and interdependence a command - Please listen to this cry!!! We are in the year 1995 which coincides with 125th Birth Anniversary of Father of our Nation-Mahatma Gandhi and 101th Birth Anniversay of Sri Vinobha Bhave-the Father of Bhoodan Maovement, both of whom preached and practised Ahimsa and vegetarianism. What better opportunity can there be for our nation to celebrate their anniversary by the government declaring as a special promotional year of Health, Hygiene, Ecology, Environment. Animal Welfare and Vegetarianism. These are all very important causes being helpful to humans as well as all creatures. President International Vegetarian Union

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Repetition of Action (Karma Philosophy) Raj Kishore Jain Every action has its equal and opposite reaction at that very moment. This is the third principle of motion depicted by Newton while some other people say, 'Every action follows its equal and oposite reaction. But we shall deal here in another type of the action and effect. That we call repetition of action or habit. The word Karma cycle is used in this meaning in the Jain view. Every function of the soul is its action or modification. 'Action' world is often used in the meaning of doing something quite different from previous deeds (different in the sense of changing degrees of manifestation of a quality etc). But this is a partial statement true for the mundane state only. Action is of two types : 1. Pure action 2. Impure action. Pure action is the action performed by the soul following own full natural power. Impure action is the action performed by the soul not following its own full nature but a foggy part of it which, in turn, is called follower of pudgala. Pure action is always full manifestation of its nature. No changes in degrees except the special rythmatic sat-guna-bani- vriddhi (six types of deccrease-increse) of the agurulaghutva guna. But the impure action is a foggy partial manifestation and that is the following/identifying with others in the language of lower levels of Vyavahara). Karma has two meanings : 1. Present action 2. Repetition facility mechanism Present action is soul action or Jiva-Karma and repetition facility mechanism is Pudgala-Karma. The action or Karma is described in three stages: 1. Bhava Karma (Jiva Karma). is the present impure action of the soul. Dravya Karma is the repetition facility mechanism. 3. Nokarma is the pudgala device to facilitate the Karma to repeat in feeling and re-action. [re-action here means 'same action again']. No Karma is mainly mind, body, speech and senses. These all are the expressions of Karma through which the soul experiences the Karma. Whenever the action in the nokarma is not identified with (by the soul), the action is not repetable and no new karma are bonded. The Karma bondage is of three types : 1. Bhava bandha- The bondage of bhava karma with the soul. Though the bhava karma is the modification of the soul, it is un-natural manifestation, therefore counted as a separate entity bonded with the soul. 2. Dravya bandha- The bondage of the new pudgala karma with the old pudgala karma i.e. Karman body. 3. Ubhaya bandha (Mutual Bondage) Bondage of the bhava bandha and dravya bandh together. 2.

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When the knower (soul) indulges (in his bhava only) in the origination and destruction of modes of the knowable, he is bonding with karma. This indulgence results because of forgetting self-majesty. The soul's action initiates a parallel action in karman vargana (independently, of course) and they convert into 7 or 8 types of hte original kinds of karma. The eight types of karma are : Four Ghatia-- 1. Knowledge obscuring, 2. Darshana obscuring, 3. Passion feeding or hypnotising and 4. 'Hurdles' setting. Four Aghatia-- 1. Duration of life determining, 2. Body constituting, 3. Status determining, and 4. Bodily pain and pleasure causing. Ghatia karma are nimitta in the non-manifestation of soul's powers while agbatia karma are nimitta in body construction and allowing agreeable-pleasure (suitable for constructing the body further or removal of pain and disagreeable-- pains (suitable for further destruction or obstacle in construction proper working of the body). Construction includes energy flow in the body. The senses are so designed as to gain only the constructive material and discard the non-constructive but they may be deceived sometimes. Every creation is preceded by some type of destruction. There is only one pleasure in the world at the bodily level i.e. the constantly dynamic body phases, dynamic in the direction of construction. The sexual urge is also to create/construct the same models of the body and feels happy to see the created models. The constrction, creation, grouping of pudgala is the only thing in which the soul is interested inspite of unable to do anything in them. The imagination of creation is the only karma (action) for new bondage - to set a chain of repetition. The imagination of destrcution is also for the sake of creation as creation is preceded by destruction. The soul, neglecting his own highness, finds so called/supposed pleasure in outer creations. He thinks that he had been the creator and feel happy-enjoy his own creation while in fact it has no relation with soul. The imagination of 'creation' and 'enjoing the creation' leads to the eight types of karma bondages. The duration of life determining karma is bonded on certain times only while the rest 7 karmas are constantly coming into new bondage. The next bondage of life determing karma can occur only after exactly two-thirds of the present life-span has passed. If it is not seeded (started bonding) at that time then however, the next seeding (starting of bonding) time comes after passing two-thirds of the rest (one-third) life. If it is not bonded even then however, the next seeding time comes after passing again two-thirds of the rest life now. This series goes on with a total of eight bonding times in man's life. The rules for the cellestials are different. Their eight seeding times happen only in the span of last six months of their life. No need to say that the pudgala karma are not in any way cause of grief to the soul. The soul has created grief by neglecting his own majesty of infinite Omni-potent attributes himself. The only reason for bonding with pudgala is to consider them as causes of pain or pleasure. In the distinct undivided view the only bondage is neglecting his own majesty or indulging in foggy/partial imaginations regarding self or others. The people of all philosophies believe in general, "So shall you reap, as you sow." This statement is only in reference of meeting the bodily or outer materials. This is a very gross statement far from the total reality. This statement is in reference to pudgala's grouping modes only. At the level of soul, the sowing and reaping are not at different time-points. Whenever you are neglecting your own majesty you are experiencing misery at the same moment. No time gap is there and no future reaping or fruits remain. You are not enjoying your Omniscience and Omnipresence (ever-presence) and Omnipotence. Is it fruit of your negligence ? What about other fruits of pudgala ? They are fruits only when you

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continue to neglect your majesty. Whenever you start to respect your own majesty in the full highness, you are experiencer of the highest bliss then and there and the so called fruit giving karma are not called fruit giving then, they are called as fruitless and are shedded. Then you are non-experiencer of karma. As long as you think that you shall have to experience the bitter fruits and you are greedy of experiencing the good fruits (pleasure); so long you are called experiencer of them. As soon as you realise that you were neither creator nor experiencer of these karma you are immediately free. The freedom is your Omnipresent virtue, you accept it and that is your freedom. And when yo do not accept it or neglect it, that is also your feedom. You do not accept your feedom, because you are nourishing the 'fear of freedom'. The eight types of karma are further divided into total 148 Prakriti. Out of these 148 Prakriti divisions of meritorious and demeritorious are made. In fact they all are demeritorious. Deeply speaking they are neither meritorious nor demeritorious for the soul. They are called meritorious or dementorious by the ignorant from the bodily view; demerit only from the Vyavahara religion view (mixing dividing view) and neither merit nor demerit from Nischaya (distinct) view. The karma exist in either of the ten states calles as the 'karma': The new karma's bond with the old karma. 1. Bandh (Bondage) 2. Utkarsana (Increasing power/Advance)- Increase in the power of the karmas with suitable nimitta of soul thought. 3. Samkramana (Interchange) Interchange of karma into 'allied' karma with suitable nimitta of soul thoughts. 4. Apkarsana (Decreasing power/retreat) Decrease in the power of karma with suitable nimitta of soul thoughts. 5. Udirna (Aroused) The karma are made to be operative i.e. to produce fruits before their own time of reaping by Apkarsana in their time duration and power. 6. Sattva (present in the non-operavie state/Inactive) The state of karma between the bondage and opeative stage. 7. Udaya (Arising/operative state/active service) The karma give their fruits by reaping of their own (on-own time) without Apkarsna, utkarsana etc. 8. Upasama (subsidential /setting down) The setting down or not arising in operative state (or the Mohaniya-hypnotising karma). 9. Nidhatti- The karma not capable of getting into the operative state or interchange. 10. Nihkachita- The karma not capable of getting into the operative state, interchange, advance or repeat. Of the above spiritual meanings of Udaya and Udirna are important for knowing the basis of new bondage and liberation unconsciously consciously attentive/cautious/careful The karma philosophy shows the limitless powers of the soul whether he uses them for introversion or extroversion. He is the wholesole master of his fate. Fate is nothing but his ideas himself. When any one comes to know this fact, he immediately gets the right path to salvation. Udaya Udirna careless

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ROLE OF JAINS IN THE DEVELOPMENT OF MATHEMATICS Dr. B.S.JAIN Dr. B. IMPORTANCE OF MATHEMATICS IN JAIN RELIGION Jains of ancient India attached great importance to the study of Mathematics and this subject was regarded as an integral part of their religion. The knowledge of Samkhyana (the science of numbers, meaning arithmetic. and astronomy) is stated to be one of the principal accomplishments of the Jaina priest.1 This knowledge was required by him for finding out the proper time and place for religious ceremonies. According to Jainas, a child should be taught firstly writing, then arithmatic as most important of the seventy two sciences or arts. According to the Jaina legend, their first Tirthankar Rishabhanath, taught the Brahmi script to his daughter Brahmi, and mathematics to his other daughter Sundari. The sacred literature of the Jainas is called Siddhanta or Agama and is very ancient. Jainas evolved their own theories and made notable contribution to the science of medicine, mathematics, physics, astronomy, cosmology, the structure of matter and energy, the fundamental structure of living beings, the concept of space and time, and the theory of relativity. The Indian name for mathematics is Ganita. It literally means the science of calculation or computaiton, Ganita-Sar-Samgraba (GSS) of Mahaviracarya (850 A.D.) is the only treatise on arithmetic and algebra, by a Jain scholar, that is available at present. Suryaprajnapti and the Chandraprajnapti are two astronomical treatises. The other mathematical treatises by the early Jainas have been lost. The author of GSS has always held Bhagwan Mahavira, to have been a great mathematician. Amongst the religious works of the Jainas, that are important from the view point of mathematics are : 1. Suryaprajnapti 2. Jambudvipaprajnapti 3. Sthananga Sutra 4. Uttradhyayana Sutra 5. Bhagwati Sutra 6. Anuyoga-dvara Sutra KUSUMPURA SCHOOL OF MATHEMATICS In the Sulva Sutra period (750 B.C. to 400 A.D.) there existed three important schools of mathematics : i) The Kusumpura or palliputra School near modern Patna. Bhadrabahu (4th cent. B.C.) and Umaswati (2nd cent. B.C.) belonged to this school. ii) The Ujjan School

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Brahmagupta (7th cent. A.D.) and Bhaskaracarya (12th cent. A.D.) belonged to this school. iii) The Mysore School Mahaviracarya (9th cent. A.D.) or briefly Mahavira belonged to this school. There was a close contact between the three schools and the mathematicians of one school visited the other schools frequently. The Kusumpura School in Bihar (ancient Magadha) was a great centre of learning. The famous University of Nalanda was situated in modern Patna and was a centre of Jaina scholars in ancient times. The culture of mathematics and astronomy survived in this school upto the end of the 5th cent. of the Christian era when flourished the famous algebraist Aryabhata (476 A.D.) who made many innovations in Hindu astronomy. Aryabhata was the Kulpati of the university of Nalanda. He was unanimously acknowledged by the later Indian mathematicians as father of the Hindu Algebra. The influence of this school continued unabated for several centureis after Aryabbata. Bhadrabahu came down from Bihar (Magadha) in 4th cent. B.C. and settled down at Sravanabelgola in the Mysore State. On his way he passed through Ujjain and halted there for some time. He was one of the great preceptors of the Jainas and at the same time an astronomer and a mathematician too. He could reproduce from memory the entire canonical literature of the Jainas and was befittingly called a Sruta kevalin. Bhadrabahu is the author of two astronomical works : i) A commentary of the Surya Prajnapti (500 B.C.), and ii) An original work called the Bhadra Bahavi Samihita." UMASWATI was a Jaina metaphysician of great repute. According to Swetambar Jainas, he was born at a place called Nyagrodhika and lived in the city of Kusumpura in about 150 B.C. According to this sect, his name is said to be a combination of the names of his parents, the father Swati and the mother Uma. But Digamber Jains' version is that bis name was Umaswami and not Umaswati. The earliest commentator of Umaswati is Siddhasena Gani or Divakara who lived in 56 B.C. Tattvartha-dhigama Sutra-Bhashya. It is an important work of Umaswati. In this text, an attempt has been made to explain the nature of things and the authority of this work is acknowledged both by the Swetambaras and the Digambaras. Umaswati was also the author of another work known as Ksetra-Samasa (collection of places). This work is also known as Jambudvipa Samas. This work deals with geography and mensuration. It may be noted that Ksetra-Samas and Karana-Bhavana are two classes of works that give in a nutshell the mathematical calculations employed in Jaina cannonical works. The earliest Ksetra-Samas was by Umaswati. It is noteworthy that Umaswati was not a mathematician. The mathematical results and formulae as quoted in his work, it seems, were taken from some treatise on mathematics known at that time. TOPICS IN MATHEMATICS According to Sthanaga Sutra' (before 300 B.C.), the topics of discussion in mathematics are ten in number : i) Parikarma (fundamental Operations)

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ii) Vyavabara iii) Rajju iv) Rasi v) Kala Savarnama vi) Yavat-tavat vii) Varga viii) Ghana ix) Varga-varga x) Vikalpa or Bhog (subjects of treatment) ('rope' meaning geometry) ('heap' meaning mensuration of solid bodies) (Fraction) (as many as meaning simple equations) ('square' meaning quadratic equations) ('cube' meaning cubic equations) ('biquadratic equations') ('permutations and combinations') TATTVARTHA-DHIGMA SUTRA-BHASHYA OF UMASWATI In a reference has been made of two methods of multiplication and division. In one method, the respective operations are carried out with the two numbers considered as a whole. In the second method, the operations are carried on in successive stages by the factors, one after another, of the multiplier and the divisor. The former method is our ordinary method, and the later is a shorter and a simpler one. The method of multiplication by factors has been mentioned by all the Indian mathematicians from Brahmagupta (7th cent. A.D.) onwards. The division by factors is found in Trisatika' of Sridhara (8th cent. A.D.). This method reached Italy in the middle ages through the Arabs and was called the 'Modo per rekeigo". 6 GANITA-SARA-SAMGRAHA OF MAHAVIRACARYA (850 A.D.) Mahaviracarya (briefly Mahavira) was the most celebrated Jain mathematician of the mid-ninth century. His great work, Ganita- Sara-Samgraha (GSS) was an important link in the continuous chain of Indian mathematicial texts, which occupied a place of pride, particularly in South India. Raja-Raja Narendra of Rajamahendry got it translated into Telgu by one Pavuturi Mallana in the 11th century A.D. Mahavira occupied a pivotal position between his predecessors (Aryabhata 1, Bhaskaracarya 1 and Brahmagupta) and successors (Sridhara, Aryabhata II and Bhaskaracarya II). The GSS consists of nine chapters like the Bijaganita of Bhaskaracarya II. It deals with operations with numbers except those of addition and subtraction which are taken for granted; squaring and cubing; extraction of square-roots and cube-roots; summation of arithmetic and geometric series; fractions; mensuration and algebra including quadratic and indeterminate equations. Twenty-four notational places are mentioned, commencing with the unit's place and ending with the place called maha-ksobha, and the value of each succeeding place is taken to be ten times the value of the immediately preceeding place. In the treatment of fractions, Mahavira seems to be the first amor.gs the Indian mathematicians who used the method of least common multipic (L.C.M.) to shorten the process. This is called niruddha. Mahavira knew that a quadratic equation has two roots. This has been substantiated by problems given in his work and the rules given therein for solving quadratic equations. Mahavira called the process of

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summation of series, from which the first few terms are omitted, as Vyutkalita(r), and he has given all the formulae for geometric progression (G.P.) thus earning for himself a prominent position in this respect. In keeping with the traditions of those days, many topics on algebra and geometry have been discussed in the GSS. Mahavira's work on 'rational triagnles and quadrilaterals' contains many other problems of similar nature, and a number of illustrative examples are given therein. But it is noteworthy that his investigations in this particular field' have certain remarkable features, and they deserve a special consideration for the following two reasons : i) He treated certain problems, on rational triangels and quadrilaterals, which are not found in the work of any anterior mathematician e.g. problems on right triangles involving areas and sides, rational triangles and quadrilaterals having a given area or circum-diameter, pair of isosceles triangles etc; (ii) in the treatment of other common problems, Mahavira introduced modifications, improvements or generalisations upon the works of his predecessors, particularly of Brahmagupta (6th cent. A.D.) It may be remarked here that the credit, which Mahavira rightly deserves for his discovery of certain methods for the solution of rational triangles and quadrilaterals has gone almost unnoticed by historians of ancient mathematics, like: L.E. Dickson". Mahavira, by his protracted achievements in several branches of Mathematics, has a distinct position and his contributions stimulated the growth of mathematics. Delhi University Foot-Notes Bhagwati Sutra. Sutra 90 Antagada Dasao and Anuttaro. Vavaya Dasao. Eng. Trans by L.D. Bernett. 1907, p.30. Commentary on Surya Prajnapti by Malayagiri. Sutra 11 This work was found by Buhler Sutra 747 Brahma-Sphutta-Siddianta. Chap. XII. p55 Rule 9 GSS. chap. VII. p.31 On Mahavira's solution of rational triangles and quadrilaterals by B.B. Datta. Bull. Calcutta Math. Soc., XX. 1930 History of Theory of Numbers by L.E. Dickson. 3 Vols. 1919-1923

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An onslaught on the culture of our country- not with weapons but with unscientific western thinking Dr. S.S.Jhaveri M.D., MRCP (EDIN) It was not only the Hindu population of this country, which had acknowledged and adopted fresh milk and pure ghee as the sources of sound bealth, vigour and virility for millions of years; the migrant muslim population also had accepted these as the sources of energy and good health. The trio of Chaka, Gulam and Kalu, Kikarsingh and Lambusingh, Gama and Gamu, Ahmedbux and Imambux, all these pairs of Ace wrestlers had spread the Glory of India all over the world in the field of wrestling till as late as 1940. Imambux and Gunga had wrestled non stop for five hours and had remained unbeaten. No other wrestler in the world could stand these ace wrestlers even for five minutes. Most of them were defeated in 10 to 15 seconds only. These Indian wrestlers used to consume 30 litres of milk and 2 kg of pure ghee every day. The king of wrestling, the legendry Gama used to say that real energy is available only from fresh milk and pure ghee. All these wrestlers used to rigorously excercise everyday and engage in wrestling bouts for an bour. Still they never used to pant. Whereas the western wrestlers who eat lot of meat and eggs pant in just ten minutes. The western wrestlers rest for a while every ten minutes while engaged in a bout, whereas Imambux and Gunga "Pahalwans" never rested or panted even during a non-stop five hours bout. Fresh milk and pure ghee started vanishing from the country after 1940. And since then we have been losing in the world's wrestling arena. In India, no wrestler is able to retain the position of 'Bharat Kesari' for a continuous period of three years, as neither 30 litres of fresh milk and 2 kg of pure ghee is available to him, nor can he afford it financially. It has to be noted that all the above referred world champion wrestlers were the jewels of princely states. They hailed from cities of ihe princely states such as Porbandur, Jamnagar, Indore, Gwalior and Patiala. No wrestler of British India could challange these wrestlers from princely states. Milk was available in princely states till the end of 19th century and particularly in Saurashtra @ 2 paise per litre. Ghee was available @ Rs. 12/- for 20 kg. till 1912. In 1995 cost for 20 kg pure cow ghee is about 2000/ In the history of this country, abattoirs were established for the first time in 1859, and cows were slaughtered in large numbers. Since then the availability of fresh milk and pure ghee in British India dwindled and the prices began to rise. There were no abattoirs in princely states and cow slaughter was strictly prohibited. Hence the availability of milk and ghee was maintained and prices also were low. But the slaughter of cows in British India affected the princely states also. Their cattle wealth was clandestinely diverted to British India and as a result, the availability of fresh milk and pure ghee dwindled there also and the prices started rising. By the time second world war started in 1939, the price of fresh-milk rose to Rs. 4.50 per litre and pure ghee was sold at Rs.30/- per 20 kgs.

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During 2nd world war between 1941 and 1945 millions of troops from Australia and Newzealand were camping in India. Our cows were slaughtered to feed them. Our first President Shri Rajendra Prasad had lamented later on with tears in his eyes that thousands of our young and healthy cows and 36000 calves were slaughtered everyday during that period and we could not stop it because we were slaves then. However, even after independence, when Shri Rajendra Babu first became the food Minister, and then occupied the highest office of President of India, to the gravest misfortune of the country and for reasons not known, he not only could not stop the slaughter, he could not even prevent it from becoming a part of the five year plans. As a result, today the people have to pay Rs. 6/- to Rs. 8/- per litre for stale, stinking and synthetic milk from the daities, Rs. 60/- per kg for synthetic ghee and Rs. 90/- to Rs. 100/- per kg. for the so called pure but in effect adulterated and hydrogenated ghee. The availability of fresh milk and pure ghee had started dwindling since 1925. Lest this becomes a cause of discontent amongst the people, concept of vitamins was introduced and popularised. Massive publicity was resorted to divert the attention of people from milk and ghee to vitamins. Vitamins are contained in milk as well as in food-grains too but in the name of vitamins people were to be weaned away from milk to vegetables. Hence the insistence on eating more vegetables increased. Earlier, people used to feel proud in consuming more milk, and today's generation feels proud in consuming tomatoes, cabbage and other vegetables. After independence, the publicity of vitamins relegated and vitamins became base for injections only. Prominence was now given to protien in place of vitamins. Protien is contained in the food-grains and cereals that we eat everyday. Still under the guise of providing cheaper source of protien to the poor population through eggs, meat and fisn, schemes for production of these three unhygienic things were implemented with the help of foreign debt. It is that for remaining healthy only protien is needed? Is it that for malnutrition related diseases the only cause is deficiency of Protien? These questions have been answered at the Govt. level itself. In the official report on the study of public health and in the report on the Sixth Five Year Plant it is revealed that the main causes of malnutrition related diseases ar: calories deficiency, insufficient food and jron deficiency. i) What is the calory content of these unhygienic and disease causing substances promoted in the name of protiens? It is 173 Units per 100 grams in eggs 194 units per 100 grams in meat 091 units per 100 grams in fish As against this, the food grains and cereals that we eat normally contain 335 to 360 units of calory per 100 grams. Then what should be consumed for calories? Eggs, meat, fish or Food-grains and cereals? Are eggs etc. complete food? Do they contain sufficient nutrients? Substances which give strength to the body are calories, carbohydrates and fats. We have seen above, how meagre is the calory content in eggs etc. compared to food- grains and cereals. Do they then contain more of carbohydrates and fats? Are they more nutritious? The following table clarifies that;

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Zero Fish [contents per 100 grams) Carbohydrate Fats Nutrients Eggs Zero 0.6 to 1.33 27.88 Meat -do 33.40 Zero -do 24.11 Food grains/Cereals 56.6 to 78% 0.6 to 5.33 85.20 to 90.63 Leave aside food-grains and cereals; more nutrients compared to eggs are available in relatively unimportant substances e.g. Roasted Gram Dal and 'Kurmura' (made of rice) contain 87 units of nutrients per 100 grams. The laddoos of 'Til' and laggary contain 95 units of nutrients per 100 grams. iii) Do then eggs etc. contain more of iron? Food-grains and cereals contain 2 to 9.8 milligram of iron per 100 grams whereas all the three above items which create poison in the body, contain only 0.9 to 2.5 mg. of iron! Further, who suffers from malnutritional diseases? The rich or the poor? Can the poor, who are unable to afford food grains/cereals even when these are cheaper then eggs, meat and fish, afford to buy eggs etc? The food-grains are also costlier now with added burden of chemical fertilisers and pesticides costs. Still they are beyond the reach of poor and hence the malnutritional diseases. Further, will the malnutrition patients, i.e. those who get less calories, less food and suffer from iron-defficiency; get strength if they are stuffed with eggs, meat and fish in the name of protien? When people do not get even a square meal, their calory deficienty cannot be taken care of by feeding them with ineffective substances like eggs. On the contraray, this increases, the defficiency of carbohydrates and fats. If the food that we consume, does not contain sufficient carbohydratees and fats, howsoever it be supplemented by Protiens, the protiens become useless; they get burnt out. Protiens can perform their function- i.e. to keep the muscles toned up only if the body gets sufficient carbohydrates and fats. When a person becomes very weak and his blood pressure becomes low, doctors do not advise him to eat meat or eggs. They give him Glucose orally or administer Glucose intraveinous. This is because Glucose is carbohydrate and it gives strength to the body. And the basic question is whether Protiens are contained only in eggs, meat and fish? Don't the food-grains and cereals contain protiens, Yes, those do contain. The following table effectively answers this; [Protien content per 100 grams] Two eggs 13.3 grams Meat 18.5 grams Fish 22.5 grams Moong/Arhar Dal 22.3 to 24 grams. The advocates of meat who want to be fool the people, lastly argue that the protiens in food-grains and cereals are of sub- standard quality, whereas the protiens in eggs, meat and fish are of a higher standard. But even the western scientists agree that when two sources of even sub-standard protiens come together, then the combined protiens become better than the so called high standard protien of meat. Jain Education international

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Our food habits are such that we always combine two or three different food-grains or cereals i.e. Dal and Rice, Khichdi and Kadhi, Chapati and Dal, roasted Gram Dal and Kurmura etc. Thus each recipe is a combination of two or more food-grains/cereals and thus we do consume high standard protien. But our thinking has been blunted by the western publicity onslaught and in particular the educated class has now a firm belief that whatever is foreign is good and whatever is ours and native is bad. The Govt. coffers which are filled with the hard earned money of the people (what can be aptly described as KHOON, PASINE KI KAMAI]; the same money is used in promoting the publicity of things which will increase the sickness of those very people. To undertake such publicity and to let others also do it is nothing but cheating, pretence and misuse of public funds. Under whose pressure the Govt. is planning large scale publicity and production of these substances whose consumption gives sickness instead of nutrition? The answer perhaps lies in an article by Shri Rajni Kothari published in 'Sandesh' on 3rd May, 1987. The Indians have faced the military attack from aliens for more then two thousand years. For the past 200 years, the culture of this coutnry is under attack, not with weapons, but witb misguiding propaganda. This false propaganda has made us forget our cu ture and its various facets. The strength which is available from food-grains, fresh milk and pure ghee is not available from non-vegetarian food. The capability of food-grains, cereals, fresh milk and pure ghee to make people strong, keep them healthy and give them energy is never challanged. But the western scientists who themselves are very much the consumers of eggs, meat and fish have challanged the capability of these as sources of strength and also declared them as sources of disease. Unfortunately, the population of this country is being ruled for the past 48 years by persons who have destroyed the fertility of the pious land of this country wbich was once considered the most rich land in the world. They have done this by wrongly conceived, unscientific agriculture policy and propogating eggs, meat and fish in the name of protien. They have created famine of food-grains, fresh milk, pure ghee and dry fruits as well. These politicians are unable to provide people with a daily quota of 400 grams of Bajra, 100 grans of Tuvar or Urad dal and one litre of fresh milk which can provide all the necessary calories and other nutrients to the body. These politicians are capable of only one thing-borrowing from foreign countries, following their advice and mortgaging the future of this country to the world Bank. The culture of this country is under attack, not with weapons but with foreign propoganda and the accomplices are the 'Amichands' of this country. These Amichands are too much willing to help the foreign powers to destroy the culture with the sole aim of clinging to power. Article 51 A of the Indian Constitution has cast a duty on each citizen of this country to preserve and protect the sacred culture of our country. The common people may not perceive the unprecedented attack on our culture. But each intelligent person in the nation should see through this attack and caution the people against it and thus fulfil his constitutional obligation. The people who do not fulfill their fundamental duty, remain indifferent to it; even remain callous; are bound to lose their fundamental rights also.

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The Young Indian Vegetarians NITIN MEHTA, (President) 226 LONDON ROAD, WEST CROYDON, SURREY, CRO 2TE. Tel: 01-681 8884 (DAY) WHY WERE SO MANY GREAT HISTORICAL FIGURES VEGETARIAN ? Some of the greatest personalities the world has known, shared an extraordinary ideal amongst themselves -- they were all vegetarian. It is extraordinary because these individuals, some of whom were the greatest philosophers and thinkers the world has known,came from very diverse, cultural, religious and racial background. Here is a list of these famous vegetarians: Lord Buddba, Annie Besant, Blake, Benjamin Franklin, Gandhi, Plato, Plutarch, Pope, Pythagoras, Schopenauer, George Bernard Shaw, Shelley, Socrates, Thoreau, Tolstoy, Leonardo da Vinci, Voltaire, Wordsworth, Zoroaster, Isaac Newton, Darwin, St Francis of Assisi, John Ruskin. The list goes on, but when one sees that some of the wisest men and women the world has known, were vegetarian, then surely there is a very serious message that they have left to mankind which we ought to take notice of. Let us see what some of them have said on the matter of being a vegetarian. Let us begin with George Bernard Shaw: He said, and I quote "While we ourselves are the living graves of murdered beasts, how can we expect any ideal condition on this earth?" Thoreau said: "I have no doubt that it is part of the destiny of human race in its gradual development to leave off eating of animals". Mahatma Gandhi said "I do feel that spiritual progress does demand at some stage, that we should cease to kill our fellow creatures for the satisfaction of our bodily wants". I will not kill or burn any living creature needlessly, nor destroy any beautiful thing, but will strive to save and comfort all gentle life." said John Ruskin. Pythagoras, famous for his contributions to geometry and mathematics said, "Oh my fellow men, do not defile your bodies with sinful foods. We have corn, we have apples bendling down the branches with their weight. The earth affords a lavish supply of riches, of innocent foods, and offers you banquets that involve no bloodshed or slaughter. It is said that Pythagoras would pay fisherman to throw their catch back into the sea. "The time will come when men such as I will look upon the murder of animals as they now look upon the murder of men", thundered Leonardo da Vinci. Leo Tolstoy made the same point with a different emphasis. He said: "This is dreadful Not the suffering and death of the animals, but that man suppresses in himself, unnecessarily, the highest spiritual capacity - that of sympathy and pity towards living creatures like himself - and by violating his own feelings becomes cruel, and how deeply seated in the human heart is the injunction not to take life. It is important to realise that these men expressed these views at a time when there were no factory farms, no vivisection and none of the remorseless exploitation of the animals that goes on today. Mahatma Gandhi once said that the moral progress of a nation and by implication the world, should be judged by the way it treats its animals. By this simple yardstick it is easy to see that while mankind might have made progress in many fields of life, in its treatment of animlas it has reversed the pace of human civilisation many times over. Let each one of us examine our conscience.

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IMPORTANCE OF ANIMAL WELFARE By PEELA RAMAKRISHANA OURS is a beautiful country full of hills, mountains, large rivers and several varieties of animals and birds. Everywhere we can find greenish cultivable lands producing food and fodder crops suitable for men and cattle. In our sacred land were born sages and seers and incarnations of God. Our sacred land has given birth go great men like Bhagwan Buddha, Thiruthankar Mahaveer, Mahatma Gandhi, Ramana Maharshi, and Thiruvalluvar and every one of them being an embodiment of compassion. We are very fortunate as ours is the only country rich in natural resources and wherein such divine persons were born. They strove not only for the good of humanity but also for the betterment of the dumb creatures and we have come across numerous incidents of protecting voiceless beings. A flying bird which was shot with a arrow was struggling with pain and grief. The Buddha ran near to her, applied the juice of leaves and bandaged and relieved the bird from its distress. This noble act of kindness is indeed exempary to all of us. The Youth, male or female, are enlightened citizens of this country. They should cultivate kind sentiments. Not only should they refrain from doing to any animal, but should they also dissuade others from inflicting cruelty to any animal. Generally, the boys tie a string to tiny wings of flying insects and playfully leave them flying. They simply tie their wings and cannot have a free flight. Sometimes their wings are left broken. They also pelt stones upon sleeping. dogs. Again, they tie palmyra leaves and empty tins to the tails of donkeys. The animals run out of fear of the sounds produced and the boys take pleasure in it. The elders must check such mischievous acts involving cruelty and suffering to innocent animals. I now mention the cruelties inflicted on animals by grown up persons. They hold the fowl by legs and carry them in a topsy-turvy position. Swords are tied to the cocks and they are made to fight with each other. They pierce the swords into the bodies of each other with the result of streams of blood flow. They take pleasure in the fowl the fights well and defeats the other in spite of the injuries and blood shed inflicted on it. There are ram fights and bull fights as well. The cruelty and death involved in the making of fancy articles are shocking beyond description. The bullocks are made to draw heavily loaded and overloaded carts. If the bullocks get exhausted and can move no further, the cartmen beat them fiercely. They twist their tails and even put on hot things in their eyes, like chilly-powder. If even the prudent persons resort to such atrocities to whom else can the helpless dumb animals complain of their sufferings ? Who would listen to their screams ? Who would wipe off their tears? It is the youth taht must rise to the occasion. If in their presence such cruel acts are committed, they must educate and dissuade them from doing such cruelties. Once, while Abraham Lincoln was going by car, he saw a young of a pig stuck up in a canal and struggling to get out of it. It was screaming, but to no purpose as no passer-by would take notcie of it. But Abraham Lincoln could not move a step further on hearing its screams and was bent upon saving

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the creature although his clothes would become dirty, He got down from the car and went to the spot. Some how he picked up the young pig. He was satified that inspite of his clothes were made dirty he could rescue the creature. Let us follow the example of Abraham Lincoln in releiving the suffering of the helpless creatures. If any violence is sttemtpted on a girl, the society shall come forward to save the girl. In thesame way, if the dumb animals cannot help themselves, it shall be the moral responsibility of every citizen to help the animal citizen in distress. Not only in villages, but in towns as well, if any one falls sick, he would not go to a hospital and get himself treated there. But he believes that he incurred the wrath of the village deity and should offer animal sacrifice to her. The enlightened youth must come forward and gird up their lions to root out these superstitious and social evils. The ignorant people must be enlightened that no deity or goddess can be propitiate by animal sacrifices. If the local youth take up such educative propaganda, these evil practices could be stopped. Swami Vivekananda said that he would enter into as many as a hundred re-births to prevent animal sacrifices. Gandhiji said that animal sacrifices was remnant of barbarism. Many of us read the Bhagavad Gita as a sared scripture, Krishna says "Adwesha Sarva Bhutanam Mithrah karuna Avacha." He means to say "Do not look down upn any living being. Be kind and friendly to it. This is a saying of 'Man of Age'. The youth of the day must practice this in everyday life. In the absence of agricultural operation rural development will suffer leading to the destruction of villages. The development of the country depends upon the rural development, and there is a correlation between men and cattele. So, this fact should be recognised and all should join in their efforts for the welfare of the cattle. Cattle should not be made to work continuously without any rest. They should be given sufficient rest. They should not however, be made to work for more than 9 hours in a day. When they are weak or afflicted with any disease, they should be given nutritious food. When any of them grow old, they should not be employed in any work. Government should start pinjrapoles to maintain such old cattle in every town. People as well should run Gosadans on voluntary basis. Old cows and bullocks should not be sold to butchers. They should rather be kept in the Gosadans. It is to be seen that in a Welfare State no creature should be allowed to suffer. If India is to regain its glorious position of the past, it is essential that paramount importance should be attachced to the maintenance of cattle. If the Government would arrange to produce and exhibit documentary educative films based upon educative stories on kindness to animals, it will certainly bring about change of heart and convince the people so as to make them give up cruelties to animals and animal sacrifices. If the film producers too include in their films such scenes as these, they can be of educative value. It will also help the audience turn out good citizens. "Pranamam Parirakshanaya Sathatham Sarvab Kriyah Praninam, Preanebhyopyadhikam Samastha Jagatham, Nasthyeva Kinchit Priyam, Punam Thasyan a Sasakhyathe Ganayitham Yahpurna Karunyavan Prananamabhayam Dadathi Sukrithee Yashamahimsa Vrathah." The sloka means that when the do living beings are faced with danger to their lives they would always do their utmost to protect themselves. In the world, there is nothing else dearer than life.

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JAIN ASSOCIATIONS/CENTRES IN U.S.A. 1. Fedreation of Jain Associations of North America (USA & Canada), President, Dr. Manibhai Mehta, 11403, Tortuga Street, Cypress, CA-90630, U.S.A. Ph. (714) 8983156, Fax : 310-940-4583, Secretary, Mr. Niranjan S.Shah, 8654-A, Gregory Lane, Desplaines, II. 60016 USA Ph. : (708) 635-7780, Fax : (708) 6357778 2. Jain Society of Metro Chicago, President, Kishore Shah, 10307, Mariou Drive, Munster, Indiana 46321, U.S.A. Ph. (219) 9221470 3. Jain Seciety of Greater Detroit, Inc., President, Mr. Niranjan Shah, 28859, Eton Glan, Farmington, Michigan 48331, U.S.A, Ph. : (313) 8458073 4. Jain Center of Minnesota, President, Mr. Hiren Shah, 13512, Morgan Avenue, Burnsville, Minnesota 55337, U.S.A. Ph. (612) 8959652 5. Jain Center of Greater St. Louis, President, Mr. Satish C. Nayak, 541, Princeway Court, Manchester, Missouri 63011 U.S.A., Ph. (314) 394-3195 6. Jain Center of Cincinnati/Dayton, President, Mr. Harshad Shah, 863, North Hill Lane, Cincinnati, Ohio-45224, U.S.A., Ph. (513) 5227234 7. Jain Center of Central Ohio, Columbus, President, Mr. Raju Teli, 916, Carron Circle, Pickeminrgotn, Ohio-43147 U.S.A., Ph. (614) 8336774 8. Jain Society of Cleveland, President, Dr. K.C. Bhaiji, 13579, Ridge Road, North Rayalton, Ohio-44133, U.S.A., Ph. : (216) 2377589 9. Milwaukee Jain Sociel Group, President, Ms. Pratima Gandhi 12336, N. Lakeshore Drive, Mequon, Wisconsin-53092, U.S.A., Ph. (414) 2435859 10. Jain Center of Connecticut, President, Mr. Ashwin Shah, 316, Narrow Lane, Orange, Connecticut-06477, U.S.A., Ph. (203) 7950430 11. Jain Society of Metro Washington, President, Mr. Kamlesh Shah, 11409, Berland Place, Germantown, Maryland-20676, U.S.A., Ph. (301) 3530481 12. Jain Center of Greater Boston, Contact, Mr. Anil Shah, 26, Humboldt Avenue, Burlington, Massachusetts-01803 U.S.A., Ph. (617) 2723888 13. Jain Center of New Jersy Essex Falls, Secretary, Mr. Virendra Shah, 25, Gary Court, Dayton, New Jersey-08810, U.S.A., Ph. (908) 3293236 14. Jain Sangh of New Jersey Cherry Hill, President Mr. Shashi Shah, 8, Anders Drive, Cherry Hill, New Jersey-08003, U.S.A., Ph. : (609) 4244897 15. Jain Center of America New York, President, Mr. Amul Shab, 43-10, 48th Avenue No. 50, Woodside, New York-11377, U.S.A. Ph. (718) 7292980 .

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16. Jain Community of Buffalo, President, Mr. Bhavesh. Kamdar, 187, Palmdale Drive, Aptt. No. 8, Williamsville, New York-14221, U.S.A., Ph. (716) 6347489 17. Elmira/Corning Jain Center, President, Mr. Ashwin Shab, 87, Belaire Drive, Horseheads, New York-14845, U.S.A. Ph. (607) 7962849 18. Jain Society of Capitol District Albeny, President, Mr. Rasik Chudgar, 16, Omega Terrace, Latham, New York-12110, U.S.A. Ph. (518) 7857470 19. Jain Center of Allentown, President, Mr. Rashmi Shah, 4105, Gloria Lane, Bethleham, Pennsylvania-18017, New York U.S.A., Ph. (610) 8881231 20. Jain Center of South Central PA, President, Mr. Jayant Sanghavi, 10, Paddock Lane, Camp Hill, Pennsylvania-17011 U.S.A., Ph. (717) 7374750 21. Jain Association of Northwest Florida, President, Mr. Upendra Sheth, 1832, St.. Lawrence Way, Jacksonville, Florida 32223, U.S.A., Ph. (904) 2623473 22. Jain Society of Central Florida, Inc. President, Mr. Kishore Tolia, 721, Bear Creek Circle, Winter Springs, Florida-32708, U.S.A., Ph. (407) 3668810 23. Jain Society of Pittsburgh, President, Dr. Surendera K. Sethi, 230, S. Washington Street, Butler, Pennsylvania-16001, U.S.A., Ph. (412) 2821633 24. Jain Society of Ft. Myers, President, Mr. Mahendra Mehta, 6759, Highland Pines Circle, Fort Meyers, Florida-33912, U.S.A., Ph. (813) 5612731 25. Jain Center of South Florida, President, Mr. Mahendra Shah, P.O. Box 016369 Miami, Florida-33132, U.S.A., Ph. (305) 3712149 26. Augusta Jain Community, President, Mr. Navnit Shah, 408, Hastings Place, Martinez, Georgia, 30907, U.S.A., Ph. (706) 863-6976 27. Jain Society of Southern Louisiana, New Orleans, President, Mr. Santosh Shah, 3829, Deer Creek Lane, Harvey, Louisiana-70058-2114, U.S.A., Ph. (504) 3404283 28. Jain Study Center of N. Carolina (Releigh), President, Mr. Pravin Shah, 401, Farmstead Drive, Cary, North Carloina-27511-5831, U.S.A., Ph. (919) 4690956 29. Jain Study Group of Chariotte, President, Mr. Mahendra Dosbi, 11338, Smoke Tree Lane, Chariootte, North Carolina-28226, USA, Ph. (704) 5428700 30. Jain Center of Middle Tennessee, President, Mr. Pravin Mehta, 2273, Dewitt Drive, Clarksville, Tennessee-37043-4079, USA, Ph. (615) 6489535 31. Jain Society of Memphis, President, Mr. Prashant Palvia, 7166 River Reach Road, Germantown, Tennessee-38138, USA, Ph. (901) 7566626 32. Prerana Yoga & Meditation Foundation, President, Mr. Harakh Dedhia, 1302, Deer Run, Morgantown, West Virginia-26505, USA, Ph. (304) 5941818

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33. Jain Center of Greater Phoenix, President, Mr. Kirit Gosalla, 14853, N.12th Street, Phoenix, Arizaona-85022, USA, Ph. (602) 8631073 34. Jain Center of S.California-Los Angeles, President, Mr.Hasendra Shah, 13510, Ashowrth Place, Carritos, California-90703 USA., Ph. (310)-5972160 35. Jain Society of San Diego, President, Mr. Praful C. Doshi, 12628, Brook Stone Court, Poway, California-92064, USA, Ph. (619) 6797645 36. Jain Center of Northern California, President, Mr. Praveen Jain, 1529 Via Cancion, San Jose, California-95128, USA, Ph. (408) 5596967 37. Jain Assoc. of Palm Beach & Treasure Cst, President, Mr. Dilip Mehta, 105, Mallard Court, Royal Palm Beach, Florida-33411, USA, Ph. (407) 7930812 38. Jain Society of Tampa Bay, President, Mr. Pradip Bavishi, 225, 73rd Avenue No. 304, St. Petersburg, Florida-33702, USA, Ph. (813) 5265874 39. Jain Society of Oregon, President, Mr. Surbhi Jhaveri, 5432 S.W. Seymore Street, Portland, Oregon-97221, USA., Ph. (503) 2921965 40. Jain Society of Houston, President, Mr. Parimal Desai, 14602 W. Rutiedge Court, Houston, Texas-77084, USA, Ph. (713) 8593661 41. Jain Society of Greater Atlanta, President, Mr. Kirtibhai K.Shah, 871, Eagle Crossing Drive, Lawrenceville, Georgia-30244, USA, Ph. (404) 9722326 42. Tulsa Jain Sangh., President, Mr. Kanti J.Shah, 7811, E. Admiral Place, Tulsa, Oklahoma-74155 USA, Ph. (916) 3693163 43. Jain Center of West Texas-Lubbock, President, Mr. Pravinbhai Khandheria, 8403, Wayne Avenue, Lubbock, Texas-79414, USA. 44. Jain Center of Greater Hartford, President, Mr. Faquir C.Jain, 23, Feelen Road, Stores, Connecticut-06268 USA 45. Jain Society of N.Texas/Dallas, President, Mr. Praduman Zaveri, 5829 Broadwell Drive, Piano, Texas-75093, U.S.A., Ph. (214) 6080400 46. Jain Center of Syracuse, President, Mr. Mahendra Jain, 308 Deerfield Road Apt No. 1, East Syracuse, New York-13057, USA, Ph. (315) 4370130 47. Jain Society of Rochester, President, Mr. Ramnik Vora, 14, Amber Gate, Rise Pittsford, New York-14534, USA, Ph. (716) 2649834

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JAIN ASSOCIATION IN CANADA. 1. Jain Society of Alberta, President, Mr. Jaswant Mehta, 2136-104B-Street, Edmonton, Alberta-T6J 5G8 Canada, Ph. (403) 4359070 2. Jain Center of British Columbia, President, Mr. A.K. Jain, 2035, Westhill Drive, W Vancouver B.C., V7S 3G3 Canada, Ph. (604) 9226288, 3. Jain Society of Toronto, President, Mr. Gyan C. Jain, 46, Ruden Crescent, North York, Ontario M3A 3H3, Canada, Ph. (416) 4471650 4. Montreal Jain Association, President, Mr. Suresh Kuniya, 2780 Jasmin Street, Ville St. Laurent, Quebec H4R 177, Canada, Ph. (514) 7314376 5., Intenational Mahavir Jain Mission, President, Dr. Harish C.Jain, 67, Flatt Avenue, Hamilton, Ontario L8P 4N2, Canada 6. Jain Association of Ottawa-Carieton, President, Mr. Jagmohan Humar, 3, Huntwood Court, Ottawa, Ontario KIV OR3, Canada, Ph. (613) 736-0783 JAIN ORGANISATIONS IN THE U.K. ORGANISATION & ADDRESS PRESIDENT SECRETARY Aden Vanik Asso. of U.K. 9 Cedar Wood Drive Garston, Watford Herts. WD2 6RR, U.K. Mr. SUBASH BAKHAI (01923) 893421(H) (01923) 672136 (O) Mr. BHANU SHAH (0181) 446 4793 Bhakti Mandal Mr. HARAKHCHAND HARIA Miss PRAFULA SHAH 74 Reynolds Drive (0181) 951 4583 14 Camrose Avenue Edgware Edgware, Middlesex HAS 6EG, Middlesex HAS 5PY. U.K. U.K. (0181) 952 6193 Digambar Jain Association of U.K. Mr. LAXMICHAND B SHAH Mr. SOBHAG P. 12 Clonard Way (0181) 961 2131 (0) SHAH Hatch End, Middlesex HAS 4BU (0181) 428 3005 (H) (0181) 428 8676 U.K. Digambar Jain Visa Mewada Mrs. HASUMATI C. SHAH Association of U.K. (0181) 204 4883 65 Princes Avenue Kingsbury, London NW9 9 JN, U.K. Mr. VIJAY SHAH 17 Brunswick Pk. Gon New South Gate London N11 1 E!, U.K. (0181) 368 8927

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ORGANISATION & ADDRESS PRESIDENT SECRETARY Mrs. A. BAWA (0181) 572 8462 International Mahavir Jain Mission 325 Vicarage Farm Road Heston Middlesex TW5 ODR, U.K. Mrs. RADHA JAIN 7 Rylandes Road London NW2 7DY U.K. (0181) 452 5040 International Mahavir Jain Mission Mr. ROSHANLAL JAIN 43 Bellencroft Gardens (01902) 380263 (H) Marry Hill Wolverhampton WV3 8DU, U.K. VIRENDRA KUMAR JAIN (0121) 440 1675 Institute of Jainology 23 Radnor Place London W2 2TG Mr. R.P. CHANDARIA (Trustee-Chairman) (0171) 723 2323 Mr. BIPIN MEHTA 28 Lindsay Drive Kenton Middlesex HA3 OTD, U.K. (0181) 206 1003 Jain Academy 69 Rowley Fields Avenue Leicester LE3 2ES. U.K. Dr. NATUBHAI SHAH Chairman (0116) 891077 9. B.L. JAIN (Chairman) (0181) 459 0775 Jain Association of U.K. 10 Alexandra Road, London. NW10 U.K 61 Upper Selsden Road Sanderstead, Surrey U.K. VINAY KUMAR JAIN 73 Chatsworth Cr. Hounslow Middlesex TW3 2PF U.K. (0181) 568 3422 10. Jain Meditation Centre 68 Chevril Beanbill Milton Keynes MK6 4LQ U.K. R.K. Jain (President) (0181) 657 2159 Mr. S.KOTHARI (Co-Ordinator) (01908) 240150 11. Miss SMITA B.SHAH (0116) 236 7546 (H) 12. Jain Samaj Europe Dr. RAMESH MEHTA 27 Holmfield Avenue (0161) 270 2773(H) Stoney Gate, Lelcaester LE2 2BG U.K. Jain Samaj Manchester Mr. JAYENDRA PATEL High Grove Farm (0161) 491 3552 (b) St. Ann Road North (0161) 792 8281 Cheadle, Cheshire SK8 4RY, U.K. Mr. PIYUSH MEHTA 4 Brisbane Close Bramball, Stockport U.K. (0161) 439 4188 PRADIP DOSHI (0181) 518 5910 13. Jain Sangh - East London & Essex Dr. RAMESH BAKHAI 35 Vista Drive (0181) 551 6469 Redbridge U.K. Ilford IG4 5JF

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ORGANISATION & ADDRESS PRESIDENT SECRETARY 14. NARENDRA M.SHAH (0121) 778 3258 Jain Sangh Birmingham 513 Brook Lane Moseley Birmingbam B13 OBU U.K. VINOD MEHTA 53 Sunningdale CI Handsworth Wood Birmingham B20 1LH. U.K. (0121) 554 8253 Mr. VIJAY MEHTA 28 Long Thomton Rd. Streatham Vale Surrey U.K. (0181) 715 9240 15. Jain Social Groop South London Mr. BHARAT VORA Hill Side (0181) 655 1499 Bishop's Walk (0181) 681 0886 Croydon Surrey CRO 5BA U.K. 16. Jain Social Group Midlands & North Dr. NARESH SHAH 12 Cringle Avenue (0161) 428 7617 Cheadle, Cheshire SK8 1JJ, U.K. (0161) 865 4664 (SUR) 17. Jain Social Group London Mr. BHUPENDRA J SHAH 43 Burgess Avenue (0181) 205 0856 London NW9 8TX U.K. Mr. SHIRISH SHAH 18. Jain Vishwa Bharati 148 Hendon Way London NW2 2NE U.K. Mr. M L BAID (0181) 458 5653 Mr. MANEK CHORARIA (0181) 450 4757 19. Prof. K.V. MARDIA (0113) 2751483(h) Dr. N.K. JAIN (01484) 722229 Yorkshire Jain Foundation The Beeches 14 Ancaster Road West park Leeds LS 16 5HH U.K. Mr. VINOD KAPASHI (0181) 204 2871 Mr. SAILESH SHAH (0181) 905 9153 20. Mahavir Foundation 11 Lindsay Drive Kenton Middlesex HA3 OTA U.K. 21. MANHARLAL L MEHTA (0181) 952 1165 National Council of Vanik Assoc. of UK 37 Howberry Road Canons Park Edgware Middlesex HAS 6SS U.K. Mr. DINESH SHAH 37 Barons Court Church Lane London NW9 SAD U.K. (0181) 205 6673 (H)

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ORGANISATION & ADDRESS 22. Navyug Jain Pragati Mandal 31 Wentworth Hill Barn Hill Estate Wembley, Middlesex U.K. 23. Navnat Vanik Assoc of U.K. 19 Hedge Lane London N 13 5SJ 24. Oshwal Association of the U.K. 7 The Avenue Wembley Middelesex U.K. 25. Vanik Association of U.K. 71 Pretoria Road Streatham London SW16 6RL 26. Vanik Samaj - Coventry 17 Poitiers Road Cheylesmore Coventry CV3 SJ4, UK. 27. Vanik Samaj of the UK 92 Osborne Road Brighton BNI 6LU U.K. 28. Young Jains 6 Delamer Gdns Mill Hill NW7 3EB, U.K. 29. Young Indian Vegetarians 226 London Road West Croydon Surrey CRO 2TF U.K. 30. Veerayatan (U.K.) 'Pitcullen' Pinner Hill, Pinner. Middlesex HAS 3XU U.K. PRESIDENT Mr. RAMESH K. SHAH (0181) 904 5690 Mr. VUDANI (0181) 882 3143 Mr. PREM SHAH (0181) 421 2178 Mr. CHIMANBHAI SHAH (0181) 6770774 (0181) 677 0434 (fax) Mr. J.D. SHAH (01203) 501547 Mr. J.J. MEHTA (01273) 509808 (H) (01273) 321716 (0) (01273) 413323 (FAX) DINA J SHAH (0181) 959 3113 Mr. NITIN MEHTA (0181) 655 4498 (H) (0181) 681 8884 (0) (0181) 681 7143 (FAX) Mahendra V. Mehta (0181) 866 2828 (0181) 445 0482 (FAX) SECRETARY Mr. NILESH SHAH 127 Denzil Road London NW 10 2XB U.K. (0181) 459 4953 Mr. B.SHAH (0181) 205 0856 Mr. RATI SHAH (0181) 904 8686 (0171) 624 0075 (0181) 450 6755 (FAX) Mrs. MRADULA SHAH 5 Beachdene Tadworth, Surrey KT20 5EA U.K. 01737 813977 Mr. K. SHAH (01203) 413033 (01203) 411300 (FAX) Mr. B.C. MEHTA (01273) 555053 Mr. KIRTI SHAH (0181) 907 6597 Mr. NIPAN MALDE (0181) 764 7765 (H)

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GERMANY Jain Association International, President, Mr. Hermann Kuhn, Jakob-Kaisesti. 5, 21337, Luneburg, Germany; Vice President, Mr. Ajit Kumar Benadi, Schweriner Str. 5, 24558, Henstedt. Ulzburg, Germany, Tel. 04193 31 52 Fax : 04193 95 424 Other Persons Connected with Jainism in Germany 1. Dr. Narendra Kumar Jain, 2. Dr. R.K. Jain 3. Mrs. Traudel Otto 4. Mr. Kurt Titze 5. Mr. Kinti Doshi, Olberstr. 6, 10589 Berlin, Germany Wassenkamp 7, 22927, Grobbansdorf, Germany Turmstr 49, 10551, Berlin, Germany In der Grube 7, 88416, Bellamont, Germany Kurzer Kamp, 22869, Schenefeld, Germany Lindenweg 4, 79206, Breisach, Germany P.B. 122703 or 122428, 55743 Idar, 6. Mr. Markus Mobner 7. Mr. Ramesh Chandra Jain Oberstein, Germany 8. Dr. B. Bhatt Indologisches Institute, WW-University, Salzstr. 53, 48413, Munster, Germany 9. Mr. Pankaj Mehta Schlaqngenbaderstr. 25, 14197, Berlin, Germany 10. Mr. Herbert Wiedmann, Haydnstr. 12, 72261, Grafenberg, Germany, JAIN ASSOCIATIONS IN AFRICA Shree Stbanakwasi jain Sangh Chairman P.O.Box 82649, Mombasa, Kenya. Sb. Navnat Vanik Mabajan P.O.Box 82258, Mombasa, Kenya. Sh. Swetambar Derawasi Jain Sangh P.O.Box 80711, Mombasa, Kenya. Sh. Visa Oshwal Mahajan P.O.Box 80778, Mombasa, Kenya. Sh. Sthanakwasi Jain Sangh P.O.Box 46469, Nairobi, Kenya. Sh. Navnat Vanik Mahajan P.O.Box 48545, Nairobi, Kenya. Sh. Visha Osbwal Mahajan P.Box 40638, Nairobi, Kenya. Sh. Swetambar Derawasi Jain Sangh P.O.Box 40638, Nairobi, Kenya. 9. Sh. Navnat Vanik Mahajan P.O.Box 11, Dar-es-Salaam, Tanzania 10. Sh. Jain Sangh P.O.Box 11, Dar-es-Salaam, Tanzania 11. Sh. Visa Oshwal Mahajan P.O.Box 157, Thika, Kenya

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OTHER PERSONS CONNECTED WITH JAIN SOCIAL WORK IN KENYA 1. Mr. Gajendra J. Batavia, Batavia Enterprises Ltd. P.O.Box 84205, Mombasa, Kenya Ph : 314741/227979, Telex : 21414 CLEFRD Fax :(254-11) 223907 2. Mr. Ramesh C.Mehta P.O.Box 461, Kisumu, Kenya 3. Mr. Hansraj Gudka P.O.Box 1836, Kisumu, Kenya Mr. Arun Kumar Jain P.O.Box 22622, Nairobi, Kenya Ph: (Resi.) (002542) 445500 (Off.) : (002542) 4417156, 750635 JAIN INSTITUTIONS IN NEPAL Sh. Nepal Jain Parishad, Kamal Pokhari Kathmandu, Nepal Phones : 418619, 422124 Sh. Nagraj Duggar Sh. Om Parkash Naulakha President General Secretary Sh. Bhagwan Mahavir Jain Niketan Nyas Mandal Kamal Pokhari, Kathmandu, Nepal Ph. : 418619, 422124 Sh. Jyoti Kumar Bengani Sh. Ranjit Singh Bhansali President General Secretary Sh. Jain Swetambar Terapanthi Sabha Terapanth Bhawan, Main Road, Biratnagar Koshi Anchal, Nepal Sh. Hemkaran Duggar Sh. Omprakash Duggar Sh. Suresh Naulakha Sh. Binod Duggar President, Managing Committee General Secretary , Managing Committee President, Board of Trustees General Secretary, Board of Trustees

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4. Sh. Jain Swetamber Terapanthi Sabha, Adarsh Nagar, Birganj, Narayani Anchal Nepal Phone : 051-22614, 051-21104, Sh. Bijay Singh Sethia Sh. Hatimalji Mehnot President General Secretary 5. Sh. Nepal Bihar Jain Swetamber Terapanthi Sabha (Regional Unit) Central Office, Shraman Mahavir Bhawan, P.O. Forbisganj-854318, Bihar, India Sh. Champalal Nabar Shri Nirmal Kumar Maroti President General Secretary OTHER COUNTRIES President Jain Sangh, Singapore Sh. Nagindas J. Doshi, Clo Vipin Company (Pte) Limited, Mailing Address : P.O.Box 2567, Singapore-9045 Address : 54, Arab Street, Singapore-0719 Cables : "PARUL" Telex : RS-24197 A/B PARUL Ph. : 2944522 (4 Lines) FAX : (65) 2950734 President Jain Social Group, Dubai Mr. Narendra Jain P.O.Box 12388, Dubai, UAE. Tel : (Resi.) 04-374433 (Oir.) : 04-482253 Fax : 04-481753 Mr. Nitesh R. Dosbi P.O.Box 13742, Dubai, UAE, Ph.: (Resi.) : 04-212201 Off. : 04-238808, Fax : 04-216265 Secretary

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mohana-jodar3o : jaina paramparA aura pramANa AcArya zrI vidyAnanda muni jI bhAratIya jaina zilpakalA kA prayojana kyA hai aura kyoM isakA itanA vikAsa huA-eka aisA viSaya hai, jisa para kAphI unmukta aura yuktiyukta vicAra honA caahie| jainadharma aura darzana vairAgyamUlaka haiN| unakA sambandha antarmukha sauMdarya se hai, kintu yaha jijJAsA sahaja hI mana meM uThatI hai ki kyA antarmukha sauMdarya kI koI bAhya abhivyakti saMbhava nahIM hai ? kyA koI kASTha, dhAtu yA pASANa-khaNDa apane Apa bola uThatA hai ? saMbhava hI nahIM hai, kyoMki yadi kisI pASANa-kASTha-khaNDa Adi ko zilpAkRti lenI hotI to vaha svayaM vaisA kabhI kA kara cukA hotA, kintu aisA hai nhiiN| bAta kucha aura hI hai| jaba taka koI sAdhakAzilpI apanI bhavyatA ko pASANa meM layabaddha/tAlabaddha nahIM karatA, taba taka kisI bhI zilpAkRti meM prANa-pratiSThA asaMbhava hai| kASTha, miTTI, patthara, kAMsA, tA~bA-mAdhyama jo bhI ho-cetana kI taraMgoM kA rUpAMkana jaba taka koI zilpI una para nahIM karatA, ve gUMge bane rahate haiN| mUrti jainoM ke lie sAdhanA-ArAdhanA kA Alambana hai| vaha sAdhya nahIM hai, sAdhana hai| usameM sthApanA nikSepa se bhagavattA kI parikalpanA kI jAtI hai| zilpI bhI vahI karatA hai| mohana-jodar3o meM jo sIleM (mudrAeM) milI haiM, ve bhI sAdhana haiM, sAdhya nahIM haiM, mArga haiM, gantavya nahIM haiM, kintu zilpa aura kalA, vAstu aura sthApatya ke mAdhyama itane sazakta haiM ki unake dvArA paramparA aura itihAsa ko preraka, pavitra aura kAlAtIta banAyA jA sakatA hai| jaina sthApatya aura mUrti-zilpa kA mukhya prayojana AtmA-kI-vizuddhi ko prakaTa karanA aura AtmotthAna ke lie eka vyAvahArika/sumadhura bhUmikA taiyAra karanA hai, isalie sauMdarya, manojJatA, praphullatA, sthitaprajJatA, ekAgratA, ArAdhanA, pUjA Adi ke isa mAdhyama ko hama jitanA bhI yathArthamUlaka tathA bhavya banA sakate haiM, banAne kA prayatna karate haiN| inameM bhagavAna bhalA kahA~ haiM ? kaise ho sakate haiM ? phira bhI haiM aura hama unheM pA sakate haiN| mUrti kI bhavyatA isameM hai ki vaha svayaM sAdhaka meM upasthita ho aura sAdhaka kI sArthakatA isameM hai ki vaha mUrti meM samupasthita ho| ina donoM ke tAdAtmya meM hI sAdhanA kI saphalatA hai|| ____mohana jodar3o se prApta sIloM (mudrAoM) kI sabase bar3I vizeSatA hai kalA kI dRSTi se unakA utkRSTa honA / zarIra-gaThana aura kalA-saMyojana kI sUkSmatAoM aura sauMdarya kI saMtulita/AnupAtika abhivyakti ne ina sIloM ko eka kalA-saMpUrNatA pradAna kI hai| bahata sAre viSayoM kA eka sAtha saphalatApUrvaka saMyojana ina sIloM kI vizeSatA hai| __ukta dRSTi se bhArata sarakAra ke kendrIya purAtAttvika saMgrahAlaya meM surakSita sIla kra. 620/1928-29 samIkSya hai| isameM jaina viSaya aura purAtathya ko eka rUpaka ke mAdhyama se isa khUbI ke sAtha aMkita/ samAyojita kiyA gayA hai ki vaha jaina purAtattva aura itihAsa eka pratinidhi nidhi bana gae haiN| na kevala purAtAttvika apitu itihAsa aura paramparA kI dRSTi se bhI isa sIla (mudrA) kA apanA mahatva hai| isameM dAyIM ora nagna kAyotsarga mudrA meM bhagavAn RSabhadeva haiM, jinake zirobhAga para eka trizUla hai, jo ratnatraya (samyamdarzana, samyagjJAna aura samyakcAritra) kA pratIka hai| nikaTa hI natazIza haiM unake jyeSTha putra cakavartI bharata, jo uSNISa dhAraNa kiye hue rAjasI ThATha meM haiN| ve bhagavAn ke caraNoM meM aMjalibaddha bhaktipUrvaka natamastaka haiN| unake pIche vRSabha (baila) hai, jo RSabhanAtha kA cinha (pahacAna) hai| adhobhAga meM sAta pradhAna amAtya haiM, jo tatkAlIna rAjasI gaNaveza meM padAnukrama se paMktibaddha haiN| cakravartI bharata soca rahe haiM : 'RSabhanAtha kA adhyAtma-vaibhava aura merA pArthiva vaibhava !! kahA~ hai donoM meM koI sAmya ? ve aisI U~cAiyoM para haiM jahA~ taka mujha akiMcana kI koI pahu~ca nahIM hai|' bharata kI yaha niSkAma bhakti unheM kamala-dala para par3e osa-bindu kI bhA~ti nirlipta banAye hue hai| ve AkiMcanya-bodhi se dhanya ho uThe haiN| 'sarvArthasiddhi' 1-1 (AcArya pUjyapAda) meM kahA hai : mUrtamiva mokSamArgavAgvisarga vapuSA nirUpayantam (ve niHzabda hI apanI dehAkRti mAtra se mokSamArga kA nirUpaNa karane vAle haiN)| zabda jahA~ ghuTane Teka detA hai, mUrti vahA~ saphala

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saMvAda banAtI hai| mUrti bhakti kA bhASAtIta mAdhyama hai| use apanI isa sahaja prakriyA meM kisI zabda kI AvazyakatA nahIM hai| usakI apanI varNamAlA hai; isIlie miTTI, pASANa Adi ko AtmasaMskRti kA pratIka mAnA gayA hai| kauna nahIM jAnatA ki mUrti pASANa Adi meM nahIM hotI, vaha hotI hai vastutaH mUrtikAra kI cetanA meM pUrvasthita jise kalAkAra kramazaH utkIrNa karatA hai arthAt vaha kASTha Adi ke mAdhyama se AtmAbhivyaMjana yA Atmapratibimbana karatA hai| pASANa jar3a hai; kintu usameM jo rUpAyita yA mUrtita hai vaha mahatvapUrNa hai| mUrti meM sampreSaNa kI aparimita UrjA hai| yahI UrjA yA kSamatA sAdhaka ko parama bhagavattA/paramAtmatattva se jor3atI hai arthAt sAdhaka isake mAdhyama se mUrtimAn taka apanI pahu~ca banAtA hai| zilpazAstra prathamAnuyoga kA viSaya hai| vizuddha Atmabodhi se pUrva hama isI mAdhyama kI svIkRti para vivaza haiN| Agama kyA hai ? Agama mAdhyama hai samyakatva taka pahu~cane kaa| Agama kevalI ke bodhi-darpaNa kA pratibimba hai, jisakA anugamana hama zraddhA-bhakti dvArA kara sakate haiN| 'Agama' zabda kI vyutpatti hai : Agamayati hitAhitaM bodhayati iti AgamaH (jo hita-ahita kA bodha karAte haiM, ve Agama haiN)| tIrthaMkara kI divyavANI ko isIlie Agama kahA gayA hai| kahA jA sakatA hai ki adhyAtma se purAtattva/mUrtizilpa Adi kI prAcInatA kA kyA sambandha hai ? isa viSaya meM hama kaheMge ki zilpakalA Adi ke mAdhyama se Agama bodhagamya banatA hai aura hama bar3I AsAnI se usa kaM mArga para paga rakhane meM samartha hote haiN| jainadharma kI prAcInatA nirvivAda hai| prAcInatA ke isa tathya ko hama do sAdhanoM se jAna sakate haiM: purAtattva aura itihaas| jaina purAtattva kA prathama sirA kahA~ hai, yaha taya karanA kaThina hai; kyoMki mohana jodar3o kI khudAI meM aisI kucha sAmagrI milI hai, jisane jainadharma kI prAcInatA ko Aja se kama-se-kama 5000 varSa Age dhakela diyA hai|' sindhughATI se prApta mudrAoM ke adhyayana se spaSTa huA hai ki 'kAyotsarga mudrA' jainoM kI apanI lAkSaNikatA hai| prApta mudrAoM kI tIna vizeSatAe~ haiM : kAyotsarga-mudrA, dhyAnAvasthA aura nagratA (digmbrtv)| mohana jodar3o kI sIloM para yogiyoM kI jo kAyotsarga-mudrA aMkita haiM usake sAtha vRSabha bhI hai| vRSabha RSabhanAtha kA cinha (lAMchana) hai| padmacandra koza meM 'RSabha' kA vyutpattika artha diyA hai : 'saMpUrNa vidyAoM ke pAra jAne vAlA eka muni|' hindU purANoM meM jo varNana milatA hai usameM RSabha aura bharata donoM ke vipula ullekha haiN| pahale mAnA jAtA rahA hai ki dRSyanta-patra bharata ke nAma se hI isa deza kA nAma bhArata haA; kintu aba yaha nirdhAnta ho gayA hai ki bhArata RSabha-putra 'bharata' ke nAma para hI 'bhArata' khlaayaa|' isakA pUrvanAma ajanAbhavarSa dhaa| nAbhi (ajanAbha) RSabha ke pitA the| unhIM ke nAma para yaha ajanAbhavarSa khlaayaa| 'varSa' kA artha hai 'deza'; tadanusAra 'bhAratavarSa kA artha huA 'bhAratadeza' / mohana-jodar3o kI saMketita sIla meM bharata cakravartI kI mUrti bhI ukerI gayI hai| ina sAre purAtathyoM kI vastuniSTha samIkSA kI jAnI caahiye| ukta sIla ko jaba hama taphasIlavAra yA vistAra se dekhate haiM taba isameM hameM sAta viSaya dikhAyI dete haiM : (1) RSabhadeva nagna kAyotsargarata yogii| (2) praNAma kI mudrA meM natazIza bharata ckrvrtii| (3) trishuul| (4) kalpa-vRkSa pusspaavli| (5) madu ltaa| (6) vRSabha (bail)| (7) paMktibaddha gaNavezadhArI pradhAna amaaty| nizcaya hI isa taraha kI saMracanA kA AdhAra pIche se calI AtI koI sudRr3ha sAMskRtika paramparA hI ho sakatI hai| pracalita lokaparamparA ke abhAva meM mAtra jainAgama ke anusAra isa taraha kI parikalpanA saMbhava nahIM hai| ____ itihAsa meM hI hama apane prAcIna Rktha (dharohara) ko prAmANika rUpa meM surakSita pAte haiN| itihAsa, aitihya aura AmnAya samAnArthaka zabda haiN| itihAsa zabda kI vyutpatti ke anusAra isakA vAcyArtha hai : iti ha AsIta (nizcaya se aisA hI huA thA tathA paramparA se aisA hI hai)| itihAsa asala meM dIpaka hai| jisa taraha eka dIpaka se hama vastu ke yathArtha rUpa ko dekha pAte haiM, ThIka vaise hI itihAsa se hameM purAtathyoM kI nirdhAnta sUcanA milatI hai| paramparA aura itihAsa meM kiMcit antara hai| itihAsa sthUla/Thosa tathyoM para AdhArita hotA hai; paramparA lokamAnasa meM ubharatI aura AkAra grahaNa karatI hai| eka pIr3hI jina AsthAoM, svIkRtiyoM aura pracalanoM ko AgAmI pIr3hI ko sauMpatI hai, paramparA unase banatI hai| paramparAoM kA koI sana-saMvat nahIM hotaa| vaise isa zabda ke nAnA artha

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haiN| eka artha purAsAmagrI bhI hai| paramparA arthAt eka sudIrgha atIta se jo avicchinna calA A rahA hai vh| yogiyoM kI bhI eka avicchinna/aTUTa paramparA rahI hai| yogavidyA kSatriyoM kI apanI maulikatA hai| kSatriyoM ne hI use dvijoM ko hastAntarita kiyaa| aisA lagatA hai ki sindhughATI ke utkhanana meM prApta sIleM eka sudIrgha paramparA kI pratinidhi haiN| ve Akasmika nahIM haiM, apitu eka sthApita satya ko prakaTa karatI haiN| bhAratIya itihAsa, saMskRti aura sAhitya ne isa tathya ko puSTa kiyA hai ki sindhughATI kI sabhyatA jaina sabhyatA thii|' sindhughATI ke saMskAra jaina saMskAra the| isase yaha upapatti banatI hai ki sindhughATI meM prApta yogamUrti, Rgvaidika varNana, bhAgavata tathA viSNu Adi purANoM meM RSabhanAtha kI kathA Adi isa tathya ke sAkSya haiM ki jainadharma prAgvaidika hI nahIM varan sindhughATI sabhyatA se bhI kahIM adhika prAcIna hai| zrI nIlakaNThadAsa sAhU ke zabdoM meM : 'jainadharma saMsAra kA mUla adhyAtma dharma hai| isa deza meM vaidika dharma ke Ane se bahuta pahale se hI jainadharma pracalita thaa| saMbhava hai ki prAgvaidikoM meM zAyada dravir3oM meM yaha dharma thaa| kacha aise zabda haiM, jo jaina-paramparA meM rUr3ha bana gaye haiN| DaoN. maMgaledava zAstrI kA kathana hai ki 'vAtarazana' zabda jaina muni ke artha meM rUr3ha ho gayA thaa| unakI mAnyatA hai ki 'zramaNa' zabda kI bhA~ti hI 'vAtarazana' zabda muni-sampradAya ke lie prayakta thaa| muni-paramparA ke prAgvaidika hone meM do mata nahIM haiN|' DaoN. vAsudevazaraNa agravAla bhAratIya itihAsa/vAGmaya ke jAne-mAne vidvAn rahe haiN| unhoMne bhI svIkAra kiyA hai ki bhArata kA nAma RSabha ke jyeSTha putra bharata ke nAma para hI bhAratavarSa huaa| isase pahale bhrAntivaza unhoMne duSyanta-putra bharata ke kAraNa ise bhArata abhihita kiyA thaa| 10 __ jainoM kA itihAsa bahuta prAcIna hai| bhagavAn mahAvIra se pUrva teIsa aura jaina tIrthaMkara hue haiM, jinameM sarvaprathama haiM Rssbhnaath| sarvaprathama hone ke kAraNa hI unheM AdinAtha bhI kahA jAtA hai| jaina kalA meM unakI jo mudrA aMkita hai vaha eka gahana tapazcaryArata mahAyogI kI hai| bhAgavata meM RSabhanAtha kA vistRta jIvana-varNana hai|'' jaina darzana ke anusAra yaha jagat anAdinidhana hai arthAt isakA na koI ora hai aura na chor| yaha rUpAntarita hotA hai; kintu apane mUla meM yaha yathAvat rahatA hai| yuga badalate haiM; kintu vastu-svarUpa nahIM bdltaa| dravya nitya hai| usakA rUpAntaraNa saMbhava hai; kintu dhrauvya asaMdigdha hai| Aja jo yuga cala rahA hai vaha karmayuga hai| mAnA jAtA hai ki vaha yuga karor3oM varSa pUrva AraMbha huA thaa| usa samaya bhagavAn RSabhanAtha yuga-pradhAna the| asi (rakSA), masi (vyApAra), kRSi (khetI) aura adhyAtma (AtmavidyA) kI hoMne dii| unhoMne prajAjanoM ko, jo karmapatha se anabhijJa the, bIja, cakra, aMka aura akSara diye| karmayuga kI yaha paramparA taba se avicchinna calI A rahI hai| RSabhanRpa dIrghakAla taka zAsana karate rhe| unhoMne una kaThina dinoM meM janatA ko suzikSita kiyA aura unakI bAdhAoM, vyavadhAnoM aura duvidhAoM kA anta kiyaa| anta meM Atmazuddhi ke nimitta unhoMne zramaNatva grahaNa kara liyA aura durddhara tapazcaryA meM nibhagna ho gye| svayaM dvArA sthApita paramparAoM aura pravartanoM ke anusAra unhoMne jyeSTha putra bharata ko apanA saMpUrNa rAjapATa sauMpA aura parigraha ko jar3amUla se chor3akara ve vairAgyonmukha ho gaye; phalataH ve parama jJAtA-dRSTA bne| unhoMne apanI samasta indriyoM ko jIta liyA, ataH ve 'jina' khlaaye| 'jina' kI vyutpatti hai : jayati iti jinaH (jo svayaM ko jItatA hai, vaha jina hai)| kaivalya-prApti ke bAda unhoMne janatA ko adhyAtma kA upadeza diyA aura batAyA ki Atmopalabdhi ke upAya kyA haiM ? cUki unakA upanAma jina thA ataH unake dvArA prati dharma jainadharma khlaayaa| isa taraha jainadharma vizva kA sarvaprathama dharma bnaa| bhagavAna RSabhanAtha kA varNana vedoM meM nAnA saMdarbho meM milatA hai| kaI mantroM meM unakA nAma AyA hai| mohana-jodar3o (sindhu ghATI) meM pA~ca hajAra varSa pUrva ke jo purAvazeSa mile haiM unase bhI yahI siddha hotA hai ki unake dvArA pravartita dharma hajAroM sAla purAnA hai| miTTI kI jo sIleM vahA~ milI haiM, unameM RSabhanAtha kI nagna yogimUrti hai| unheM kAyotsarga mudrA meM ukerA gayA hai| unakI isa digambara khaDgAsanI mudrA ke sAtha unakA cinha baila bhI

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kisI-na-kisI rUpa meM aMkita huA hai| ina sAre tathyoM se yaha siddha hotA hai ki jainoM kA astitva mohana jodar3oM kI sabhyatA se adhika prAcIna hai| zrI rAmaprasAda candA ne agasta 1932 ke 'mArDana rivhayU' meM kAyotsarga mudrA ke sambandha meM vistAra se likhA hai / unhoMne isa mudrA ko jainoM kI viziSTa dhyAna-mudrA kahA aura mAnA ki jainadharma prAgvaidika hai, usakA sindhughATI kI sabhyatA para vyApaka prabhAva thA / mohanajodar3o kI khudAI meM upalabdha mRNmudrAoM (sIloM) meM yogiyoM kI jo dhyAnastha mudrAe~ haiM, ve jainadharma kI prAcInatA ko siddha karatI haiN| vaidika yuga meM vrAtyoM aura zramaNoM kI paramparA kA honA bhI jainoM ke prAgvaidika hone ko pramANita karatA hai| vrAtya kA artha mahAvratI hai / isa zabda kA vAcyArtha hai : 'vaha vyakti jisane svecchayA AtmAnuzAna ko svIkAra kiyA hai|' isa anumAna kI bhI spaSTa puSTi huI hai ki RSabha pravartita paramparA jo Age calakara ziva meM jA milI, vedacarcita hone ke sAtha hI vedapUrva bhI hai| jisa prakAra mohana jodar3o meM prApta sIloM kI kAyotsarbha mudrA Akasmika nahIM hai, usI taraha veda carcita RSabha nAma bhI Akasmika nahIM hai, vaha bhI eka sudIrgha paramparA kA dyotaka hai, vikAsa hai| Rgveda ke dazama maNDala meM jina atIndriyadarzI vAtarazana muniyoM kI carcA hai, ve jaina muni hI haiN| zrI rAmaprasAda candA ne apane lekha meM jisa sIla kA varNana kiyA hai, usameM aMkita / utkIrNita RSabha mUrti ko RSabha - mUrtiyoM kA purakhA kahA jA sakatA hai| dhyAnastha RSabhanAtha, trizUla, kalpa vRkSa - puSpAvali, vRSabha, madu latA, bharata aura sAta maMtrI Adi mahattvapUrNa tathya haiN| jaina vAGmaya se ina tathyoM kI puSTi hotI hai| 14 itihAsavettA zrI rAdhAkumuda mukarjI ne bhI isa tathya ko mAnA hai| " mathurA- saMgrahAlaya meM bhI RSabha kI isI taraha kI mUrti surakSita hai| " pI. sI. rAya ne mAnA hai ki magadha meM pASANayuga ke bAda kRSi yuga kA pravartana RRSabhayuga meM huA / f zrI candA ne jisa sIla kA vistRta vivaraNa diyA hai, vaha paramparA jaina sAhitya meM Azcaryajanaka rUpa se surakSita hai| AcArya vIrasena (dhavalA ke racanAkAra ) ", vimalasUri- racita prAkRta grantha 'paumacariyaM " evaM jinasenakRta 'AdipurANa 20 kI kArikAoM / gAthAoM meM jo varNana milate haiM, unameM tathA ukta sIla meM bimba-pratibimba bhAva dekhA jA sakatA hai| ina varNanoM ke sUkSmatara adhyayana se patA calatA hai ki isa taraha kI koI mudrA avazya hI vyApaka pracalana meM rahI hogI kyoMki mohana jodar3o kI sIla meM aMkita AkRtiyoM tathA jaina sAhitya meM upalabdha varNanoM kA yaha sAmya Akasmika nahIM ho sakatA / nizcaya hI yaha eka avicchinna paramparA kI Thosa pariNati hai / yadi hama pUrvokta granthoM ke vivaraNoM ko sIla ke vivaraNoM se samanvita kareM to saMpUrNa sthiti kI spaSTa vyAkhyA isa prakAra saMbhava hai : purudeva (RSabhadeva) nagna khaDgAsana kAyotsarga mudrA meM avasthita haiM unake zIrSopari bhAga para trizUla abhimaNDita hai yaha ratnatraya kI zilpAkRti hai komala divyadhvani ke pratIka rUpa eka latA-parNa mukhamaNDala ke pAsa suzobhita hai| do Urdhvaga kalpavRkSa - zAkhAe~ haiM puSpa phalayukta, mahAyogI usase pariveSTita haiM yaha bhakti-prApya phala kI dyotaka hai| cakravartI bharata bhagavAn ke caraNoM meM aMjalibaddha praNAma - mudrA meM natazIza haiM 2 bharata ke pIche vRSabha hai, jo bhagavAn RSabhanAtha kA cinha (lAMchana ) hai adhobhAga meM haiM apane rAjakIya gaNaveza meM sAta mantrI

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jinake padanAma haiM-- mANDalika rAjA, grAmAdhipati, janapada- adhikArI, durgAdhikArI (gRhamaMtrI), bhaNDArI (kRSivitta mantrI), SaDaMga balAdhikArI ( rakSA mantrI), mitra (pararASTra mantrI) / mohanajodar3o kI mudrAoM meM utkIrNita ina tathyoM kA sthUla bhASya saMbhava nahIM hai; kyoMki paramparAoM aura lokAnubhavoM ko chor3akara yadi hama ina sIloM kI vyAkhyA karate haiM to yaha vyAkhyA na to yathArthaparaka hogI aura na hI vaijJAnika / jaba taka hama isa tathya ko ThIka se AtmasAta nahIM kareMge ki mohana jodar3o kI sabhyatA para yogiyoM kI AtmavidyA kI spaSTa praticchAyA hai, taba taka ina tathyoM ke sAtha nyAya kara pAnA saMbhava nahIM hogA; ataH itihAsavidoM aura purAtatvavettAoM ko cAhiye ki ve prApta tathyoM ko paravartI sAhitya kI chAyA meM dekheM / khojeM aura taba koI niSkarSa leM / vAstava meM isI taraha ke tulanAtmaka aura vyApaka, vastuniSTha aura gahana vizleSaNa se hI yaha saMbhava ho pAyegA ki hamAre sAmane koI vastusthiti Aye / aba hama una pratIkoM kI carcA kareMge, jo mohana jodar3o ke avazeSoM meM mile haiM aura jaina sAhitya meM bhI jinakA upayoga huA hai| yahAM taka ki unameM se kucha pratIka to Aja taka jaina jIvana meM pratiSThita haiN| saba se pahale hama 'svastika' ko lete haiN| sindhu ghATI se prApta kucha sIloM meM svastika (sA~thiyA) bhI upalabdha hai| 23 isase yaha niSkarSa prApta hotA hai ki sindhughATI ke lokajIvana meM svastika eka mAMgalika pratIka thA / sA~thiyA jainoM meM vyApaka rUpa meM pUjya aura pracalita hai| ise jaina granthoM, jaina maMdiroM aura jaina dhvajAoM para aMkita dekhA jA sakatA hai| vyApAriyoM meM isakA vyApaka pracalana hai| dIpAvalI para jaba naye khAte - bahiyoM kA AraMbha kiyA jAtA hai, taba sA~thiyA mA~DA jAtA hai| 'svastika' jaina jIva-siddhAMta kA bhI pratIka hai| ise caturgati kA sUcaka mAnA jAtA hai| jIva kI cAra gatiyA~ varNita haiM : naraka, tiryaMca, manuSya, deva / svastika ke zirobhAga para tIna bindu rakhe jAte haiM, jo ratnatraya ke pratIka haiN| ina tIna binduoM ke Upara eka candrabindu hotA hai jo kramazaH lokAgra aura nirvANa kA paricAyaka hai / 'svasti' kA eka artha kalyANa bhI hai / 'trizUla' dUsarA mahatvapUrNa pratIka hai, jo sindhughATI kI sIloM para to aMkita hai hI, jaina granthoM meM bhI jisakI carcA milatI hai / trizUla Aja bhI lokajIvana meM kucha zaiva sAdhuoM dvArA rakhA jAtA hai| jaina paramparA meM trizUla ko ratnatraya kA pratinidhi mAnA gayA hai / triratna haiM: samyagdarzana, samyagjJAna, samyakcAritra / isakI carcA 'dhavalA',' 'AdipurANa, 2 purudeva campU" meM milatI hai / trizUla ko jainoM kA 'jaitra' astra kahA gayA 24 25 tIsarA hai kalpavRkSa / yaha kAyotsarga mudrA meM khar3I RSabhamUrti ke pariveSTana ke rUpa meM utkIrNita hai / 'AdipurANa' tathA 'saMgIta samaya sAra' meM isake vivaraNa milate haiN| 27 arhadAsa ne 'mRdulatAlaMkRtamukhaH' kaha kara mRdulatA-pallava kA AdhAra upalabdha karA diyA hai| 28 bharata cakravartI zraddhAbhaktipUrvaka RSabhamUrti ke sammukha aMjali bAMdhe namana - mudrA meM upasthita haiN| AcArya jinasena, vimalasUri Adi ne bharata kI isa mudrA kA tathA unake dvArA RSabhArcana kA varNana kiyA hai| tulanAtmaka adhyayana aura vyApaka anusaMdhAna se hama sahaja hI isa niSkarSa para pahuMcate haiM ki mohana jodar3o kI sIla para jo rUpaka aMkita hai vaha jana-jIvana ke lie suparicita, prauDha, pracalita rUpaka hai anyathA vaha vahAM se chana kara kaviparamparA meM isa taraha kyoMkara sthApita hotA ? eka tathya aura dhyAna dene yogya hai ki brAhmaNoM ko adhyAtmavidyA kSatriyoM se pUrva prApta nahIM thI ! unheM yaha kSatriyoM se milI, jisakA ve loka se pallavana nahIM kara paaye| 'chAndogya upaniSad' meM isakI jhalaka milatI hai| 30 jainadharma AtmasvAtantryamUlaka dharma hai| usane na sirpha manuSya balki prANimAtra kI svatantratA kA pratipAdana kiyA hai| jIva to svAdhIna hai hI, yahA~ taka ki paramANu- mAtra bhI svAdhIna hai| kula 6 dravya haiN| pratyeka svAdhIna hai| koI kisI para nirbhara nahIM hai| na koI dravya kisI kI sattA meM hastakSepa karatA hai aura na hI hone detA hai| vastutaH lokasvarUpa hI aisA hai ki yahA~ saMpUrNa yAtAyAta atyanta svAdhIna calatA hai| jainoM kA karma siddhAnta bhI isI svAtantrya para AdhArita hai /

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zrI jugamandaralAla jainI ne AtmasvAtantrya ke isa siddhAnta ko bahuta hI sarala zabdoM meM vivecita kiyA hai|1 isa bhrama ko bhI hameM dUra kara lenA cAhiye ki jaina aura bauddha dharma samakAlIna pravartana haiN| vAstavikatA yaha hai ki bauddhadharma jainadharma kA paravartI hai| svayaM gautama buddha ne AraMbha meM jainadharma ko svIkAra kiyA thA kinta ve usakI kaThoratAoM kA pAlana nahIM kara sake, ataH madhyama mArga kI ora cale aaye| isase yaha siddha hotA hai ki bauddhadharma bhale hI vedoM ke khilApha rahA ho, kintu jainadharma, jo prAgvaidika hai, kabhI kisI dharma ke viruddha nahIM uThA yA pravartita huaa| usakA apanA svatantra vikAsa hai| saMpUrNa jaina vAGmaya meM kahIM kisI kA virodha nahIM hai| jainadharma samanvayamUlaka dharma hai, vivAdamUlaka nahIM-usake vyaktitva se bhI usake prAcIna hone kA tathya puSTa hotA hai| yahA~ zrI pI.Ara. dezamukha ke grantha 'iMDasa sivilAijezana eMDa hindU kalcara' ke kucha niSkarSoM kI bhI carcA kreNge| zrI dezamukha ne spaSTa zabdoM meM kahA hai ki 'jainoM ke pahale tIrthaMkara sindhu sabhyatA se hI the| sindhujanoM ke deva nagna hote the| jaina logoM ne usa sabhyatA/saMskRti ko banAye rakhA aura nagna tIrthaMkaroM kI pUjA kii| isI taraha unhoMne sindhughATI kI bhASika saMracanA kA bhI ullekha kiyA hai| likhA hai : 'sindhujanoM kI bhASA prAkRta thii| prAkRta jana-sAmAnya kI bhASA hai| jainoM aura hinduoM meM bhArI bhASika bheda hai| jainoM ke samasta prAcIna ta meM haiM; vizeSatayA arddhamAgadhI meM; jabaki hinduoM ke samasta grantha saMskRta meM haiN| prAkRta bhASA ke prayoga se bhI yaha siddha hotA hai ki jaina prAgvaidika haiM aura unakA sindhughATI-sabhyatA se sambandha thaa| 4 unakA yaha bhI niSkarSa hai ki jaina kathA-sAhitya meM vANijyika kathAe~ adhika haiN| unakI vahA~ bharamAra hai, jabaki hindU granthoM meM isa taraha kI kathAoM kA abhAva hai| sindhughATI kI sabhyatA meM eka vANijyika kaoNmanaveltha (rASTrakula) kA anumAna lagatA hai| tathyoM ke vizleSaNa se patA lagatA hai ki jainoM kA vyApAra saMmudra-pAra taka phailA huA thaa| unakI hu~DiyA~ calatI/sikaratI thiiN| vyApArika dRSTi se ve mor3I lipi kA upayoga karate the| yadi lipi-bodha ke bAda kucha tathya sAmane Aye to hama jAna pAyeMge ki kisa taraha jainoM ne pA~ca sahasra varSa pUrva eka suvikasita vyApAra-tantra kA vikAsa kara liyA thaa| ina sAre tathyoM se jainadharma kI prAcInatA pramANita hotI hai| prastuta vivaraNa mAtra eka AraMbha hai; abhI isa saMdarbha meM paryApta anusaMdhAna kiyA jAnA caahie| saMdarbha-sUcI siMdha phAiva thAujeMDa iarsa ego rAmaprasAda candA: 'maoNDarna rivhaya' kalakattA: agasta 1932 atIta kA anAvaraNa; AcArya tulasI, muni nathamala; bhAratIya jJAnapITha, dillI 1969; pR. 16 padmacandra koza, pR. 494; RSabhadeva (pu.) 1. RSa + abhak = jAnA, diva = ac (saMpUrNa vidyAoM meM pAra jAne vAlA eka muni); 2. jainoM kA pahalA tIrthaMkara / mArkaNDeya purANa : sAMskRtika adhyayana; DaoN. vAsudevazaraNa agravAla pR. 22-24 5. AdipurANa 1/25 AcArya jinasena / 6. pratiSThAtilaka 18/1 nemicndr| bhAratIya darzana. pa.93: vAcaspati gairolaa| 8. ur3IsA meM jainadharma DaoN. lakSmInArAyaNa sAhU zrI akhila jaina mizana, eTA u0pra0, 1949 9. 'navanIta', hindI mAsika, bambaI' DaoN. maMgaladeva zAstrI; jUna 1974; pR. 69. 10. de. Ti. kra. 4 11. jaina sAhitya kA itihAsa, pUrva pIThikA; paM. kailAzacandra zAstrI; bhUmikA-DaoN. vAsudevazaraNa agravAla; pR. 8. 12. bhAratIya darzana; vAcaspati gairolA; pR. 93 13. saMskRti ke cAra adhyAya; rAmadhArI siMha dinakara; pR. 39 14. Adi tIrthaMkara bhagavAn RSabhadeva; DaoN. kAmatAprasAda jaina, pR. 138

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16. -vahI , pR.23. jainijma ina bihAra; pI.sI. rAya caudharI; pra.7 18. chakkhaMDA-maMgalAyaraNa; 1/1/25 AcArya vIrasena; (tirayaNa tisUla dhaariy)| 19. paumacariyaM; vimalasUri; 4.68-69 20. AdipurANa; AcArya jinasena 24/73-74. 21. purudevacampUprabandha 1/1; zrImad arhaddAsa (divyadhvani mRdultaalNkRtmukhH)| 22. paumacariyaM; vimalasUri; 4/68-69 / 23. bhArata meM saMskRti evaM dharma; DaoN. ema.ela. zarmA, pR. 19. 24. de. Ti. kra. 18. 25. AdipurANa; AcArya jinasena 1/4; (ratnatrayaM jaina jaitramastraM jytydH)| 26. purudevacampUprabandha; zrImadarhaddAsa 5; (ratnatrayaM rAjati jaitrmstrN)| 27. AdipurANa; AcArya jinasena; 15/36; saMgIta samayasAra; AcArya pArzvadeva 7/96 28. de. Ti. kra. 21. 29. AdipurANa; 24/77/-78; AcArya jinasena; paumacariyaM 4/68-69; vimalasUri / 30. chAndogya upaniSad, zAMkara bhASya 5/7 AuTalAInsa oNpha jainijma: jagamaMdara lAla jaina: pa.344 32. majjhimanikAya (pAli) 12 mahAsiMhanAda suttaM; pR. 905 33. iMDasa sivilAijezana, Rgveda eMDa hindU kalcara; pI. Ara. dezamukha, pR. 364 34. --vahI- pR. 367. 35. -vahIM-- pR. 365.

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mAnasika pradUSaNa se bigar3atA paryAvaraNa upAdhyAya zrI guptisAgara munijI Aja paryAvaraNa kI samasyA mAnava astitva ke lie sabase bar3I cunautI hai| paramANu bama se mAnava ko jitanA khatarA hai, usakI apekSA paryAvaraNa vinAza se saiMkar3oM gunA adhika saMkaTa hai| isalie paryAvaraNa ke prati cintA kAphI bar3hI hai| paryAvaraNa kA saMbaMdha hamArI saMskRti, paramparA, sAhitya, kalA, arthanIti evaM samAja se hI nahIM, balki hamAre pUre astitva se hai| bhopAla gaisa kANDa to pradUSaNa niyaMtraNa ke anuttaradAyitva kI parAkASThA hai| paryAvaraNa-vinAza kI ghAtaka, sUkSma evaM adRzya prakriyAeM pUrI upekSA karatI huI hamArI prAkRtika saMpadA ko lUTe jA rahI haiN| prati varSa bhArata meM lAkhoM haikTeyara jaMgala naSTa ho rahe haiN| jIvana-dAyinI nadiyoM ke udgama-sthala, parvatamAlAoM ko naSTa-bhraSTa kiyA jA rahA hai| Arthika unnati evaM vaijJAnika prabaMdha ke nAma para vana, cArAgAha, nadI, tAlAba Adi kA saMgaThita rUpa se durupayoga kiyA jA rahA hai| jaba taka samAja prAkRtika saMpadA ke sAtha apane saMbaMdha phira se paribhASita nahIM karegA aura prakRti kI sAja-saMbhAla apane hAthoM meM nahIM legA, taba taka usakI rakSA asaMbhava hai| paryAvaraNa-saMrakSaNa ke lie eka vizeSa sAmAjika-saMskRti evaM eka viziSTa jIvana-paddhati Avazyaka hai| paryAvaraNa se Azaya paryAvaraNa do zabdoM se banA hai- pri+aavrnn| pari paritaH yAni cAroM ora se AvaraNa yA vRt| paryAvaraNa kI sarala paribhASA yaha hai ki paryAvaraNa vaha rakSA kavaca hai, jo prakRti puruSa ke lie uttarAdhikAra meM dAya ke rUpa me detI hai| anya zabdoM meM paryAvaraNa prakRti kA vaha baiMka hai jisameM prakRti puruSa varga ke jamA-nAme vAle pU~jI khAte kA vivaraNa likhatI hai| jisake AdhAra para sabhI jIvAtmAoM kA jIvana vyApAra calatA hai| paryAvaraNa kI sImA meM pRthvI, jala, prakAza, dhvani jaise prAkRtika sAdhanoM kA samAveza hai| paryAvaraNa ko anya sImA rekhAeM yathA-vyaktigata, sAmAjika, dhArmika, Arthika, rASTrIya evaM aMtarrASTrIya, Aja taka vibhAjita nahIM kara sakI haiN| vyApaka artha meM paryAvaraNa se Azaya hai jIva-sRSTi evaM vAtAvaraNa kA pArasparika Akalana jisameM sajIva prANI, Aba-havA, bhUgarbha aura Asa-pAsa kI paristhiti viSayaka vijJAna kA samAveza hotA hai| isameM kevala manuSya, pazu-pakSI, jIva-jantu, vanaspati aura apAra aganta sUkSma jIvana sRSTi kA hI nahIM, apitu samagra brahmANDa, tArakavRnda, sUrya-maMDala tathA pRthvI ke Asa-pAsa ke sUrya, candra, graha, giri-kandarA, saritA, sAgara, jharane, vana-upavana, vRkSa, vanaspati, bhUpRSTha evaM jalapRSTha sahita paMca mahAbhUta tatvoM kA bhI samAveza hotA hai| ___saMpUrNa brahmANDa meM pRthvI hI eka aisA nakSatra hai jisameM prANa aura vanaspati donoM upalabdha haiN| pRthvI para prANa aura vanaspati kA sadaiva eka saMtulana rahA hai| yahI prakRti kA sahaja guNa hai--usakA svadharma hai| manuSya : prakRti kA sakhA lekina bhogavAdI saMskRti ne manuSya kI AvazyakatAoM ko aMtahIna banA DAlA hai| isI bhogavAdI saMskRti ne prakRti ko apanA zatru mAna liyA hai aura manuSya usakA svAmI bana baiThA hai| jisa praudyogikI ke jAla meM hama ghire hue haiM usameM prakRti kA zoSaNa hI mukhya lakSya hai, usakA saMtulana nhiiN| yaha pazcima kI dRSTi hai| lekina bhArata kA sAMskatika Adarza bhogavAda nahIM rahA hai| hamArA Adarza aura paramparA adhyAtma meM nihita hai| jo anaMta hai athavA aMtahIna hai, usakI prApti kevala AdhyAtmika kSetra meM hI mila sakatI hai| bhAratIya dRSTi prakRti ke zoSaNa kI na rahakara, usake saMrakSaNa kI, zraddhA kI rahI hai| prakRti para vijaya pAne kA ahaMkAra pazcima kA rahA hai, jabaki usake sAtha sahakAra kI dRSTi bhAratIya rahI hai| bhAratIya dRSTikoNa meM manuSya prakRti kA svAmI nahIM sakhA hai| prakRti aura manuSya ko gaharAI se jAnane aura samajhane kA prayatna hI paryAvaraNa ko sahI DhaMga se surakSita karane kA AdhAra hai| vastutaH saMpUrNa prakRti evaM manuSya ke ApasI saMbaMdhoM meM madhuratA kA nAma hI paryAvaraNa-saMrakSaNa hai|

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paryAvaraNa ke vibhinna AdhAra aura sAdhana ho sakate haiM, kintu dharma unameM pramukha AdhAra hai| samatA, ahiMsA, saMtoSa, aparigrahavRtti, zAkAhAra kA vyavahAra Adi jIvana-mUlyoM ke dvArA hI sthAyI rUpa se paryAvaraNa ko zuddha rakhA jA sakatA hai| ye jIvana-mUlya jaina dharma ke AdhArastaMbha haiN| saMbaMdhoM meM saMtulana Avazyaka manuSya aura prakRti kA saMbaMdha manuSya ke prAraMbhika vikAsa ke sAtha jur3A huA hai| prakRti ko jAne binA manuSya apane kartavya kA nirdhAraNa nahIM kara sktaa| isIlie kahA hai ki vastu ke svabhAva ko jAnanA hI dharma hai| prakRti ke eka rUpa ko jAna lenA hI saba vastaoM ko jAnane ke samAna hai| vaidika RSiyoM ne bhI yahI bAta kahI--''eka ko jAna lene se sabako jAnA jA sakatA hai|"- ekena vijJAteva sarvamidaM vijJAnaM bhvti| jaina Agama bhI yahI kahate haiM-"jo egaM jANadi so savvaM jaanndi|| vizva me jitane bhI jar3a-cetana tatva haiM unakA apanA-apanA svabhAva hotA hai, jinake kAraNa unakA astitva banA huA hai| jaba taka ve apane svabhAva meM sthita rahate haiM, taba taka prakRti kI vyavasthA meM saMtulana banA rahatA hai, kintu jaise hI kisI eka tatva yA tatva-samUha kI kriyA, pratikriyA meM vyApaka pherabadala hotA hai, prakRti kA saMtulana bigar3a jAtA hai| jisake phalasvarUpa paryAvaraNa pradUSita evaM azuddha ho jAtA hai| ___asamaya jala-vRSTi, atiuSNatA, atizItalatA, asAmayika mausama parivartana Adi aise bhautika ghaTaka haiM, jo paryAvaraNa ko viparIta rUpa se prabhAvita karate hue prAkRtika asaMtulana aura prAkRtika pradUSaNa kI vidyamAnatA kI puSTi karate hai| prazna yaha hai ki aMtataH paryAvaraNa meM azuddhatA yA pradUSaNa kyoM aura kaise hotA hai ? pradUSaNa ke prakAra pradUSaNa kA artha atyaMta vyApaka hai, isameM bhautika evaM abhautika donoM prakAra ke pradUSaNa zAmila haiN| jahA~ taka vijJAna evaM takanIkI vikAsa ke sAtha jur3e jala, vAyu, dhvani Adi bhautika pradUSaNoM kA saMbaMdha hai, ye manuSyakRta haiM aura inheM vaijJAnika takanIkI vikAsa dvArA kisI sImA taka rokA jA sakatA hai| prAkRtika pradUSaNa kA dUsarA mahatvapUrNa abhautika pahalU hai, jo mAnava jagata ke mAnasika pradUSaNa se gaharAI ke sAtha jur3A huA hai kyoMki pradUSaNa kevala prakRti meM hI nahIM hotA, manuSya ke vicAroM meM bhI hotA hai| isa vaicArika, mAnasika pradUSaNa ko yadi yathAsamaya saMtulita nahIM kiyA gayA to bhautika pradUSaNa ko niyaMtrita kara prAkRtika saMtulana kI kalpanA "gagana kusuma' jaisI hogii| paryAvaraNa ko pradaSita karane meM mAnasika pradaSaNa ke aMtargata do mala kAraNa haiM-taSNA aura hiNsaa| inake vikasita rUpa haiM--parigraha aura kruurtaa| jaina dharma prAraMbha se hI tRSNA aura hiMsA para saMyama kI bAta kahatA rahA hai| hiMsA kA jIvana meM vistAra na ho isa hetu bhagavAn mahAvIra ne vRkSa, vanaspati, vAyu, jala, pRthvI, agni Adi sabhI kI cetanA pahacAnakara unake sAtha manuSya kI samAnatA kI bAta khii| hiMsA ko tirohita karane ke lie zAkAhAra evaM zuddha AhAra para jaina dharma meM vizeSa dhyAna diyA gyaa| bahuta se dhAnyoM, bIjoM, phaloM evaM sAga ko bhojana meM na lene kI bAta kahI gii| tAki ahiMsA kA pAlana ho aura prakRti kI surakSA banI rhe| mAMsAhAra kA niSedha kiyA gayA tathA aneka hiMsaka vyavasAyoM para pratibaMdha lagAyA gayA jinase paryAvaraNa saMtulana kA khatarA thaa| SaTlezyA - jaina darzana kI dRSTi se jIvana kI jo mUlabhUta AvazyakatAe~ haiM ve haiM--prANavAyu, jala, bhojana, vastra aura AvAsa aadi| inakI pUrti prakRti ke sAdhanoM se karate hue zeSa jIvana jIva-uddhAra ke kAryoM meM lagAnA hI saccI pragati hai, vikAsa hai| vikAsa kA yaha mArga aparigraha, evaM saMtoSa ke siddhAMta meM chipA hai| mahAvIra ne lobha-vijaya, buddha ne tRSNA-kSaya, kabIra ne saMtoSa-dhana Adi para vizeSa jora dekara manuSya ko upabhoga se upayoga kI ora lauTane kI bAta kahI hai| isa saMtoSa dhana kI zreSThatA 'SaTlezyA' ke mAdhyama se kahI gaI hai|

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manuSya jaisA ciMtanA karatA hai, vaisA hI vaha kArya karatA hai| eka hI prakAra ke kArya ko bhinna-bhinna vRtti vAle loga alaga-alaga DhaMga se saMpanna karanA cAhate haiN| dRSTAnta diyA gayA hai ki chaH lakar3ahAre jaMgala meM lakar3I, kATane gye| dopahara meM jaba unheM bhUkha lagI, to ve kisI phala ke per3a ko khojane lge| unheM eka jAmuna kA per3a dikhA, jo pake phaloM se ladA huA thA / prathama lakar3ahAre ne apanI kulhAr3I se pUre per3a ko kATanA cAhA, tAki bAda meM ArAma se baiThakara phala khAye jA skeN| dUsare ne eka moTI, zAkhA ko kATanA hI paryApta smjhaa| tIsare lakar3ahAre ne socA--" zAkhA kATane se kyA phAyadA ? choTI-choTI TahaniyAM kATa lenA hI paryApta hai / " cauthe ne TahaniyoM ko nukasAna pahu~cAnA ThIka nahIM smjhaa| usane kevala jAmuna ke gucchoM ko kATanA hI ucita mAnA / taba pA~cave ne kahA--ka jAmuna kA hama kyA kareMge ? kevala pake jAmunoM ko hI per3a se tor3a lete haiN| chaThe lakar3ahAre ne sujhAva diyA ki tuma saba per3a ke Upara hI kyoM dekha rahe ho / jamIna para isa per3a ke pake hue itane jAmuna par3e haiM, ki hama sabhI kI bhUkha miTa jaaegii| hama inhIM ko bIna lete haiM / saubhAgya se usakI bAta mAna lI gii| ina chaH vyaktiyoM ke vicAroM ko chaH raMga diye gaye haiM / prathama lakar3ahAre ke vicAra sarvanAza ke dyotaka haiN| ataH vaha 'kRSNalezyA' vAlA hai| dUsare se chaThe taka ke vicAroM meM kramazaH sudhAra huA hai / sarvakalyANa kI bhAvanA vikasita huI hai| ataH dUsare ko nIlalezyA, tIsare ko kapotalezyA, cauthe ko pItalezyA, pA~cave ko padmalezyA evaM chaThe lakar3ahAre ko zuklalezyA vAlA vyakti mAnA gayA hai| kAlA, nIlA, maTamailA, pIlA, lAla aura sapheda raMga kramazaH vicAroM kI pavitratA ke dyotaka haiN| yadi Aja kA mAnava jIvana-mUlyoM ke mAdhyama se padmalezyA taka bhI pahuMca jAya to bhI vizva kI prAkRtika saMpadA surakSita ho jaaegii| logoM kI buniyAdI jarUrateM pUrI ho jaaeNgii| isase viparIta mAnava kA asaMyama pradUSaNa kI samasyA hI paidA karatA rahegA / AtmatulavAda aura paryAvaraNa paryAvaraNa saMrakSaNa meM ahiMsA aura jIvadayA bhI sannihita haiM / bhagavAn mahAvIra AtmatulavAda ke prarupaka the| unhoMne saMyama, AcaraNa, karuNA, jIvadayA para vizeSa bala diyaa| sRSTi ke astitva ko hama isa tulA se toleM to na kevala ahiMsA kA siddhAMta phalita hotA hai, apitu paryAvaraNa vijJAna kI samasyA ko bhI mahatvapUrNa samAdhAna prApta hotA hai / yaha Avazyaka hai ki hama ahiMsA ko kevala dhArmika rUpa meM prastuta na kreN| yadi use vartamAna samasyAoM ke saMdarbha meM prastuta kiyA jAe to mAnava jAti ko eka nayA Aloka upalabdha ho sakatA hai / 'parasparopagraho jIvAnAm' jaina dharma kA eka viziSTa sUtra hai- "parasparopagraho jIvAnAm" arthAt sabhI jIva parasparAvalaMbita haiN| choTe yA bar3e sabhI jIvanoM ke avalaMbana ko 'parasparAvalaMbana siddhAMta' kahA gayA hai| yaha eka aisA aTUTa baMdhana hai jo sarva jIvoM kI hArdika maitrI ke vikAsa ko janma detA hai| isalie kahA jAtA hai ki paryAvaraNa kA thor3A-sA bhI gaira upayoga yA usa para kI gaI hiMsA manuSya ke lie Aja nahIM to kala bhayaprada ho sakatI hai| isa dRSTi se dekhA jAye to parasparAvalaMbana kA siddhAMta kevala Adeza hI nahIM hai, balki manuSya jAti ke liye eka cetAvanI hai, eka saMdeza hai| yaha siddhAMta 'jIo aura jIne do' utanA hI nahIM sikhAtA varan " jIne do jisase ki hama bhI jI sakeM" aisA bodha bhI karAtA hai| sRSTi kI samUcI vyavasthA meM aikya evaM saMvAditA hai / paraspara kA avibhinna saMbaMdha tathA ekasUtratA hai / svayaMpUrNatA hai / caitanya kI utkrAMti aura mAnava samAja kA sAMskRtika vikAsa vizva kI saMvAditA tathA sAmya bhAva ke sAtha susaMkalita hai| sabhI jIvoM ke parasparAvalaMbana ke advitIya siddhAMta kI svIkRti ke liye hameM saha-astitva kI bhAvanA ko avazya saphala banAnA hogaa| mAnasika pradUSaNa kA prabhAva isa prakAra samagra rUpa se manobhAva evaM mAnasika pradUSaNa se vartamAna mAnava sabhyatA evaM prakRti vyApaka evaM gahana rUpa se prabhAvita huI hai| mAnava jIvana kI saralatA, sajjanatA, niSkapaTatA, nizchalatA, paraduHkha - kAtaratA, svAvalaMbana,

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kartavyaniSThA, zrama-niSThA, paraspara sahayoga, prANI mAtra ke prati dayA evaM karuNA Adi aise sahaja mAnavIya guNa haiM, jo manuSya ko anya prANiyoM kI tulanA meM zreSThatA pradAna karate haiM aura jisake saMtulana se prakRti-vyavasthA saMtulita evaM maryAdita calatI rahatI hai| kiMtu jaba ina mAnavIya guNoM kA hrAsa hotA hai yA ina guNoM ke pratipakSI manobhAva mAnava jIvana para AkramaNa karate haiM, taba unase na kevala vyakti, pratyuta samAja bhI duHkhI hotA hai| isase prAkRtika saMtulana bhI asta-vyasta ho jAtA hai jaisA ki vartamAna meM manovikRta sAmAjika avyavasthA evaM prAkRtika asaMtulana ke duSpariNAmoM ko hama anubhUta kara rahe haiN| vastutaH ina saba vikRtiyoM ke sAtha-sAtha khAna-pAna kI vikRti, rahana-sahana kI amIrI aura caritra kI garIbI ke lie mAnava-jagat kA mAnasika pradUSaNa hI uttaradAyI hai| pradUSaNa kA jaharIlA viSa jIvita vyakti ko mRtyu kA anubhava karA detA hai| hamAre mana meM priyatA-apriyatA, rAga-dveSa, sneha-ghRNA, nihaMkAra-ahaMkAra, samatva-mamatva, karuNA-krUratA, zAMti-krodha, saralatA-mAyAcAra, sAheSNutA-IrSyA, kartavyaparAyaNatA-vimukhatA, anAgraha-durAgraha saralatA-kRtrimatA, zucitA-lobha Adi ke pratipakSI manobhAva janma se hI vidyamAna rahate haiN| hameM jaba jaisA saMyoga prApta hotA hai, koI na koI manobhAva hama para hAvI ho jAtA hai aura hama binA vicAra kie usake dAsa banakara vyavahAra karane lagate haiN| jaba hamAre mana se dUsaroM ke prati sahayoga, paropakAra, karuNA, sahiSNutA, saMtoSa Adi kA zubha bhAva AtA hai, to usase samasta jar3a-cetana jagat meM prasannatA evaM sahajatA vyApta ho jAtI hai, kiMtu jaise hI hamAre mana meM parapIr3A, krodha, lobha, ahaMkAra-mamakAra, zoSaNa, para-adhikAra - hanana, hiMsA Adi azubha manobhAva jAgRta hote haiM vaise hI vyakti evaM samAja kI zAMti - saMtulana bhaMga ho jAtA hai aura usase prakRti bhI viparIta rUpa se nizcita hI prabhAvita hotI hai| vaha nIrasa ho jAtI hai| jisakA pramANa hamAre samakSa prastuta hai| eka dina eka samrATa zikAra ke uddezya se pratyaSa belA meM apane priya azva para AruDha ho vana kI ora gyaa| ghor3e kI TApa Tapa-Tapa AvAja se gagana ko guMjAtI Age bar3ha rahI thii| samrAT bahuta khuza thA aura socatA jA rahA thA ki Aja bahuta bar3hiyA zikAra karUMgA, lekina vanya pazuoM kA saubhAgya dekhie dUra-darAja taka use kahIM zikAra najara nahIM aayaa| rAjA anavarata Age bar3hatA gyaa| tapatI, cilacilAtI, dhUpa bharI dopahara sira se nikala gii| zarIra zithila ho gayA, mana klAnti kA anubhava karane lgaa| kaNTha uSNatA ke kAraNa tAlU se cipaka gayA aura kSudhA bar3hane lagI parantu kahIM bhI kSudhA-tuSA zAnti ke AsAra najara nahIM A rahe the| daivAt kucha dUrI para eka jhoMpar3I rAjA ko dikhalAI dI; usakI AzA kI Dora vahAM jAkara ba~dha gii| sAMdhya belA meM rAjA ne dvAra para dastaka dii| eka bur3hiyA ne dvAra kholA aura praNAma mudrA meM atithi kI ora dekhaa| "mA~! mujhe joroM se pyAsa lagI hai, subaha se nikalA hU~, kyA mujhe thor3A-sA jala pilAogI"-lagabhaga gir3agir3AtA-sA samrATa bolaa| hA~ ! hA~ kyoM nahIM ? beTe aMdara Aie, yaha to merA parama saubhAgya hai jo ki atithi ke Atithya kA avasara mujhe milaa| yahI to bhAratIya saMskRti hai| atithi kA stkaar| Aie beTA ! andara Aie, bur3hiyA mAM ne vinaya bhare svara meM khaa| bur3hiyA mAM aura samrATa eka pala meM jhoMpar3I ke aMdara the| bur3hiyA ne takhta kI ora saMketa kara Agantuka ko baiThAyA aura svayaM pazcima bhAga kI ora calI gii| socatI rahI kevala kore jala se atithi kA kyA svAgata karU~ aura yaha to dina bhara kA bhUkhA hai| bagIce se kucha phala tor3a rasa nikAlakara ise pilAtI huuN| bur3hiyA ne jhaTapaTa do anAra ke phala tor3e aura rasa se bharA eka loTA pAMca minaTa meM atithi ke sammukha prastuta kara diyaa| rAjA pyAsA to thA hI tisa para itanA zItala aura sumadhura rasa, vaha bhI pyAra ke rasa se bharA huaa| eka hI zvAsa meM loTA khAlI kara diyaa| samrAT bolA mA~ kyA thor3A-sA rasa aura pilaaogii| mAM bolI kyoM nahIM aura daur3akara punaH rasa bharA loTA lekara lauTa aaii| rasapAna kara samrATa ne mahAna tRpti kA anubhava kiyaa| jAte-jAte bolA mA~ ! maiM kina zabdoM meM Apako dhanyavAda huuN| maiM tumhArA kRtajJa huuN| tuma kabhI bhI mere rAja-bhavana meM padhAro, maiM tumhArA svAgata kruuNgaa| hAM mA~ ! eka bAta kA vacana do punaH kabhI dobArA bhUlA huA tumhArA beTA idhara padhAre to use aisA hI rasa pilaanaa| bur3hiyA ne atithi ko avazya pilaauuNgii| beTA ! punaH padhAranA ityAdi zabdoM dvArA vidA dii| samrATa ardhanizA meM apane antaHpura phNcaa| zayyA para leTA. lekina Aja vaha huNcaa| zayyA para leTA, lekina Aja vaha so na skaa| vaha bAra-bAra soca

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rahA thaa| aho ! itanA svAdiSTa rasa maiMne samrAT hokara Aja taka nahIM pIyA, jise yaha nAcIz2a sI bur3hiyA roja pItI hogI / prAtaH nitya kriyAoM se nivRtta ho samrAT ne maMtrI ko bulAvA bhejaa| kucha paloM meM maMtrI rAjA ke sammukha prastuta huA / samrAT bolA- maMtrivara kala maiM sUrya kI prathama kiraNa ke sAtha zikAra para nikalA thA kiMtu sUrya kI antima kiraNa taka mujhe eka bhI zikAra nahIM milaa| maiM zrAnta-klAMta eka kuTiyA para phuNcaa| vahA~ eka bur3hiyA mA~ ne mujhe itanA svAdiSTa anAra kA rasa pilAyA jo maiMne apane pacAsa vasanta pAra karane ke bAda bhI nahIM piyaa| maMtrI ne kahA-- svAmin Apa kisa ora gaye the| rAjA bolA maiM pazcima kI ora gayA thaa| kucha sthUla saMketa bhI rAjA ne batalAye / saMketoM ke AdhAra para anumAna dvArA sunizcita kara maMtrI ne kahA- "rAjan ! vaha sImA kSetra Apake rAjyArntagata AtA hai / kahie maiM pratidina Apako rasa upasthita karA duuN| rAjA Azcarya meM par3a gayA--bolA, hamAre rAjya meM itane madhura phala aura mujhe Aja taka jJAta nhiiN| lagatA hai tumane usa para Taiksa nahIM lagAyA hogA / jAo usa sImA kSetra ke bagIcoM para Taiksa lagA do| rAjan! ApakI AjJA zirodhArya kahatA huA maMtrI calA gyaa| rAjA kI AjJA Taiksa ke sAtha pUrI huii| kucha dinoM pazcAta samrAT zikAra ke lie usI vana meM gyaa| pyAsa lagane para usI bur3hiyA kI jhoMpar3I meM phuNcaa| AvAja dI o - "mA~ ! terA beTA punaH pyAsA khar3A hai use rasa pilaao|" bur3hiyA popale mukha para kiMcit muskAna bikherate hue bolI hAM beTA ! baiTha maiM abhI lAI rasa se bharA loTA / bur3hiyA loTA lekara bagIce meM gaI, kucha phala tor3e rasa nikAlane lgii| 15-16 phaloM ke bAda bhI rasa kA loTA na bhara skaa| vaha kucha khAlI loTA lekara lauTI / samrAT ne bIca meM kaI AvAjeM dIM--"mAM jaldI Ao", mAM kahatI rahI, "abhI AI beTA !" abhI aaii| jaba mAM ko kucha kama bharA loTA hAtha meM lie dekhA to samrAT adhIra ho uThA, bolA-mAM ! loTA pUrA bhI nahIM bharA aura dera bhI bahuta kara dii| pahale to do miniTa meM bharakara le AyI thiiN| bur3hiyA bolI -- kyA kahU~ beTA ! mere rAjya kA rAjA bar3A duSTa hai jaba se usakI kudRSTi hamAre bagIcoM para par3I usakI niyati bigar3a gii| usane phaloM para Taiksa lagA diyA, taba se prakRti nIrasa ho gaI hai, ruSTa ho gaI hai| isalie phaloM meM pahale jo rasa thA, do anAra jitanA rasa dete the Aja paMdraha anAra bhI vaha rasa nahIM de ske| rAjA caukannA ho gayA usake kAna kharagoza kI taraha khar3e ho gae / bolA-mAM tuma kyA yaha saca kaha rahI ho ? yadi tumhArA samrATa yahAM A jAye to tuma yaha vAkya doharA sakatI ho ? bur3hiyA ne nirbhIkatA se uttara diyA- kyoM nahIM, yadi vaha A jAye to maiM yaha bAta jarUra kahU~gI, satya kahane meM kisakA bhy| usakI dUSita mAnasikatA kA yahI pariNAma hai ki prakRti rUSTa ho gaI hai| basa phira kyA thA, samrAT bolA- mAM ! maiM hU~ isa rAjya kA duSTa zAsaka / sunate hI mAM ke paira lar3akhar3A gaye / rAjA ne Azvasta kiyA- mAM ! mata ghabarAo / calo mere rAjya meM, tumane merI AMkheM khola diiN| mere dUSita mAnasika pradUSaNa ne prakRti ko dUSita kara diyaa| calo mere sAtha clo| maiM Apako aura ApakI nItiyoM ko siMhAsana para biThAkara rAjya karU~gA / ukta pariprekSya meM yaha Avazyaka hai ki hama apane svabhAva ko jAneM- pahacAneM aura apane aMdara prasupta AMtarika zaktiyoM ko jJAtakara unheM prakaTa kareM tathA mAnava kI maryAdA ke anukUla jIvana jie~ / jisase paryAvaraNa ke pradUSaNa evaM prAkRtika ApattiyoM vipattiyoM se vyakti tathA samAja kI rakSA kI jA ske| yahI ekamAtra aisA rAjamArga hai jo "sarvahitAya - sarvasukhAya' ke lakSya ko prApta karA sakatA hai| vizvAsa hai ki zikSA manISI, vaijJAnika, adhyAtmavettA, evaM rAjasattA para padAsIna rAjapuruSa vaicArika zucitA kI mahattA kI gaMbhIratA ko samajheMge tathA bhautika tatvoM dvArA prAkRtika pradUSaNa se abhizapta prakRti - puruSa ko bacAne hetu mAnasika pradUSaNa ko niyaMtrita evaM sayaMmita karane meM apanA yogadAna deNge| prakRti ke bIca rahakara prakRti ko hAni pahu~cAnA svayaM kI hAni hai / prakRti kI avahelanA kaSTa ko nimaMtraNa denA hai| prakRti kabhI apane aura hamAre niyamoM ko nahIM tor3atI kintu hama haiM ki usake niyamoM ko tor3ate cale jAte haiN| prakRti meM jo sahaja - saundarya hotA hai vaha vikRti meM nahIM hai| prakRti sundara hI nahIM, preraka bhI hai| hama usase preraNA leN| use apanI gaMdI mAnasikatA se dUSita karane kA duHsAhasa na kareM /

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vrAtyajAti evaM jaina saMskRti sAdhvI DaoN. divyaprabhA jI __ Arya saMskRti ke sArvabhauma vikAsa meM vizvatomukhI jaina saMskRti kA vizAla yogadAna rahA hai| bhAratIya saMskRti ne svaMya ke sarvadezIya astitva ko banAe rakhane ke lie saMpUrNa samajhaute ke sAtha apane adhikAra aura uttaradAyitva kI surakSA kA vistAra kiyA hai| saMskRti ke Adya saMsthApaka paramAtmA RSabhadeva haiN| unake dvArA sthApita saMskRti, samAja-vyavasthA evaM prazAsana-taMtra kA bharata ne vistAra kiyaa| paurANika paraMparA kA yaha jJAna nirvivAda aura sarvamAnya hai ki bhogabhUmi meM sAdRzatA aura samatA thI, para karmabhUmi meM prAraMbha meM visadRzatA aura viSamatA kA prabhAva thaa| ataH AjIvikA ko vyavasthita rUpa dene ke lie paramAtmA RSabhadeva ne varNavyavasthA kI sthApanA kii| isameM nirbala yA AtatAyiyoM kI rakSA karane vAloM ko kSatriya, taiyAra vastuoM kA sthAnAMtaraNa kara logoM kI sukha-suvidhAoM kI surakSA karane vAloM ko vaizya aura pArasparika sahayoga evaM AvRtti ko apanAne vAloM ko zUdra kI saMjJA pradAna kii| bAda meM bharata cakravartI ne apanI digvijaya ke bAda dayAvRtti aura dAna-dharma kI paraMparA kA vistAra karane ke lie sabako apane yahAM AmaMtrita kiyaa| mArga meM harI ghAsa ugavA dii| kucha to isa mArga se bhItara A gae aura kucha jIvoM ko bAdhA pahuMcegI aisA socakara nahIM aae| bharata ne aise logoM ko anya mArga se bhItara lAkara 'brAhmaNa' saMjJA pradAna kii| rAjA bharata kI isa pRvatti ke AdyopAnta nirIkSaNa kA niSkarSa yahI hai ki unhoMne vratI jIvoM ko hI brAhmaNa kI saMjJA dI thii| jAti aura saMskRti ke sAmaMjasya aura vyavasthA ko jaina pariprekSya meM dekhane para yaha phalitArtha hotA hai ki jAtinAmakarma athavA paMcendriya jAti ke avAMtara bheda manuSyajAtinAmakarma ke udaya se hone vAlI manuSya jAti eka hI hai, paraMtu AjIvikA ke bheda se yaha cAra prakAra kI mAnI jAtI hai 1. vrata saMskAra se brAhmaNa 2. zastra dhAraNa karane se kSatriya 3. nyAyApUrNa dhanArjana karane se vaizya, aura 4. sevA-vRtti se zUdra avAMtara rUpa se jAti ke rUpa meM saMskRti ne ise cAra rUpa isa prakAra bhI die haiM:1. vRttirUpa jAti-yaha vRtti arthAt vyavasAya yA peze se saMbaMdha rakhatI hai| jaise--bar3haI, luhAra, sunAra, kumhAra aadi| 2. vaMza--gotra Adi rUpa jAti--jaise--agravAla, osavAla, khaMDelavAla, cauhANa, raghuvaMza, sUryavaMza Adi / 3. rASTrIya rUpa jAti-jaise--bhAratIya, yorUpiyana, amerikana, eziyana Adi / 4. sAMpradAyika jAti-jaise-jaina, bauddha, hindU, sikkha, musalamAna Adi / aneka jaina graMthoM, yajurveda aura taittirIya brAhmaNoM meM paraMparA rUpa se uparokta jAti-vyavasthA ko mAnyatA dI gaI hai| paraMtu vartamAna yuga meM isameM kAphI parivartana A gae haiN| vizeSataH prakRti ke anusAra vRtti ke badala jAne se vaha nija jAti rUpa vRtti se bhinna dikhAI dene lagI hai| aba prazna uThatA hai ki 'vrAtya jAti' kyA hai aura jaina, saMskRti kA isase kyA saMbaMdha rahA hai ? 'vrAtya' zabda mUlataH 'vrata' zabda se banA hai| vrata kA artha hai-dhArmika saMkalpa yA pratijJA karake liyA jAne vAlA niym| kisI bhI padArtha ke sevana kA athavA hiMsAdi azubha karmoM kA niyata yA aniyata kAla ke lie saMkalpapUrvaka tyAga karanA vrata hai| jo vratoM ko dhAraNa karatA hai vahI vrAtya kahalAtA hai| yaha vrAtya zabda kI sAmAnya vyAkhyA hai| ina aneka vrAtyoM kA samUha vrAtya jAti kahalAtA hai|

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vratoM kI paraMparA zramaNa saMskRti kI maulika dena hai| yaha eka nirvivAda satya hai| AgAra (gRhastha ) dharma aura aNagAra (muni) dharma kI nIMva aNuvrata aura mahAvrata kI AdhArazilA para khar3I kI gaI hai| jaina saMskRti kI asmitA vrata hai, yaha kahanA anucita nahIM hogaa| bhagavAna pArzvanAtha ke pUrva yA upaniSadoM se pUrva veda, brAhmaNa aura AraNyaka - sAhitya meM kahIM para bhI vratoM kA ullekha nahI AyA hai| bhagavAna pArzvanAtha kI vrata-paraMparA kA upaniSadoM para kAphI prabhAva par3A aura unhoMne ise apane rUpa meM DhAla kara ise mAnyatA dI / 'saMskRti ke cAra adhyAya' meM rAmadhArIsiMha dinakara ne kahA hai- "hiMdutva aura jainadharma Apasa meM ghula milakara itane ekAkAra ho gae haiM ki Aja kA sAdhAraNa hiMdU yaha jAnatA hI nahIM ki satya, asteya, brahmacarya aura aparigraha -- ye jainadharma ke upadeza the, hiMdutva ke nahIM" / yadyapi vaidika paraMparA ke anusAra vrAtya kI vyAkhyA bhI isI spaSTIkaraNa se yukta hai ki "vrAtya loga vratoM ko mAnate the aura arhantoM kI upAsanA karate the, prAkRta bhASA bolate the| unake saMta brAhmaNa aura kSatriya the / " sUryakAla vaidika koza meM pUrNa brahmacArI ko vrAtya kahA gayA hai| zramaNa saMskRti ke lie prayukta vrAtya zabda kI dUsarI vyAkhyA vraj dhAtu se bane vrAtya zabda se vihAra karane vAle, calane vAle arthAt apratibaMdha vihArI rUpa hai| jaina zramaNa apratibaMdha vihArI kahalAte haiN| AcArAMga sUtra meM zramaNa ke lie kahA hai--muni pUrva, pazcima, uttara aura dakSiNa cAroM dizAoM tathA vidizAoM meM dayA dharma kI vyAkhyA kA nirUpaNa kara usakA pratipAdana kre| eka jAtIya yA bhinnajAtIya (pariSahoM) ko jAnakara unheM sahana karatA huA parivrajana kare / vrAtya AsIdIyamAna zabda kA prayoga huaa| AsIdIyamAna arthAt paryaTana karatA huA / atharvaveda meM bhI AcArAMga kathita cAra dizAoM kA ullekha kara uparokta vyAkhyA prastuta kI gaI hai| paraMparA ke parivartana meM yA deza kAla ke prabhAvavaza kisI bhI zabda kA artha yA vyAkhyAeM badalatI rahI haiN| vrAtya zabda ke sAtha bhI aisA hI huA hai| vrAtya zabda jo pahale vrata ko dhAraNa karane vAle gRhastha aura zramaNa donoM kA vAcaka thA vaha kevala muni kA paryAyavAcI bana gyaa| jaise-- Rgveda meM munayoH vAtarazanA / taittirIya AraNyaka meM RRgveda ke " munayoH vAtarazanA" ko zramaNa hI batAte hue kahA hai-- ' vAtarazanAH ha ca RSayaH zramaNAH UrdhvamandhinoM babhuvaH vaidika saMskRti meM vrAtya ko gauravapUrNa sthAna diyA gayA hai| vrAtya tvaM prANa: eka RSiH atrA vizvasya satNati : he prANa ! Apa aTUTa vratapAla ( vrAtya ) advitIya RSi ho / AkAza meM calane vAle Apa hamAre pAlaka ho / atharvaveda meM vrAtya ko virATa brahma ke rUpa meM mAnate hue kahA hai - "aGgA pratyaGga vrAtyo sabhyA prAG namo vrAtyAya / " yajurveda meM vrAtya kI saMskRti isa prakAra milatI hainamo vrAtyAya vrAtyAnAm pataye namaH / vrAtyakAMDa meM varNita vrAtya kI vyAkhyA meM dehadhArI se kathana hai| sAtha hI ise zramasAdhya mAnakara varSa bhara nirAhArI rahanA Adi varNana upalabdha hote haiM jo paramAtmA RSabhadeva se saMbaMdhita haiN| yahI vyakti jIvana pradhAna jaina saMskRti meM pUrNatA prApta kara mukti-prApti ke pUrva sAkAra aura bAda meM nirAkAra paramAtmA rUpa mAne jAte haiM / pANinI mahAbhASya meM 'vrAtena jIvita' zabda se vratoM ko una logoM kA dala batAyA gayA hai jo vibhinna jAtiyoM evaM vRttiyoM ke hote haiM aura apanI deha para nirbhara rahate haiM ( parAzrita nahIM ) / yaha vyAkhyA bhI karIba zramaNa zabda kI vAcaka ho jAtI hai kyoMki jainAgamoM meM sthAna-sthAna para muni 'aNisiyA' zabda se vyAkhyAyita hue haiM / jaise - mahugAra samA buddhA je bhAnti aNisiyA vrAtya zabda kA eka artha saMskAra varjita bhI kiyA gayA hai jaise vrAtyaH saMskAravarjitaH

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vrate sAdhuH kAlo vratyastatra bhavo vrAtayaH prAyazcittArhaH, vAte vRnde sAdhuriti vA pRthaga vyayapadezyo na ityarthaH, saMskAro atropanayanaM tena vrjitH| yahAM para svopajJa vyAkhyA meM isakA artha sAdhu batAte hue aura unako samAna laukika saMskAroM se rahita, prAyazcita ke yogya aura samUha meM rahane vAlA kahA hai| isI meM ise samUha artha meM bhI liyA hai| eka jagaha yaha bhI kahA hai vrAtInAH sngghjiitvnH| nAnAjAtIyA aniyatavRttayaH zarIrAyAsajIvinaH sayAH vAtAH tatsAhacaryAt tatkarmApi bAtam, tena jIvanti vrAtInAH "vAtAdInaN saGghana jIvanti sngghjiivnH|| arthAt aneka jAti-samUha vAle, aniyata vRtti vAle, zArIrika kaSToM ko sahana kara jIne vAle saMgha meM rahane vAle vrAta haiM, vAta ke niyamoM ke anusAra vartane vAle vAtIna haiN|

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prAgaitihAsika bhArata meM samAja sAmAjika mUlya aura paraMparAeM %3 (sva.) DaoN jagadIzacandra jaina isa brahmANDa meM mAnava kI sRSTi ne adbhuta krAMti macA dii| usane apane agale pAMva uThAkara pichale pAMvoM ke AdhAra se calanA zurU kiyaa| apane hAthoM se vaha jI-tor3a mehanata karane lgaa| basa itanA kAphI thaa| Adima mAnava ke aujAroM se anumAna kiyA jAtA hai ki Aja se lagabhaga 5 lAkha varSa pUrva vaha isa pRthvI-maMDala para AvirbhUta huaa| 5 lAkha varSa kucha kama nahIM hote| purA pASANa-yuga meM vaha haDDI athavA patthara se aujAroM kA kAma letaa| veda-graMthoM meM indra ke vajrAyudha kA ullekha hai jo saMbhavataH haDDI athavA patthara kA rahA hogaa| purANoM meM ullekha hai ki vRtra rAkSasa kA vadha karane ke lie dadhIci RSi kI haDDiyoM se bane Ayudha kA upayoga kiyA gyaa| isI prakAra Ajamagar3ha aura gAjIpura jiloM meM sAMpa ke viSaile nukIle dAMta tathA Are ke AkAra kI laMbI aura painI machalI kI haDDiyAM milI haiM jinheM pASANa yuga kI Adima jAtiyAM apane bANa kI noMka para rakhakara zikAra kiyA karatI thiiN| Adima mAnava kA ghara nahIM thA, vaha khAnAbadoza thaa| bhojana kI talAza meM eka sthAna se dUsare sthAna para ghUmatA phiratA thaa| utpAdana para usakA adhikAra nahIM huA thaa| prakRti dvArA pradAna kie hue khAdya-phala-phUla, paudhe, paudhoM kI jar3eM, kIr3e-makaur3e Adi dvArA jIvana-nirvAha kiyA krtaa| pIkiMga kI guphA meM 'pIkiMga mAnava' ke jo avazeSa prApta hue haiM, ve hameM Aja se 5 lAkha varSa pUrva pASANa-yuga kI ora le jAte haiN| Aja se lagabhaga sAr3he tIna hajAra varSa pUrva cIna meM kachue kI khopar3I ko garama-garama lohe kI salAI se dAgA jAtA aura usase jo khopar3I para darAra par3atI, usakI sahAyatA se bhaviSyavANI kI jaatii| prAgaitihAsika kAla kI dRSTi se yaha tathya kucha kama mahatvapUrNa nhiiN| bhArata meM Adima mAnava ke astitva ke cihna uttara-pazcimI paMjAba ke pahAr3oM kI talahaTiyoM meM pAe gae haiN| purAtana-kAla meM bhArata kA bahubhAga araNya, vana aura jaMgaloM se ghirA thaa| mahAbhArata meM khANDava vana ke dahana kI kathA kA ullekha hai| kurukSetra kA yaha vana indra ke lie pavitra thA tathA arjuna aura kRSNa kI sahAyatA se agni devatA ne ise jalAkara khAka kara diyA thaa| matalaba yaha ki isa prakAra jaMgaloM ko jalA-jalAkara loga AvAsa Adi taiyAra kiyA krte| magadha kA pradeza bhI ghane jaMgaloM se AbAda thaa| kahA gayA hai ki AryoM ne jaba pUrva kI ora prasthAna kiyA to ve sadAnIrA (Adhunika gaMDaka) nadI se Age na bar3ha ske| kAraNa ki Age kA pradeza ghane jaMgaloM se ghirA thaa| aneka jAtiyoM ke kabIle yahAM nivAsa karate the| jAhira hai ki jaMgaloM meM rahane vAlI ina Adima jAtiyoM kA jaMgala meM ugane vAle vRkSa, per3a, paudhe, latA, vahAM rahane vAle pazu, pakSI, kITa, pataMga tathA Asa-pAsa ke pahAr3a, parvata, nadI, nAle Adi ke sAtha ghaniSTha saMbaMdha thaa| bhArata ke RSi-muniyoM, devI-devatAoM, pavitra graMthoM Adi kI nAmAvali isa kathana kI dyotaka hai| RSabha, mAMDUkya (upaniSad), zvetAzvatara (upaniSad) taittirIya (brAhmaNa), pippalAda, auduMbara, vatsa, gautama, kAzyapa, kauzika, vAlmIki, hyagrIva, aulakya, halAyudha, pazupati, araNyAnI hanumaMta, gajAnana, zunaHzepa, sItA (hala paddhati) ikSvAku, matsaya, kUrma, varAha Adi avatAra, pArvartI, baMzalatA, vRkSamalikA, zAbarI Adi vidyAeM, tilotamA Adi apsarAeM udAharaNa prastuta kie jA sakate haiN| isI prakAra jaise nandi vRSabha ziva se jur3A huA hai, vaise hI garur3a viSNu se, haMsa sarasvatI se, mUSaka gaNeza se aura mayUra kArtikeya se jur3e hue haiN| airAvata hAthI aura U~ce kAna vAle athavA ucca svara se hinahinAne vAle indra ke ghor3e kI gaNanA mAMgalika pazuoM meM kI gaI hai, ataeva unheM pUjA-arcanA ke yogya batAyA hai| vRSabha,

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hAthI, ghor3A, vAnara Adi jaina tIrthaMkaroM ke cihna isI saMbaMdha ke dyotaka haiN| kalpavRkSoM kI bhI yahI sArthakatA hai| kahate haiM ki pUrvakAla meM kalpavRkSa manuSya kI pratyeka icchA pUrI karane meM sahAyaka hote the, use kisI prakAra kA zrama nahIM karanA par3atA thaa| binA kucha kie-dhare use svAdiSTa bhojana, veza-kImatI vastra, mUlyavAna AbhUSaNa, rahane ke lie suMdara ghara, ghara ke kAma meM Ane vAle bartana-bhANDe aura karNa-madhura saMgIta kA AsvAdana Adi sabhI kucha anAyAsa prApta ho jAtA thaa| jaina graMthoM meM dasa prakAra ke kalpavakSoM kA ullekha hai| isase patA lagatA hai ki Adima samAja kA pratyeka kabIlA kisI-na-kisI pazu, pakSI, vRkSa, paudhe yA kITa-pataMga se jur3A huA rahatA thaa| usa pazu-pakSI Adi ko vaha pavitra samajhatA aura usakA bhakSaNa karanA usake lie sarvathA niSiddha thaa| kabIle ke isa cihna ko ToTama, gaNacihna, gotra athavA kula nAma se ullikhita kiyA gayA hai| udAharaNa ke lie, orAMva jAti ke kabIle pazu, pakSI, matsya, uraga aura zAka nAmaka gotroM se vibhAjita haiN| ye pazu Adi kabhI kisI samaya ukta kabIle ko kisI rUpa meM sahAyaka hue hoMge, tabhI se inakI gaNanA ToTama yA gotra meM kI jAne lgii| hinduoM ke lie gomAMsa varjita hai, par3avala jAti ke loga sAMpa kA taMbA bhakSaNa karane se paraheja karate haiM, more jAti ke loga mora kA aura selAra bakare kA mAMsa nahIM khAte, goDAMbe Ama kI lakar3I jalAne ke upayoga meM nahIM lete| choTA nAgapura ke orAMba kabIle ke logoM kA ToTama vAnara hai jisase ve atyaMta sauhArdapUrNa vyavahAra karate haiM aura use kisI taraha kI hAni pahuMcAnA, yahAM taka ki use pAlatU banAkara rakhanA bhI heya mAnate haiN| Adima jAtiyoM ke jIvana-vikAsa meM ToTama ke mahatva ko svIkAra karate hue 'da spIkiMga TrI' ke lekhaka ricarDa lainoya ne kahA hai--"ToTama kA cihna AdimavAsI jAtiyoM kA prakRti ke sAtha aisA Thosa sauhArdapUrNa saMbaMdha sthApita karatA hai jaisA ki unakI jAti-pAMti bhI nahIM krtii|" / ina AdimavAsI kabIloM meM pracalita unake rIti-rivAja, bhAI-cAre ke saMbaMdha, kAyade-kAnUna, nIti-niyama evaM kathAnaka rUr3hiyAM (moTipha athavA abhiprAya) Adi itanI vividhatA aura samRddhatA se otaprota haiM ki unhoMne bhArata ke prAgaitihAsika samAja ko asAdhAraNa rUpa meM prabhAvita kiyaa| unakI kitanI hI kathA-kahAniyAM, unake vizvAsa, pratItiyAM aura kathAnakoM meM aMtarbhUta kathAnaka-rUr3hiyAM evaM anabUjha paheliyAM Adi dvArA uttarakAlIna sAhitya khUba hI samRddha bnaa| udAharaNa ke lie, AkAza meM ur3anA, jar3I-bUTiyoM se pariveSThita kisI parvata-khaNDa ko uThAkara lAnA, bahate hue jala athavA jalate hue aMgAroM para calanA, viSa bhakSaNa se aprabhAvita rahanA, kathA ke nAyaka kA sadaiva amara bane rahanA, mRtaka kA jIvita ho jAnA, maMtrazakti ke prayoga se roga kA nivAraNa, divya zakti dvArA rAjapada ke yogya vyakti kA cunAva, pakSiyoM ke sahAre AkAza meM ur3akara ratnoM ke dvIpa meM pahuMcanA, zuka, haMsa, kapota athavA megha dvArA prema kA saMdeza preSita karanA, gIdar3a, kauA, chipakalI, zuka, gardabha, mer3hA, machalI Adi kA zabda sunakara zakuna-apazakuna kA vicAra karanA Adi kitanI hI kathAnaka-rUr3hiyoM ke prakAra ina kabIloM kI kahAniyoM evaM paheliyoM meM pAe jAte haiM jo prAgaitihAsika evaM samAjazAstriyoM ke adhyayana kI dRSTi se atyaMta mahatvapUrNa haiM aura jinakA adhyayana kara hama tatkAlIna sAmAjika mUlyoM evaM paraMparAoM kA bodha prApta karane meM sakSama hote haiN| loka-AkhyAnoM meM sannihita se kathAnaka-rUr3hiyAM bhale hI dekhane aura sunane meM asaMbhava evaM atizayoktipUrNa jAna par3atI hoM, para vastutaH aisI bAta nhiiN| isa prakAra ke loka-AkhyAna aMtarrASTrIya stara ke AkhyAnoM meM upalabdha hote haiM jo mAnava ke ApasI bhAIcAre kI ora iMgita karate haiN| yAtuvidyA (jAdU kI vidyA) kA ullekha Rgveda meM AtA hai jisakA prayojana jhUThamUTha asatya athavA bhrAMta vAtAvaraNa taiyAra karanA kadApi nhiiN| yaha vidyA prAgaitihAsikakAlIna samAja ke usa dRSTikoNa kI ora hamArA dhyAna AkarSita karatI hai jisase patA lagatA hai ki AdimakAla se hI mAnava sadaiva buddhizAlI evaM pragatizIla rahA hai| isase jJAta hotA hai ki upayukta saMsAdhanoM kA abhAva hone para bhI, mAnava apane buddhi-kauzala aura apanI kalpanA-zakti ke prayoga dvArA, vAstavika ghaTanAoM para niyaMtraNa na hone para bhI, niyaMtraNa hone, kA bhrama paidA kara, apane kArya meM saphalatA prApta karane meM sakSama hotA hai| yAtuvidyA ko eka prakAra kI 'bhrAmaka kalA'

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(1) kahA jA sakatA hai jo manuSya kI vAstavika kalA-saMbaMdhI nirbalatAoM se jur3I huI hai| isa prakAra ke atizayoktipUrNa kahe jAne vAle loka-AkhyAna vastutaH mAnava kI kuMThA ko abhivyakta karate haiM, tathA ye samAja dvArA lAde hue pratibaMdhoM se palAyana karane meM eka kAlpanika sAdhana kA kAma karate haiN| (viliyama Ara. baiskoma, da sTaDI oNpha phokalora) apane kathana ke samarthana meM prAcIna jaina graMthoM ke AdhAra para se yahAM katipaya udAharaNa prastuta kie jAte haiM : jaina paraMparA ke anasAra. RSabhadeva prathama rAjA. prathama jina. prathama kevalI, prathama tIrthaMkara aura prathama dharmacakravartI ho gae haiN| unake pUrva na koI rAjya thA, na rAjA, na daNDa aura na dnndd-vidhaataa| sabhI prajAjana apane-apane dharma kA pAlana karate hue sadAcArapUrvaka AnaMda kA jIvana vyatIta kiyA karate the| kisI prakAra kA vaimanasya athavA vidveSa bhAva unameM nahIM thA, ataeva ApasI kalaha na hone ke kAraNa kisI prakAra ke daNDa kI vyavasthA na thii| kalpavRkSoM dvArA unheM sabhI prakAra kA ihalaukika sukha prApta thaa| lekina kAlAMtara meM jaba kalpavRkSoM kA prabhAva ghaTane lagA aura saMtAna ko lekara pArasparika kalaha meM vRddhi hone lagI to pahalI bAra daNDa-vyavasthA kA vidhAna AraMbha huA (jaMbUdvIpa prajJapti 2, AvazyakacUrNi 553) / mahAbhArata (zAMtiparva 50) meM bhI isI prakAra kA AkhyAna varNita hai| yahAM pRthu ko sarvaprathama rAjA ghoSita kiyA gayA hai| isa prakAra ke loka-AkhyAna AdivAsI jAtiyoM meM bahuta pahale se pracalita the| saMthAlI loka-kathAoM meM kahA gayA hai ki AraMbha meM isa prakAra kA cAvala paidA hotA thA jisakA chilakA utArane kI AvazyakatA nahIM thI, tathA kapAsa ke paudhoM para bane-banAe taiyAra kapar3e lage rahate the, kapAsa oTakara usakI rUI Adi banAkara kapar3A bunane kI jarUrata nahIM thii| lekina kAlAMtara meM kisI kanyA ke durvyavahAra ke kAraNa cAvala aura vastra kI anAyAsa prApti baMda ho gaI, kyoMki yaha durvyavahAra ThAkura bAbA ko pasaMda na aayaa|| kalpavRkSoM kA prabhAva kama ho jAne para, prathama rAjA RSabhadeva ne prajA ko zikSA dI :-ve loga vanaspati ko hAtha se malakara, usakA chilakA utArakara bhakSaNa kreN| vanaspati ko supAcya banAne ke lie, chilalA utArakara use pattoM ke bane done meM pAnI meM bhigo deM aura phira use hAtha yA garmI meM rakhakara garamA leN| tatpazcAt jaba vRkSoM ke saMgharSa se logoM ne agni paidA hote hue dekhI to ve phira ve apane rAjA ke pAsa phuNce| unheM Adeza prApta huA ki agni meM pacana, prakAzana aura dahana kI zakti maujUda hai, usakA upayoga kiyA jaae| unheM Adeza milA ki ve loga miTTI ke bartana taiyAra kareM aura unameM vanaspati rakha, usameM pAnI DAla, use Aga para pakAkara khAyeM, isase zarIra svastha rahegA (dekhie, saMghadAsagaNi vAcaka, vasudevahiMDi, pR. 162, paMkti 30 se 163, paMkti 6, AvazyakacUrNi 154 aadi)| anna ko zarIra kI garmI se pakAne kA rivAja bahuta purAnA hai jo koTA AdivAsI jAti meM pAyA jAtA hai (dekhie emenyU, sTaDIja ina phoka Telsa oNpha iMDiyA, jaranala oNpha amarIkana oriyanaTiyala sosAyaTI, 67) / isase yahI siddha hotA hai ki isa prakAra kI kitanI hI aisI vastueM haiM jo bhArata meM rahane vAlI AdivAsI janajAtiyoM meM pracalita thIM aura hamane unheM grahaNa kara apanI saMskRti kA eka pramukha aMga banA liyaa| isa dRSTi se sacamuca hama ina AdimavAsiyoM ke kitane RNI haiN| prAgaitihAsika bhAratIya samAja ko lekara aneka prazna upasthita hote haiM : jaba AdimavAsI jAtiyAM apane kabIloM meM rahatI thIM to jAti prathA kahAM se A gaI ? yajJa-yAjJoM meM pazuoM kI bali kyoM dI jAtI thI ? aura isa prathA kA aMta karane meM kauna se pramukha kAraNa rahe ? pASANa-pUjA kahAM se praveza kara gaI ? nAriyala kA mahatva kyoM bar3ha gayA ? siMdUra ko kyoM mahatva diyA jAne lagA ? jaba sUrya, candra, agni, varuNa, parjanya Adi prAkRtika divya (camakIlI, div camakanA) zaktiyoM ke darzana se Atmavibhora hue bhArata ke AryagaNa sau zarad RtueM pArakara sukhI

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jIvana vyatIta karane ke lie lAlAyita the, to unameM isa saMsAra ke prati udAsIna vRtti kI bhAvanA kyoM jAgRta huI? ahiMsA evaM karuNA kA udaya kina sAmAjika paristhitiyoM meM huA ? Adi aadi|| isakA uttara hai ki dravya, kSetra, kAla aura bhAva ko lekara badalatI huI paristhitiyAM jinake anusAra samaya-samaya para mAnava ne apane Apako DhAlane kA prayatna kiyaa| kitanI anukUla paristhitiyAM thIM pahAr3oM aura nadiyoM ke isa deza meM uttara meN| himAlaya (hima kA Alaya) praharI ke rUpa meM khar3A huA hai jo devoM ke adhideva nIlakaMTha zivajI mahArAja aura parvata-kanyA pArvatI jI kI anupama krIr3AoM, kA sthala rahA hai| kala-kala karatI huI siMdhu (arthAt sAdhAraNa nadI, Age calakara nadI vizeSa ke artha meM prayukta) nadI kA svara cAroM dizAoM ko guMjita karatA huA sunAI de rahA hai| isa vizAla nadI kI vizeSatA isa bAta se jhalakatI hai ki isake taTa para basane vAle AryoM ke kabIle hiMdU (siMdha zabda se) kahalAne lge| Rgveda ke aMtargata nadI stuti sUkta (1075) meM siMdhu nadI ko daur3ane vAlI, upajAU, bANa, ghor3A, gau, pitA, mAtA, saMrakSaka, paharedAra, parvata-kanyA Adi vizeSaNoM se saMbodhita kara use ghor3oM, rathoM, vastroM, Una, suvarNa Adi se samRddha kahA gayA hai| saptasiMdhu (Age calakara sAta meM se kevala pAMca hI nadiyAM raha jAne ke kAraNa paMjAba (yAni paMca+ Aba) nAma se saMbodhita kie jAne vAle isa vizAla deza kI anya pramukha nadiyAM haiM : sutudri (= zatadru-sau dhArAoM se daur3ane vAlI=sataluja), bipAza (bipAsa=nirbAdha rUpa se bahane vAlI =vyAsa), (parUSNI) (irAvatI rAvI), asivanI (arthAt kRssnncndrbhaagaa-cndrrekhaa-cainaab)| sitastA (=jhelama) inake atirikta aura bhI kitanI hI nadiyAM isa deza meM pravAhita hokara ise upajAU, dhana-dhAnya Adi se samRddha evaM mUlyavAna banAtI haiM : gaMgA, yamunA, sarasvatI, sarayU, kubhA, narmadA, tAptI, godAvarI, gaMDaka, vAghamatI aura na jAne kaun-kaun| nadiyoM kI bhAMti parvatoM kI saMkhyA bhI kucha kama nhiiN| nagAdhirAja himAlaya kA ullekha kiyA jA cukA hai| jaina paraMparA ke anusAra, yaha parvata AkAzacArI vidyAdharoM kA krIDAMgana rahA hai| jaina mAnyatA ke anusAra jaba RSabhadeva aSTApada (kailAza) parvata para tapasyA meM lIna the, unake saMbaMdhI nami aura vinami ko unake samIpa AyA jAna nAgarAja dharaNeMdra ne kRpA karake unheM vidyAeM pradAna kii| Age calakara vidyAdharoM ne apane nagaroM evaM sabhA-bhavanoM meM bhagavAna RSabhadeva kI pratimA sthApita kara unheM vizeSa sammAnita kiyaa| isI prakAra kA dUsarA mahatvapUrNa parvata hai sammeda zikhara (samAdhi-zikhara) jahAM katipaya tIrthaMkaroM ko chor3akara zeSa ne nirvANa-pada kI prApti kii| ise malla parvata (saMbhavataH malloM kA prabhutva hone ke kAraNa) bhI kahA jAtA hai| yaha pahAr3I pradeza muMDA, saMthAla, orAMva aura muiyA Adi AdivAsI jAtiyoM se ghirA huA hai, isalie isakA mahatva aura bhI bar3ha jAtA hai| mAraMgaburU athavA bar3apAhAr3I muMDA jAti kA devatA mAnA jAtA hai| yaha devatA jAdU vidyA kA dhanI thaa| kahA jAtA hai ki saMthAla mahilAoM ne cAlAkI karake usase isa vidyA ko le liyA (bomapAsa, sI.eca., phokalora oNpha saMthAla paraganA) parvatayAtrA, giriyAtrA, nadIyAtrA aura udyAnayAtrA ke ullekha milate haiM, jisase patA lagatA hai ki loga parvata, giri, nadItaTa aura bAga-bagIcoM meM jAkara khAte-pIte, gAte-nAcate aura mauja-majA kiyA karate the| tAtparya yaha ki bhAratIya prAgaitihAsika samAja kA jIvana sukhada aura AnaMdamaya thaa| ulajhaneM usameM nahIM thIM, rukAvaTeM nahIM thI, saba loga apanA-apanA kartavya-pAlana karate, dayA-dharma ko pAlate, dAnazIlatA evaM udAravRti rakhate, maz2ahava kA Agraha nahIM thA, eka-dUsare ko pIche dhakela kara Age bar3hane kI pravRti nahIM thii| aisI hAlata meM Azcarya nahI ki vaidika AryoM ne 'jIvema zaradaH zatam' ( hama sau barasa jIeM) kA svara udghoSita kiyaa| saMbhavatayA nadiyoM evaM parvatoM dvArA janya prAkatika saSamA se otaprota isa deza meM hamAre RSi-muniyoM ne ciMtana-pradhAna saMskRti ko janma diyaa| unhoMne apane gaMbhIra ciMtana, manana aura nididhyAsana dvArA rahasyapUrNa sRSTi ke aneka rahasyoM, bhedoM aura marmoM kA udghATana kara jIvana ke sAmAjika mUlyoM kI paraMparA sthApita kii| zaka, kuSANa, hUNa Adi kitanI hI jAtiyoM ne samaya-samaya para isa deza meM praveza kiyaa| cInI, yUnAnI, turkI, aphagAnI Adi sabhyatAoM se bhArata ne Takkara lii| tamila, telugu, kannar3a, goMDI (bundelakhaMDa ke AsapAsa bolI jAne vAlI), orAMva (bihAra, choTA nAgapura, ur3IsA meM bolI jAne vAlI) Adi drAvir3I bhASAoM tathA dakSiNa-pUrva eziyAI

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(jinakA kabhI uttara-pUrvI bhArata aura hinda-cIna meM prAdhAnya thaa)| parivAra ke aMtargata Ane vAlI muMDA (yA kola) aura mona-khamera (aMzataH asama meM bolI jAne vAlI) Adi boliyAM bhArata kI sabhyatA aura saMskRti ko prabhAvita kie binA na rhiiN| ina boliyoM tathA anya boliyoM ke kitane hI zabda-samUha aise haiM jo Age calakara bhAratIya saMskRti ke pramukha aMga bana ge| kucha udAharaNa :(a) kadalI, nArikela, tAMbUla, alAbU, zAlmalI Adi zabda dakSiNa-pUrva eziyAI boliyoM ke zabda haiM, jisa bolI ko Arya-pUrva loga istemAla karate the| (A) hanumanta (hanumAna) : tamila ke 'aNa-manti' zabda se vyutpanna / / Rgveda (1086) meM vRSA-kapi ke rUpa meM, saMskRta rUpa 'hnumnt'| svastika :--yaha parirUpa krITa, kaipeDosiA, TraoNya, lichuAniyA Adi sthAnoM meM bhI pAyA jAtA hai| kucha loga ise saura viSNu ke cakra kA saMkSipta rUpa mAnate haiM isake cAra AroM se sUrya ke gamanAgamana kA mArga sUcita hotA hai| suprasiddha purAtatvavetA janarala kaniMghama ne ise lipi meM aMkita su+asti (svasti) kA dyotaka mAnA hai| mUla rUpa se lithuAniyA-vAsI sAo pAulo (brAjIla) kI merI ziSyA kumArI gulabisa ilonA ne mujhe batAyA ki isa cihna ko agni kA kraoNsa mAnA gayA hai jo prakAza, agni, jIvana, svAsthya evaM samRddhi kA sUcaka hai| lithuAniyA ke lokagItoM meM ise AkAza kA luhAra mAnakara dhAnya ko pakAne vAlA aura dAnavoM ko bhagAnevAlA kahA hai| isase jAna par3atA hai ki svastika kA cihna apane mUla rUpa meM prAkRtika zaktiyoM se jur3A huA thaa| janajAtiyAM ise divya mAnakara isase preraNA prApta kiyA karatI thiiN| indra, varuNa, mitra, nAsatya--ye cAroM Rgvaidika devatA, kiMcit parivartanapUrvaka lagabhaga IsA-pUrva 14 vIM zatAbdI meM boghAz2a-koi (eziyA mAinara) ke abhilekhoM meM uplbdh| hiTTI bhASA meM indra kA ina-ta-ra aura varuNa kA u-ru-van+a ke rUpa meM ullekha / vastutaH jaise kahA jA cukA hai, hamArI aitihAsika evaM prAgaitihAsika sAmAjika saMskRti bahuta kara jana-jAtiyoM kI saMskRti para avalaMbita hai| jana-jAti ke gaNa jo kucha mehanata-mazakkata se upalabdha hotA, use bA~Ta-bA~Takara khAte, sahayogapUrvaka milajulakara rahate, bhAIcAre kA bartAva karate, eka-dUsare ko kama-se-kama kaSTa phuNcaate| ahiMsA, karuNA evaM maitrI kI unakI yaha pravRtti hameM virAsata meM milI haiM jisakI rakSA ke lie Aja bhI hama prANapaNa se prayatnazIla haiN| deza kI ekatA, prabhutA, akhaMDatA evaM satyaniSThA kA nArA Aja bhI hameM sunAI detA hai| hamAre pUrvajoM ne atyaMta parizramapUrvaka tatkAlIna samAja ke jina mUlyoM ko pratiSThita kiyA hai, ve mUlya aura vaha paraMparA Aja bhI hamAre lie utane hI guNakArI haiM jitane pahale the, balki usase bhI adhik| saMdarbha graMtha 1- da vaidika eja, jilda / (hisTrI eMDa kalcara oNpha da iMDiyana pIpala) 2- sunItikumAra caTarjI, orijina eMDa DevalapameMTa oNpha baMgAlI laiMgaveja 3- DI.DI. kosAMbI, iMDiyana hisTrI (aina iMTroDakzana TU) 4- jagadIzacandra jaina, prAkRta naireTiva liTarecara-orijina eMDa grotha 5- jagadIzacandra jaina, bhAratIya darzana--eka naI dRSTi

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Role of Jainism in the World of Tomorrow Agatayuga meM jainadharma kI vaizvika bhUmikA DaoN0 zekharacandra jaina yadyapi yaha viSaya kacha kAlpanika sA laga sakatA hai| para yaha bhI satya hai ki vartamAna kI nIMva para hI bhaviSya kI imArata kI majabUtI evaM saundarya kI kalpanA kI jAtI hai| vartamAna ke dhuMdhalake meM hI Agata rozanI kA anumAna ho jAtA hai| abhI hAla meM hI amarIkA-yAtrA kA avasara milaa| vahAM oralenDo meM APCOT Centre dekhane gayA thaa| vahAM aneka vastuoM ke sAtha eka aisA bhI sthAna banAyA gayA hai jahAM AnevAlI sadiyoM meM isa vizva kI jIvana jIne kI kalA ke vikAsa kI uttama parikalpanA prastuta kI gaI hai| manuSya kA samasta jIvana kampyuTarAIjDa-rimoTa kaMTrola aura roboTa se clegaa| baTana dabAte hI saba kucha upalabdha hogaa| are ! vaha AkAza meM bastiyAM bnaaegaa| usakA jIvana upalabdhiyoM kA yuga hogaa| yaha saba dekhakara jainazAstroM kI bhogabhUmi evaM kalpavRkSa kI kalpanA hI punaH sAkSAt hone lgii| aisA bhI lagA ki hamAre zAstroM meM ullikhita varNana mAtra kalpanA nahIM thI, apitu Aja kA vaijJAnika bhI vAle kala kI sukhada upalabdhiyoM kI kalpanA unhIM varNanoM ke AdhAra para prAyogika rUpa se siddha karane meM lagA hai| use aneka kSetroM meM siddhi bhI prApta huI hai| isI siddhi ke saMdarbha meM vaha Ane vAle kala kI siddhi para vizvasta hai| isI pariprekSya meM jaba hama apane viSaya para vicAra karate haiM to hameM vartamAna yuga kI paristhitiyoM meM evaM Ane vAle kala kI sthiti meM yahI vizvAsa se kahanA ucita lagatA hai ki isa vizva kI sukha-zAMti-samRddhi meM jainadharma ke siddhAMta mukhya bhUmikA nibhaayeNge| yadi saMkSee meM vartamAna yuga meM jainadharma ke siddhAMtoM kI sArthakatA evaM upAdeyatA para prakAza DAleM to yaha zIrSaka ucita lagatA hai "bhUtakAla ke pariprekSya meM vartamAna yuga meM jaina dharma kI bhUmikA", merA abhiprAya itanA hI hai ki Aja kA vizva bArUda ke Dhera para baiThA hai| hiMsA-yuddha, avizvAsa Aja ke vizva kI samasyAeM haiN| eka ora vijJAna kI bhautika upalabdhiyAM to prApta haI para unake sAtha adhyAtma kI AvazyakatA ko nakArA gyaa| pariNAmasvarUpa vikAsa ke lie prApta upalabdhiyAM vinAza kA kAraNa bniiN| aham kA vikAsa huaa| dhana-prApti kI lAlasA aura dUsare ke sukha chInakara samRddhi kI bhAvanA ne manuSya aura rASTroM ko avizvAsa se bhara diyaa| lAlasA ne vizvayuddhoM ko janma diyaa| isa yuddha-vinAza ke pIche thA manuSya kA vikArI mana, hiMsAtmaka bhAvanA, parigraha kI aparimita cAha aura ekAMtavAdI dRssttikonn| jaina dharma ke bAraha vratoM para dRSTipAta kareM to ye sabhI mAnava ko pUrNa mAnava banAne ke hI niyama haiN| paMcavrata, guNavrata evaM zikSAvratoM para vicAra kareM to inameM ahiMsaka bhAvanA, satyavaktA, paraMsvaharaNa se nivRtti, brahmacarya dvArA cAritrika dRr3hatA, saMgraha kI lobhavRtti se nivRtti, dhana-dhAnyAdi meM AvazyakatAnusAra parimANa evaM paraspara prIti, dayA karuNA ke hI mArgadarzaka siddhAMta haiN| ekendriya se paMcendriya taka ke jIvoM kI kalpanA unakI sukhAtmaka-dukhAtmaka bhAvoM kI abhivyakti isa darzana meM sabase pahale va sarvAdhikAra se kI gaI hai| SaTakAyika jIvoM kI kalpanA, unake astitva kI bAta kahane vAle jaina darzana ne hara jIva kI samAna mahattA ko svIkAra kiyA hai| 'parasparopagraho jIvAnAm' sUtra isa tathya kA pramANa hai| yadi Aja kA mAnava apanI jaisI sukhAtmaka-dukhAtmaka anubhUti dUsaroM meM bhI karane lage to vaha sabhI hiMsAtmaka kRta-kArita aura anumodanA se baca sakatA hai| eka nirbhaya vizva ke nirmANa meM yogadAna de sakatA hai| yadi vaha anekAMtavAda ko samajhakara dUsaroM ke vicAroM ko bhI samajhane lage to aneka saMgharSa aura yuddha TAle jA sakate haiN| prANImAtra ke prati karuNA use paryAvaraNa-rakSaNa meM sahAyaka ho sakatI hai| Aja kA vizva kramazaH ina siddhAMtoM ko apanA rahA hai| use yaha pratIti hone lagI hai ki pazu-pakSI, prANiyoM

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kA vadha, vRkSocchedana, paraspara yuddha aura yuddha ke bhaya use pralaya kI ora le jA rahe haiN| isa vaicArika ciMtana se vaha sAvadhAna ho rahA hai| vaha zAkAhAra apanA rahA hai| bArUda ke Dhera para baiThakara bhI usane zAMti kI AvazkatA mahasUsa kI hai| Aja vizva ke kisI bhI bhAga kudaratI Apatti AtI hai yA svairAcAra se yuddha hote haiM to pUrA vizva ciMtita hI nahIM hotA, apitu zaktizAlI deza kamajora evaM nyAya kA pakSa lekara madada karate haiN| yU0ena0o0 kA nirmANa hI paraspara sahakAra kI nIMva para huA hai| Aja jagadIzacandra basu kA vanaspati meM jIva honA aura AinsTAina ke sApekSavAda kA sarva svIkAra jaina darzana ke siddhAMtoM kA hI vistaraNa hai| isI prakAra hama inhIM siddhAMtoM kI bhUmikA bhaviSya ke yuga meM kyA hogI usa para vicAra kreNge| vizvazAMti meM jainadharma kI bhUmikA sukha aura samRddhi vizvazAMti kA AdhAra hotA hai| yaha sukha, zAMti va ahiMsA se hI saMbhava hai| manuSya ko sabase pahale bhAvoM ko ahiMsaka banAnA par3egA / dravyahiMsA arthAt kisI ko mArane- satAne kI vRtti aura pravRtti kA AdhAra bhAvoM para hI AlaMbita hotA hai| isake lie Ane vAle yuga meM mAMsAhAra ke sthAna para zAkAhAra kI aham bhUmikA hogii| manuSya yaha samajhegA ki usakI saMvedanAoM kI bhAMti pratyeka jIvadhAriyoM kI saMvedanAyeM haiN| yaha jIbha kI lolupatA ke lie zikAra nahIM kregaa| vaha apane dIvAnakhaMDoM ko pazuoM ke sIMga, dAMta aura khAla se nahIM sjaaegaa| pazu usake mitra hoNge| yaha mAtra kalpanA nahIM hai / Aja vizva meM vizeSakara pazcimI jagat 'vejITeriyana sosAyaTI' adhika saMkhyA meM bar3ha rahI haiM / yaha zAkAhAra kA pracAra hI ahiMsA kI ora bar3hatA kadama hai| lAsa enjalIsa (amerikA) meM zrI hasendra bhAI ke yahAM isI viSaya para carcA cala rahI thI / bAta zrRMgAra prasAdhanoM kI cala pdd'ii| unakI baccI ne pUchA - " aMkala ! lipisTika lagAnA bhI hiMsA hai na ? isameM bhI pazuvadha hotA hai / merA mana prasannatA se bhara utthaa| eka AsthA dRr3ha huI ki yaha 9 varSa kI baccI yadi hiMsA-ahiMsA ke sUkSma bheda ko jAna rahI to vizvAsa dRr3ha ho gayA ki yaha kabhI bhaviSya meM hiMsaka vastuoM kA upayoga nahIM kregii| Ane vAlA kala inhIM baccoM kI AsthA para nirbhara hogaa| manuSya jaba prANI mAtra ke prati sauhArdapUrNa hogA taba vaha yuddha dvArA manuSya ke vadha kI kalpanA dUra rhegaa| kisI bhI zAsaka ke mana meM dUsare kA rAjya, svataMtratA har3apane kI hIna bhAvanA nahIM janmegI / yuddha kA bhaya dUra hote hI mAnava-mAnava ke prati sahayoga kA vyavahAra kregaa| dezoM kI adhikAMza saMpatti jo zastroM meM kharca ho rahI hai vaha jana kalyANa meM kharca hogii| AvazyakatA hai ki jaina dharma ke siddhAMtoM kA savizeSa ahiMsA kA pracAra manuSya ke hRdaya parivartana hetu honA caahie| cAMda para pahuMcane vAlA mAnava jo par3osI ke hRdaya taka bhI nahIM pahuMcA vaha jana-jana ke mana meM ramane lgegaa| Aja jahAM bar3e gharoM meM jagaha nahIM hai, vahIM choTI sI kuTiyA bhI svAgata ke lie tatpara rahegI / phira kampyUTara yA rimoTa kaMTrola meM jIne vAlA bhI galata baTana nahIM dabAegA / paryAvaraNa saMrakSaNa ke saMdarbha meM : jainadharma ke SaTkAyika jIvoM kI bAta Aja kA vizva samajhA hai| usane apanI bhAMti saMvedanAoM ko anya vanaspati Adi meM bhI mahasUsa kiyA hai| jainadharma ke aneka niyama jaise harI vanaspati ke adhika prayoga kA niSedha, rAtribhojana kA tyAga, vRkSoM ko kATane kA niSedha, adhika jala prayoga kA niSedha bhUmi khanana Adi na karane ke niyama isa paryAvaraNa ke rakSaNa meM mahatvapUrNa haiN| pradUSaNa kI bar3hane vAlI samasyAoM se jUjhane vAle vizva ke lie jainadharma ke khAna-pAna, rahana-sahana ke siddhAMta adhika upayogI siddha hoNge| hamAre paryAvaraNa pradUSaNa ke phailAva kAraNa hai hamArA aparimita bhautika suvidhAoM ke pIche daudd'naa| hamArI peTa kI bhUkha se adhika mauja-zauka kI bhUkha ne dharatI ke saMtulana ko bigAr3a diyA hai / isakI pUrti ke lie usane nae-nae strota to DhUMr3he para vaha bhUla gayA ki inake kAraNa kyA duSpariNAma hoNge| paryAvaraNa ke saMtulana ko banAye rakhane ke lie manuSya ko apane jIvana ko saMyamita karanA hogaa| isake lie anAvazyaka AvazyakatAoM ko saMtulita karane kI AvazyakatA hai| yaha saMyama jainadharma ke siddhAMtoM se hI saMbhava hogA / vastutaH Ane vAle kala ke prAkRtika vAtAvaraNa meM jIne ke lie jainadharma ke siddhAMta hI anukUla raheMge udAharaNataH - Aja tela vAhana kA pradUSaNa, dhueM kA pradUSaNa aura ati sUkSmatA se vicAreM to vANI aura vicAroM kA pradUSaNa adhika

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khataranAka hai| hameM ahiMsA ko kendra meM rakhakara sUrya urjA kA upayoga karanA hogaa| uttama bhojana (zAkAhAra) uttama vicAroM ko janma degA jisase vAsanA aura vilAsa ke lie hamAre vicAra pradUSita nahIM hoNge| isase aneka jana-ahita aura Atma-ahita ke kArya ruka skeNge| Aja ke mAnava meM bar3hatA pAgalapana kA kAraNa bhautika sukhoM kI adhikatA aura vicAroM kA daSita honA hai| Aja adhika AvAja bhI mAnava mana ko asaMtulita banA rahI hai| Aja vizva meM yoga aura dhyAna dvArA mauna kI jo sAdhanA kI jA rahI hai, vaha isakA nirdeza hai| bhaviSya meM mAnava ko mauna dvArA hI mAnasika zAMti prApta hogii| jaina darzana kA sAmAyika isake lie uttama upAya hai| AtmAlocana dvArA apane doSoM kA anveSaNa, mauna aura ciMtana kI prakriyA manuSya ko zAMti pradAna kregii| Ane vAlA kala vijJAna kI caramonnati kA hogA, para use unnati meM mAnasika zAMti ke lie adhyAtma kA samanvayana bhI karanA hogaa| saMskAra siMcana meM jainadharma kI bhUmikA : sabase jaTila vaizvika samasyA hai-saMskAroM kA vistrnn| bhautikavAda evaM bhogavAdI sabhyatA meM DUbe aura DUbate jA rahe vizva ko jainadarzana hI sthira banA skegaa| isake zubha lakSaNa ye haiM ki Aja vaha jagat jisane viSaya-vAsanA ko hI jIvana kA sukha mAnA thA vaha bhI adhyAtma kI ora unmukha huA hai| thor3A-sA bhaya bhI dRSTigata ho rahA hai ki bhArata jaise susaMskRta deza bhI pazcimI bhogavAda se AkarSita ho rahe haiN| para, yaha bhI vizvAsa hai ki yaha kSaNika anukaraNa kA unmAda samApta ho jaaegaa| jisa taraha Aja vizva kI dUriyAM samApta ho gaI haiM, Aja vizva ati nikaTa ho gayA hai, Aja hara deza-samAja kI gatividhiyAM paraspara ko prabhAvita kara rahI haiM usI prakAra Ane vAle kala meM pUrA vizva ina sImAoM ko atikrAnta karake eka samAja kA rUpa le legaa| usa samaya saMskAra kisI vyakti, samAja yA rASTra ke na rahakara vaizvika bneNge| sahI arthoM meM "vasudhaiva kuTaMbakam' kA sUtra sArthaka hogaa| hama jAnate haiM ki jahAM 'phrAiDa' kA kAma-vijJAna samApta hotA hai vahIM se bhAratIya saMskRti kA unnayana hotA hai| vaha 'kAmatRpti' ko hI sabhI vikAroM kA zamana mAnatA hai jabaki bhAratIya saMskRti meM kAma kI tRpti ke pazcAt adhyAtma kI ora mur3ane kA zubha prayAsa hotA hai| vAnaprastha Azrama isakI uttama misAla hai| isameM jainadharma kA "brahmacaryavrata' mahatvapUrNa bhUmikA nibhaayegaa| vAstava meM cAritrika vikAsa hI vizva-zAMti kA amogha upAya hai| __vartamAna yuga meM eka AzAspada bAta yaha bhI hai ki vizva ke anya dezoM meM nivAsa karane vAle jaina bhAIyoM meM pichale 15-20 varSoM meM eka cetanA jAgI hai| ve jahAM bhI sthira hue haiM vahAM maMdira, sthAnaka, jaina kendroM kA nirmANa kara jainadharma kA zikSaNa de rahe haiM aura ahiMsA va zAkAhAra kA pracAra kara rahe haiN| paradeza ke bhautikavAdI pravAha meM ve saMskAroM ke dvIpa nirmita kara rahe haiN| inhIM dvIpoM para AnevAle kala ke mAnava ko rAhata milegI, Azraya milegaa| jainadharma ke cAra puruSArtha 'dharma-artha-kAma-mokSa' ke anusAra vyakti arthopArjana karegA, saMsAra bhI bhogegA para vaha dharma arthAt nIti, satya, ahiMsA, aparigraha ko sadaiva apanAye rhegaa| usakA dhyeya inako bhI tyAga kara mokSa arthAt zAzvat sukha hogaa| Ane vAlA kala mAnava ko sukha-zAMti ahiMsA, dayA, kSamA, karuNA, viveka, paraspara maitrI, jio aura jIne kI suvidhA dene kA yuga hogaa| vijJAna kI samRddhi use svarga-bhogabhUmi kA daihika sukha deMgI to jaina-darzana ke siddhAMta use mAnasika AdhyAtmika sukha deNge| inake paraspara saMtulana se hI nae yuga kI samRddhi hogii| yaha satya hai ki yaha viSaya kucha kAlpanika hai para vartamAna yuga ke pravAha, badalate janamAnasa, mAnavatA ke prati jAgRti isakA saMketa haiM ki vyakti saMgharSa ke sthAna para sahayoga kA pakSadhara hogaa| __maiM dAve ke sAtha kaha sakatA hUM ki Ane vAle yuga kI sukha-zAMti-samRddhi meM jainadharma kI bhUmikA ati mahatvapUrNa hogii| ahamadAbAda

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ahiMsA kA arthazAstra DaoN. nemIcanda jaina ahiMsA kA arthazAstra tIna pramukha pravRttiyoM para avasthita hai; ye haiM--svAvalambana, aparigraha, vikendrIkaraNa | jahAM parAdhInatA, parigraha aura kendrIkaraNa haiM vahAM damana, dohana, aura hiMsA aparihAryataH haiM / isa saMdarbha meM gujarAtI bhASA eka pustaka prakAzita huI hai-- 'suMdara duniyA mATe suMdara saMgharSa kA ( 1993 zrImatI naMdinI jozI) / isa pustaka ke adhyAya 34 aura 35 ahiMsA ke arthatantra ko bar3I spaSTatA se pratipAdita / paribhASita karate haiN| ina adhyAyoM meM pro. kAorU yAmAgucI, jApAna ke grAma - arthatantra (myurATopiana arthatantra ) kI carcA kI gayI hai aura kahA gayA hai ki yahI eka aisA arthatantra hai jo hamArI AgAmI samAja racanA kA sabala AdhAra bana sakatA hai| ho sakatA hai ki kucha logoM ko yaha rUr3ha aura pAramparika dIkha par3e; kintu jaba taka manuSya isa ora vApasa nahIM hogA, usake bIca ke phAsale bar3heMge aura parigraha tathA pUMjI kA ajagara use AmUlacUla nigala jaaegaa| jo bhArata hiMsA aura parigraha ke jahara se aba taka bacA huA thA, Aja vahI udArIkaraNa kI phAMsI ke phaMde meM laTakA jIvana-maraNa kA saMgharSa kara rahA hai| durbhAgya se bahurASTrIya kaMpaniyoM ke nAma para deza kA jo bacAkhucA grAmatantra thA vaha bhI sarvanAza kI ora kUca kara gayA hai| aise bhayAvaha kSaNoM meM yadi hamane haqa aura hakIkata kI ora se apanI AMkheM mUMdI to vaha AdamI jo pUMjI kA mAlika thA, usakA eka saMpUrNa gulAma bana jAegA / Aja jagatvartI grAma (globala vileja) kI bAta to kI jAtI hai kintu isa bAta ke pIche kapaTa kA eka bhrama- jAla bichA huA hai| yahAM globala vileja kA matalaba pUrI duniyA ko eka grAma ke rUpa meM vikasita karane kA hai yAnI sUcanA-yuga (inphAramezana eja) kI tIvratA kA aDDA banAnA hai arthAt yaha kahanA hai ki duniyA itanI sUcanA-parAdhIna ho jAegI ki jaise koI bAta gAMva meM jaMgala kI Aga kI taraha phailatI hai, vaise duniyA meM vaha phaila jaaegii| gAMva sUcanAoM se karAhane lgegaa| vaha dalAla sTrITa bana jaaegaa| yaha kalpanA yA svapna nahIM balki eka bhayAnaka duHsvapna hai, jo manuSya ke astitva aura usakI asmitA ke lie pralayaMkArI siddha hogA / isase duniyA choTI nahIM hogI aura na hI loga eka par3osI kI taraha eka-dUsare se pyAra aura eka dUsare para bharosA kareMge; balki pAsa hokara bhI ve eka-dUsare se kosoM dUra par3a jAeMge / mAnie; hiMsA, sattA aura pUMjI para khar3A yaha arthatantra manuSya aura manuSya tathA manuSya evaM prakRti ke bIca aise phAsale khar3e kara rahA hai, jinheM kabhI bhI pATanA saMbhava nahIM hogaa| Aja manuSya ne prakRti ko pUMjI kamAne kA sAdhana banA liyA hai, ataH vaha usake adhikatama zoSaNa meM laga gayA hai| adhikatama ke makar3ajAla meM phaMsA AdamI aba saba ora se vinAza ke khauphanAka zikaMje kA dabAva mahasUsa karane lagA hai| usake hAMtha-pAMva eka aise Arthika jAla meM phaMsa gaye haiM, jisase ubharanA asaMbhava jaisA ho gayA hai| aise meM 'globala vileja' kA matalaba yadi hama vahI lete haiM jo Upara diyA gayA hai to manuSya ko eka abhizapta bhaviSya kI ora le jAte haiM aura yadi usakA artha hama yaha karate haiM ki jo kucha jagat meM hai vaha usake hara gAMva meM ho to hama jagat ko eka aise nandana-vana ke rUpa meM parikalpita karate haiM, jisakA zilpana gAMdhI ne kabhI kiyA thA aura jo kabhI bhAratIya arthatantra kI rIr3ha thA / ahiMsA ke arthatantra kA prathama aura sarvopari lakSya hai eka ahiMsaka aparigrahamUlaka grAma ikAI ko AviSkRta AvirbhUta karanA / hameM yaha bhI dhyAna meM rakhanA hogA ki bhArata sirpha arthatantra hI nahIM hai; balki vaha saMskRti, sadviveka, adhyAtma evaM dharma kA samaveta suvikasita tIrthadhAma bhI hai| bhArata eka aisA vizva-sthala hai, jisane atIta meM kaI Arthika, rAjanaitika, sAMskRtika, naitika, AdhyAtmika evaM dhArmika saphala prayoga kie haiM aura vizva mAnava kI eka svastha cha

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pradAna kI hai| usake arthatantra kI sabase prANavAna, bala evaM UrjAvAna ikAI thI: grAma, vaha grAma jise Aja anajAne meM pazcima ke nirarthaka Aveza meM tahasa-nahasa kiyA jA rahA hai| Aja hama eka aise khataranAka kSaNa se gujara rahe haiM, jahAM artha aura rAjanIti ke dabAva se hamAre grAmatantra kA ceharA nisteja huA jA rahA hai| hama badaleM, kintu isa bAta kA dhyAna rakhate hue ki hamArI maulikatAeM barakarAra raheM aura hamArA grAma paratantra na bne| yaha saba tabhI saMbhava hai jaba rAjanIti, samAja-vyavasthA, nyAya-prabandha, zikSA evaM cikitsA Adi meM tadnurUpa parivartana lAyA jAe aura samAviSTa vikRtiyoM ko dUra kiyA jaae| zrImatI naMdinI jozI likhatI haiM ki Aja se lagabhaga do sadI pUrva hamAre deza ke grAma itane sakSama the ki pratyeka grAma svayaM pUre jagat kA pratirUpa thaa| maiMne apane pitAjI se sunA thA ki saMyukta rASTra saMgha meM jina praznoM kI carcA hotI hai, una tamAma praznoM para hamAre eka choTe gAMva ke cabUtare para bhI carcA hotI hai| mAtra ina praznoM kA phalaka choTA hai anyathA unakA svarUpa to eka jaisA hI hai| isakA matalaba hai ki ahiMsA kA arthatantra pratyeka bhAratIya grAma ko eka aise sva-kSama jagatvartI grAma ke rUpa meM vikasita dekhanA cAhatA hai jo laghu saMyukta rASTra saMgha ho / aise grAma pUMjI ko RNa karake hI ubhara sakate haiN| jaba taka hama vinimaya paddhati ko nahIM lauTAeMge, jIvana kI guNavattA ko lauTAnA saMbhava nahIM hogaa| jaba vastuoM kA vinimaya hogA, taba unakI guNavattA ke sAtha koI durvyavahAra nahIM kara paaegaa| mUla vastu ke sAtha mUla vastu kA vinimaya hogaa| aise meM ve sAre vyaya aura vikAra svayameva ghaTa yA haTa jAeMge jo vastu kI maulikatA ko avamizrita karate haiM aura usake sAtha andhI vyApArikatA ko jor3ate haiN| gAMdhIjI ne aise grAmatantra ke aMtargata vikasita grAma ko 'svarga kA bagIcA' kahA hai| hamArA yaha mAnanA hai ki bhAratIya grAma taka vikAsa kI jhirI zaharoM se yA duniyA ke vikasita dezoM se pahuMcegI, yaha galata hai| aisA karane yA kahane se hamArI nIMva kamajora hogii| saba jAnate haiM ki jaba taka samAja meM samAnatA aura amana AvirbhUta nahIM hoMge, AtaMka aura hiMsA bane raheMge, taba taka vikAsa ke ruddha strota khula nahIM paaeNge| hama do kadama Age bar3heMge aura cAra kadama pIche jaaeNge| yaha gaNita avanati aura vinAza kA gaNita hai, ise hama utthAna aura vikAsa kA gaNita nahIM kaha sakate / jaba taka hama choTe paimAne para baiMkoM ke jAla se mukta hokara utpAdana kI prakriyA meM nahIM AeMge, yaha asaMbhava hI hogA ki hama manuSya ke madhyavartI phAsaloM ko ghaTA paaeN| jaba taka lAbha kI jagaha samAja janahita ke lie utpAdana kI zuruAta nahIM hogI, nayI samAjaracanA kA zilAnyAsa saMbhava nahIM hogA / yaha mAnakara calanA ki arthatantra ke bIja vikasita dezoM se AeMge aura unakI svastha phasaleM bhAratIya grAmoM meM panapeMgI, buniyAdI taura para hI g2alata hai| hamAre gAMvoM meM vikAsa kI anaginata urvara saMbhAvanAeM haiM, hama asala meM unakA kada choTA karake unake bAre meM socane lage haiM aura usa 'analikhe jJAna' ko bhUla rahe haiM, jo maidAna ke jala ko siMcAI ke lie bagaira kisI yantra kI madada ke pahAr3oM para car3hA le jAtA rahA hai| madhyapradeza ke nimAr3a aMcala meM isa taraha kI siMcAI vyavasthA ko Aja bhI pratyakSa dekhA jA sakatA hai| Aja kA udyogavartI arthatantra prakRti ko dhanopArjana kA sAdhana mAna kara calatA hai, usake lie per3a-paudhe, nadI- jharane, parvata-pahAr3a, varAha- hAthI, machalI- murgA, keMcue - kharagoza saba dhanopArjana ke sAdhana haiM, isIlie vaha ina sabakA krUratama dohana karatA hai aura unake prati jo bhI krUratApUrNa aura asammAnajanaka saMbhava hai, use karane se nahIM cuuktaa| yahI kAraNa hai ki Aja ke arthatantra ne jIvana ke prati sammAna kI bhAvanA ko naSTa kara diyA hai aura vaha sirpha pUMjI ke pIche pizAca kI bhAMti par3a gayA hai| ahiMsA kA arthatantra hiMsA ko choTA vyartha karane kA arthatantra hai| vaha duniyA ke kone-kone meM hiMsA aura krUratA ke kada ko choTA karanA cAhatA hai aura cAhatA hai ki sarvatra samatA kI saMbhAvanAeM phaleM - phUleM / hamArI vinamra rAya meM jaba duniyA kA hara gAMva sva-jagatvartI gAMva banegA tabhI vizva zAnti kI kalpanA sAkAra hogI anyathA vaha yAvaccandradivAkarau svapna banI rahegI /

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jApAna eka aisA deza hai, jisane audyogika krAnti kA adhikatama dohana karate hue bhI pro. kAorU yAmAgucI kI 'sakSama jagatavartI grAma' kI avadhAraNA ko janma diyA hai| pro0 yAmAgucI ne isa grAma-arthatantra ko myurATopiana arthatantra kA nAma diyA hai| 'myurA' jApAnI kA zabda hai, jisakA artha hai 'grAma' eka aisA grAma jahAM ke loga Atmanirbhara hoM, pAramparika rIti-rivAjoM meM AsthA rakhate hoM, prakRti ke prati jinake mana meM sammAna kI bhAvanA ho aura jo avakAza meM eka-dUsare kI madada ke lie kamara kase hoN| jaba hama 'myurA' zabda kA vikhaNDana karate haiM, taba hameM 'myurATopiana' arthatantra kI khUbiyoM kA aura adhika gaharAI se patA calatA hai| 'myu kA artha hai--'na honA' (narthiganesa) tathA 'rA' kA artha hai- 'aparigraha' yAnI 'svAmitva' kI anupsthiti| yahAM isa taraha 'myurA kA artha huA 'kucha na honA' arthAt mAlikI kA visarjana, usakI gairhaajirii| 'TopiA' grIka zabda hai, jisakA artha hai 'jagaha' / isa taraha kula milAkara 'myurA' eka aisI jagaha huA jahAM AgAmI yuga kI nayI samAja-racanA kA sUtrapAta hogaa| sahaja hI prazna uThatA hai ki isa nayI samAja-racanA ke AdhAra kyA hoMge ? __ Aja hama dekha rahe haiM ke yantrodyoga-pradhAna samAja-racanA saphala nahIM huI hai| cAroM ora pradUSaNa hai, mahAmAriyAM haiM, aura garIbI hai, kRtrima abhAva bane hae haiN| paMjIkhora-bAjAronmakha-saTTebAja arthatantra ne vizva kI rIDha kSata-vikSata kara dI hai| sAmyavAdI arthatantra parAsta ho cukA hai| jo arthatantra Aja hai, zrImatI nandinI jozI ke anusAra, usake mukhyataH chaha AdhAra haiM-1. eka jaisA mAla (sTaiMDarDAiz2ezana) 2. manuSya kA ekAMgI vikAsa (speziyalAiz2ezana) 3. pracaNDa vyavasthA-tantra (siMkronAiz2ezana) 4. kendrIkRta vikAsa (kaMsenTrezana) 5. adhikatama kamAI kA dhyeya (meksemAiz2ezana) 6. Arthika tathA rAjakIya sattAoM kA kendrIkaraNa (seNttrlaaijeshn)| lekina jo grAma-tantra kSitija para AnA cAhatA hai usake mukhya do AdhAra haiM-1.svAvalambana; 2. paropakAra yA parasparopagraha (eka dUsare kI madada athavA eka dUsare ke sAtha jIvanta hissedaarii)| uparyukta arthatantra ke mukhya lakSaNa hoMge--utpAdaka aura grAhaka eka; mAlika-majadUra eka; bacata karane vAlA aura kharca karane vAlA eka; makAna-mAlika aura kirAyedAra eka' prakRti ke prati paripUrNa sammAna arthAta use kamAI kA sAdhana na mAnanA, na bnaanaa| isa taraha Ane vAlA mAnava-samAja vaha nahIM hogA jo Aja mRga-marIcikA kI taraha hamAre jIvana meM praveza kara gayA hai, balki vaha 'myurATopiana arthatantra' hogA jo duniyA ko ahiMsA aura aparigraha ke mAdhyama se adhika sundara aura behatara bnaayegaa| * suMdara duniyA mATe suMdara saMgharSa (gujarAtI); naMdinI jozI; unnati prakAzana, ahamadAbAda-380006, 1993

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ahiMsA sArvabhauma DA. rAmajI siMha mAnava jAti kA dharma bhale hI sabhya samAja kA saMgaThana aura ahiMsA ho lekina, vizva meM hiMsA kI ciMgAriyAM dIkha rahI haiM aura yuddha tathA AtaMkavAda kI kAlI chAyA bhI vidyamAna hai| kintu vizva mAnavIya ghRNA evaM hiMsA ke mAre thaka cukA hai| zastra se susajjita jaise rASTra Aja yuddha rokane ke lie saceSTa ho rahe haiM, paramANu aprasAra nIti cAhe kitanI bhI anyAyapUrNa aura bhedabhAva se bharI huI ho, niyati kA yaha vyaMgya hai ki isakA prastAva vizva ke sarvAdhika yuddhaka rASTroM se A rahA hai / lagatA hai ki yuddha kA gati tatva samApta ho cukA hai| usI prakAra AtaMkavAda ke bar3hate caraNa bhI thakane lage haiN| sampUrNa vizva meM AtaMkavAda ke viruddha jo eka vAtAvaraNa bana rahA hai, vaha isakA jIvaMta pramANa hai| yuddha aura hiMsA kI pariNati vizuddha aura sarala tAnAzAhI meM hotI hai aura jahAM ahiMsA hai, vahIM samasta janataMtra jIvita raha sakatA hai aura vahIM mAnavAdhikAra kI prAsAMgitakatA hai| Aja yadi yUropa ko janataMtra evaM mAnavAdhikAra kI ciMtA haiM to hameM bhI ahiMsA kA jIvana-darzana jInA hogaa| hiMsaka krAnti aura zastra-taMtra para AdhArita sAmyavAdI soviyata saMgha jaba taka rahA vahAM tAnAzAhI kAyama rhii| asala meM hiMsA ke sAtha lokataMtra cala hI nahIM sakatA / ahiMsA eka naitika aura AdhyAtmika zakti ke rUpa meM hajAroM varSoM se calI A rahI thI, lekina mahAvIra aura buddha, Izu masIha yA sukarAta saboM ke lie ahiMsA vyaktigata dharma thA isalie vaha sAmAjika zakti ke rUpa meM prakaTa nahIM ho sakI thii| mahAtmA gAMdhI ne ahiMsA ko eka vizva-zakti ke rUpa meM kevala protsAhita hI nahIM kiyA, usakA saphala prayoga karake bhI dikhaayaa| gAMdhI ke pahale ahiMsA ko loga eka acchI cIja mAnate the isalie hiMsA kA dhanurveda bnaa| Aja bhI sainya vijJAna hamAre vizvavidyAlayoM kA zodha kA viSaya hai| Aja ahiMsA aura zAnti zodha samAja meM eka upekSita zAstra ke rUpa meM haiM / hamane mAna liyA thA ki ahiMsA maharSi, saMta-mahAtmAoM ke lie hai| yaha vyAvahArika jIvana kI cIja nahIM hai / gAMdhI ne yaha siddha kara diyA ki ahiMsA hamAre jana-jIvana aura vyAvahArika jIvana lie kevala upayogI hI nahIM, anivArya bhI hai| unhoMne yaha bhI siddha kiyA ki ahiMsA kI zakti kA prayoga nara yA nArI, bacce aura bUr3he sabhI kara sakate haiM, bazarte ki unake hRdaya meM sampUrNa mAnavatA ke lie karuNA aura prema ho| sAtha hI unhoMne yaha bhI batAyA ki hiMsA se pare ahiMsA kevala zreSTha jIvana mUlya hI nahIM, adhika prabhAvakArI bhI hai| yaha kahA jA sakatA hai ki hiMsA ke dvArA bhI samAja parivartana aura anyAya ke nirAkaraNa ke lie anekoM udAharaNa haiM lekina hiMsA-zakti kI saphalatA ke cAhe jitane kAvya hoM, zAyada usakI asaphalatA ke bhI kama se kama utane hI mahAkAvya hoNge| hiMsA ko phailAkara samAja thaka cukA hai| vaha anyAya kA pratikAra to cAhatA hai lekina hiMsA kA bhI koI naitika vikalpa DhUMDha rahA hai| gAMdhIjI kA satyAgraha hiMsA kA eka sazakta naitika vikalpa hai aura usakI saphalatA hamAre vibhinna zAntivAdiyoM ne karake dikhAyI hai jinameM mArTina lUthara kiMga, oNbeviyara, DolacI, phaeNyUjI gurujI vailesA Adi haiN| ahiMsA hiMsA kA abhAva hI nahIM hai| ahiMsA kevala zastra ke parityAga ko nahIM kahate haiN| ahiMsA to jIvana kI eka sarvAMgINa sAdhanA hai| ahiMsA yadi sArvabhauma nahIM hai to yaha ahiMsA nahIM isalie cAhe vaha rAjInIti kA kSetra ho yA artha-nIti kA, zikSA - tantra ho yA sAmAjika taMtra / pratyeka kSetra meM ahiMsaka jIvana-zailI ko samajhanA hI ahiMsA kI saphalatA ko siddha kregaa| Aja kI sAmAjika saMracanA meM hiMsA vyApta / aisI sthiti ahiMsA kA

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pravacana yA ahiMsA ke bhaktAmara strota kA pATha ho yA cIMTiyoM ko cInI khilAne kA, cAhe nirAmiSa bhojana ko bahuta adhika uchAlane kA kArya ahiMsA kA karmakAMDa ho sakatA hai, ahiMsA kA jIvana-prANa nahIM bana sktaa| yadi hatyA, hiMsA hai, raktapAta hiMsA hai to zoSaNa, anyAya, viSamatA bhI pracaNDa hiMsA hai| jindagI bhara kAlAbAjArI, munAphAkhorI aura anyAya karate raheM evaM dharmazAlA, pAThazAlA yA anAthAlaya ke lie kucha dAna kara svarga jAne kA mArga bhale hI prazasta kara leM, lekina vaha ahiMsA nahIM ho sktii| Aja rAjanItika saMracanA ke antargata saMsadIya lokatAMtrika paddhati aura hiMsA ke mahAbhArata se jaba taka hama mukta nahIM ho sakate, taba taka, bhagavAna mahAvIra aura bhagavAna buddha bhI ahiMsA ko samAja meM pratiSThita nahIM kara skte| usI prakAra jaba taka vyaktigata svAmitva aura asamAnatA aura munAphAkhorI kA niyamana aparigraha nahIM kiyA jAyegA aura jaba taka kevala logoM kA karmakAMDa hogA to ahiMsA divA-svapna hogaa| usI prakAra jaba taka samAja meM dharma ke nAma para sampradAyoM kA zivira rahegA aura varNa ke nAma para jAtiyoM kA mAhaula rahegA taba taka ahiMsA ke hajAroM azvamegha yajJa kyoM nahIM ho jAeM, ahiMsA pratiSThita nahIM hogii| usI prakAra Aja kI zikSA meM jaba taka ahiMsA evaM zAnti ke tattva dAkhila nahIM kiye jAeMge, ahiMsA kI saMskRti kA vikAsa nahIM hogaa| saMkSepa meM ahiMsA sArvabhauma nahIM bana sakatI hai| ahiMsA kevala eka bhAvanA nahIM, yaha hamArI jIvana-kriyA hai| eka tarapha hama mahAvIra aura gAMdhI kI bhakti karate rahe haiM aura dUsarI tarapha niHzastrIkaraNa ke badale zastrIkaraNa kI dizA meM bar3hate jAeM yaha eka pravaMcanA hai| yA to hameM videzI AkramaNa ke lie ahiMsAtmaka surakSA-vyavasthA kA AviSkAra karanA hogA yA phira samAja meM vyApta hiMsA aura AtaMkavAda ke nirAkaraNa ke lie hameM zAnti senA yA hiMsAvAhinI kA sazakta saMgaThana karanA hogA yA phira kendrIya rijarva pulisa, sImA surakSA bala Adi ko svIkAra karanA hI hogaa| saMkSepa meM ahiMsA kAvya kI kalpanA nahIM hai, yaha to jIvana kA vAstavika karma hai| karma aura vyavahAra meM ahiMsA ko apanAye binA ahiMsA na to pUjya ho sakatI hai aura na hI vaha saarvbhaum| Aja vizva-saMkaTa kI ghar3I meM hameM eka vizva-dRSTi caahie| bhogavAdI sabhyatA ne vizva ko bhI khaNDita kara prathama, dvitIya aura tRtIya vizva meM bAMTa diyA hai| pUraba, pazcima, dakSiNa aura uttara, vikasita aura vikAsazIla rASTra, jAne kitane khaNDoM meM vibhAjita kara diyA hai| eka vizva-dRSTi ke anusAra vikAsa kI avadhAraNA vaha hai jisameM hama adhika se adhika AvazyakatAoM ko bar3hAkara bhoga-vilAsa meM lage rheN| upabhogavAda aura upabhoktAvAdI saMskRti kI isa uddAma dhArA ne prakRti ke anucita dohana, ANavika yuddha, paryAvaraNa ke saMkaTa aura nazA ke saMkaTa se sabhyatA ke saMkaTa ko aura bhI gambhIra banA diyA hai| Aja yadi hama isa bhogavAda kI jIvanazailI ko nahIM badala sakate to hiMsA kI pratiSThA eka mRga-marIcikA hI rhegii| adhika se adhika upabhoga ke lie hameM adhika se adhika prAkRtika sampadA kA dohana karanA par3egA aura nazA to hamArA satyAnAza kara degaa| ataH bhoga, upabhoga, parimANa aura sarala jIvana zailI hI ahiMsA ko sArvabhauma banA sakatI hai| vaibhava kA vIbhatsa pradarzana yA aniyaMtrita hiMsA se deza kA kAma nahIM cala sakatA isalie sArvabhauma ahiMsA ke lie samAja kI ahiMsaka saMracanA, samagra parivartana aura apanI jIvanazailI meM aparigraha kA samAveza parama Avazyaka hai| bhAgalapura, bihAra

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ikkIsavIM sadI kI dastaka evaM jaina samAja ke uttaradAyitva pro0 ( DaoN0 ) rAjArAma jaina nidezaka zrI kundakunda bhAratI, naI dillI vizva ke kone-kone se padhAre hue Apa jaise zramaNoM ke madhya apane ko pAkara hameM atyaMta gaurava kA anubhava ho rahA hai| Apa logoM ke sammukha hama natamastaka bhI hai kyoMki hamArI dRSTi se Apa sabhI vaidezika vyApAra meM nipuNa tathA kuzala arthazAstrajJa usa paNisamUha ke vaMzaja haiM, jinakA ullekha Rgveda meM huA hai aura zramaNa-saMskRti ke mahAn saMdezavAhaka raNavIra, dAnavIra, kSamAvIra, evaM samAjazAstriyoM kI saMtAneM haiN| jina kaliMga-samrATa khAravela, mahAsArthavAha sAhU, naTTala, koTibhaTTa zrIpAla evaM bhaviSyadatta, pracaMDa senApati cAmuMDarAya tathA mahAmAtya vastupAla - tejapAla, vIravara bhAmAzAha evaM jagaDU zAha ko bhAratIya sAMskRtika itihAsa bar3e hI gaurava ke sAtha smaraNa karatA hai / jisa prakAra ina mahApuruSoM ne apanI mAtRbhUmi bhArata tathA jaina samAja ke bahumukhI vikAsa ke lie athaka prayAsa kie the, usI prakAra Apake pUrvaja bhI unake caraNa cinhoM para calakara unakI gauravapUrNa paraMparAoM ko Age bar3hAte rahe haiM aura Apa loga bhI usI patha ke pathika haiN| jainadharma : vizvadharma purAtAtvika itihAsa sAkSI hai ki jainadharma vizvadharma rahA thA / sahasrAbdiyoM pUrva hamAre pUrvaja ahiMsA, anekAMta, vizvabaMdhutva tathA aparigraha ke sarvodayI saMdeza lekara vizva ke kone-kone meM pahuMcate rahe haiN| eziyA ke aura saMskRta sAhitya meM bhAratIya jaina mahAsArthavAhoM ke vaidezika vyApAra ke aneka sAkSya upalabdha hote haiM, jinameM AyAta-niryAta, vinimaya, naukA-parivahana, mudrA - praNAlI tathA vividha udyoga-dhaMdhoM Adi ke viSaya meM mahatvapUrNa jAnakArI milatI hai| ina sAhityika tathyoM se bhI jaina samAja evaM jainadharma kI sArvajanIyatA spaSTa hotI hai aura ina kAraNoM se hama sabhI kA mastaka garvonnata ho uThatA hai| eka prazna mere mana meM bAra-bAra yaha prazna uTha rahA hai ki Apase vinayapUrvaka prazna karUM ki Apa loga AbAla vRddha nara-nArI, hajAroM-hajAra mIloM ke yAtrAjanita ghora kaSToM ko uThAkara bhI yahAM kyoM padhAreM haiM ? kiMtu jaba Apa logoM ke utsukatA bhare pramudita cehare dekhatA hUM, to mere ukta prazna kA uttara mujhe svayameva mila jAtA hai| nizcaya hI ApakA mAtRbhUmi prema, tIrthabhUmiyoM ke prati ananya AsthA tathA apane gurujanoM ke caraNoM kA sAnnidhya prApta karane kI lalaka hI Apako yahAM khIMcakara lAI hai| sacce samyagdRSTi kA yahI lakSaNa bhI hai| ApakI isa pavitra bhAvanA evaM kAmanA kA hama zrIkundakundabhAratI, naI dillI kI ora se hArdika svAgata karate haiM tathA sAMskRtika dUtoM ke samAna Apa jaise sajjanoM ko zrIkundakundabhAratI kI ora se Apako sAdara AmaMtrita karate haiM ki Apa sabhI usake prAMgaNa meM padhAreM tathA yaha dekhane kI kRpA kareM ki 21vIM sadI ke jaina samAja ke bhaviSya nirmANa evaM navIna pIr3hI ke mArgadarzana hetu usake dvArA nirmita yojanA tathA kAryakalApoM ko kisa rUpa meM Age bar3hAyA jA rahA hai| Apa unakA adhyayana kareM tathA vahAM para virAjamAna parama tapasvI AcAryazrI vidyAnanda jI mahArAja kA sAnnidhya prApta kara unake upadezAmRta se bhI lAbhAnvita hoM / vartamAna viSama paristhitiyAM isakA anubhava to sabhI karane lage haiM ki vartamAna meM hama saMkramaNakAlIna viSama paristhitiyoM se gujara rahe haiN| cAroM ora hiMsA, chala, kapaTa, bhraSTa rAjanIti kA bolabAlA hai| usane jana-jIvana ko duSprabhAvita kiyA hai| aise

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AtmaghAtI vAtAvaraNa meM unase hameM pUrNa sajaga hokara rahanA hogA anyathA, pichalI zatAbdiyoM meM hamane jo prazasta chavi arjita kI usameM AgAmI 21vIM sadI me aneka vikRtiyA~ Ane kI sambhAvanAe~ haiN| Adhunika yuga kI vikRta paristhitiyoM meM se kucha nimna prakAra haiM - 1. jainiyoM kI viziSTa pahicAna karAne vAlI dainika deva-darzana, zAstra-svAdhyAya evaM guru-bhakti ke prati upekSA kI prvRtti| 2. niraticAra-zrAvakAcAra-vihita jIvana-paddhati se haTakara jIvana-caryA / 3. madya, mAMsa evaM madhu ke sevana kA sarvatra vyApaka pracAra / 4. kAmottejaka-sAhitya evaM azlIla philmoM ke pradarzana kA bAhulya aura navIna pIr3hI kA usakI ora vizeSa jhukAva / maryAdAvihIna kRtrima AcAra-vicAra evaM bhojana ke kAraNa tAmasika vRtti meM uttarottara vRddhi| 6. tyAga evaM samarpaNa kI saMskRti para bhogavAdI svArthI saMskRti kA AkramaNa / yauna-zoSaNa, bhraSTAcAra, rAjanIti kA aparAdhIkaraNa, mAyA, chala-kapaTa Adi kI kutsita vRttiyoM kA hamAre naitika jIvana para dussprbhaav| 8. sAmAjika-sauhArda, saumanasya tathA sAmAjika dAyitvabodha ke prati anAsakti aura samAja ke svarNima bhaviSya ke prati ciMtA kA abhaav| jaina-vidyA saMbaMdhI satsAhitya ke vyaktigata saMgraha kI bhAvanA kA abhaav| yahAM yaha dhyAtavya hai ki vizvakavi gurudeva ravIndranAtha ThAkura ne kahA hai ki jisa ghara-parivAra meM satsAhitya kA saMgraha nahIM, vaha ghara atyaMta manahUsa, apazakunakArI athavA zmazAna ke samAna hotA hai| 10. artha saMgraha kI manovRtti, hiMsaka-vyApAra tathA udyoga-dhaMdhoM ke prati vizeSa rujhaan| 11. caritra nirmANa saMbaMdhI bAlopayogI sAhitya ke lekhana tathA usake prakAzana ke prati udaasiintaa| 12. saptavyasana-sevana tathA rAtribhojana ke prati atyadhika ruuci| 13. jainagurukula evaM jaina pAThazAlAoM kI ghora upekssaa| ukta sabhI tathya spaSTa haiN| ataH unake vizleSaNa kI yahAM AvazyakatA nahIM hai| isa prasaMga meM yaha nivedana avazya karanA cAhUMgA ki hama sabhI ukta caritra-hanana saMbaMdhI sabhI pravRttiyoM se svayaM to baceM hI, apanI-apanI saMtAnoM ko unase bacAte hue prAraMbha se hI unameM zrAvakocita saMskAra avazya ddaaleN| bhaviSya-nirmANa ke lie atIta se zikSA lenA Avazyaka ina sAmAjika vikRtiyoM ke kAraNoM kI khoja ke lie hameM apanI atItakAlIna paraMparAoM se zikSA lenI hogii| hamAre pUrvaja apane naitika AdarzoM kA prANapaNa se anukaraNa kiyA karate the| ve apane baccoM ke jIvana-nirmANa ke lie sadAcAra ko unake jIvana meM utArane kA athaka prayatna karate the aura usake lie navAMgI jaina maMdiroM kI eka aMgIbhUta ikAI ke rUpa meM sthApita jaina pAThazAlA meM unheM niyamataH adhyayanArtha bhejate the| una pAThazAlAoM meM Adarza, anubhavI paMDitoM kI niyukti kI jAtI thI, jo unheM suruci-sampanna kathA-vArtAoM tathA sarala laukika udAharaNoM ke mAdhyama se laukika zikSaNa ke sAtha-sAtha sAmAjika dAyitva bodha tathA jainAcAra kA zikSaNa dete the| aba to tejI se badalate hue isa yuga meM ina pAThazAlAoM kI prAsaMgitA aura bhI adhika bar3ha gaI hai| __hamAre pUrvaja pratidina devadarzana karane jAte the tathA apane-apane baccoM ko bhI sAtha meM le jAte the| isase baccoM para pratyakSa athavA parokSa rUpa meM acche saMskAra par3ate rahate the| hajAroM-hajAra varSoM se hamArA yahI sAmAjika niyama calA A rahA hai| isa paddhati se aneka khyAti prApta samAja sudhAraka evaM dAnavIra netA taiyAra hue, jinake netRtva meM hamArA samAja eka vikasita, pUrNa suzikSita, vyasanamukta, Adarza vizvasta evaM samRddha samAjoM meM agraNI mAnA jAtA rhaa| deza ke pramukha rAjavaMzoM-gaMga, cAlukya, kalacurI, rASTrakUTa, cauhAna, tomara tathA mugala samrAToM ke itihAsa se

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vidita hotA haiM ki unake vizvasta maMtrI hone ke sAtha-sAtha unake vitta, kAnUna, zikSA, deza-videza kA vyApAra, gRha-nirmANa, mudrA- nirmANa ( TakasAla) Adi vibhAga jainoM ke hAthoM meM rahate the| bhArata meM jitane bhI bar3e-bar3e viza gaganacuMbI jaina maMdira evaM kalApUrNa pavitra tIrthabhUmiyAM banI haiM, ve hamAre jaina mahArathiyoM kI deza-sevA, prajApAlana, rASTrabhakti, karmaTha-jIvana evaM karttavyaniSThA ke badale meM prazAsakoM ke vividha udAra - sahayogoM se nirmita hue the / etadviSayaka vividha zilAlekha, dastAveja evaM prAcIna graMtha - prazastiyAM isake sAkSAt udAharaNa haiN| niraticAra paMcANuvratoM ke anusAra dainika kAryoM ko sampanna karane ke kAraNa hamArA samAja 'iMDiyana pInala koDa' meM varNita jitanI bhI aparAdha zAkhAeM haiM, sabhI se sahaja rUpa meM prAyaH mukta rahatA AyA hai| aise aneka ullekha milate haiM ki vartamAna sadI ke prAraMbhika lagabhaga 3-4 dazakoM taka kisI mukadameM meM yadi koI jaina zrAvaka gavAha ke rUpa kisI bhI korTa meM upasthita ho jAtA thA, to nyAyAdhIza binA kisI soca-vicAra ke usakI gavAhI ko satyamAnakara usake pakSa meM apanI nirNaya de detA thaa| kyoMki tatkAlIna nyAyAdhIzoM kI dRSTi se jainI zrAvaka kabhI bhI jhUTha nahIM bolate the| isa prakAra kI sAmAjika chavi ke nirmANa meM jaina pAThazAlAoM kA yogadAna vismRta nahIM kiyA jA sakatA / unase saMskAra prApta kara hamAre jaina samAja ne Atmahita kI apekSA parahita para niraMtara dhyAna diyA, kalyANakArI sArvajanika sevAoM meM sakriya yogadAna kiyA, prANimAtra ke hita kI bAteM socIM aura isa prakAra apane Adarza caritra se yugoM-yugoM se usane sabhI ke vizvAsoM ko arjita kiyA hai| 21vIM sadI ke saMdarbha meM kucha Avazyaka sujhAva zrAvakocita ahiMsA kA jIvana meM sArthaka prayoga aba samaya A gayA hai ki hama gaMbhIratApUrvaka yaha mAnasikatA banAeM ki hamArA atIta jaisA AdarzapUrNa evaM anukaraNIya rahA hai, bhaviSya usase bhI adhika ujjavala evaM pragatizIla bne| isake lie hama sabhI ko sAvadhAnIpUrvaka prayatna karanA hogA / isa tathya kI jAnakArI to sabhI ko hogI hI ki bhArata meM jainoM ko bhI sikkhoM, bauddhoM evaM krizciyanoM ke sAtha alpasaMkhyakoM kI koTi meM rakhA gayA thA, yadyapi usakA koI lAbha jainoM ko nahIM mila paayaa| abhI hAla meM unheM alpasaMkhyakoM kI koTi se alaga kara diyA gayA hai| yaha hamAre lie apamAna sUcaka evaM khedajanaka viSaya hai / bhArata sarakAra kI isa anyAyapUrNa nIti kA virodha pUre jaina samAja ko susaMgaThita hokara karanA caahie| yadi 20 vIM sadI ke aMtima caraNa meM jaina samAja ne isa sarakArI anyAya ko sahana kiyA to yaha usakI agalI pIr3hI ke hitoM kI upekSA kahI jAegI tathA 21vIM sadI meM hamArA samAja nizcaya hI trizaMku kI sthiti ko prAptakara apanA bhaviSya aMdhakArapUrNa banA sakatA hai| yaha ThIka hai ki hama ahiMsaka haiM aura ahiMsaka hI raheMge, kiMtu ApAtakAla meM hameM kaliMga-samrATa khAravela tathA vIrasenApati cAmuMDarAya Adi ke AdarzoM se bhI zikSA lenA Avazyaka hai| yadyapi ve zrAvaka - ziromaNi aura jainadharma ke pakke anuyAyI the, kiMtu apane karttavyoM kI rakSA aura svAbhimAna kI surakSA ke lie unhoMne jo kucha kiyA vaha bhAratIya itihAsa tathA jaina samAja kA preraka adhyAya hai| vikasita buddhijIviyoM meM saddhAMtika matabheda svAbhAvika hai / kiMtu viveka kA takAjA hai ki usase matabheda utpanna na ho / ataH pUre jaina samAja ke hitoM ko dhyAna meM rakhate hue use 21vIM sadI kI phaulAdI cunautiyoM kA sAmanA karane ke lie ekajuTa hokara kArya karanA cAhie / vizvavidyAlayoM evaM mahAvidyAlayoM meM jainadharma evaM prAkRta bhASA kA adhyayana evaM zodha bhASA - vaijJAnikoM ke anusAra prAkRta bhASA bhArata kI prAcIna janabhASA arthAt AmalogoM kI bolacAla kI bhASA thI / ataH bhagavAna mahAvIra ne apane upadeza usI sArvajanIna bhASA arthAt prAkRta meM die| hamAre prAcIna AcAryoM ne

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bhI usI bhASA meM saikar3oM graMtha likhe, jinameM darzana, siddhAMta evaM adhyAtma ke sAtha-sAtha itihAsa, saMskRti evaM jJAna-vijJAna kI pracura sAmagrI upalabdha hai| yorUpIya vidvAnoM-harmana jaikobI, lAssena, glAjanipa, AlsaDorpha Adi ne usakA mUlyAMkana kara use vizva vAGmaya kI amUlya nidhi btaayaa| isameM saMdeha nahIM ki yorUpIya prAccavidyAvidoM ne prAkRta evaM jaina sAhitya para zodha kArya karane meM hamArA mArgadarzana kiyaa| yaha usa samaya kI ghaTanA hai jaba videzoM meM jaina-samAja nahIM thaa| saubhAgya se Aja vizva ke kone kone meM jaba jainiyoM kA nivAsa ho gayA hai to unakA yaha vizeSa karttavya ho jAtA hai ki ve usake pracAra-prasAra kA kArya kreN| unheM cAhie ki ve apane grAma-nagaroM meM jaina pAThazAlAeM kholeM, inake sAtha-sAtha apane-apane yahAM ke vizvavidyAlayoM evaM mahAvidyAlayoM meM bhI prAkRta bhASA evaM jainadharma ke adhyayana evaM zodha kI vyavasthA kara apane-apane baccoM ko usakA adhyayana kraaveN| dRr3ha saMkalpoM ke sAtha yadi yaha prayatna kiyA jAe to ukta kArya kaThina nahIM hogaa| isa vyavasthA se sabase bar3A lAbha yaha hogA ki videzoM meM surakSita jaina pAMDulipiyoM evaM purAtAtvika sampatti kA sUcIkaraNa ho sakegA, usakI surakSA evaM sahI mUlyAMkana bhI ho skegaa| uccastarIya svataMtra jaina prayogazAlA kI sthApanA prAcIna jaina sAhitya kI eka sabase bar3I vizeSatA yaha hai ki hamAre AcAryoM ne binA kisI bhautika prayogazAlA ke hI apanI AdhyAtmika divyazakti ke bala para vizva-saraMcanA ke kAraNabhUta SadravyoM kI jo carcA kI hai, vaha vaijJAnika dRSTi se adbhuta hai| hamAre kucha jaina-vaijJAnikoM ne pudgala-paramANu ke vizeSa adhyayana-krama meM vartamAna Atomic Theory of Relativily, Theory of Soul and Non-soul tathA taijasa evaM kArmANa zarIra kI avasthiti, dharma, adharma, AkAza evaM kAla-dravyoM kA vartamAna bhautika evaM rasAyanAzAstra ke sAtha tulanAtmaka adhyayana kiyA hai tathA unase utsAhavardhaka natIje nikAle haiN| ataH AvazyakatA isa bAta kI hai ki jainAcAryoM dvArA pratipAdita vaijJAnika tathyoM kA aMgrejI tathA vizva kI pramukha bhASAoM meM anuvAda karAkara use saMsAra ke uccazreNI ke samasta vaijJAnikoM, ko evaM unakI prayogazAlAoM ko unake tulanAtmaka adhyayanArtha bhejA jAe aura unase unake prayogoM tathA niSkarmoM ko prakAzita karane kA nivedana kiyA jaae| isake atirikta eka aisI uccastarIya svataMtra jaina prayogazAlA kI sthApanA kI AvazyakatA hai jisameM jainAcAryoM dvArA pratipAdita SadravyavasthA kA Adhunika vaijJAnika siddhAMtoM ke sAtha tulanAtmaka prAyogika adhyayana evaM zodha kArya kiyA jA ske| yadi aisI vyavasthAeM hotI haiM to jaina samAja kA vizva-vijJAna ke kSetra meM 21vIM sadI kI eka bar3I bhArI dena mAnA jaaegaa| zAsra-lekhana paraMparA evaM lekhana ke upakaraNa ___ hamAre RSi, muni, AcAryoM ne jinavaroM kI vANI ko kaMTha-paraMparA se surakSita rakhane kA prayatna kiyA, phira bhI aneka kAraNoM se jaba vaha kramazaH lupta hone lagI taba paravartI AcAryoM ne avaziSTAMza ko lekhana-sAmagrI ke paryApta vikasita na hone para bhI bar3I kaThinAIpUrvaka bhojapatroM, tAr3apatroM evaM kargala-patroM para prAkRtika raMgoM evaM lohe kI lekhanI se brAhamI tathA kharoSThI lipiyoM meM lipibaddha kiyA aura use bar3e hI yatnapUrvaka guphAgRhoM meM surakSita rkhaa| dubhAgya se ve prAcInatama prAraMbhika pratiyAM Aja upalabdha nahIM hai| unake AdhAra para bAda meM jo pratilipiyAM kI gaIM unameM se upalabdha kucha ilipiyAM Aja deza-videza ke prAcya-zAstrabhaMDAroM meM surakSita haiM, jo adhikAMzataH 11vIM sadI se 16vIM sadI ke madhya kI haiN| hamArI amUlya dharohara : pAMDulipiyAM ___yahAM pAMDulipiyoM ke nirmANa evaM unameM prayukta lekhana-sAmagrI Adi ke itihAsa ke varNana kA avasara nahIM hai| yahAM to maiM kevala yahI batalAnA cAhatA hUM ki bhAratIya-sarvekSaNa ke anusAra videzoM meM jaina evaM jainetara lagabhaga 50,000 pAMDulipiyoM se bhI adhika nirgata ho cukI haiM, jinameM se akele barlina meM hI tIsa hajAra pAMDulipiyAM surakSita

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haiN| unheM vividha kAloM meM hayUnatsAMga, phAhiyAna, alaberunI tathA aneka videzI prAcya vidyAvid evaM paryaTaka vidvAn yahAM se uThAkara le gae, jo Aja jarmanI, phrAMsa, laMdana, cIna, AsTreliyA, tibbata, bhUTAna, nepAla, dakSiNa-pUrva eziyA Adi ke prAcya zAsrabhaMDAroM meM surakSita haiM aura aba jinakI mUla pratiyAM upalabdha kara pAnA hamAre lie lagabhaga asaMbhava hI hai| jaina sAhitya kA maulika lekhana evaM anuvAda zramaNa saMskRti evaM sAhitya ke pracAra ke lie yaha Avazyaka hai ki bhAratIya saMvidhAna meM svIkRti sabhI bhAratIya evaM vizva kI pramukha bhASAoM meM jainadharma ke mUlabhUta siddhAMtoM para AdhArita graMthoM kI racanA kara unheM lAgata mUlya para vikraya kiyA jaae| isa sAhitya-lekhana ko ATha bhAgoM meM vibhakta kiyA jA sakatA hai| treSaThazalAkAmahApuruSoM, aitihAsika mahApuruSoM, AcAryoM, samAja-seviyoM evaM jaina-vidyA ke mahAmahima lekhakoM evaM vidvAnoM se saMbaMdhita bAlopayogI sacitra kathAoM tathA sarala bhASA meM AkarSaka nayanAbhirAma prkaashn| 2. vidvAnoM evaM zodhakartAoM kI dRSTi se uccastarIya jainadharma-darzana evaM sAhityika graMthoM kA tulanAtmaka evaM samIkSAtmaka adhyayana / upalabdha prakAzita kalApUrNa sacitra pAMDulipiyoM kA saMpAdana, anuvAda evaM prakAzana / prAcIna jaina sAhitya ke AdhAra para bhAratIya itihAsa, saMskRti, bhUgola, vaidezika vyApAra Adi viSayoM kA tulanAtmaka samIkSAtmaka adhyayana / sabhI jaina saMpradAyoM ke jaina sAhitya kA paricayAtmaka bRhad itihAsa / vizva kI pramukha bhASAoM meM jainadharma ke pramukha siddhAMtoM para paricayAtmaka pustakeM evaM unakA sarvottama nayanAbhirAma prakAzana / vizva-vAGamaya ke vikAsa meM jaina lekhakoM kA yogadAna para viziSTa sAMgopAMga graMtha-lekhana / 8. vizva saMskRti, sabhyatA evaM vicAradhArA ke vikAsa meM jainAcAryoM kA yogadAna / lupta-vilupta evaM anupalabdha sAhitya ___hamAre kucha itihAsakAra batalAte haiM ki dvAdazAMgavANI meM se dRSTivAdAMga lupta ho gayA hai| AcArya samantabhadra kRta gaMdhahastimahAbhASya lupta ho gayA aura madhyakAlIna graMtha-prazastiyoM meM varNita zatAdhika graMtha evaM graMthakAra lupta athavA vismRta ho ge| Akhira ve gae kahAM ? merI dRSTi se una sabhI ko ekamuzta rUpa meM lupta athavA vilupta ghoSita kara denA eka bar3I bhArI aitihAsika bhUla hogii| merI dRSTi se unameM se adhikAMza graMtha bhale hI anulabdha ho gae hoM, kiMtu ve sarvathA naSTa-vinaSTa athavA lupta-vilupta nahIM hae hoNge| ye pAMDalipiyAM hamAre AcAryoM ke ciMtana evaM sAdhanA kI pratIka tathA jJAna-vijJAna kI bhaMDAra evaM pUrvajoM ke vikasita jJAna kI amUlya dharohara haiN| ataH isa bAta kI AvazyakatA hai ki deza tathA videzoM ke zAstra-bhaMDAroM meM upalabdha evaM surakSita sabhI jaina pAMDulipiyoM ke vidhivat sUcIkaraNa evaM mUlyAMkana kI vyavasthA kI jaae| hameM vizvAsa hai ki isa prakriyA se hamAre adhikAMza vilupta ghoSita gaurava-graMthoM ke upalabdha hone kI saMbhAvanA hai| isa kSetra meM jaina samAja ke samasta zrImAnoM evaM dhImAnoM ke samarpita sahayoga se aitihAsika mUlya kA yaha kArya yadi sampanna ho sake, to 21vIM sadI ke jaina samAja kI yaha eka aitihAsika dena mAnI jaaegii| navIna pIr3hI ko pAMDulipiyoM kA prazikSaNa Avazyaka yaha kArya bar3A hI dhairyasAdhya, samayasAdhya evaM vyayasAdhya hai| isa kaThina kArya meM sarvisa kI gAraMTI bhI nahIM, isIlie naI pIr3hI isa kSetra meM kArya karanA pasaMda nahIM karatI kiMtu yadi unheM niHzulka prazikSaNa, pUrNa-sammAna tathA . .

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acche vetanamAna meM sarvisa kI gAraMTI dI jAe, to isa kSetra ke kAryakartAoM kI eka acchI TIma taiyAra ho sakegI aura prAtaH smaraNIya munizrI kalyANavijaya jI, munizrI puNyavijaya jI, jinavijaya jI, paM0 nAthUrAma premI, DaoN0 hIrAlAla jaina evaM DaoN0 e0 esa0 upAdhye jaise puNyapuruSoM kA yuga punaH lauTakara A jAegA aura ukta aitihAsika kArya sampanna hone se jaina-vidyA ke vikAsa kI avaruddha dhArA ko punaH gatizIla banAyA jA skegaa| aMtarrASTrIya chAtravRtti phaMDa ___arthAbhAva ke kAraNa hamAre samAja kI aneka pratibhAeM bIca meM hI apanA adhyayana chor3akara ghora nirAzA kA jIvana vyatIta karatI haiN| isake lie eka aise aMtarrASTrIya chAtravRtti-phaMDa kI sthApanA kI AvazyakatA hai, jo pratibhAvAna jaina bacce-bacciyoM ko deza-videza meM uccazikSA heta utsAhavardhaka chAtravRtti pradAna kara ske| Aja takanIkI tathA gairatakanIkI, prazAsana, pulisa tathA vyApAra-prabaMdhana ke sAtha hI sainyasevA evaM svAsthya-sevA ke kSetra meM hajAroM hajAra sevAbhAvI suyogya jaina kAryakartAoM kI AvazyakatA hai| jaina samAja meM aisI pratibhAoM kI kamI nahIM hai kiMtu arthasaMkaTa ke kAraNa unakI pratibhA evaM utsAha kA sadupayoga nahIM ho pA rahA hai| vastutaH unake binA samAjahita ke prasaMgoM meM hamArI AvAja meM bhI bulaMdI nahIM A sktii| unake abhAva meM hama hara jagaha apekSita tathA pichar3epana kA anubhava karate haiN| ataH deza-videza ke sabhI jaina netAoM ko aMtarrASTrIya chAtravRtti phaMDa ke saMbaMdha meM eka nizcita yojanA banAnA cAhie, jisase suyogya kAryakartA dala taiyAra ho sake aura unake sahayoga se hamArA samAja AgAmI 21vIM sadI kI gaMbhIra cunautiyoM kA sAmanA kara ske| vidvAnoM kA sammAna-puraskAra sAdhaka vidvAn to ekAMtavAsI, svAbhimAnI evaM samarpita bhAva se jinavANI evaM samAja kI sevA karane vAlA hotA hai| vaha apane dAyitva ko bhalIbhAMti samajhakara usameM dattacitta rahatA hai| arthasaMkaTa tathA sAdhanAbhAvoM kA jIvana jIkara bhI vaha apanI kaThinAI vyakta nahIM kara paataa| aisI sthiti meM samAja kA dAyitva hai ki aise vidvAnoM kI UrjAzakti ko dviguNita karane hetu sasammAna Arthika anudAna ke sAtha-sAtha binA kisI bhedabhAva ke guNavattA ke AdhAra para rASTrIya tathA aMtarrASTrIya stara ke ucca sArvajanika sammAna-puraskAra kI vyavasthA kre| isake lie kama se kama 25 lAkha rupayoM kA eka sthAI phaMDa taiyAra kiyA jAe, jisake byAja se ukta uddezya kI pUrti ho ske| ina sammAnoM se sabhI vidvAna protsAhita hokara Thosa kArya kara skeNge| mahAjana TolI nambara 2, ArA (bihAra)

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vaidika-sAhitya meM jaina-paraMparA D DaoN0 dayAnanda bhArgava vaidika-sAhitya meM zramaNa-paraMparA DhUMDhane ke aneka prayala hue haiN| una prayatnoM meM Rgveda yA yajurveda jaise prAcIna sAhitya meM RSabha-deva yA ariSTanemi jaise nAmoM kI upalabdhi ke AdhAra para jaina-dharma kI prAcInatA siddha karane kA prayatna kiyA gayA hai athavA vaidika-sAhitya kI mukhyadhArA se haTakara jahAM kahIM vidroha kA svara milA use zramaNa-paraMparA kA prabhAva mAna liyA gayA hai| udAharaNataH vrAtya logoM ko zramaNoM kA pratinidhi mAna liyA gayA kyoMki vrAtya AryoM kI mUla saMskRti se haTakara AcaraNa karate the| jahAM nivRtti-dharma paraka bAta AI use bhI zramaNa saMskRti kA sUcaka mAna liyA gyaa| hama prastuta nibaMdha meM apane pUrvavartI vidvAnoM se haTakara yaha dikhalAne kA prayatna kareMge ki zramaNa-paraMparA ke jina mUlyoM ko vaidika-sAhitya meM sthAna milA unheM vaidika samAja ne yathAvat grahaNa nahIM kiyA, balki apanI taraha se DhAla kara AtmasAt kiyaa| yadi UparI samAnatA ke AdhAra para hI hama yaha mAna leM ki vaidika-sAhitya ke amuka prasaMgoM meM zramaNa-paraMparA pratiphalita hotI hai to bhAratIya saMskRti kI hamArI samajha apUrNa hI raha jaaegii| __ yaha bhI spaSTa kara denA Avazyaka hogA ki zramaNa-paraMparA kI do dhArAoM-jaina aura bauddhoM ko ekArthaka nahIM mAna liyA jAnA caahie| prastuta nibaMdha meM hama vaidika-sAhitya meM kevala jaina-paraMparA ke prabhAva kI chAyA DhUMDhane kA prayala kreNge| zramaNa-paraMparA jaina-paraMparA kA paryAyavAcI nahIM hai| udAharaNataH anekAMta kA prasaMga leM to patA calegA ki jainoM ke isa siddhAMta kA khaMDana kevala zaMkara jaise vaidika-paraMparA ke vyakti ne hI nahIM kiyA, apitu zAMtirakSita jaise zramaNa-paraMparA ke bauddha AcArya ne bhI kiyaa| isake viparIta pUrvamIsAMsaka vaidika paraMparA ke hokara bhI anekAMta ke samarthaka rhe| ataH vaidika banAma zramaNa kA nArA bahata savicArita nahIM hai| vaidika sAhitya meM vicAroM kA vikAsa huA aura hajAroM varSa ke ciMtana ke anaMtara eka vyApaka saMskRti kA nirmANa huaa| isa vyApaka saMskRti ke nirmANa meM zramaNa-paraMparA bhI apanA yogadAna detI rhii| isa yogadAna kI AdAna-pradAna ke rUpa meM dvividha prakriyA clii| usa prakriyA ke taMtu itane sUkSma the ki usake phalasvarUpa jisa sAmAjika saMskRti kA nirmANa huA usameM zramaNa aura vaidika ko pRthak-pRthak kara pAnA Aja kaThina hai| zaMkarAcArya ke mAyAvAda para bauddha darzana ke zUnyavAda kA prabhAva DhUMDhane vAle vidvAna jahAM zaMkarAcArya ke dAdA guru gaur3apAda kI mAMDUka-kArikA meM bauddha dArzanika nAgArjuna kI kArikAoM kI chAyA dekhane kA prayatna kareMge aura saMbhavataH unake samarthana meM svaMya vaidika paraMparA ke hI naiyAyikoM dvArA zaMkarAcArya ko diyA gayA viruddha artha-vainAzika eka pramANa bhI bana jAegA, vahAM dUsarI ora vedAMtI zAMkara vedAMta meM kisI bhI prakAra kI zramaNa-paraMparA kI chAyA se iMkAra karate hue use vizuddha zrutimUlaka darzana ghoSita kreNge| kisI bhI paraMparA meM mukhya dhArA se haTakara virodhI svara bhI sadA rahate hI haiN| ina virodhI svaroM ko sadA kisI dUsarI paraMparA kA prabhAva hI mAna lenA mukti nhiiN| kisI bhI dArzanika tathA dhArmika paraMparA kA mUla srota jIvana hai| jIvana kI anityatA kA tathya eka aisA srota hai jisase nyUyAdhika mAtrA meM kisI bhI vicArazIla puruSa ke mana meM vairAgya kA bhAva jAganA svAbhAvika hai| jahAM-jahAM vairAgya kI bhAvanA hai vaha saba kisI eka paraMparA kA prabhAva hI hai--yaha mAnanA ucita nahIM hai| phira bhI yadi do paraMparAeM eka sAtha hajAroM varSoM taka raheM to unakA eka dUsare para prabhAva na par3e, yaha saMbhava nhiiN| jaina-paraMparA bahuta prAcIna hai kiMtu usakA sAhitya bahuta arvAcIna hai| jaina-Agama ke prAcInatama aMza 2300 varSa purAne haiM kiMtu adhikAMza sAhitya pichalI do sahasrAbdiyoM meM nirmita huaa| udhara prAcIna upaniSadoM taka kA vizAla vaidika-sAhitya 2500 varSa se bhI adhika prAcIna hai| ataH usa sAhitya para zramaNa-paraMparA kA kitanA prabhAva par3A ;

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yaha kahanA kaThina hai| sAmAnyataH to yahI anumAna lagAyA jAegA ki zramaNa-saMskRti hI vaidika-sAhitya se prabhAvita huI kiMtu ina donoM saMskRtiyoM kI kucha apanI aisI vizeSatAeM haiM jisake AdhAra para kisI saMskRti meM kauna sA tatva vijAtIya hai--yaha nahIM kahA jA sakatA hai| vaidika-paraMparA ke cAra puruSArthoM meM artha tathA kAma para zramaNa-paraMparA kA koI prabhAva nahIM kahA jA sktaa| jahAM taka dharma puruSArtha kA saMbaMdha hai, vaidika sAhitya meM dharma samAja, rAjanIti tathA arthanIti jaise laukika viSayoM se - jur3A hai| jabaki jaina paraMparA meM dharma mokSa puruSArtha kA hI apara paryAya hai| vyAsa ke anusAra dharma artha aura kAma kA sAdhaka hai| jaina-paraMparA meM dharma kA ekamAtra prayojana mokSa hai na ki artha athavA kaam| tapa jaise viSaya ke saMdarbha meM isa aMtara ko spaSTa samajhA jA sakatA hai| jainadharma meM tapasyA kI bahuta mahimA hai| vaidika-sAhitya meM bhI veda se lekara purANoM taka tapasyA kA bAraMbAra ullekha hai| kiMtu eka aMtara spaSTa dekhane meM AtA hai| vaidika paraMparA meM hara tapasyA kA aMta kisI varadAna kI prApti se hotA hai| jabaki jaina-paraMparA meM mujhe eka bhI aisA udAharaNa dhyAna meM nahIM AtA jahAM tapasyA ke badale meM tapasyA karane vAle ne koI varadAna mAMgA ho| jaina-paraMparA meM tapasyA nirjarA kA kAraNa hai jabaki vaidika-paraMparA meM tapasyA kisI laukika kAmanA kI siddhi kA sAdhana hai| yahAM taka ki kumAra-saMbhava meM jaba kAlidAsa meM ziva kI tapasyA karate hue dikhAyA to unheM kahanA par3A ___ 'kenApi kAmena tapazcacAra / ' tapasyA ke samAna hI eka dUsarA mUlya maitrI hai jisakA ullekha vaidika-sAhitya meM bAraMbAra hai| yanurveda meM kAmanA kI gaI hai ki maiM sabako maitrI kI dRSTi se dekhU aura saba mujhe maitrIpUrNa dRSTi se dekheN| zatapatha brAhmaNa meM kahA gayA hai ki brAhmaNa sabakA mitra hotA hai aura vaha kisI kI hiMsA nahIM karatA kiMtu vaidika-sAhitya kI isa maitrI kI avadhAraNA ko bhI jaina-paraMparA kI ahiMsA kI avadhAraNA se pRthaka karake dekhanA Avazyaka hai| isa saMdarbha meM tIna sAhityika pramANa dhyAtavya haiM: - 1. gItA meM arjuna dvArA ahiMsA ke mUlya ko hI Age rakhakara yuddha na karane kI bAta kahI gaI hai| yaha satya hai ki vaha apane bhAI-baMdhuoM ke moha meM Asakta hai aura isalie jaina dRSTi se usakI bhAvanA ahiMsA ke lie Avazyaka vItarAgatA se paripUrNa na hokara rAgapUrNa hI hai| yaha bhI satya hai ki jaina dRSTi se aisI sthiti meM arjuna ko yuddha ke lie prerita karanA nyAya-saMgata nahIM thaa| kiMtu kRSNa ne jo arjuna ko yuddha ke lie preraNA dI usakA mukhya AdhAra yaha thA ki yuddha kSatriya kA dharma hai! jaina dRSTi se yuddha kamajorI kI lAcArI ho sakatI hai, dharma nhiiN| isa maulika matabheda ko dhyAna meM rakheM to gItA meM ve saba aMza jinameM ApAtataH zramaNa-saMskRti kA prabhAva parilakSita hotA hai| eka prakAra se zramaNa-saMskRti kA prabhAva mUlyoM ko vaidika-paraMparA ke mUlyoM kI apekSA gauNa evaM AnuSAMgika banA dene kA prayatna hI mAnA jaaegaa| isameM saMdeha nahIM ki gItAkAra ko sthitaprajJa kA svarUpa nirUpaNa karate samaya zramaNa-saMskRti ke sarvottama mUlyoM kA pUrA AbhAsa hai| kiMtu sAtha hI yaha bhI niHsaMdigdha hai ki gItAkAra apane pAThaka ko yaha batAnA cAhate haiM ki jIvana ke saMgharSa meM usa prakAra ke palAyana kA aucitya nahIM hai| ahiMsA ke saMdarbha meM eka dUsarA prasaMga kAlidAsa ke abhijJAnazAMkutala kA hai / zloka isa prakAra hai ---"sahaje kila vinindaye gahu de kampa bivjjnniiae| pazumAlaNakammadAlUNe aNukampA midue vi zottie" arthAt yajJa meM pazu hiMsA karane vAlA brAhmaNa krUra nahIM kahA jA sakatA kyoMki vaha zAstrokta karma kara rahA hai| isa prakAra jahAM gItA meM yura prasaMga meM kSatriya dvArA zastra saMcAlana dharma mAna liyA gayA vahAM yajJa ke prasaMga meM brAhmaNa dvArA pazu kA Alambhana dharma mAnA gyaa| sAmAnyataH aisA mAnA jAtA hai ki yajJa meM pazu-bali kA jainoM ne bahuta virodha kiyaa| isameM koI saMdeha nahIM ki jaina kisI bhI prakAra kI hiMsA ke viruddha the| kiMtu jainoM ke sAhitya meM mujhe kahIM bhI yajJa meM kI jAne vAlI pazu-hiMsA kA virodha bahuta AgrahapUrvaka kiyA gayA nahIM milaa| itanA to pratyakSa-gocara hai ki Aja zrauta yajJoM meM pazu bali nahIM hotii| aisI sthiti meM yaha kahanA kaThina hai ki yaha prabhAva zramaNa-paraMparA kA hai yA usa gopAlaka

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vaiSNava-paraMparA kA jo pazu-hiMsA kI apekSA pazupAlana aura mAMsAhAra kI apekSA zAkAhAra para itanA adhika bala detA thA ki Aja bolacAla kI bhASA meM vaiSNava-bhojana zAkAhara kA paryAyavAcI bana gayA hai| paMjatali ke yoga-sUtra meM yamoM meM ahiMsA kA vivecana karate samaya jaina-paraMparA kA prabhAva pratyakSa dikhAI detA hai| vahAM kisI bhI sthiti meM hisA kI chUTa na dene ko mahAvrata kahA gayA hai| kinhIM vizeSa paristhitiyoM meM hiMsA kI chUTa rakhanA hamArI kamajorI ho sakatI hai, kiMtu dharma nhiiN| yaha vivecana sarvathA jaina-dharma ke anukUla hai| yaha mAnanA hogA ki jaina-dharma ke ahiMsA ke siddhAMta ne aMtatogatvA vaidika-paraMparA ke sAhitya meM eka aisA mahatvapUrNa sthAna prApta kara liyA ki Aja kI sAmAsika bhAratIya saMskRti kI kalpanA bhI ahiMsA ke binA nahIM kI jA sktii| tathApi yaha mAnanA bhI bhrAMtipUrNa hai ki ahiMsA bhAratIya jana-jIvana kA koI aMga bana gaI hai| svayaM jaina samAja hI jaina paraMparAbhimata ahiMsA kI Avazyaka zarta aparigraha kA pAlana karane meM asamartha rahA hai phira ajaina samAja meM to ahiMsA ke vyavahAra meM Ane kA prazna hI kahAM uThatA hai ? itanA avazya hai ki vaidika-paraMparA meM bhI zaMkara, gAMdhI aura vinobA jaise kucha manISI parigrahAnuprANita ahiMsA ke prati utane hI samarpita rahe jitane kunda-kunda, haribhadra athavA zrImad rAyacandra jaise jaina-manISI aura ina aMzoM meM zramaNa-paraMparA ne vaidika-sAhitya ko prabhAvita kiyA hai| jaina darzana kA eke mahatvapUrNa sUtra hai--smtaa| samatA kA artha hai--sukha-dukha, hAni-lAbha, mAna-apamAna meM samAnatA kA bhAva rkhnaa| yaha eka aisA vyAvahArika siddhAMta hai jo pUre bhAratIya vAGmaya meM pratibiMbita huaa| isa samAnatA kA mukhya AdhAra hai-viitraagtaa| indriyoM ke anukUla viSayoM kI prApti hone para prasannatA kA bhAla samatA bhAva kA virodhI hai| veda-sAhitya ko chor3akara upaniSad ke bAda ke sabhI sAhitya meM vairAgya kI carcA kI gaI hai| kiMtu vaidika-sAhitya meM vairAgya ke aneka Adarza haiN| rAjarSi janaka rAjya karate hue bhI virakta haiM aura videha-mukta kahalAte haiN| upaniSad ke aneka RSi sone se maMDhe hue sIgoM vAlI gAyoM ko pAkara prasanna hote haiM yadyapi ve brahmajJAnI haiN| kaThopaniSad meM naciketA sAMsArika sukha-vaibhava ke prati vairAgya pradarzita karatA hai, kiMtu phira bhI vaha eka vAkya meM aisA tathya udghoSita kara detA hai jo usake vairAgya ko zramaNa-paraMparA ke vairAgya se bhinna karatA hai| vaha yamarAja se kahatA hai-lapsyAmahe vitta-bhadrAkSma cetvaa| yaha vAkya naciketA ke mana kI parigraha-saMjJA ko hI abhivyakta karatA hai| phira bhI isameM saMdeha nahIM upaniSadoM meM vairAgya kI bhAvanA kA khUba vikAsa huaa| aisA samajhA jAtA hai ki mahAtmA gAMdhI kI jIvana dRSTi para zramaNa-paraMparA kA bahuta prabhAva hai kiMtu jisa prakAra tapasyA athavA vairAgya ke mUlya ko vaidika-paraMparA ne apane hI raMga meM DhAla kara apanAyA usI prakAra mahAtmA gAMdhI ne ahiMsA kA upayoga bhI jisa DhaMga se kiyA vaha jaina paraMparA ke lie aparicita hai| gAMdhI jI ke ahiMsA ke kucha prayoga namaka satyAgraha jaisI ghaTanAoM meM nihita haiN| vahAM sattA ke anucita Adeza ke viruddha ahiMsAtmaka DhaMga se kAryavAhI kI gaI hai| isI prakAra harijanoM ke maMdira-praveza ke prazna ko lekara yA noAkhalI ke sAMpradAyika daMgoM ko lekara mahAtmA gAMdhI kA AmaraNa anazana karanA eka abhinava prayoga hai| una prayogoM meM mahAtmA gAMdhI ne anyAya ke viruddha ahiMsA kA prayoga eka zastra ke rUpa meM kiyA hai| ahiMsA kA aisA upayoga zramaNa-paraMparA meM mahAtmA gAMdhI ke pahile bhI nahIM huA thA, aura mahAtmA gAMdhI ke bAda bhI nahIM huaa| jaina paraMparA itanI ahiMsaka hai ki vaha kisI anaitika kArya karane vAle ko naitika dabAva DAlakara bhI nahIM rokanA caahtii| kiMtu mahAtmA gAMdhI ne ahiMsA kA upayoga naitika dabAva ke rUpa meM karane kA nayA mArga prazasta kiyaa| ahiMsA, samatA, vairAgya, aparigraha Adi zabdoM kA prayoga yadyapi vaidika tathA zramaNa jaina sAhitya meM samAna rUpa se huA kiMtu ina zabdoM kA tAtparya donoM paraMparAoM meM sarvatra eka sA nahIM hai| yogasUtra jaise graMtha avazya isake apavAda haiM jahAM ahiMsA kI avadhAraNA vahI hai jo jaina paraMparA meM hai| AcArya evaM adhyakSa, saMskRta vibhAga, jodhapura vizvavidyAlaya

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zrAvaka - dharma, saMskAra-nirmANa aura nArI ( sva0 ) DaoN0 zrImatI zAntA bhAnAvata zrAvaka zabda 'zrA', 'va', 'ka' ina tIna akSaroM se milakara banA hai| ye tInoM akSara tIna artha dete haiN| 'zrI' se tAtparya hai zraddhAvAn honA, 'va' se vivekavAn honA aura 'ka' se kriyAvAn honaa| jaina dRSTi se vahI vyakti zrAvaka kahalAtA hai jisameM ye tInoM guNa vidyamAna hoN| zrAvaka vahI hai jo saMkalpoM ke sAtha durguNoM ko chor3a de| burAiyoM se bace / jo maryAdA meM rahakara, prapaMcoM se bacakara apane guNoM, AcaraNoM, vyavahAroM aura maMgalamaya bhAvoM se sabhI kA kalyANa cAhe / zrAvaka tyAga aura bhoga donoM ko samanvayAtmaka dRSTi meM rakhakara AdhyAtmika vikAsa meM Age bar3hatA hai| zrAvaka na sirpha apane AtmaguNoM ko vikasita karatA hai varan use apane parivAra, gAMva, nagara, rASTra aura samAja ke abhyutthAna kI bhI ciMtA rahatI hai / pArivArika, AdhyAtmika evaM sAmAjika jIvana ke vikAsa meM zrAvaka-dharma kI bhUmikA bar3I mahatvapUrNa hai| yahAM taka ki zramaNa-dharma kI bhUmikA kI nIMva bhI zrAvaka-dharma para hI majabUta banatI hai| zrAvaka yadi kahIM galatI karatA hai, dharma - zraddhA meM asthira hotA hai yA dharma se udAsIna hotA hai to use jAgRta karanA zramaNa-varga kA kartavya hai / isI prakAra zrAvakavarga kA kartavya hai ki vaha sAdhu-sAdhvI varga para dekharekha rakhe / yadi zramaNa varga apane AcAra-vicAra se, sAdhu-maryAdA kA pAlana nahIM karatA hai to ve AcArya ko nivedana kara sAdhu-sAdhvI ko zrAvaka saMgha se bAhara bhI kara sakate haiN| sAdhu-sAdhvI zrAvaka-zrAvikA se bane dharma-saMgha meM zrAvaka-zrAvikA kA sthAna bahuta hI mahatvapUrNa hai| bhagavAna mahAvIra ne zrAvakoM ke lie yaha vidhAna kiyA hai ki ve zramaNa-varga ko apanA guru samajha kara vinaya-bhakti evaM sevA suzruSA kreN| dUsarI tarapha bhagavAna ne zramaNa-varga ke lie yaha vidhAna kiyA hai ki ve zrAvaka ko "ammA priyA" ke samAna smjheN| udAharaNArtha --- paradezI jaise nAstika, krUra, adharmaparAyaNa, dveSI rAjA ko samajhAne kA zreya kezI svAmI ko hai / parantu isa kArya meM suzrAvaka citta kI sahAyatA kisI taraha kama mahatvapUrNa nahIM hai / citta zrAvaka kI sahAyatA ke binA rAjA pradezI ko pratibodha denA atyaMta duSkara thA kyoMki vaha muniyoM ke samparka meM nahIM AtA thaa| ataH citta zrAvaka apanI buddhi se pradezI ko prerita kara kezI svAmI ke pAsa le gayA / kezI svAmI se pratibodha prApta kara rAjA pradezI prabuddha ho gayA aura adharma se haTa gayA / jaina samAja kI rIr3ha zrAvaka-dharma hai| zrAvaka kI vyaktigata sAdhanA hI samAja ke utkarSa kA kAraNa hotI hai / isalie zrAvaka apane samAja kI pragati athavA abhyutthAna karane meM bahuta hI mahatvapUrNa sthAna rakhatA hai| Aja saMsAra meM bhautikavAda kA bolabAlA hai| AtmavAda ko bhautikavAda ne Dhaka liyA hai / zAnti ko cintA, IrSyA, matsara, krodha Adi bhAvoM ne ghera liyA hai| vyakti-vyakti meM avizvAsa kI bhAvanA bar3ha rahI hai| ghara- samAja meM vyakti eka dUsare ko saMdigdha avasthA meM dekha rahA hai| apane Atma-vizvAsa evaM sAmarthya kI kamI ke kAraNa vyakti na to vyavahAra meM Age bar3ha pAtA hai na Atma-vikAsa meM / AcAra meM zithilatA aura vyavahAra meM kaluSatA ke kAraNa dveSAni bhar3aka rahI hai| isa dRSTi se samAja ke nirmAtA vyaktiyoM ke saMskAra - nirmANa kA dAyitva una zrAvaka-zrAvikAoM ke hAthoM meM hai jo apanA AcAra-vyavahAra zuddha rakha kara samAja ko Atmonnati kI ora prerita karate haiM / gRhasthAzrama jIvana kA nandana vana hai| anubhavI nItikAroM ne sukha kI gaNanA karate hue svAsthya ko prathama sthAna aura 'kuTumba ko sukha kA dUsarA sthAna diyA gayA hai| kuTumba janoM ke sahayoga se gRhastha jIvana meM aneka kArya sampAdita hote haiN| vizAla aTTAlikAeM, gaganacumbI mahala, apAra dhana-sampatti kuTumba janoM ke abhAva meM vyartha hai / kuTumba - jana dukha meM hissA baTAne vAle aura sukha-zAnti meM vRddhi karane vAle hote haiM / svArtha tyAga, anuzAsana aura kartavyapAlana dvArA hI pArivArika jIvana meM sukha-zAMti kA saMcAra ho sakatA hai| zrIkRSNa kI paTarAnI satyabhAmA jaba bana neM pANDava - patnI draupadI se milI to vaha nirvAsita parivAra ko pahale kI taraha hI sukhI evaM saMtuSTa dekhakara cakita raha

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gii| bAtacIta ke daurAna vaha draupadI se pUcha baiThI-"rAjya kA apaharaNa ho jAne para bhI tuma sabhI itane prasanna kaise ho ?" draupadI ne isa prazna kA uttara dete hue kahA- "sukha snehena na jAtu labhyaM, duHkhena sAdhvI labhati sukhAni / " __arthAt sukha se sukha kI prApti asaMbhava hai| yadi sukha kI zodha karanI hai to dukhoM kA avagAhana kro| tyAga aura tapasyA kA hI dUsarA nAma sukha hai| isI krama meM draupadI ne Age batAyA ki hama saba. ghara aura vana meM mAtA kantI ke AdezoM kA sarvatra pAlana karate haiN| eka dUsare ke kartavya ke prati kabhI pramAda nahIM krte| rAjasI sukha prApta karake bhI jIvana sAdA rakkhA / ghara kA sArA kAma maiM svayaM saMbhAlatI thii| dharmarAja yudhiSThira ke akSaya koSa va usakA Aya-vyaya maiM svayaM saMbhAlatI thii| ghara kA pratyeka kArya hama sabakI sahamati se hotA thaa|" draupadI kA yaha kathana pArivArika jIvana ko sukhI banAne vAlA hai| parivAroM meM jahAM karttavya pAlana meM pramAda hai vahAM kalaha hai, azAnti hai| zrAvaka apane parivAra kA nahIM, samAja aura rAjya kA bhI mukhya vyakti hotA hai| samagra parivAra ke bharaNapoSaNa kI vyavasthA, bAlakoM ko susaMskArI banAne kI jimmedArI, parivAra meM sukha-zAnti, anuzAsana banAye rakhane kA dAyitva usa para hotA hai| ataH use kuTumba-janoM ke sAtha aisA vyavahAra karanA cAhie ki sabhI vyakti usake vyavahAra se prasanna raheM aura apanI jimmedAriyoM kA dRr3hatApUrvaka pAlana kreN|" upAsakadazAMga sUtra meM Ananda zrAvaka kA varNana karate hue kahA gayA hai--seNaM aNande gAhAvaI bahuNaM rAIsara" jAva satthavAhANaM kuTumbesu ya gujjhesa ya, rahassesu ya nicchaesu ya bahUsu kajjesu ya kAraNe ya, maMtasu ya vyavahAresu ya ApucchaNijje paDipucchaNije sayasya viyaNaM kuTumbassa mer3hI pamANaM Ahare AlambaNe cakkhU meTIbhUvae jAva savvakajja bar3ar3hAe yAvi hotthaa|' arthAt vaha Ananda gRhapati aneka rAjA, dhanika yAvat sArthavAhoM ko bahuta se kAryoM meM, kAraNo meM, salAhoM meM, kuTumboM meM, gupta bAtoM meM, rahasyoM meM, nizcaya meM, vyavahAra meM, parAmarza dene vAlA thA arthAt rAjya-pramukha saba loga Ananda gRhapati se saba viSayoM meM salAha liyA karate the| vaha Ananda gRhapati apane kuTumba kI mukhya, pramANabhUta AdhAra, avalambana, cakSu rUpa pradhAnabhUta, yAvat saba kAryoM kI vRddhi karane vAlA thaa| ___mAtA-pitA parivAra ke mukhiyA hote haiN| saccA zrAvaka unheM devatA samajha kara unakI sevA-suzruSA evaM AjJA-pAlana karatA hai| mahAtmA gAMdhI jaba videza jAne lage to unakI mAtA ne jaina muni becara svAmI ke pAsa le jAkara unheM tIna pratijJAeM karavAI thiiN| ve thIM-zarAba nahIM pInA, mAMsa nahIM khAnA aura parAI strI se dUra rhnaa| gAMdhIjI ne kaThina paristhitiyoM meM bhI dRr3hatApUrvaka Ajanma ina pratijJAoM kA pAlana kiyaa| mAtA pitA ke prati bhakti evaM zraddhA rakhanA suyogya putra kA kartavya hai| para Aja ke tathAkathita yuvA apane yauvanamada evaM paliyoM ke bahakAve meM Akara janmadAtA mAtA-pitA kI avajJA karate dekhe jAte haiN| ve unheM kleza pahuMcAte haiM, unake sAtha abhadra vyavahAra karate haiN| yaha sAmAnya naitika niyamoM kA ullaMghana hai| Aja sarvatra jIvana mUlyoM kA vighaTana ho rahA hai| cAroM ora aparAdhavRtti aura anaitikatA kA bAjAra garma hai| deva-deharI para anAsthA ke sApa phaMphakAra rahe haiN| anuzAsanahInatA, svArthalolupatA aura bhogavAdI pravRtti kI bhayaMkara bAr3ha AI huI hai| "khAo pIo aura mauja ur3Aau" isa siddhAnta ne manuSya ko hiMsaka aura krUra banA diyA hai| icchAe~ AkAza ke samAna ananta bar3ha gaI haiN| nItipUrvaka kamAye gaye dhana se hamArA gujArA hI nahIM cltaa| Aye dina samAcAra patroM meM par3hate haiM ki amuka vyakti taskarI se mAla lAte hue hirAsata meM le liyA gyaa| amuka Aphisara rizvata lete hue pakar3A gyaa| lAbha aura lobha kI pravRtti ne hamAre dainandina khAdya padArthoM taka ko azuddha banA diyA hai| yahAM taka ki jIvana-rakSaka auSadhioM meM milAvaTa karanA sAdhAraNa bAta ho gaI hai| Aja jIvana ke prati dRSTikoNa ke vikAsa kI preraNA nahIM mila pA rahI hai| Aja kI zikSA caritra-gaThana aura jIvana-nirmANa se kaTa kara mAtra jIvana-nirvAha se jur3a gaI hai| usake kendra meM citta zuddhi na rahakara yena kena prakAreNa vitta kI upalabdhi karanA mAtra dhyeya raha gayA hai| vidyAmandira vidhvaMsAtmaka zaktiyoM ke kendra bana gaye haiN| zikSA

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caritranirmANa kA aMga tabhI bana sakatI hai jaba usake pIche tapa, tyAga viveka aura jIvana AsthA kA sambala ho| Aja to sthiti yaha hai ki satsaMga aura svAdhyAya meM jo samaya bItanA cAhie vaha adhikAMzataH sinemA aura klaboM tathA TI.vI. Adi dekhane meM vyatIta hotA hai| dhArmika graMthoM, rAmAyaNa, mahAbhArata, gItA, Agama Adi kA sthAna phuTapAtha para bikane vAle saste upanyAsoM ne le liyA hai| sUra, tulasI, Anandaghana, mIrA, tukArAma, jJAnezvara, narasI mehatA ke padoM ke bajAya kaMThoM meM zarAba, kabAba aura prema-mohabbata ke saste gIta thirakate haiN| AMgana me khelatA baccA jaba tutalAtI vANI meM "mammI ko DaiDI se pyAra ho gayA" gIta gAtA hai to ajIba sA lagatA hai| kahAM bhakti ke tapovana kI zakuntalA aura mIrA kA pada "paga dhuMgharU bAMdha mIrA nAcI thI" aura kahAM Aja yuvaka-yuvatiyAM beDhaMge DhaMga se Disko DAMsa karate dekhe jAte haiN| unake jIvana ke Adarza mahAvIra, candanA, rAma, sItA, ziva-pArvatI, pratApa, zivA, tilaka, gAMdhI na hokara unake Adarza haiM-philma ke abhinetA aura abhinetriyAM / eka samaya thA jaba ghara meM dAdI, nAnI, mAM DigrIdhArI par3hAI-likhAI se dUra hokara bahuzruta hotI thiiN| unheM dharma-graMthoM kI aneka preraka kathAeM yAda hotI thiiN| caupAla meM baiThakara aneka preraka kathAeM ve bAlaka-bAlikAoM ko sunAtI thiiN| isa prakAra bAtoM hI bAtoM meM ve baccoM ko bhAratIya saMskRti kA jJAna aura Adarza, zrAvaka-zrAvikAoM ke saMskAra unameM sahaja rUpa se bharA karatI thiiN| para Aja strI-puruSoM kI zikSA kA vyApaka pracAra-prasAra hone para bhI baccoM ko saMskArita karane kI vaha paddhati samApta ho cukI hai| jina gharoM meM kula-paramparA ke sthAnaka, mandira, upAzraya Adi dhArmika sthAnoM meM jAne kA tathA saMta-satiyoM ke darzana evaM pravacana-zravaNa tathA sAmAjika, svAdhyAya, japa-tapa Adi anuSThAnoM kA krama kisI ne kisI rUpa meM jArI hai vahAM to pratyakSa athavA parokSa rUpa meM saMskAra-nirmANa kI saMbhAvanAeM banI rahatI haiN| para jina gharoM athavA parivAroM meM isa prakAra kI dhArmika-paramparA nahIM hai unakI sthiti baDI zocanIya hai| jaba saMskAra pradAtA mAtA-pitA meM bhI saMskAra-nirmANa kI bhUmikA nahIM hai to phira unakI saMtAnoM meM saMskAroM ke bIja kI kyA AzA kI jA sakatI hai ? ataH yaha AvazyakatA hai ki zrAvaka-dharma dhAraNa karane kI bhUmikA taiyAra kI jaae| "pravacanasAroddhAra' meM dharma ko dhAraNa karane ke lie vyakti meM 21 guNoM kA honA Avazyaka batAyA hai| ina guNoM meM vyakti ko kSudra, saumyaprakRti, akrUra, pApa bhIru, lajjAzIla, dayAlu, mAdhyasthavRtti, sAmyadRSTi, guNAnurAgI, satyaniSTha, sudIrgha dRSTi, kRtajJa, parahitakArI, sevAbhAvI honA Avazyaka batAyA hai| ina guNoM ko dhAraNa karane para hI vyakti meM samyakadRSTi kA vikAsa ho pAtA hai aura taba kahIM vaha zrAvaka-dharma arthAt ahiMsA, satya, acaurya, brahmacarya aura aparigraha rUpa pAMca aNuvrata, tIna guNavrata aura cAra zikSAvrata grahaNa karane kI ora agrasara ho sakatA hai| Aja adhikAMzataH sthiti yaha hai ki hama zrAvaka-dharma ke vrata grahaNa karanA to dUra rahA, usakI bhUmikA ke rUpa meM jina guNoM pAraNa karanA Avazyaka hai, unheM bhI nahIM dhAraNa kara pAte haiN| ataH ghara aura parivAra meM aisA vAtAvaraNa banAne kI AvazyakatA hai ki hama pAramparika anuSThAnoM ko vaijJAnika svarUpa dekara, jIvana-vyavahAra meM racanAtmaka dharAtala para utaareN| __ caritra nirmANa ke lie paraspara mAnavIya sambandhoM kA honA ati Avazyaka hai| yadi manuSya-manuSya ke bIca prema, sahAnubhUti aura vizvAsa na ho aura manuSya kevala mazInoM se hI bhir3atA rahe to usakI mAnavIya cetanA kA vikAsa kaise hogA? isa mAnavIya cetanA ke vikAsa meM dhArmika paramparAoM aura anuSThAnoM kA vizeSa mahatva rahatA hai aura ina sabakA nirvAha karane vAlI hai--naarii| patnI rUpa meM nArI ko vividha kSetroM meM kaI kAma karane hote haiN| vaha pati kI jIvana-saMginI aura sahadharmiNI hai| usake lie prema-phuhAra bhI hai aura zakti kI lalakAra bhii| kula-maryAdA aura dharmarakSA kI pAlanA ke lie vaha sadA tatpara rahatI hai| "antakRddazAMga" sUtra meM magadha ke samrAT zreNika kI mahAkAlI, sukAlI Adi dasa mahArAniyoM kA varNana hai, jinhoMne zramaNa bhagavAna mahAvIra ke upadeza se pratizodha pAkara sAdhanA-patha svIkAra

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kiyaa| jo mahArAniyAM rAjaprasAdoM meM vibhinna prakAra ke hAroM, ratnAbhUSaNoM se zarIra sajAtI thIM ve jaba sAdhanA-patha para bar3hI to kanakAvalI, ratnAvalI Adi vividha prakAra kI tapacaryA ke hAroM ko dhAraNa karake apanI Atmajyoti camakAne lgii| jananI, patnI, bhaginI aura putrI rUpa meM nArI sadaiva puruSoM ke lie preraNA rahI hai| uttarAdhyayana sUtra ke "iSukArIya' adhyayana meM bhRgapurohita kA varNana AtA hai| bhagapurohita apane do putroM ke vairAgya se prabhAvita hokara. apanI patnI yazA ke sAtha dIkSA le letA hai| jaba iSukAra rAjA ne usakI sampadA ko apane bhaNDAra meM lAkara jamA karAne kI AjJA dI aura mahArAnI kamalAvatI ko isa bAta kA patA calA to usane rAjadarabAra meM upasthita hokara rAjA kI dhana-lipsA aura moha-nindA ko bhaMga kiyA aura use sAdhanA-patha kA pathika bnaayaa| rAnI ke ye zabda kitane preraka aura marmasparzI haiM : savvaM jagaM jaha tuhaM, savvaM vAvi dhaNaM bhave / savvaM vite apajataM, Neva tANAya tv| 14/39 he rAjan / yadi yaha sArA jagat tumhArA ho jAya athavA saMsAra kA sArA dhana tumhArA ho jAya to bhI ye saba tumhAre lie aparyApta haiN| yaha dhana janma-mRtyu ke kaSToM se tumhArI rakSA nahIM kara sakatA hai| jaba taka dharma mUlaka caritra kA hRdaya meM nivAsa nahIM hogA taba taka vizva meM sukha-zAnti aura ekatA kI sthApanA nahIM hogii| kisI ne ThIka hI kahA hai-- hRdaya meM dharma kA nivAsa hone se caritra meM saundarya kA vAsa hogA, caritra meM saundarya kA vAsa hone se ghara meM sAmaMjasya kA vistAra hogaa| ghara meM sAmaMjasya kA vistAra hone se rASTra meM ekatA kA prasAra hogaa| rASTra meM ekatA kA prasAra hone se vizva meM zAnti kA saMcAra hogaa| para Aja nArI-samAja kA dhyAna caritra-saundarya ke bajAya zarIra-saundarya para adhika TikA huA hai| zarIra-saundarya ko nikhAranA eka sImA taka Avazyaka ho jAtA hai, para Aja saundarya ke nAma para jisa kRtrima bhauMDepana kA pradarzana kiyA jA rahA hai, vaha bajAya AkarSaNa ke vitRSNA paidA karane vAlA hai| aba to saundarya prasAdhanoM ke nAma para hiMsA aura krUratA kA rakta milA dikhAI detA hai| Apako yaha jAnakara Azcarya hogA ki sundara dikhane ke lie jina saundarya prasAdhanoM kA istemAla kiyA jAtA hai, tathA jina cIjoM kA prayoga AbhijAtya mAnadaNDoM ke rUpa meM kiyA jAtA hai, unake lie hajAroM prANI pratidina krUratApUrvaka bali car3hAye jAte haiN| bAjAra meM Ane se pahale kharagoza kI AMkhoM meM DAla kara zaimpU kA parIkSaNa kiyA jAtA hai| yaha dekhA jAtA hai ki usakI AMkhoM meM ciramirAhaTa aura khujalI to nahIM mctii| jaba yaha prayoga kiyA jAtA hai taba kharagoza ko eka aise piMjar3e meM baMda kiyA jAtA hai jisameM usakA sira to bAhara rahatA hai aura zarIra piMjar3e meN| use isa taraha phiTa kara diyA jAtA hai ki becArA kharagoza hila bhI nahIM sktaa| zaimpU kI bUMdoM se AMkha meM hone vAlI jalana ko vaha vivazatApUrvaka sahana karatA hai| isa prakAra ke bAra-bAra ke prayogoM se usakI AMkhoM meM chAle par3a jAte haiM aura vaha aMdhA ho jAtA hai| isI taraha krIma aura lozana bhI mArkeTa meM Ane se pUrva jAnavaroM kI nocI huI khAla para ajamAye jAte haiN| isa bhautika zarIra ko mRtyu ke bAda jisameM kIr3e par3ane lagate haiM, badabU Ane lagatI hai, itra se mahakAne ke lie sugaMdhita itra kA prayoga kiyA jAtA hai jo kastUrI se banatA hai| yaha kastUrI mRga tathA siveTa nAmaka jAnavaroM kI nAbhi ko cIrA lagAkara nikAlI jAtI hai| usa samaya jo marmAntaka vedanA ina maka-prANiyoM ko kRtrima nazvara saundarya ke lie dI jAtI hai, vaha hamAre roMgaTe khar3e kara dene vAlI hai| ina rakta-raMjita saundarya prasAdhanoM se sajI saMvarI nArI kyA apanI saMtati meM karuNA, dayA, prema aura sahiSNutA kI bhAvanA bhara skegii| yaha zArIrika saundarya to kevala bhogavRtti ko bar3hAne vAlA hai| jaba taka ina bhogoM se vimukha hokara saMyama aura zIla kA rAstA nahIM apanAyA jAtA, taba taka jIvana aura samAja meM Atmika saundarya kA prakAza nahIM phUTa sktaa| vyaktitva kA AkarSaNa evaM prabhAva dUsaroM ko dukhI aura pIr3ita karane se nahIM bar3hatA, vaha bar3hatA hai dUsaroM ke dukha dUra kara unheM prasanna evaM sukhI banAne meN|

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caritra kA merudaNDa hai- -Atmazakti kA saMcaya / isa Atma-zakti ke saMcaya aura saMvardhana ke lie indriyoM ko viSaya-kaSAyoM se alaga haTA kara ahiMsA, saMyama aura tapa-mArga meM pravRtta karanA Avazyaka hai| mahAsatI rAjamatI kA Adarza Aja bhI hamAre lie preraNAdAyaka hai / ugrasena kI putrI rAjamatI se vivAha karane ke lie barAta sajAkara Ane vAle neminAtha jaba bAr3e meM baMdhe pazuoM kA karuNa krandana sunakara rAjamatI se binA vivAha kiye hI muMha mor3a lete haiN| taba rAjamatI viraha-vidagdha hokara vibhrAnta nahIM banatI varan vivekapUrvaka apanA gantavya nizcita kara sAdhanAmArga para agrasara hotI hai| jaba nemInAtha ke choTe bhAI, rathanemi mu~ni avasthA meM usa para Asakta hokara apane saMyamapatha se vicalita hote haiM to vaha satI-sAdhvI rAjamatI unheM udbodhita karatI huI kahatI haiN| dhiratthu te jasokAmI, jo taM jIviyakAraNA / vaMtaM icchasi AveuM, seyaM te maraNaM bhave / uttarAdhyayana sUtra 22 /43 he apayaza ke abhilASI ! tujhe dhikkAra hai, jo tU asaMyama rUpa jIvana ke lie vamana kiye hue, tyAge hue kAmabhogoM ko punaH grahaNa karane kI icchA karatA hai| isakI apekSA to terA mara jAnA zreSTha hai / saMyamavatI rAjamatI kA udbodhana pAkara aMkuza se jaise hAthI apane sthAna para A jAtA hai vaise hI vaha rathanemi bhI caritra - dharma meM sthira ho jAtA hai| tapasyA meM lIna bAhubalI ke abhimAna ko cUra karane vAlI unakI bahineM bhagavAna RSabhadeva kI do putriyAM brAhmI aura sundarI hI thiiN| unakI dezanA meM ahaMkAra meM madonmata bane mAnava ko nirahaMkArI banAne kI preraNA thI / unhoMne bAhubalI se kahA vIrA mhArA gajathakI nIce utaro, gaja caDhyAM kevalI na hosI / zAstroM meM aise kaI udAharaNa Ate haiM jahAM mAtA aura patnI ke rUpa meM nArI apane putra aura pati ko dharma-mArga se vicalita hone para sAdhanA meM sudRr3ha karane ke lie preraNAtmaka pratibodha detI hai / 'upAsakadazAMga sUtra' meM varNana AtA hai ki cUlanI pitA zrAvaka ne jaba pratijJA dhAraNa kara pauSadha vrata kiyA, taba deva ne parIkSA ke nimitta use kaI prakAra kaSTa diye / antima upasarga mAtA bhadrA ke lie thaa| taba mAM kI mamatA aura bhakti ke vazIbhUta hokara usa deva rUpa puruSa ko pakar3anA cAhA tyoMhI deva lupta ho gayA aura usake hAtha meM khaMbhA A gayA / vaha usI ko pakar3akara jora-jora se cillAne lgaa| usakI cillAhaTa sunakara mAtA bhadrA vahAM AI aura kahane lagI- terI dekhI ghaTanA mithyA hai| krodha ke kAraNa usa hiMsaka aura pApa-buddhi vAle puruSa ko pakar3a lene kI tumhArI pravRtti huI hai, isalie bhAvanA se ahiMsA - vrata kA bhaMga huA hai / isalie he putra ! tuma daMDa prAyazcita lekara apanI AtmA ko zuddha karo / kauna nahIM jAnatA ki nArI puruSa ke lie zakti aura preraNA srota rahI hai / isalie kahA gayA hai-- jahA~ nArI kI pUjA hotI hai vahAM devatA ramaNa karate haiM / 'yatra nAryastu pUjyante ramante tatra devatA / ' yahAM devatA kA artha devI- sampadA aura devaguNoM se hai| nArI meM vaha zakti hai ki vaha AsurIvRtti ko devI- sampadA meM badala sakatI hai| bIja ko apane susaMskAroM kA khAda aura pAnI dekara kalyANakArI mAMgalika vaTa-vRkSa ke rUpa meM vikasita kara sakatI hai /

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mathurA kI jaina kalA DaoN0 mArUti nandana prasAda tivArI mathurA meM zuMga yuga (la0 1500 I0 pU0) se madhya yuga(1023 I0) taka jaina mUrti-sampadA kA vaividhyapUrNa bhaNDAra prApta hotA hai jisameM jaina pratimAvijJAna ke vikAsa kI prArambhika aura paravartI avasthAeM dekhI jA sakatI haiN| mUrtikalA kI sampUrNa vikAsa zrRMkhalA yadi kisI eka sthala para abhivyakta huI to mathurA meM hii| jaina kalA ke itane lambe itihAsa aura vikAsa zrRMkhalA vAlA dUsarA sthala bhArata meM nahIM hai| jaina paramparA meM mathurA kI prAcInatA sAtaveM tIrthaMkara (yA jina) supArzvanAtha ke samaya taka prativAdita kI gaI hai, jahAM kuberA devI ne supArzvanAtha kI smRti meM eka stUpa kA nirmANa karavAyA thaa| 14vIM zatI ke jainagraMtha "vividhatIrtha kalpa" meM ullekha hai ki 23veM tIrthaMkara pArzvanAtha ke samaya meM (la0 8vIM zatI I0 pU0) supArzvanAtha ke stUpa kA vistAra aura punaruddhAra huA thaa| la0 8vIM zatI I0 meM bappabhaTTi sUri ne usI stUpa kA punaH jIrNoddhAra karavAyA thaa| isa paravartI sAhityika paramparA kI kuSANakAlIna tathA kucha madhyayugIna mUrti lekhoM se puSTi hotI hai, jinameM una mUrtiyoM ke devanirmita stUpa meM sthApita hone kA ullekha hai| saMbhavataH jaina stUpa ke atyaMta prAcIna hone aura usakI nirmANa-tithi ke nizcayAtmaka jJAna ke abhAva meM hI lekhoM meM use devanirmita kahA gyaa| mathurA meM zuMga-kuSANa kAla meM jaina kalA ke vividhatApUrNa agragAmI vikAsa kI pRSThabhUmi meM sthAnIya zAsakoM, vyApAriyoM evaM sAmAnya janoM kA samarthana pramukha rahA hai| mathurA se prApta tInoM pramukha sampradAyoM kI mUrtiyoM ke tulanAtmaka adhyayana se spaSTa hotA hai ki rAjakIya saMrakSaNa ke abhAva meM bhI jaina mUrtiyoM kI saMkhyA bauddha evaM hindU mUrtiyoM kI tulanA meM kama nahI hai| eka lekha meM grAmika jayanAga kI palI siMhadattA dvArA eka AyAgapaTa dAna karane kA ullekha hai| kacha jaina marti-lekhoM meM brAhmaNoM ke bhI ullekha haiN| mathurA ke lekhoM se jaina mUrtinirmANa meM striyoM ke yogadAna kA bhI jJAna hotA hai| jaina lekhoM meM Aye akakA, oghA, okharikA jaise strI nAma videzI mUla ke pratIta hote haiN| kuSANa . zAsana meM Antarika zAnti aura vyavasthA ke kAraNa vyApAra ko paryApta protsAhana milaa| deza aura vizeSataH videzoM se hone vAle vyApAra meM vyApAriyoM evaM vyavasAyiyoM ne prabhUta dhana arjita kiyA, jise unhoMne dhArmika smArakoM evaM mUrtiyoM ke nirmANa meM bhI lgaayaa| jaina granthoM meM mathurA kA prasiddha vyApArika kendra ke rUpa meM ullekha hai jo vastra-nirmANa kI dRSTi se vizeSa mahatvapUrNa thaa| kuSANa kAla meM mathurA ke jaina samAja meM vyApAriyoM evaM zilpakarmiyoM kI pramukhatA kI puSTi jaina mUrtiyoM para utkIrNa aneka lekhoM se hotI hai jinase jainadharma evaM kalA meM unakA yogadAna bhI spaSTa hai| jaina mUrti lekhoM meM zreSThin, sArthavAha, gandhika Adi ke atirikta suvarNakAra, vardhakin (bar3haI) lohakarmak, nAvika (prAtArika) vezyAoM, nartakoM Adi ke aneka ullekha haiN| kuSANoM ke bAda guptoM evaM vibhinna kSetrIya zaktiyoM ne mathurA para zAsana kiyaa| bhinna rAjanItika mAnacitra aura paristhiyoM ke kAraNa kuSANa kAla ke bAda mathurA meM kAphI kama mUrtiyAM banIM aura viSaya-vastu kI dRSTi se bhI unakI vividhatA samApta ho gii| cauthI zatI I0 ke prArambha yA kucha pUrva Arya skandila ke netRtva meM mathurA meM jaina-AgamasAhitya ke saMkalana hetu dvitIya vAcana bhI huaa| sAhityika aura Abhilekhika sAkSyoM se jJAta hotA hai ki mathurA kA kaMkAlI TIlA eka prAcIna jaina stUpa thaa| jaina-paramparA ke anusAra isakA nirmANa sAtaveM tIrthaMkara supArzvanAtha ke samaya meM huA thaa| "devanirmita' lekha vAlI mUrtiyAM bhI kaMkAlI TIle se hI milI haiN| yahAM se eka vizAla jaina stUpa ke avazeSa aura vipula zilpa-sAmagrI milI hai| mathurA kI zilpa sAmagrI meM AyAgapaTa, jina mUrtiyAM, sarvatobhadrikA pratimA, jinoM ke jIvana se saMbaMdhita dRzya evaM kucha anya mUrtiyAM pramukha haiN| kuSANa kAla meM jinoM kI hI sarvAdhika mUrtiyAM bniiN| jJAtavya hai ki jina yA tIrthakara hI jainoM ke pramukha ArAdhya For Private & Personal use only

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deva haiM jinheM devAdhideva bhI kahA gayA hai| mathurA kI kuSANa kalA meM jinoM ko cAra prakAra se abhivyakti milI hai : AyAgapaToM para dhyAnamudrA meM, jina caumukhI mUrtiyoM meM kAyotsargamudrA meM, svataMtra mUrtiyoM ke rUpa meM aura unake jIvana-dRzyoM se saMbaMdhita aMkana meM jinoM kA nirUpaNa kevala do hI mudrAoM, dhyAna aura kAyotsarga meM huA hai| dhyAnamudrA meM jina donoM paira mor3akara baiThe hote haiM aura unakI donoM hatheliyAM goda meM hotI haiN| para kAyotsarga mudrA meM jina khar3e hote haiM aura unake donoM hAtha laMbavat ghuTanoM taka prasArita hote haiM ____ AyAgapaTa mathurA kI prAcInatama jaina zilpa sAmagrI hai| isakA nirmANa zuMga-kuSANa yuga meM prArambha huaa| kuSANa yuga ke bAda isakA nirmANa baMda ho gyaa| jinoM ke pUjana ke nimitta sthApita ina vargAkAra pUjA zilApaToM para jinoM kI mAnava mUrti ke sAtha hI jaina pratIkoM kA bhI aMkana huA hai| ye AyAgapaTa usa saMkramaNa kAla kI zilpa sAmagrI haiM, jaba upAsya devoM kA pUjana pratIka aura mAnava donoM hI rUpoM meM sAtha-sAtha ho rahA thaa| mathurA se prApta 10 AyAgapaTa lakhanaU, mathurA evaM dillI saMgrahAlayoM meM haiN| ina para dhyAnamudrA meM banI jina AkRti ke cAroM ora stUpa, pada. dharmacakra, svastika, zrIvatsa, trirala, matsyayugala, maMgala-kalaza, bhadrAsana, ratnapAtra eva davagRha jasa mAgAlaka ci bane haiN| lekhoM meM inheM AyAgapaTa ke sAtha hI pUjAzilApaTa bhI kahA gayA hai| eka AyAgapaTa para utkIrNa lekha meM ullekha hai ki usakA nirmANa mahAvIra ke pUjana ke lie kiyA gayA thaa| AyAgapaToM kI jina mUrtiyoM meM vakSaHsthala meM zrIvatsa cinha bane haiN| eka udAharaNa meM sira ke Upara sAta sarpa phaNoM ke chatra bhI pradarzita haiM, jinake AdhAra para AkRti kI pahacAna 23veM tIrthaMkara pArzvanAtha se saMbhava hai| amohinI dvArA sthApita AryavatIpaTa vizeSa mahatva kA hai| isa para utkIrNa AryavatI devI kI pahacAna mahAvIra kI mAtA aura ajjA yA AyadivI se kI gaI hai| jina caumukhI mUrtiyoM kA utkIrNana pahalI dUsarI zatI I0 meM vizeSa lokapriya thaa| lekhoM meM aisI mUtiyoM ko "pratimA sarvatobhadrikA", "sarvatobhadra pratimA" evaM "caturbiba' kahA gayA hai| sabhI ora se zubha yA maMgalakArI hone ke kAraNa hI inheM "sarvatobhadra pratimA" kahA gyaa| inameM cAroM dizAoM meM kAyotsargamudrA meM cAra jina mUrtiyAM banI hotI haiN| inameM kevala do hI jinoM ke sAtha lAMchana pradarzita haiN| ataH cAra meM se kevala do hI jinoM kI pahacAna saMbhava hai| ye jina laTakatI kezAvaliyoM evaM sAta sarpaphaNoM ke chatra se yukta RSabhanAtha aura pArzvanAtha haiN| gupta yuga meM bahuta kama caumukhI mUrtiyAM bniiN| . mathurA kI kuSANa kAlIna svataMtra jina mUrtiyAM 83I0 se 173 I0 ke madhya kI haiN| inameM vakSaHsthala meM zrIvatsa se yukta jina yA to kAyotsargamudrA meM khar3e haiM yA dhyAnamudrA meM AsIna haiN| jina mUrtiyoM meM aSTamahAprAtihAryoM meM se kevala 6 prAtihArya (siMhAsana, bhAmaNDala, caityavRkSa, cAmaradhara sevaka, uDDIyamAna mAlAdhara evaM chatra) hI utkIrNa haiM devadundubhi evaM divya dhvani sahita sabhI ATha prAtihAryoM kA aMkana gupta yuga meM prArambha huaa| mathurA kI kuSANakAlIna dhyAnastha jina mUrtiyoM meM pArzvavartI cAmaradhara sevaka sAmAnyataH nahIM pradarzita haiN| kucha udAharaNoM meM cAmaradharoM ke sthAna para dAnakartAoM yA jaina sAdhuoM kI AkRtiyAM banI haiN| mathurA kI jina mUrtiyAM nirvastra haiN| para mahAvIra ke garbhApaharaNa kA dRzyAMkana evaM kucha digambara jaina sAdhuoM ke hAthoM meM vastra kA pradarzana mathurA meM zvetAMbara paramparA ke astitva ko bhI pramANita karate haiN| yaha bhI saMbhava hai ki ye mUrtiyAM zvetAMbara aura digaMbara sampradAyoM ke bheda ke pUrva kI hoN| jinoM kI hatheliyoM, tAluoM evaM uMgaliyoM para triratna, dharmacakra, svastika aura zrIvatsa jaise mAMgalika cinha bhI bane haiN| meM 24 jinoM meM se kevala 6 jinoM kI hI mUrtiyAM bniiN| inameM RSabhanAtha, saMbhavanAtha, munisuvrata, neminAtha, pArzvanAtha evaM mahAvIra kI mUrtiyAM haiN| RSabhanAtha evaM pArzvanAtha kI pahacAna kramazaH kaMdhoM para laTakatI jaTAoM aura zIrSa ke bhAga ke sAta sarpaphaNoM ke chatra ke AdhAra para kI gaI hai| matharA meM inhIM do jinoM kI sarvAdhika mUrtiyAM haiN| balarAma aura kRSNa kI AkRtiyoM ke AdhAra para kucha mUrtiyoM kI pahacAna neminAtha se bhI kI gaI hai| jJAtavya hai ki jaina paramparA meM balarAma aura kRSNa ko 22veM jina neminAtha kA cacerA bhAI batAyA gayA hai| eka udAharaNa meM neminAtha kA nAma (ariSTanemi) bhI utkIrNa hai| anya jinoM kI pahacAna pIThikA-lekhoM meM utkIrNa unake nAmoM ke AdhAra para kI gaI hai| unake sAtha koI svataMtra lakSaNa nahIM dikhAyA gayA hai|

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mathurA meM kuSANakAla meM RSabhanAtha aura mahAvIra ke jIvana-dRSya bhI utkIrNa hue| rAjya saMgrahAlaya lakhanaU (je-626) meM surakSita ekapaTTa para mahAvIra ke garbhApaharaNa kA dRzya hai| jaina paramparA ke anusAra indra ke Adeza para deva senApati naigameSI ne mahAvIra ke bhrUNa ko brAhmaNI devAnandA ke garbha se kSatriyANI trizalA ke garbha meM sthApita kiyA thaa| jaina mAnyatA ke anusAra jinoM kA janma kevala kSatriya kula meM hI ho sakatA hai isI kAraNa yaha garbha-parivartana kiyA gyaa| isa phalaka para ajamukha naigameSI ko lalitamudrA meM eka UMce Asana para baiThe dikhAyA gayA hai| naigameSI saMbhavataH mahAvIra ke garbha-parivartana kA ka (indra kI sabhA meM baiThe haiN| devatA ke samIpa hI eka nirvastra bAlaka kI AkRti khar3I hai jo saMbhavataH mahAvIra kI AkRti hai| phalaka ke dUsarI ora eka strI kI goda meM eka bAlaka baiThA hai jo saMbhavataH trizalA aura mahAvIra kI AkRtiyAM haiN| rAjya saMgrahAlaya, lakhanaU (je-354) ke eka dUsare paTTa para indra-sabhA kI nartakI nIlAMjanA ke RSabhanAtha ke samakSa nRtya karane kA dRzya aMkita hai| jJAtavya hai ki nIlAMjanA ke nRtya ke phalasvarUpa hI RSabhanAtha ko vairAgya utpanna huA thA, aura unhoMne saMsAra tyAga kara pravrajyA grahaNa kI thii| paTTa para RSabhanAtha kI dIkSA aura kaivalya prApti ke bhI dRzya utkIrNa haiN| kuSANakAla meM vAgdevI sarasvatI, naigameSI aura kucha anya devoM kA bhI nirUpaNa huaa| sarasvatI kI prAcInatama jJAta mUrti (132 I0) mathurA meM jaina paramparA meM hI bnii| isa mUrti meM dvibhujI sarasvatI kI vAmabhujA meM pustaka hai jabaki dakSiNa bhujA meM abhayAkSa hai| ajamukha naigameSI evaM usakI zakti kI 6 se adhika mUrtiyAM haiN| bAlakoM ke janma se sambandhita isa devatA ke gale meM lambA hAra aura goda meM yA kaMdhoM para bAlaka pradarzita haiN| rAjya saMgrahAlaya, lakhanaU (je-623) meM eka paTTa hai jisa para saMbhavataH kRSNa-vAsudeva ke jIvana kA koI dRzya utkIrNa hai| isa paTTa ke Upara kI ora eka stUpa aura cAra dhyAnastha jina mUrtiyAM bhI banI haiN| ____guptakAla meM kuSANakAla kI tulanA meM kAphI kama mUrtiyAM bniiN| unameM kuSANa mUrtiyoM kA viSaya vaividhya bhI nahIM dRSTigata hotA hai| guptakAla meM kevala RSabhanAtha, neminAtha evaM pArzvanAtha jinoM kI hI mUrtiyAM bniiN| pArzvanAtha kI tulanA meM RSabhanAtha kI adhika mUrtiyAM haiN| RSabhanAtha aura pArzvanAtha kI pahacAna laTakatI jaTAoM aura sAta sarpa phaNoM ke chatra ke AdhAra para saMbhava hai| do udAharaNoM meM balarAma aura kRSNa kI pArzvavartI AkRtiyoM ke AdhAra para jina kI pahacAna neminAtha se saMbhava hai| guptakAla meM anyatra jinoM ke lAMchanoM kA aMkana prArambha ho gayA thA, jisake do udAharaNa rAjagira aura vArANasI kI neminAtha aura mahAvIra mUrtiyAM haiN| para mathurA meM jina mUrtiyoM meM pIThikA para jinoM ke viziSTa lAMchanoM kA aMkana nahIM huaa| pIThikA lekhoM meM jinoM ke nAmollekha kI kuSANakAlIna paramparA bhI guptakAla meM samApta ho gyii| jina mUrtiyoM meM pradarzita prabhAmaNDala aba vibhinna puSpoM evaM abhiprAyoM se alaMkRta aura manojJa banane lgaa| pArzvavartI cAmaradharoM evaM uDDIyamAna mAlAdharoM kA aMkana apekSAkRta adhika niyamita ho gyaa| mUrtiyoM meM aSTaprAtihAryoM kA bhI aMkana hone lgaa| jina caumukhI kA kevala eka udAharaNa milA hai jo vivaraNoM kI dRSTi se kuSANa caumukhI ke samAna hai| mathurA meM pUrva madhyakAla (chaThI se 11vIM I0) meM bhI aneka jaina mUrtiyAM bniiN| ye mUrtiyAM digambara sampradAya se sambaddha haiN| inameM jinoM kI hI sarvAdhika mUrtiyAM haiN| jinoM meM kuSANakAla kI bhAMti RSabhanAtha aura pArzvanAtha kI hI sabase adhika mUrtiyAM bniiN| unake bAda mahAvIra aura neminAtha kI mUrtiyAM AtI haiN| neminAtha ke sAtha kuSANakAla kI bhAMti balarAma aura kRSNa bhI AmUrtita haiN| rAjya saMgrahAlaya lakhanaU (je -78, je-776) meM RSabhanAtha aura munisuvrata ke sAtha bhI balarAma aura kRSNa kI AkRtiyAM banI haiM, jo paramparA sammata nahIM haiN| sambhava hai mathurA meM vaiSNava dharma kI vizeSa lokapriyatA ne neminAtha ke sAtha hI anya jinoM ke sAtha bhI balarAma aura kRSNa ke nirUpaNa kA mArga prazasta kiyA ho| ajitanAtha, saMbhavanAtha, supArzvanAtha, candraprabha, mallinAtha evaM munisuvrata kI kevala kucha hI mUrtiyAM milI haiN| inameM mallinAtha kI mUrti kA vizeSa mahatva hai, kyoMki digambara paramparA meM mallinAtha ko puruSa tIrthaMkara batAyA gayA hai jabaki mathurA kI isa mUrti meM mallinAtha ko veNI tathA strIvakSa se yukta nArI tIrthaMkara ke rUpa

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meM dikhAyA gayA hai| kevala zvetAmbara paramparA meM hI mallinAtha kA ullekha nArI tIrthaMkara ke rUpa meM huA hai| ataH mathurA kI yaha mUrti isa sthala meM zvetAmbara paramparA kI vidyamAnatA ko bhI spaSTa karatI hai| jina mUrtiyoM meM aSTaprAtihAryoM, lAMchanoM evaM yakSa-yakSI yugaloM kA niyamita aMkana huA hai| ye mUrtiyAM pratimAlakSaNa kI dRSTi se pUrNa vikasita koTi kI haiN| jinoM ke sAtha bane yakSa-yakSI vaiyaktika viziSTatAoM vAle pAramparika yA vyaktigata viziSTatAoM se rahita haiN| munisuvrata kI 11vIM zatI I0 kI eka mUrti meM parikara meM vastrAbhUSaNoM se sajjita aura kAyotsarga meM khar3e jIvantasvAmI kI bhI do laghu mUrtiyAM banI haiN| jaina paramparA meM jIvantasvAmI svarUpa mahAvIra ke usa svarUpa kA sUcaka hai, jisameM dIkSA lene se pUrva mahAvIra ne rAjamahala meM hI vastrAbhUSaNoM se yukta eka rAjakumAra ke rUpa meM tapasyA kI thii| mahAvIra ke aise svarUpa kI mUrti ko jIvantasvAmI saMjJA dI gii| rAjya saMgrahAlaya lakhanaU meM RSabhanAtha ke putra bAhubalI kI bhI eka kAyotsarga mUrti hai| svataMtra jina mUrtiyoM ke atirikta mathurA meM jina caumukhI evaM svataMtra yakSa-yakSI mUrtiyA bhI bniiN| inameM sarvAnubhUti yakSa cakrezvarI, aMbikA tathA padmAvatI yakSiyoM kI kaI mUrtiyAM haiN| ye kramazaH RSabhanAtha, neminAtha aura pArzvanAtha kI yakSiyAM haiN| anyatra bhI inhIM yakSiyoM kI sarvAdhika mUrtiyAM bniiN| inameM mathurA saMgrahAlaya kI dazabhujA cakrezvarI (B-6) kI sthAnaka aura dvibhujA aMbikA (DI-6) kI AsIna mUrtiyAM zilpa tathA pratimAlakSaNa kI dRSTi se vizeSa mahatvapUrNa haiN| dazabhujA cakrezvarI kI manojJa mUrti meM sabhI avaziSTa karoM meM cakra haiN| aMbikA mUrti meM Upara kI ora neminAtha aura balarAma-kRSNa, tathA pIThikA choroM para gajamukha gaNeza aura kubera kI mUrtiyAM banIM haiN| aMbikA mUrti pratimAlakSaNa kI dRSTi se durlabha vizeSatAoM vAlI hai| DI0 51/164 B, sUrajakuNDa vArANasI-221010

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lokajIvana kI prAcIna bhASA kI rakSA ke lie apabhraMza sAhitya akAdamI kamalakizora jaina hindI ke mUla strota-apabhraMza sAhitya ke paThana-pAThana aura zodha kI niyamita vyavasthA ke lie pUre bhArata deza meM jo abhinava prayoga gata pAMca varSoM se kiyA gayA hai, usameM digambara jaina atizaya kSetra zrI mahAvIrajI kA yogadAna advitIya hai| isa tIrthakSetra samiti ne jaina sAhitya ke zodha kI ora jo vizeSa dhyAna diyA hai, usake phalasvarUpa jainavidyA-saMsthAna kI sthApanA huI hai aura aba usakA ullekhanIya kArya bar3ha rahA hai| sAhitya evaM saMskati kI rakSA ke lie jainavidyA-saMsthAna ke antargata aneka mahatvapUrNa kArya kiye jA rahe haiM unameM apabhraMza sAhitya akAdamI ke kArya apane Apa meM vizeSa hI nahIM, apitu bhArata meM apane prakAra kA eka nayA prayoga hai| prAcIna sAhitya kI rakSA aura usakA prakAza dene meM apabhraMza sAhitya akAdamI ke kArya aura yojanAeM pUre bhArata meM apane DhaMga kI anokhI hI nahIM hai, balki sAhitya sRjana meM upayogI bhI haiN| isa akAdamI ne apanI kucha varSoM kI sthApanA ke bAda ullekhanIya pragati kI hai| jayapura nagara ke cahala-pahala vAle kSetra nArAyaNasiMha sarkila para pazcima kI ora eka vizAla parisara bhaTTArakajI kI nasiyAM ke nAma se vikhyAta hai| yaha parisara jayapura nagara ke adhikAMza sAmAjika va sAMskRtika gatividhiyoM kA kendra bana gayA hai| isI vizAla parisara meM jaina bhavana kI pahalI maMjila para sAhitya va zodha ke lie jo adhyayanazIla kArya binA kisI dikhAve aura pradarzana ke zAMti se kie jA rahe haiM vahIM apabhraMza sAhitya akAdamI kI gatividhiyAM haiN| yahAM katipaya jAne-mAne sAhitya premI va vidvAn apane kucha sahayogiyoM ke sAtha gata kucha varSoM se apabhraMza bhASA ke adhyayana aura adhyApana ke kArya meM lage hue haiN| isa mahatvapUrNa kArya kI ora aba taka zAsana aura samAja donoM prAyaH udAsIna rahe haiM lekina aba apabhraMza sAhitya akAdamI ke prayAsoM se paThana-pAThana kA kArya yojanAbaddha tarIke se Age bar3hatA haA gati le rahA hai| isa abhinava kArya se yaha saMketa milatA hai ki jaina sAhitya, kalA aura saMskati va AcAra-vicAra ko surakSita rakhane evaM paripuSTa karane ke pavitra uddezya se digambara jaina atizaya kSetra zrI mahAvIrajI kI prabandhakAriNI samiti sakriya hai| zrI mahAvIrajI samiti ke jainavidyA-saMsthAna ke sAtha-sAtha usI ke antargata apabhraMza akAdamI ke kArya bhI isa bhASA ke pracAra-prasAra kI mahatvapUrNa gatividhiyAM haiN| ___apabhraMza sAhitya, hindI sAhitya kA mUla strota hai| ataH apabhraMza kA adhyayana hindI bhASA va sAhitya kI vikAsa zrRMkhalA ke samparka paricaya meM sahAyaka hai| apabhraMza, saMskRta, prAkRta se hindI taka kI zabda yAtrA kI eka mahatvapUrNa kar3I hai| isake adhyayana se zabdoM ke dhvani- parivartana tathA hindI zabdoM kI vyutpatti ko samajhanA sahaja ho jAtA hai| kAlAvadhi meM khoye aneka kAvya rUpoM ke strota, vyAkaraNika AdhAra, paramparAeM, kavitArtha, pAribhASika zabdAvaliyAM apabhraMza meM surakSita haiN| isase hindI kA AdikAlIna sAhitya evaM sUra-talasI Adi kA madhyakAlIna bhakti-sAhitya adhika spaSTa ho jAtA hai| prAcIna kAla meM hamAre deza kI racanAeM prAkRta, apabhraMza aura saMskRta bhASA meM vibhinna kAla meM kI gaI haiN| yaha samajhanA ucita hogA ki Adhunika bhAratIya bhASAoM kI eka mUla bhASA apabhraMza hai| vaidika bhASAoM meM prAkRta aura apabhraMza kA mahavapUrNa sthAna hai| vaidika bhASA kI hI eka nahara saMskRta bhASA bhI hai| jaina saMskRti meM zvetAmbara samAja ke adhikAMza graMtha prAkRta meM haiM jabaki digambara samAja kA sAhitya apabhraMza meM adhika hai| tIrthaMkaroM meM bhagavAna mahAvIra ne prAkRta kA upayoga kiyA aura AcArya kundakunda ne bhI prAkRta bhASA ko hI apnaayaa| AcAryoM ne sabhI racanAeM adhikAMzataH prAkRta meM racI, lekina gRhasthoM kA adhika sAhitya apabhraMza meM milatA hai| dakSiNa bhArata meM digambara samAja kI adhika racanAeM saMskRta meM huI haiN|

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apabhraMza sAhitya kI hI yaha upalabdhi hai ki isake dvArA tatkAlIna deza kI sAmAjika va sAMskRtika ekatA sudRr3ha huI hai| bhakti Andolana meM bhI apabhraMza kA adhika upayoga huA hai| sAtavIM se dasavIM zatAbdI taka pUre deza kI rASTrIya bhASA eka prakAra se apabhraMza hI thii| usa samaya sabhI dharmoM va jAtiyoM kI racanAeM apabhraMza meM kI gii| isalie yaha kahanA ucita hI hogA ki loka-jIvana kA digdarzana karAne vAlI usa samaya kI bhASA apabhraMza hI thii| apabhraMza kA hI eka rUpa hindI hai| jJAna-dAna aura darzanazAstra-dAna kA kArya adhikAMzataH apabhraMza meM bhI kAphI huA hai| batAyA gayA hai ki pUre deza meM apabhraMza kI kaI hajAra se bhI adhika pAMDulipiyAM upalabdha haiN| jayapura ke zAstrabhaNDAra isameM kAphI mUlyavAna haiN| pUre bhArata kA AdhA apabhraMza sAhitya rAjasthAna meM aura rAjasthAna kA AdhA sAhitya jayapura meM hai yA yoM kahie ki bhArata kA eka cauthAI apabhraMza-sAhitya jayapura meM hai aura isameM se bhI yAni 250 graMthoM meM se adhikAMza gratha zrI mahAvIrajI kSetra kI dharohara haiN| prAcInatama graMtha 1400 IsavIM kA svayaM-bhU zrImahAvIrajI kSetra kI nidhi hai| zrI mahAvIrajI kSetra se aneka graMtha prakAzana ko bAhara bhI gae haiN| yaha harSa kI bAta hai ki apabhraMza bhASA kA 70 pratizata sAhitya jaina saMskRti se saMbaMdhita hai| isameM bhI digambara jaina sAhitya kI bahulatA hai| yaha kahanA ucita pratIta hotA hai ki apabhraMza bhASA kA adhyayana-adhyApana rASTrIya cetanA ke jAgaraNa ke lie Avazyaka kadama hai| sarahapA, svayaMbhU, abhinavagupta, abdula rahamAna, vidyApati jaise mahAn kaviyoM ne isake sAhitya kA sRjana kiyA hai| jAyasI, sUra, tulasI, padmAkara, bihArI Adi yazasvI kaviyoM ne apabhraMza kI gauravamaya paramparA ko AtmasAta kiyA hai| isakI kokha se hI sindhI, paMjAbI, marAThI, gujarAtI, rAjasthAnI, bihArI, ur3iyA, baMgalA, asamI, pazcimI hindI, pUrvI hindI Adi Adhunika bhAratIya bhASAoM kA janma huA hai| vidvAnoM kA mata hai ki apabhraMza bhASA ke adhyayana-adhyApana se kSetrIya bhASAyI saMgharSa samApta ho sakatA hai| khyAtiprApta vidvAn DaoN0 kAtre ke anusAra "apabhraMza jana bhASA rahI hai| usakA sambandha sAmanta aura uccavarga se kama rahA hai| ataH yaha bhAratIya saMskRti ke sacce rUpa kI paricAyaka hai aura Aja ke lokatantra kI vRddhi meM vizeSa sahAyaka hai|" yaha tathya nirvivAda hai ki rASTrabhASA hindI kA mUlastrota hone kA gaurava apabhraMza ko prApta hai| rAjasthAna bhASA va anya prAntIya bhASAoM ke sAhitya ko apabhraMza ke AdhAra ke binA samajhanA atyanta kaThina hai| isa taraha se rASTrIya aura kSetrIya donoM dRSTikoNoM ko dhyAna meM rakhakara hI "apabhraMza sAhitya akAdamI" kI vidhivat sthApanA kI gaI hai| isa akAdamI meM aneka vibhAga kAryarata haiM-jaise bhASAvibhAga, pANDulipisaMgrahavibhAga, prakAzanavibhAga, apabhraMzavistAravibhAga, pustakAlayavibhAga, vikrayavibhAga, parIkSAvibhAga aadi-aadi| lekina aura bhI anya vibhAga dhIre dhIre vikasita kiye jAne haiN| isa akAdamI meM apabhraMza bhASA ke adhyApana kI samucita vyavasthA hai| pAMca mAha kA apabhraMza sarTiphikeTa korsa aura pAMca mAha kA apabhraMza DiplomA korsa yahAM vidhivata niHzulka calAye jAte hindI-rAjasthAnI ke prAdhyApakoM ko apabhraMza bhASA kA prazikSaNa niHzulka pradAna kiyA jAtA hai| pradeza meM bikharI apabhraMza kI pAMDulipiyoM ko phoTosTeTa karAkara akAdamI ke pAMDulipi saMgraha vibhAga meM rakhA jA rahA hai, jisase zodhakartAoM ko sArI sAmagrI eka hI jagaha upalabdha ho ske| apabhraMza bhASA ko saralarUpa meM sIkhA jA sake, isa zi-racanA saurabha va apabhraMza-kAvya saurabha prakAzita hai| apabhraMza sAhitya akAdamI ke mukhapatra ke rUpa meM "apabhraMza bhAratI" zodhapatrikA prakAzita kI jA rahI hai| apabhraMza ke jJAna ke lie patrAcAra rahA hai| darzanazAstra ke prasiddha vidvAn aura udayapura ke sukhAr3iyA vizvavidyAlaya ke avakAza prApta prophesara DaoN. kamalacanda saugAnI ke avaitanika rUpa se isa akAdamI ke nidezaka kA kAryabhAra (1988 kI dIpAvalI se) sambhAla lene se isa kaThina kintu sAhitya ke kalyANakArI kArya ko hAtha meM lene se jo dizA nirdeza isa kSetra meM milane lagA hai, vaha bejor3a hai| Arambha meM jainavidyA-saMsthAna ke saMyojaka zrI jJAnacanda khindUkA kA bhI kriyAzIla sahayoga rahA hai| zrI khindUkA ke isa pada se tyAga-patra ke bAda DaoN0 saugAnI ko hI vidyA-saMsthAna ke saMyojaka kA bhAra svIkAra karanA pdd'aa| zrImahAvIrajI kSetra kameTI ke adhyakSa zrI nareza kumAra seThI (bhAratIya prazAsanika sevA ke adhikArI)

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sAhityika kSetra va zodha kArya meM ruci rakhane ke kAraNa isa apabhraMza akAdamI ke vikAsa ke kArya meM koI vittIya kaThinAI nahIM Ane dete / isa akAdamI ke kArya kA svAgata aneka vizvavidyAlayoM evaM saMsthAoM ne kiyA hai / katipaya vizvavidyAlaya to ise mAnyatA pradAna kara apane prAdhyApakoM ko prazikSaNa ke lie isa akAdamI meM bheja rahe haiN| akAdamI dvArA saMcAlita apabhraMza sarTiphikeTa korsa ke cAra satra pUre ho cuke haiN| pAMcavA satra cAlU hai / apabhraMza DiplomA korsa kI parIkSA meM bhI aneka vidyArthI uttIrNa hue haiN| isa varSa se patrAcAra dvArA apabhraMza sarTiphikeTa pAThyakrama cAlU kiyA jA rahA hai| koI eka darjana vizvavidyAlayoM ke hindI - vibhAgoM ke prAdhyApaka Adi isa pAThyakrama meM sammilita ho rahe haiN| apabhraMza bhASA ke paThana-pAThana kI vyavasthA se isa akAdamI dvArA isa bhASA ko ThIka prakAra samajhane kA jo kaThina kArya hAtha meM liyA gayA hai, usake sukhada pariNAma dUragAmI haiM aura isase isa bhASA ke vikAsa kA bhaviSya ujjavala lagatA hai| sabhI Adhunika bhAratIya bhASAoM kA samAna AdhAra apabhraMza hai| isa bhASA meM sadiyoM se jo graMthoM kI racanAeM huI, ve hamAre deza kI dharohara haiN| unhIM racanAoM ke uddezya ko jana-jana taka pahuMcAne kA kArya aura usake AdhAra para sAhityaracanA kA navIna kArya jo apabhraMza sAhitya akAdamI ne hAtha meM liyA hai vaha abhinandanIya hai aura kalyANakArI hai / variSTha patrakAra sI-6, motI mArga, bApU nagara, jayapura

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kannar3a bhASI pramukha jaina gaNitajJa DA0 anupama jaina sArAMza "kannar3a bhASA dakSiNa bhArata kI samRddhatam bhASA hai evaM isakI samaddhi meM jaina dharmAvalambiyoM kA viziSTa yogadAna hai| isake vikAsa ke prAraMbhika yuga kA adhikAMza sAhitya jainoM dvArA hI racA gayA hai| jaina AcAryoM, evaM kaviyoM ne isa bhASA meM mAtra siddhAMta-granthoM, kathA-pradhAna granthoM evaM mahAkAvyoM kA hI sRjana nahIM kiyA, apitu gaNita, jyotiSa, Ayurveda, vyAkaraNa Adi viSayoM para bhI mahatvapUrNa grantha likhe haiN| prastuta lekha meM isa bhASA meM sRjana karane vAle pramukha jaina gaNitajJoM evaM unake dvArA sRjita gaNita viSayaka sAhitya kA saMkSipta paricaya prastuta kiyA gayA hai|" 10vIM zatAbdI meM paMpa, ponna evaM ranna sadRza mahAn jaina kavi hue the| paM. ke. bhujabalI zAstrI ne upalabdha prAcIna sAhitya evaM zilAlekhoM kI sAmagrI ke AdhAra para zrI vardhadeva, zrI vijaya, kezirAja, mallikArjuna, asaga, guNanandi evaM guNavarma ko 7-10vIM zatAbdI ke madhya kA pramukha kavi mAnA hai| ye sabhI jaina kavi the| inakI kRtiyAM mukhyataH do rUpoM meM milatI haiM1. siddhAMta pratipAdaka 2. tIrthaMkara vRttAtmaka vastutaH kannar3a sAhitya kI samRddhi evaM vikAsa meM jaina dharmAvalambI janoM kA atyanta mahatvapUrNa sthAna hai| kannar3a jaina vAGmaya kA mUlyAMkana karate hue "karnATaka kavi carite" ke sampAdaka narasiMhAcArya ne likhA hai kiH "jaina hI kannar3a bhASA ke kavi haiM, Aja taka kI upalabdha samasta prAcIna evaM zreSTha kRtiyA~, jaina kaviyoM kI hI haiN| grantha-racanA meM jainoM ke prAbalya kA kAla hI kannar3a sAhitya kI unnata sthiti kA kAla mAnanA hogaa| prAcIna jaina kavi hI kannar3a bhASA ke saundarya evaM kAMti ke vizeSa kAraNabhUta haiN| unhoMne zuddha evaM gaMbhIra zailI racanA kauzala ko unnata stara para pahaMcAyA hai| prAraMbhika kannaDa sAhitya unhIM kI lekhanI dvArA likhA gayA hai| kannar3a sAhitya ke adhyayana ke sahAyabhUta chanda, alaMkAra, vyAkaraNa, koza Adi pradhAnataH jainoM ke dvArA hI race gaye haiN|" mAtra kAvya evaM kathA-pradhAna grantha hI nahIM, apitu gaNita, jyotiSa, Ayurveda, bhUgola, khagola, vyAkaraNa Adi para bhI jainAcAryoM evaM vidvAnoM dvArA mahatvapUrNa sAhitya racA gyaa| hama yahAM gaNita viSayaka katipaya pramukha kRtiyoM evaM lekhakoM kI carcA kreNge| bhAratIya gaNita athavA jaina gaNita kI carcA hone para AcArya zrIdhara (799 I.) tathA AcArya mahAvIra (850 I.) kI carcA pramukhatA se hotI hai| ina donoM pramukha di. jaina AcAryoM dvArA gaNita jagat ko kramazaH trizaMtikA (pATIgaNita sAra) naMvazati (pATIgaNita), bIjagaNita (anupalabdha) tathA kucha anya racanAeM evaM gaNitasAra saMgraha, kSetragaNita Adi kRtiyAM dI gaI haiN|' ___ rAjAditya : zrI narasiMhAcArya ke matAnusAra kannar3a meM gaNita zAstra likhane vAle rAjAditya prathama kavi haiN| Apane sUtroM evaM uddharaNoM ko bahuta hI lalita padyoM meM abhivyakta karane kA saphala prayatna kiyA hai| ina padyoM se yaha spaSTa hai ki ve kevala gaNitazAstra ke hI marmajJa nahIM, apitu eka praur3ha kavi bhI the| inhoMne gaNita se saMbaMdha rakhane vAle prAyaH sabhI viSayoM kA apane graMtha meM saMgraha kiyA hai| vartamAna meM vidvAnoM ko aba taka Apake gaNita viSayaka 6 grantha prApta ho cuke haiN| karnATaka prAnta ke kUDimanDalAntargata "pUvina bAge'' ApakI janmabhUmi thii| Apake pitA kA nAma

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'vasaMtA' evaM patnI kA nAma 'kanakamAlA' thaa| kavi ne apane ko 'kavIzvara nikara sabhAyogya' likhA hai| jisase yaha mAlUma par3atA hai ki Apa darabArI paMDita rahe hoNge| kavi ne zubhacandra deva ko apanA guru batAyA hai| yaha tathya vyavahAragaNita kI puSpikA se spaSTa hai: "iti zubhacandreNa yogapadAravinda matta madhukarAya mAna mAnasAndita sakala gaNita tatva vilAse vineyajanasute zrI rAjAditya viracite vyavahAra gaNite / " zravaNabelagolA ke 117veM abhilekha se jJAta hotA hai ki eka zubhacandra 1123 I. meM svargavAsI hue| ye hI kavi ke guru pratIta hote haiN| yadi ye zubhacandra guru haiM to rAjAditya viSNuvarddhana ke AsthAna paMDita hokara lagabhaga 1120 I. meM jIvita rahe hoNge| rAjAditya ne apanI racanA meM viSNu nRpAla kA nAmollekha bhI kiyA hai| yahAM dRSTavya hai ki hoyasala rAjA viSNuvarddhana ne lagabhaga 1110 I. se 1142 I. taka rAjya kiyA thaa| phalataH rAjAditya kA kAla 1120 I. ke AsapAsa nizcita pratIta hotA hai|' rAjAditya kI kRtiyoM se vidita hotA hai ki inake 'bhAskara' vAca-vAcasya, vAcirAja, rAjavarma Adi aneka apara nAma tathA inako gaNita-vilAsa, ojobeDaMga, paTya vidyAdhara, Adi upAdhiyAM prApta thii| rAjAditya ne apane pAMDitya evaM guNoM ko samasta vidyA caturAnana, vibudhAzrita kalpa mahIrUha, AzritakalpamahIna, vizruta bhuvanakIrti, ziSTeSTa janaikAzraya, amalacaritra, anurUpa, satyavAkya, parahitacarita, susthira, bhogI, gaMbhIra, udAra, saccaritra, akhila vidyAvida, janatA saMstutya, urvIzvara, nikarasabhA sevya Adi zabdoM dvArA vyakta kiyA hai|" ___ DaoN. nemIcandra zAstrI, DaoN. kApar3iyA evaM paM. ke bhujabalI zAstrI ne ApakI jina 6 racanAoM kA ullekha kiyA hai ve nimna haiM : 1. vyavahAra gaNita : DaoN. ke. bhujabalI zAstrI ke anusAra 'yaha gadya padyAtmaka kRti hai| ATha adhikAroM meM vibhakta isa grantha meM sUtroM ko padya rUpa meM likhakara TIkA tathA udAharaNa diye gaye haiN| pratyeka adhikAra ko hAra kI saMjJA dI gaI hai| kavi ne svayaM likhA hai ki maiMne grantha ko mAtra 5 dina meM likhA hai| DaoN. kastUracaMdra kAsalIvAla ne rikhA hai ki : In the 12th C. Rajaditya great scholar of Mathematical Sciences composed Vyavharaganita in Samskrita. DA. kAsalIvAla ke uparokta kathana se spaSTa hai ki isa graMtha kI bhASA saMskRta hai| rAjAdityakRta vyavahAra gaNita meM sahajatrayarAzi, vyastatrayarAzi, sahajapaMcarAzi, vyastasaptarAzi, sahajanavarAzi, vyastanavarAzi Adi kaI viSaya haiN| 2. kSetrANita : ApakA dUsarA grantha kSetragaNita hai| isameM rekhA gaNita ke viSayoM kA vivecana hai| 3. vyavahAra ratna : isa grantha meM kula pAMca adhikAra haiN| 4. jaina gaNita sUtrodAharaNa : isa grantha ke dUsare nAma jaina gaNita sUtra evaM jaina gaNita TIkodAharaNa bhI milate haiN| 5. citrahusage : yaha grantha sUtra TIkA rUpa hai| 6. lIlAvatI : yaha grantha padya rUpa hai| saMbhavataH yaha bhAskarAcArya kRta lIlAvatI kA kannar3a anuvAda hai|' ___ isa bAta kI paryApta saMbhAvanA hai ki vidvAnoM kI dRSTi se ojhala inakA koI anya grantha bhI ho| yahAM vicAraNIya hai ki maDabidrI ke jaina maTha evaM sambaddha anya bhaNDAroM meM upalabdha Apake nAma kI do pratiyoM ke nAma 'gaNita vilAsa'10 evaM 'gaNita saMgraha haiN| kyA yaha pUrvAkita kRtiyoM ke hI apara nAma haiM athavA bhinna / baiMgalora se hamAre eka zubhaciMtaka zrI manahara seTha ne sUcanA dI hai ki rAjAditya kI ye kRtiyAM karnATaka vi.vi. dhAravAr3a meM surakSita haiN| rAjAditya ke nAma se 'gaNita zAstra' nAmaka eka kRti kA nimnavata ullekha DaoN. sena ne kiyA hai| Sri Rajaditya (UIC SITET) An Astronomical Treatise, Catalouge of oriental manuscripta in the Library of the College, Fort St. George, Incharge of Board of Examiner, Ed. by Rev. William

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Tayl, Madras, 1937, P-328 Sr.No. 1657.12 uparokta vivaraNa se spaSTa hai ki jyotirvijJAna (Astronomy ) kI koI kRti zrI rAjAditya ke nAma kI hai| kRti ke adhyayana ke binA yaha kahanA saMbhava nahIM hai ki yaha kRti carcita rAjAditya kI hI hai athavA zrI rAjAditya koI bhinna vyakti haiN| kumudendu : kumudendu kannar3a bhASI mahAn digambara jainAcArya the| kheda kA viSaya hai ki unakA kRtitva Aja bhI jaina samAja ke sammukha nahIM A skaa| DaoN. nemIcandra zAstrI ne apanI pustaka 'tIrthaMkara mahAvIra aura unakI AcArya paraMparA' meM jaina rAmAyaNa ke kartA ke rUpa meM eka kumudendu (275 I.) kA nAmollekha kiyA hai| hama yahAM sarva bhASAmayI kannar3a kAvyagrantha 'zrI bhUvalaya' ke kartA kumudendu ke viSaya meM carcA kareMge / zrI mAlappA ke lekhAnusAra kumudendu baiMgalora se 38 mIla dUra naMdI hila ke samIpa sthita mailAvallI ke nivAsI the / bhUvalaya ke aMtaraMga sAkSyoM ke AdhAra para kumudendu mAnyakheTa ke rASTrakUTa vaMzIya zAsaka amodhavarSa, nRpatuMga evaM gaMga nareza zivAjI ke guru the| 13 SaTkhaNDAgama kI vikhyAta dhavalA TIkA ke saMpUrNa hone (816 yA 826 I0) ke 44 varSoM ke uparAMta isa graMtha kA praNayana kiyA gyaa| paramapUjya A. dezabhUSaNajI mahArAja dvArA likhita bhUvalaya paricaya pustikA meM isa graMtha meM nihita gaNita ke saMkhyA saMbaMdhI lAghava kI jhalaka mAtra prastuta kI gaI hai evaM yatra tatra yaha saMketa kiyA gayA hai ki graMtha meM uccakoTi kA gaNita nihita hai| yahAM yaha ullekhanIya hai ki AcArya zrI gaNitajJa nahIM the evaM pustikA ke lekhana ke samaya taka saMpUrNa grantha kA anuvAda bhI na ho sakA thaa| kramacaya evaM saMcaya ke siddhAMtoM dvArA grantha meM 18 bhASAoM ko jisa rUpa meM vyavasthita kiyA gayA hai vaha svayaM racanAkAra kI gaNita viSayaka pAraMgatA kA dyotaka hai| saMpUrNa grantha ke upalabdha hone taka hameM DA. mAlappA ke grantha ke viSaya meM kahe gaye nimna zabdoM se hI saMtoSa karanA hogA jo ki isameM nihita gaNita para prakAza DAlate haiM / 'For the History of Indian Mathematics, it is an important source. The recent studies in Jaina Mathematics and Astronomy, on the basis of Virasena's Dhavala tika show that as early as the 9th c. if not earlier, India had developed the Theory of Place Value, Laws of Indices. Lograthims, Special methods to deal with fractions. Theories of Transformation, Geometrical and mensuration formulas, Indefinite processes and Theory of Infinity (Conticipating by centureis the western Mathematicians). the value of Pi (-), Permutation and combination etc. Kumudendu's work seems to be far more advanced than Virasena's and requirs deep study." 14 DaoN0 mAlappA ke ukta kathana se gaNita itihAsajJoM hetu isa grantha kI upayogitA svataH parilakSita hotI hai / mAtra rAjAditya evaM kumudendu hI nahIM, apitu anya bhI aneka gaNitajJoM ne kannar3a meM grantha racanA kI hai / candrama nAmaka kisI vidvAn ne kannar3a bhASA meM 'gaNita vilAsa' kI racanA kI hai| gaNita vilAsa kI 2 pratiyAM 15 jaina bhavana, mUr3avidrI ke bhaMDAra meM graM. saM. 89 kI evaM jaina maTha-mUr3abidrI ke bhaMDAra meM gra.saM. 169 kI prati pUrNa evaM zuddha hai / kannar3a bhASA evaM kannar3a lipi meM likhI isa prati meM 32 patra haiN| isI nAma ke vidvAn dvArA likhita 'loka svarUpa' kI aneka pratiyAM karnATaka ke bhaNDAroM meM upalabdha haiM / ataH aisA pratIta hotA hai ki candrama bhUgola evaM gaNita ke adhikArI vidvAn rahe the| Apake vyaktitva evaM kRtitva ke samucita adhyayana kI tatkAla AvazyakatA hai| DaoN0 nemIcandra ne kavi rAjakuMvara nAmaka vyakti dvArA kannar3a bhASA meM 'lIlAvatI' zIrSaka gaNita grantha likhane kA ullekha kiyA hai / " zrI supArzvadAsa guptA dvArA praNIta jaina siddhAMta bhavana, ArA ke hastalikhita granthoM kI sUcI pR. 8 meM saMskRta bhASA evaM kannar3a lipi meM likhI ajJAta di. jainAcArya kI 'gaNita sUtra' nAmaka kRti kA ullekha hai| 17 vartamAna meM yaha kRti anupalabdha hai| isa laghu prati kA anveSaNa bhI Avazyaka hai / 18

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'gaNita koSThaka' 'caturaMga lekhana' 'taNDula sthApana' Adi zIrSaka kI kannar3a bhASA kI kucha ajJAta kRtiyA~ bhI mur3abadrI ke bhaMDAroM meM saMgrahIta haiN|" karnATaka bhASI pradeza meM prAcIna samaya meM kannar3a lipi pracalita thii| phalataH ukta lipi se vijJa baMdhuoM kI suvidhA hetu kSetrIya vidvAnoM ne zrIdhara (zrIdharAcArya), mahAvIra (mahAvIrAcAya) Adi ke granthoM kA kannar3a meM rUpAntara kiyA evaM ballabha Adi katipaya vidvAnoM ne una para kannar3a meM TIkAyeM bhI likhiiN| prAcIna granthoM ke saMpAdakoM kA yaha anubhava rahA hai ki dakSiNa bhAratIya pAMDulipiyAM apekSAkRta adhika zuddha prAmANika evaM pUrNa haiM ataH pAThAntara ke saMzodhana evaM kaI dazakoM pUrva prakAzita gaNita viSayaka granthoM tathA zrIdhara kRta gaNitasAra (triMzatikA yA pATIgaNitasAra) ke vivAdAspada aMzoM ke samAdhAna hetu ina dakSiNa bhAratIya pratiyoM kA adhyayana Avazyaka hai| lagabhaga 80 varSa pUrva paM. sudhAkara dvivedI dvArA sampAdita isa prakAzita kRti ke kartA kI dhArmika mAnyatA ke viSaya meM bhI gaMbhIra vivAda utpanna ho gayA hai| 20 dakSiNa bhArata meM kAryarat jaina saMsthAoM ko varIyatA dekara ina granthoM kA uddhAra karanA caahie| yaha sAhitya kI anupama sevA hogii| gaNita viSayaka kannar3a-sAhitya se saMbaMdhita sabhI sUcanAoM kA sadaiva svAgata hai| AbhAra __prastuta lekha ke sRjana hetu evaM anya suvidhAeM upalabdha karAne hetu maiM kundakunda jJAnapITha (zodha saMsthAna), indaura kA AbhArI huuN| sandarbha, grantha evaM lekha 1. anupama jaina (a) "gaNita ke vikAsa meM jainAcAryoM kA yogadAna", ema.phila. yojanA vivaraNa- pR. 256, meraTha vizvavidyAlaya, meraTha 1980. (ba) "katipaya ajJAta jaina gaNita grantha' gaNita bhAratI (dillI), 4 (1-2), 61-71, 1982. (sa) mahAvIrAcArya - eka samIkSAtmaka adhyayana (saha lekhaka surezacandra agravAla) di. jaina triloka zodha saMsthAna, hastinApura, 1985 / / (da) "gaNita ke vikAsa meM jainAcAryoM kA yogadAna" pI.eca.DI. zodha prabandha, meraTha vizvavidyAlaya, meraTha, 1992 2. hIrAlAla kApar3iyA-"prastAvanA-gaNita tilaka" gAyakavAr3a oriyaMTala sIrija, bar3audA, 1937 3. kastUracaMda kAsalIvAla-Jain Granth Bhandars in Rajasthan, Sri Mahavir Ji (Rajasthan), 1966 4. ke. bhujabalI zAstrI (a) "kannar3a prAMtIya tAr3apatrIya grantha sUcI" bhAratIya jJAnapITha kAzI 1948 (ba) "paMpayuga ke jaina kavi' kunthusAgara granthamAlA, zolApura (sa) "kannar3a jaina sAhitya" arthAt jaina sAhitya kA bRhad itihAsa bhAga-7 pA. vi. zo. saMsthAna, vArANasI 1981 5. ema.sI. mAlappA-"Sri Bhoovalaya" aMtargat zrI bhUvalaya paricaya pustikA dillI, 1956 6. nemIcandra jaina, zAstrI (a) "bhAratIya jyotiSa' (prathama saMskaraNa), bhAratIya jJAnapITha, kAzI, 1952 (ba) bhAratIya jyotiSa kA poSaka jaina jyotiSa, varNI abhi. grantha, sAgara 1962 (sa) "tIrthaMkara mahAvIra aura unakI AcArya paraMparA", bhAga -4 bhA.di.jaina vidvat pariSad, vArANasI, 1974 7. esa.ena. sena,-"Bibliography of Samskrit Works on Astronomy and Mathematics" I.N.S.A. (N.Delhi) 1966 e. ke. bAga evaM esa. rAjezvara zarmA

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1. :: 5,6 :: "saMdarbha sthala" dekheM, saM. (4 a), pR. 1-12 karnATaka kavi carite-prastAvanA bhAga 1 evaM 2, dvArA saM. (6-sa) pR. 312 dekheM, saM. 1-sa evaM da dekheM, saM. (4-ba) dekheM, saM. (4-sa) dekheM, saM. (3) pra. 168 dekheM, saM. (4-sa) It (Lilavati) was first translated into Kannad by Rajaditya (1191.A.D) S.Srikant Shastri-The Date of Sridharacarya, Jain Antiquary, 13-II (1947) P-13. vaikaNatikAri basAdi-mUDabidrI-gra.saM. 7 dvArA saM. (4-a) pR. 275 jainamaTha kArakala graM. saM. 54, 59, 60 dvArA saM. (4-a) pR.. 299. jaina maTha mUDabidrI graM.saM. 59, dvArA saM. (4-1) pa-. 169 dekheM, saM. (7) pR. 207 dekheM, zrIbhUvalaya 8-126, 9-146, 8-66, 8-72 dvArA saM. (5) dekheM, saM. (5) dekheM, saM. (4-a) pR. 244, 169 dekheM, saM. (ba) dekheM, saM. (7) vyaktigata patrAcAra dinAMka 12.11.81 dekheM, saM.(4a) pR. 299, 169 dekheM, saM. (1-da) 1. prAkRta zodha saMsthAna, zravaNabelagola (hAsana) 2. ramArAnI jaina zodha saMsthAna, muDabidrI (da. kanArA-karnATaka) 3. Jain Canonical Research Soc., Bangalore.

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aMDe svAsthya ke lie hAnikAraka/lAbhadAyaka-nirNaya svayaM kreN| DaoN. DI.sI. jaina Ama taura para yaha samajhA jAtA hai ki aMDA svAsthya ke lie lAbhadAyaka hotA hai parantu vastutaH vaijJAnikoM dvArA kie gae adhyayana se jJAta hotA hai ki aMDA svAsthya ke lie hAnikAraka hotA hai| ____ Aiye kucha tathyoM para vicAra karake dekheN| aNDA dila va dimAga ke lie hAnikAraka Telivijana para yaha pracArita kiyA jAtA hai ki aNDe dila aura dimAga ke lie ThIka haiN| hRdaya roga vizeSajJa evaM snAyu roga vizeSajJa jisa AdamI ko dila kA daurA par3A ho yA pakSaghAta huA ho to use aNDA dene kI siphAriza kabhI nahIM karate kyoMki isake prayoga se rakta kI naliyAM moTI ho jAtI haiN| pUre saMsAra meM adhika kolesTraoNla ko liyA jAnA etharosaklerosisa kA samaya se pUrva honA mukhya kAraNa kahA jAtA hai| aNDoM meM anya pazu-AhAroM ke anupAta meM adhikatama kAlesTraoNla hotA hai| vanaspati-AhAra meM kolesTraoNla na ke barAbara hotA hai| isalie aNDe khAne se etharosaklerosisa kA khatarA avazya bar3ha jAtA hai| pazu-AhAra evaM vanaspati-AhAra meM upasthita kolesTraoNla kI mAtrA sAraNI saMkhyA-1 meM darzAyI gayI hai| sAraNI saMkhyA 1 pazu AhAra vanaspati AhAra (pratyeka 100 grAma bhAga meM kAlesTraoNla aMza milIgrAma meM)| (pratyeka 100 grAma bhAga meM kAlesTraoNla aMza milIgrAma meM) aNDe gurdA 550 375 300 250 sabhI anAja sabhI sabjiyA~ sabhI girIdAra phala sabhI bIja sabhI phala sabhI phaliyAM | sabjiyoM meM se | nikAle gae sabhI tela 120 jigara makkhana krIma cIja lArDa bIpha sTIka bher3a kA mAMsa suara kA mAMsa murge kA mAMsa 95 700 isa adhyayana se yaha spaSTa hai ki aNDoM kA laMbe samaya taka sevana yahAM taka ki sAmAnya vyakti ke rakta meM bhI kolesTraoNla ke aMza kI sImA bar3hA detA hai| ataH jina logoM ke rakta meM nirantara kolesTraoNla kA stara ucca hogA, una logoM ko aNDe aura anya pazu-AhAra nahIM khAne caahie| yadi kisI vyakti ko isa samaya sAmAnya kolesTraoNla stara

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hai, vaha kucha varSoM se adhika samaya ucca kAlesTraoNla AhAra letA hai| usakA kolesTraoNla adhika bar3ha jaaegaa| hRdaya roga, mRtyu dara aura aNDoM kI khapata lomA liDA yUnivarsiTI, keliphorniyA, amerikA meM eka bar3A adhyayana kiyA gayA jisameM 24,000 vyakti lie ge| dekhA gayA ki aNDe khAne vAle logoM meM hRdaya roga mRtyu dara zAkAhArI logoM ke anupAta meM 10 guNA adhika thI / svastha jIvana kA eka hI AhAra zAkAhAra - zAkAhAra- zAkAhAra aNDoM kA adhika upayoga rakta kolesTraoNla ko bar3hAtA hai| mesana aura unake sahayogiyoM ( 1972) ne rakta kolesTraoNla para AhAra ke prabhAva ko dekhane ke lie eka adhyayana kiyA thaa| 56 vyaktiyoM ko 21 dina ke lie kolesTraoNla mukta AhAra para rakhA gyaa| phira unako 4 bhAgoM meM bA~Ta diyaa| pratyeka grupa ko agale 42 dinoM ke lie niyata kolesTraoNla vAlA AhAra diyA gyaa| usake bAda unake rakta kolesTraoNla kA mUlyAMkana kiyA gayA jisakA pariNAma nIce dI gaI sAraNI 2 meM hai / aNDe khAne para rakta kolesTraoNla kA bar3hanA manuSya kI saMkhyA 18 11 13 sAraNI saMkhyA 2 kolesTraoNla AhAra kI lI gaI mAtrA ( milIgrAma / 1000 ke.ke.) 0 16 212 rakta kolesTraoNla kA stara (mi. grA./ mi.grA. pratizata) 164.7 174.7 181.4 vAstavika parivartana hAravarDa skUla oNpha pablika hailtha ke DaoN. mArka haigasTara ne pAyA ki pratyeka 100 milIgrAma aNDe kA pIlA bhAga bar3oM meM 4 se 5 milIgrAma ausata taka rakta kolesTraoNla bar3hA detA hai| minesoTA yUnivarsiTI meM isI prakAra kA adhyayana kiyA gayA jisase patA lagA ki pratidina AhAra ke sAtha liyA gayA 300 milIgrAma aNDe kA yoka kolesTraoNla kevala 50 milIgrAma kolesTraoNla ke sAtha liyA gayA AhAra 16 milIgrAma ke stara ke ausata rakta kolesTraoNla se adhika hotA hai / bAda meM TAima patrikA ke Upara vAle pRSTha meM kolesTraoNla aura hRdayaroga kI cikisA ke bAre me prakAzana huA aura noTa kiyA gayA ki jina kSetroM meM mITa kI kamI hai, vahAM hRdayavAhikA roga nahIM hai / saMdarbha : ojamaina pI. jaika spATa lIgesI--di sAiMsa eNDa pAliTiksa oNpha pheTa eNDa kAlesTrA, ricarDa mArka pablizarsa, nyUyArka, 1989 peja 103-119 aNDoM meM poSaNaja tatva kI kamI 3.4 13.9 23.8 adhisaMkhya AhAravida poSaNaja vizeSajJa evaM meDikala DAkTarsa aNDoM kA sahI poSaNa tathya nahIM jaante| AI. sI. ema. Ara. heltha buleTina ke anusAra sAdhAraNa AhAra jisameM aNDe bhI zAmila haiM, kA poSaNa tatva nimna prakAra dikhAyA gayA hai|

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sAraNI saMkhyA 3 phAsphorasa Ayarana kailorIja 8.4 3.4 0.28 0.37 0.26 9.8 334 350 333 346 57.2 80 0.25 2.0 0.36 358 sAdhAraNa AhAra kA poSaNaja mUlya sAmagrI kA nAma proTIna vasA minarala kArbohAiDreTa kailsiyama zAkAhArI khAdya (pratyeka 100 GmsmeM) mUMga 24.0 1.3 3.6 56.6 0.14 ur3ada 24.0 1.4 60.3 0.20 arahara (tuara) 22.3 1.7 3.6 0.14 masUra 25.1 0.7 59.7 0.13 maTara (baTAnA) 22.9 1.4 63.5 0.03 kAlA canA 22.5 5.2 58.9 0.07 sapheda canA 24.6 0.7 55.7 soyAbIna 43.2 20.9 0.24 tila 18.3 39.8 2.3 19.3 0.05 mUMgaphalI 31.5 43.3 25.2 1.44 panIra 24.1 25.1 6.3 0.79 98.0 spreTA dUdha pAuDara 38.3 0.1 51.0 1.37 0.31 372 0.07 327 5.0 8.9 3.8 11.5 1.6 10.5 19.5 0.49 0.69 0.39 0.57 0.42 432 5.2 49 564 2.1 348 990 357 1.00 1.04 2.1 173 0.8 mA~sAhArI (pratyeka 100 Gms meM) aNDA 13.3 13.3 machalI 22.6 0.6 bakare kA mA~sa 18.5 13.3 suara kA mA~sa 18.7 4.4 gAya kA mA~sa 22.6 2.6 0.06 0.02 0.15 0.03 0.01 0.22 0.19 0.15 0.2 1.19 2.1 2.5 2.3 0.8 173 194 114 141 1.0 isa buleTina ke anusAra yaha pramANita kiyA jAtA hai ki aNDe kailorI aura proTIna meM sabase kama haiM, inameM viTAmina 'sI' aura 'kArbohAiDreTa' nahIM hotA, jo ki dimAgI zakti ke srota haiN| saMkramita aNDe manuSya ke jaTharAMtrazodha aura TAiphAIDa meM nahIM die jaate| hAla meM bhArata ke vibhinna polTrI phArma meM polTrI pakSioM meM sAlamonelA phailA jisakA sUkSma jIva vijJAnI dvArA koI vizeSa adhyayana evaM mUlyAMkana nahIM kiyA gyaa| disaMbara 1990 taka kisI bhI bhAratIya yA videzI meDikala jarnala dvArA koI bhI adhyayana kI riporTa nahIM dI gaI ki saMkramita aNDe manuSya ke jaTharAMtrazodha aura TAiphAiDa meM nahIM die jaate| baikTIriyA jo polTrI ke pakSiyoM aura aNDoM se alaga kie gae manuSyoM meM bImArI kA kAraNa nahIM bane, yaha eka mUka prazna hai| baikTIriyA to viSAktatA yA rogamUlaka guNana kI saMkhyA aura spIDa para nirbhara karatA hai| kSINa TIkoM se hI bImArI phailatI hai| unheM bar3hane se nahIM rokA jA sakatA jaba taka pratirodha kSamatA na ho| jaise hI pratirodha kSamatA sakriya hotI hai, sAlamonelA gelineriyama aura phulorama kI taraha kama viSAkta rogamUlaka jIva sakriya hokara logoM kI jAna le legii|

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bhAratIya aMDoM meM DI. DI. TI. kITanAzaka pAuDara kA aMza bhAratavarSa meM DI. DI. TI. kITanAzaka kA prayoga abhI bhI kiyA jAtA hai| DI. DI. TI. kA prabhAva murgiyoM meM dekhA gayA hai| aNDoM meM bhI DI. DI. TI. kITanAzaka kI mAtrA hotI hai jo svAsthya ke lie hAnikAraka hai| aNDoM ko zAkAhArI aura nirjIva kahakara becanA -- eka galata bAta bahuta se vaijJAnikoM kA vizvAsa hai ki aNDe zAkAhArI hote haiN| unakA tarka hai ki binA aniSecita aNDe laMbe samaya taka niSecita nahIM ho sakate, unakA koI jIvana nahIM hotA, isalie ye zAkAhArI haiN| mere anubhava se yaha upabhoktAoM ko dhokhA denA hai| vijJAnI anuvAMzika eksaparTa aura jIva-vijJAna sabhI vizvAsa karate haiM ki aniSecita aNDoM meM jIvana hotA hai aura isameM kromosAmya kI saMkhyA AdhI hotI hai| aNDoM para prakAza kI sataha dvArA prakAza kI saMbhAvanAe~ rikArDa kI jAtI haiN| aniSecita aNDe niSecita banAe jA sakate haiM jabaki bejAna vastu ko niSecita nahIM banAyA jA sktaa| isalie aniSecita aMDoM ko zAkAhArI kahanA galata hai| khAne se avazya unakA jIvana lenA hai aura unheM khAnA mArane ke barAbara hai cAhe ve kacce, ubale yA pake hue hoM / aNDoM ko zAkAhArI nahIM kahA jA sakatA kyoMki ye kabhI bhI paudhoM, latAoM aura per3oM para prApta nahIM hote / niSkarSa aNDe khAnA aura na khAnA vyakti kI svecchA hai| paraMtu vaijJAnika AdhAra para aNDe khAnA svAsthya ke lie hAnikAraka hai| inake khAne se hRdaya roga, lakave kI bImArI aura rakta vAhaniyoM ke roga adhika hote haiN| sar3e aNDoM ko pahacAnanA atyaMta kaThina hai jo roga utpAdaka hote haiN| zAkAhArI logoM ko aMDe kadApi nahIM khAne cAhie kyoMki sabhI prakAra ke aMDoM meM jIva hotA hai aura sabhI prakAra ke aNDoM meM kolesTraoNla kI adhikatA hotI hai| uttama svAsthya ke lie vanaspati yukta bhojana hI sarvazreSTha hai / ema.bI.bI.esa., ema.DI., vibhAgAdhyakSa, nyUrolojI vibhAga, saphadarajaMga aspatAla, naI dillI zrAvaka (jaina) ke bAraha vrata (a) aNuvrata --5 (ba) guNavrata - 3 (ka) zikSAvrata 12 (a) aNuvrata -5 (1) prANAtipAta viramaNa vrata. (2) mRSazAvAda viramaNa vrata. (3) adattAdAna viramaNa vrata. (4) svadAra saMtoSa vrata. (5) parigraha parimANa vrata. (ba) guNavrata :- 3 4 (1) dik parimANa vrata. (2) bhogopabhoga parimA vrata. (3) anarthadaMDa viramaNa vrata.

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(ka) zikSAkhata-4 (1) sAmAyika vrata. (2) dezAvakAzika vrata. (3) pauSadhopavAsa vrata. (4) atithisaMvibhAga vrata. zrAvaka (jaina) ke dainika Avazyaka 6 kartavya (sAMya aura prAtaH donoM samaya) (1) sAmAyika (2) cauvisathyo-- (3) guruvaMdana(4) pratikramaNa(5) kAyotsarga (6)pratyAkhyAna saMkalanakartA hasamukha zAMtilAla zAha, 4, vaMdana pArka sTezana ke samI, maNinagara (pUrva) ahamadAbAda-380008 (gujarAta)

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ahiMsA zAkAhAra duniyA ke sabhI dharmoM ne apane-apane dharmagranthoM meM ahiMsA dharma kI muktakaMTha se prazaMsA kI hai, parantu jaina dharma meM jisa sUkSmatA va gaharAI se ahiMsA kA pratipAdana kiyA gayA hai, vaha anyatra durlabha hai| ahiMsA kA jaina dharma meM vahI sthAna hai jo zarIra meM prANoM kA hai| jainoM kA koI aisA zAstra yA dharmagrantha nahIM hai, jisameM ahiMsA dharma kA varNana kisI na kisI rUpa meM na AyA ho| dvAdazAMgI meM prathama sthAna ko prApta AcArAMga sUtra kA prathama adhyayana "zastra-parijJA" chaH kAya jIvoM kI hiMsA ko tyAgane kA prabhAvazAlI DhaMga se nirUpaNa karatA hai| sUtrakRtAMga meM samasta siddhAMtoM kA sAra ahiMsA ko batAte hue kahA hai ki evaM khu nANiNo sAraM, jaM na hiMsai kaMcaNaM / ____ ahiMsA samayaM ceva, eyAvantaM viyaanniyaa| anagAra dharmAmRta meM kahA hai : sarveSAM samayAnAM hRdayaM, garbhazca sarvazAstrANAm / vrataguNazIlAdInAm, piNDaH sAro'pi cAhiMsA / arthAt-ahiMsA samasta siddhAMtoM kA hRdaya hai, sarvazAstroM kA garbha hai, vratAdi kA piNDa hai, ataH ahiMsA sArabhUta ____ dazavaikAlika, praznavyAkaraNa, bhagavatI Adi sUtroM meM ahiMsA kA vistRta vivecana usakI mahattA kA prabala paricAyaka hai| sampUrNa jaina itihAsa ahiMsA va karuNA kI karuNa kahAniyoM se bharA par3A hai| hamAre pUrvajoM ne eka-eka prANI ke prANoM ko bacAne ke lie apane prANoM ko nyauchAvara kara diyaa| bharI javAnI meM jahA~ sArA vizva bhautika sukhoM ke lie lAlAyita rahatA hai, vahIM eka yuvA rAjakumAra ne kevala prANiyoM kI rakSA ke lie devatulya bhautika sukhoM ko Thokara mAra dii| anekoM mahAn jaina santoM ne bar3e-bar3e rAjA mahArAjAoM ko ahiMsA dharma kA anuyAyI hI nahIM banAyA apitu unake rAjya meM hone vAlI pazuoM kI hiMsA ko bhI baMda karavA ddaalaa| mahAmuni gardabhAlI ne mahArAjA saMyati ko, kezIsvAmI ne rAjA paradezI ko, anAthImuni ne magadha samrATa zreNika ko, AcArya hemacandrajI ne paramArhat rAjA kamArapAla ko va jaina divAkara pa. cothamalajI ma.sA. ne mahArAjA bhapAlasiMhajI ko isa ora prerita karake anekoM prANiyoM ko abhayadAna dilAne kA mahAna kArya kiyaa| RSi, maharSiyoM ke isa ahiMsA pradhAna deza kI vartamAna durdazA dekhakara hRdaya pIr3A se vyathita ho uThatA hai| pUrva ke kasAI utane hI pazuoM ko kATate the jitane khAne vAloM kI AvazyakatA thii| Aja to mAMsa kA niryAta kiyA jA rahA hai| usase prativarSa 300 karor3a kI videzI mudrA prApta kI jA rahI hai| jise nikaTa bhaviSya meM 900 karor3a taka bar3hAne kA lakSya hai| 36 hajAra choTe bar3e katlakhAne dinarAta pazuhatyA ke vyavasAya meM saMlagna haiM jisameM devanAra, IdagAha, alakabIra jaise yAMtrika katlakhAne pratidina hajAroM pazuoM ko mauta ke ghATa utArane meM lage hue haiN| videzI mudrA kamAne kI aMdhI daur3a meM sarakAra deza kI pazu saMskRti ko naSTa karane meM juTI huI hai| niryAta kA lakSya pUrA karane ke lie Ane vAle caMda dinoM meM deza meM aise yAntrika katlakhAne lagAne kI yojanA hai jinakA samaya rahate samUce ahiMsaka samAja ne jabaradasta virodha nahIM kiyA to deza kA samUcA pazudhana naSTa ho jaayegaa| Ane vAlI pIr3hiyoM ko unake kevala nAma yA citra hI pustakoM meM dekhane aura par3hane ko mila skeNge| pAkistAna meM yaha sthiti A cukI hai ki vahA~ pazuoM kI kamI ke kAraNa saptAha meM 2 dina katlakhAne baMda karane par3ate haiN| RSiyoM ke isa deza meM kyA unake rahate hue yaha pazusaMpadA isI taraha naSTa kara dI jAegI ? yaha kahA~ kA nyAya hai ki apanA peTa bharane ke lie kisI niraparAdha kA peTa kATa diyA jaae| apane jIvana ke lie kisI mAsUma kI jiMdagI samApta kara dI jaae| apane svAda ke lie ina mUka prANiyoM kA saMsAra dhvasta kara diyA

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jaay| agara koI jAnavara AdamI ko khAtA hai to use Adamakhora kahate haiM tathA use mAra dete haiN| parantu manuSya jo jAnavaroM ko khAtA hai, use manuSya hI kahA jAtA hai, use koI daNDa nahIM diyA jAtA, yaha kaisI viDambanA hai ? jina bImAriyoM ko hama janma dete haiM unheM miTAne ke lie ina niraparAdha prANiyoM kI jAna lete haiN| hameM jIvana priya hai, kyA ina besahArA prANiyoM ko jIvana priya nahIM ? bhagavAna mahAvIra ne kahA hai-savve pANApiAUyA--prANa sabhI ko priya haiN| savve jIvAvi icchanti jIviU na marijjhiUM--sabhI jIva jInA cAhate haiM, maranA koI nahIM cAhatA, cAhe vaha manuSya ho yA pshu-pkssii| agara iMsAna ko koI mAre to use aparAdhI ghoSita kiyA jAtA hai para ahiMsaka jAnavaroM ko mAranA koI aparAdha nahIM mAnA jaataa| jaba taka inheM mAranA kAnUnana aparAdha ghoSita nahIM kiyA jAtA yaha vizva zAMti se nahIM raha sktaa| hama to usa dina kA iMtajAra kara rahe haiM, jaba sArA vizva zAkAharI bane, manuSya se bhayabhIta ye prANI bhayamukta ho jaaeN| parantu vaha dina Ane taka na jAne kitane karor3a praNiyoM kI jIvana lIlA samApta kara dI jaayegii| ___mAMsAhAra kisI bhI dRSTi se manuSya kA AhAra nahIM ho sktaa| vaijJAnika va zArIrika dRSTi se yaha kensara, hRdaya va gurde jaise mahArogoM kA janmadAtA hai| prAkRtika dRSTi se paryAvaraNa ko asantulita karatA hai, dhArmika dRSTi se durgati kA pradAtA hai tathA Arthika dRSTi se mahaMgA hai| videzoM meM mAMsAhara ke duSpariNAmoM ko jAnakara karor3oM loga zAkAhAra ko apanA cuke haiN| vahA~ mAMsAhAra tejI se kama ho rahA hai| amerikA jaise vikasita deza meM 2 karor3a loga mAMsAhAra ko chor3a cuke haiM, vahA~ zAkAhAra krAnti ho rahI hai| "DAiTa phaoNra nyU amerikA" pustaka kI sarvAdhika kI zAkAhAra ke prati bar3hatI gaharI ruci kA pratIka kahA jA sakatA hai| mekDaoNnala jaisI mAMsa vikraya karane vAlI bahurASTrIya kampaniyoM ko amerikA chor3akara bhAgane ko majabUra honA par3a rahA hai| usI mekDAnala kaMpanI ko 400 dukAnoM ke lie mAMsAhArI bhojana ke lie bhArata sarakAra ne lAyaseMsa diyA hai| duniyA kA koI bhI dharma yA saMskRti mAMsAhAra kA samarthana nahIM krtii| bAhara ke dezoM meM zAkAhAriyoM kI saMkhyA bar3ha rahI hai| lekina sAdhu-saMtoM ke isa ahiMsA pradhAna deza meM Aja mAMsAhAra va madyapAna ko vizeSa protsAhana diyA jA rahA hai| jo sabhI dRSTiyoM se anucita va nindanIya kRtya hai| alakabIra jaise 20 bhImakAya yAMtrika katlakhAnoM ke lie bahurASTrIya kaMpaniyoM ko bhArata sarakAra lAyaseMsa de rahI hai| socie ! aba deza ke pazudhana kA kyA hogA ? hajAroM niSpApa prANiyoM ko roja mauta ke ghATa utArA jA rahA hai| ye prANI bejubAna haiN| yaha prANI vedanA, vyAkulatA aura vyathA apane mu~ha se prakaTa karane meM samartha nahIM haiN| hamArA kartavya hai ki hama inakI asahya pIr3A ko apanI jabAna se logoM taka phuNcaayeN| janatA ko pazuhatyA va mAMsAhAra ke duSpariNAmoM se avagata kraayeN| satya va tathya ko ujAgara kareM to karor3oM prANiyoM kI rakSA ho sakatI hai| "mitti me savvabhuesu" kA Adarza hameM prabhu mahAvIra se prApta huA hai! use sAkAra kara dikhAyeM, ise ghara-ghara phuNcaayeN| janamata ahiMsA ke pakSa meM taiyAra hogA, isI janatA meM se sattAdhArI loga cune jAte haiN| ahiMsaka vicAroM ke loga yadi sattA meM AyeMge to nizcita hI ahiMsA ke pracAra meM suvidhA hogI va vadhazAlAe~ baMda ho skeNgii| merA sabhI pU. santa, satiyoM ke zrI caraNoM meM hRdaya se nivedana hai ki Apa isa kArya ko prAthamikatA deN| ekendriya kI hiMsA ke prati jitane jAgaruka haiM usase kaI gunA adhika paMcendriya kI hiMsA ko rokane ke lie suniyojita prayala apekSita haiN| isake lie zAkAhAra-sammelana, zAkAhara-prazikSaNa zivira Adi kA Ayojana kara zrAvaka-zrAvikAoM ko isa ora dhyAna dene heta prerita kraayeN| mAMsAhAra mAnavatA para kalaMka hai| ise haTAne ke lie sabhI eka jaTa hokara mAMsAhAriyoM ko zAkAhArI banAne kA mahatvapUrNa kArya hAtha meM leM, to deza kA nakzA badala sakatA hai| kyA Apa jAnate haiM ? deza meM 5 bar3e Adhunika yAMtrika katlakhAne dina-rAta khUna kI nadiyA~ bahA rahe haiN| vizAlakAya bhaisoM ko kATane ke ... 2 bar3e katlakhAne haiN| bar3e-bar3e sArvajanika katlakhAnoM kI saMkhyA 3000 hai| choTe katlakhAnoM kI saMkhyA 36000 hai| rudrArama (Andhrapradeza) kA alakabIra yAMtrika katlakhAnA pratidina 1500 bhaiMsapADe va 6000 bher3a bakariyoM ko kATa rahA rhaa|

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deza meM 65 pratizata loga mAMsAhArI haiN| sUrya kI prathama kiraNa dharatI para par3ane ke pahale pratidina 25 lAkha mugoM, 5 lAkha bakaroM, 25 hajAra gAyoM va bhaisoM kI nirmama hatyA kara dI jAtI hai| 5% loga roja mAMsa khAte haiN| 25% loga mahIne meM eka bAra khAte haiN| 25% saptAha meM eka bAra khAte haiN| 10% pArTiyoM meM khAte haiN| arthAt bhArata meM 50 karor3a loga mAMsa khA rahe haiN| hama kyA kareM 1) sabhI dRSTiyoM se mAMsAhAra hAnikAraka hai yaha samajhAkara logoM kA hRdaya parivartana krnaa| 2) yAMtrika katlakhAne baMda krvaanaa| 3) mAMsa kA niryAta banda krvaanaa| 4) avaidhAnika katlakhAne banda krvaanaa| 5) devoM ke nAma para dI jAne vAlI bali baMda krvaanaa| 6) hiMsaka saundarya prasAdhanoM kA prayoga baMda krvaanaa| 7) prAkRtika cikitsA paddhatiyoM kA mahatva smjhaanaa| hama kaise kareM ____ 1) jahA~ bhI jAyeM zAkAhAra-sadAcAra samiti kI sthApanA kara isa kArya kA zubhArambha kreN| 2) dIvAroM para acche-acche vAkya likhavAkara ahiMsAmaya vAtAvaraNa bnaayeN| 3) zAkAhAra-prazikSaNa zivira Ayojita kara acche taiyAra kreN| 4) skUloM va kaoNlejoM meM bhASaNa kara baccoM ko zAkAhAra kA mahatva va mAMsAhAra kI hAniyoM se avagata kraayeN| 5) dainika samAcAra-patroM ke mAdhyama se sundara lekha likhakara ahiMsA ke vicAra jana-jana taka phuNcaayeN| 6) katlakhAne ke dRzya vIDiyo philma dvArA gAMva-gAMva meM dikhaayeN| 7) rAjakIya netAoM ko ahiMsA kA mahatva smjhaayeN| 8) mAMsAhAriyoM ko zAkAhArI banAkara, hRdaya parivartana kara zapatha dilaayeN| 9) prANiyoM ke saMhAra ko bacAne ke lie kAnUna kI bAjU pUrNarUpa se smjheN| 10) sTezanarI, patra, liphAphe, leTarapaiDa Adi para 'mAnavIya AhAra zAkAhAra" "utkRSTa AhAra zAkAhAra" jaise vAkyoM kA prayoga kreN| 11) bar3e-bar3e zaharoM meM ahiMsA sammelanoM kA Ayojana kreN| ahiMsA pracAra hetu upayogI sAhitya 1) katlakhAne sau tathya sacitra--DaoN. nemIcaMda jaina, mUlya 10 ru. (2) aNDe sau tathya-DaoN. nemIcaMda jaina, mUlya 2 ru. (3) katlakhAne ke naraka--DaoN. nemIcaMda jaina, (4) zAkAhAra mAMsAhAra praznottara (hindI, marAThI) ratanalAla sI. bAphanA--mUlya 13 ru. (5) ArogyAcI gurukillI (marAThI) DaoN. dhanajaya guMDe (6) mAnavIya AhAra zAkAhAra (marAThI) zrI. la.vA. mAMDavagaNe. jalagAMva (7) Heads and Tails (aMgrejI) zrImatI menakA gAMdhI (8) zAkAhAra yA mAMsAhAra phaisalA Apa kareM-zrI gopInAtha agravAla, dillI mUlya 1 ru. (6) ahiMsA vAyasa-traimAsika patrikA-sampAdaka zrI satIza kumAra jaina namranivedana pU. saMta, mahAsatiyAMjI mahArAja sA. se namra nivedana hai ki uparyukta viSaya ko lekara sAragarbhita sundara lekha likhakara nimna pate para bhijavAne kI kRpA kreN| prabhAvazAlI lekhoM ko samAcAra-patroM meM va mAsika patroM meM prakAzita kiyA jaaegaa| lekhoM meM apane maulika vicAra avazya likheN| ratanalAla sI. bAphanA saMsthApaka zAkAhAra sadAcAra pariSad zAkAhAra pramukha bhAratIya jaina saMghaTanA 'nayanatArA' subhASa cauka, jalagAMva 425001 (mahArASTra)

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sahiSNutA aura jaina dharma DaoN. nijAmuddIna "saMyukta rASTra saMgha ne san 1995 kA varSa 'sahiSNutA kA varSa ( iyara oNfa TaoNlareMsa) ghoSita karate hue kahA ki vizva-zAMti ke lie dUsaroM kI kriyA, vizvAsa tathA matoM ko sahana karanA cAhie / jAtIya saMgharSa ke punarutthAna, alpasaMkhyaka ke prati bhedabhAva, rAjanItika zaraNa lene vAloM aura zaraNArthiyoM ke prati ghRNA ko samApta karane ke lie sahiSNutA hI ekamAtra mArga hai, aisI ghoSaNA yUneskoM ne kI hai| isakA mAnanA hai ki jAtIya aura dhArmika anudAratA ne aneka dezoM meM bhedabhAva evaM abhitrAsa ke aneka rUpa prastuta kiye haiM, una dezoM ke prati jo vibhinna mata rakhate haiN| hiMsA tathA saMtrAsa unake viruddha bhI haiM jo lekhaka haiM, patrakAra haiM aura ve bhI jo abhivyakti kI svataMtratA ke pakSadhara haiN| yaha hiMsA, AtaMka aura rAjanItika gatividhiyoM ke sAtha bar3hatA hI rahatA hai aura kisI eka varga ko sAmAjika rogoM vikAroM jaise aparAdha, berojagArI kA uttaradAyI ThaharAyA jAtA hai / "21vIM sadI ke dvAra para dastaka dete hue hamAre sAmane sabase bar3I cunautI asahiSNutA yA anudAratA kI hai| asahiSNutA jAtIya samasyA ke sAtha-sAtha rAjanItika samasyA bhI hai| vyaktiyoM aura saMskRtiyoM ke bheda kI asvIkRti hI asahiSNutA hai| asahiSNutA jaba saMgaThita yA saMsthAgata ho jAtI hai to yaha lokatAMtrika mUlyoM ko naSTa kara vizva zAMti ke lie khatarA ho jAtI hai| " ( da hisdustAna TAimsa, 1 janavarI 1995 ) saMyukta rASTra saMgha kI ghoSaNAeM kAgajoM para bahuta acchI lagatI haiM, usake kAryAlaya para sabhA meM sadasya bhASaNa bhI lubhAvane dete haiM lekina ye ghoSaNAeM, ye bhASaNa bahudhA zAbdika chalAvA banakara raha jAte haiN| unase hAsila kucha bhI nahIM hotA / mRgatRSNA se adhika ve kyA de pAte haiM ? sabja-bAg2a dikhAnA sadA acchA nahIM hotA / yathArtha se AMkheM cAra karane kA sAhasa bhI juTAnA caahie| hama Aja 'sahiSNutA varSa' nahIM 'asahiSNutA varSa manA rahe haiM, yaha hakIqata / Apa bhI jarA Thahara kara dekhie -- sahiSNutA kitanI hai, asahiSNutA kitanI hai ? 'sahiSNutA' kyA hai ? sahiSNutA kA artha hai sahana karanA, yAnI sahanazIlatA / Apa dUsaroM se acche-bure zabda sunakara cupa rahate haiM, koI apazabda kahe, apamAnita kare phira bhI cupa rahate haiM / uttejita, udvigra, krodhita nahIM hote / Akroza nahIM karate, Aveza meM nahIM Ate, tabhI kahA jAegA ki Apa sahana-zakti rakhate haiM, Apa sahanazIla hai, sahiSNu haiN| jarA-sI anucita bAta sunakara ekadama se bhar3aka uThanA, uttejita honA bhale manuSya ko zobhA nahIM detA / sadA durvAsA bane rahanA azobhanIya hai| eka bAra hajarata alI (cauthe khalIphA ) yuddha meM apane zatru para car3ha baiThe, zatru unake muMha para thUka diyaa| turanta hajarata alI Ape se bAhara ho gaye aura krodhAveza meM talavAra calAne vAle hI the ki ekadama se hAtha roka liyA, "aba maiM tujhe nahIM mArUMgA, yaha to pratikAra hogaa| yaha vyaktigata dveSa hogA, pahale dharma- yuddha ke lie lar3a rahA thaa|" haz2arata alI kA yaha abhayadAna, kSamAdAna unakI sahiSNutA kA udAharaNa hai| haz2arata mohammada ko makkA vAloM ne kama nahIM staayaa| bahuta pratAr3ita kiyA, bar3I yAtanAeM diiN| una para IMTa-patthara barasAye gaye, yahAM taka ki eka bAra unakI jUtiyAM bhI rakta se bhara gaI, lekina usa karuNA ke sAgara ne ufa taka nahIM kiyaa| unako burA-bhalA taka nahIM kahA, balki unake isa aparAdha ko yaha kahakara kSamA kara diyA- 'yaha loga gumarAha haiM, samajhate nahIM haiM / ' sahiSNutA kA aisA hI jvalaMta udAharaNa mahAvIra svAmI ke jIvana kI ghaTanAoM meM dekhA jA sakatA hai| una para bhI ITa-patthara barasAye gaye, unake Upara kutte chor3e gaye / unheM nagara gAMva meM hI nahIM, pAsa taka na Thaharane diyA gayA / sunasAna jaMgala meM tthhrte| eka bAra to eka gvAle ne unake kAnoM meM kIla taka Thoka dI, kyoMki vaha gvAle ko usake kho gae bailoM kA patA na batA ske| batAte bhI kaise, maunavrata jo sAdha rakhA thaa| lekina yahAM unakI sahiSNutA para dhyAna diijie| aura aisI hI sahiSNutA kA bimba dekhie hajarata IsA ke vyaktitva meM / kaisI ghora

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yAtanAeM dekara logoM ne unheM salIba para car3hAyA, taba bhI unhoMne logoM ko yaha kahakara kSamA kiyA ki "yaha jAnate nhiiN|" yAtanA para yAtanA sahana karate jAnA aura jabAna meM ufa na karanA yaha sAdhAraNa vyakti ke basa kI bAta nhiiN| lekina yaha hama sabake lie udAharaNa hai, kyoMki hama jarA-sI bAta para Ape se bAhara ho jAte haiM, nAka para makkhI taka nahIM baiThane dete| 'sahiSNutA' ke lie 'tahammula', 'sabra' jaise arabI zabda Ate haiN| fArasI kA 'bardAzta' zabda bhI usI artha meM prayukta hotA hai| 'burdabArI' bhI hama sahiSNutA ke lie prayoga meM lAte haiN| aMgrejI meM isake samAnArthaka zabda / dharatI sahiSNutA kA pratIka hai, yaha saba kucha sahana kara sakatI hai, isIlie ise 'dhRti' kahate haiM yAnI dhairya rakhane vAlI / zAyada kabIra ne usakI apAra sahanazIlatA ko lakSya kara yaha dohA racA hai khUdana tau dharatI sahai, bAr3ha sahai bnraaii| kusabada sau harijana sahai, dUje sahyA na jaai| manusmRti (6/92) meM dharma ke dasa lakSaNoM meM 'dhRti' yAnI dhairya ko sarvaprathama rakhA hai-dhairya, kSamA, mana-nigraha, corI na karanA, bAhara-bhItara kI zuddhi, indriya-saMyama, sAtvika buddhi, adhyAtma-vidyA, yathArtha-bhASaNa aura krodha na krnaa| gItA (16/1-3) meM kRSNa ne devI sampadA-sampanna puruSa ke lakSaNoM meM bhI 'dhRti ko sammilita kiyA hai ahiMsA satyamakrodhastyAgaH zAntirapaizunam / dayA bhUteSvaloluptaMva mArdavaM hIracApalam / / tejaH kSamA dhRtiH zaucamadrohI naatimaanitaa| bhavanti sampadaM daivImabhijAtasya bhaart|| sahiSNutA, sahanazIlatA, dhairya, sahanazakti sabhI samAnArthaka haiM aura samAja ko, rASTra ko maryAdA meM, anuzAsana meM rakhane ke lie isa zabda kI ati AvazyakatA hai| jahAM sahanazIlatA nahIM, vahIM azAnti hai, saMgharSa hai, avizvAsa hai, hisA aura atyAcAra hai| ___san 1955 meM bANDugaM kAnphrensa huI thii| paM0 neharU ne usameM bhAga liyA thA vahAM 'paMcazIla' kA eka prastAva pArita kiyA thA, jisake pAMca 'zIla' yA siddhAnta the 1. zAntipUrNa saha-astitva 2. samAnatA evaM paraspara lAbha eka-dUsare kI prAdezika yA bhaugolika akhaMDatA evaM sArvabhaumikatA kA sammAna 4. Arthika, rAjanItika athavA saiddhAntika kinhIM bhI kAraNoM se eka-dUsare ke gharelU mAmaloM meM hastakSepa na karanA / AkramaNa na karanA usa samaya 29 dezoM ne ise svIkRta kiyA thA lekina yaha siddhAnta bhI saMyukta rASTra saMgha apane sadasya dezoM se Age calakara manavA na skaa| 13 jUna 1955 ko neharU evaM bulagAnina ne apanI saMyukta vijJapti (jvAinTa kamyUnike) meM 'paMcazIla' ko mAnyatA dii| 1962 meM bhArata para cIna kA AkramaNa huaa| udhara 1965 aura 1971 meM bhArata-pAka yuddha lar3e gye| yaha zatAbdI to yuddhoM se raktaraMjita hai| 1914-18 meM prathama vizva yuddha huaa| 1939-45 meM dvitIya vizvayuddha aura phira svez2a kenAla para lar3AI, araba-isrAIla yuddha, irAka-IrAna yuddha, irAka-kuvaita yuddha aura bosniyA-sarba yuddha--eka lambA silasilA hai| caceniyA-rUsa yuddha bhI cala rahA hai| kaI dezoM meM narasaMhAra ke bhayAvaha dRzya vizva dekha cukA hai| yugeNDA meM IdI amIna kA narasaMhAra kauna bhUlegA ? cIna meM dasa hajAra vyaktiyoM ko TaiMkoM ke nIce kucalakara mArA gyaa| raveNDA meM ATha hajAra vyaktiyoM ko mauta ke ghATa utArA jA cukA hai, yaha to apraila 1995 kI hI ghaTanA hai| isa samaya saMyukta rASTra saMgha ke sadasya dezoM kI saMkhyA 150 se bhI adhika hai, parantu zAnti sthApita nahIM ho pA rahI hai| zAnti saba cAhate haiM, parantu yuddha kI nIti para calane se bAja bhI nahIM aate|

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yuddha Akhira kyoM lar3e jAte haiM ? AdamI raktapAta kyoM karatA hai ? usameM dAnavatA- pAzvikatA kaise-kahAM se A jAtI hai ? isakA ekamAtra uttara hai--usakA asahiSNu honA / eka deza dUsare deza kI pragati ko, utthAna ko sahana nahIM kara paataa| vaha dUsaroM kI unnati ko dekhakara sira se paira taka jala uThatA hai| yaha saMkIrNatA, asahiSNutA, svArthabhAvanA use ugra hiMsaka, dAnava, rAkSasa banA detI hai| yadi hama udAratA se dUsare kI unnati pragati ko sarAheM, svayaM bhI unnati pragati ke mArga para gAmaz2ana raheM to yuddha kA, raktapAta kA, hiMsA kA nAma na rhe| sahanazakti kA hrAsa hotA jA rahA hai, pariNAmataH mAnavIya mUlya hamArI ghAiyoM se phisalate jA rahe haiM sahanazIlatA ke sandarbha meM nauzeravAM bAdazAha kA eka rocaka prasaMga ullekhanIya hai-- nauzeravAM ke mahala ke pAsa eka bUr3hI strI kI jhoMpar3I thii| vaha pazu pAlatI thii| rAste meM bAMdhatI bhI thii| jAhira hai kucha gaMdagI rahatI hI hogI rAste meN| Ate-jAte logoM meM se eka adhikArI ne rAjA ko mazavarA diyA ki vaha usa bUr3hI strI kI jhoMpar3I uThavAkara kahIM dUsare sthAna para rakhavA de| rAjA nyAya priya thA, rahamadila bhI thA / usakI nyAyapriyatA prasiddha thii| rAjA bur3hiyA ke pAsa gayA aura jhoMpar3I uThAkara le jAne kI bAta khii| bur3hiyA ne Azcaryacakita hokara kahA - "bAdazAha salAmata ! Apako merI jhoMpar3I mahala ke pAsa pasaMda nahIM aaii| maiMne to kabhI Apake mahala ke prati koI zikAyata nahIM kii| maiM to use sahana karatI hUM, lekina Apa apanI prajA kI jhoMpar3I apane mahala ke pAsa dekhanA pasaMda nahIM kara ske| rAjA to prajAvatsala hotA hai, usakA rakSaka hotA hai, vaha sadA prajA ke hita kI bAta karatA hai / apanI jhoMpar3I anyatra le jAUMgI to kyA yaha mere sAtha julma nahIM hogA ? ApakI rahamadilI aura nyAyazIlatA kahAM rahegI ? mujha abhAgI para julma kara Apa caina se nahIM raha sakate / " rAjA kA viveka jAgA / use apanI g2alatI kA ahasAsa huA aura bur3hiyA se kSamA-yAcanA karane lgaa| eka yazasvI pratApI rAjA kA mAmUlI bur3hiyA ke sAmane karabaddha kSamA mA~ganA bahuta bar3I bAta hai| isI prakAra ke uccAdarzoM ke kAraNa nauzeravAM kI nyAyapriyatA Aja taka smaraNIya hai / aise uccAdarza Aja kahAM vilIna ho gae kahAM gaI hamArI nyAyazIlatA, viveka buddhi ? hama vidhvaMsa-priya ho gae haiM, ahisA priya nahIM haiM ? prajJA-zUnya ho gae haiN| masjida ko dharAzAyI karane meM AnaMda AtA hai| bama visphoTa ko hama pasaMda karate haiN| yAnI kisI kI dhArmika AsthA ko cakanAcUra karane meM hameM hArdika Ananda AtA hai| bama visphoTa kara logoM ko tar3apate - dekhanA hameM acchA lagatA hai / hama nahIM cAhate kisI 'bhArataratna' kI mUrti hamAre mahAnagara kI zobhA bar3hAye ! yaha sahanazakti kahAM lupta hotI jA rahI hai ki "Apa bhI raheM, hama bhI raheM, Apa bhI jIeM, hama bhI jiieN| " mahAvIra ne jo siddhAnta diyA use hama kyoM bhUlate haiM ? mahAvIra kI jayaMtI dhUmadhAma se manAte haiM, rAma kI zobhA yAtrA nikAlate haiM, 'mIlAdunnabI' kI takarIba pUrNa AsthA - aqIdata se manAte haiN| lekina jaba ina parama punIta divya-puruSoM ke rAste para calane kI bAta AtI hai to hama kannI kATate haiN| vyavahAra tadnukUla nahIM krte| kaisI viDambanA hai / kaisA virodhAbhAsa hai| kaisI vivekahInatA hai| manuSya bhI vicitra prANI hai| use na kisI kI unnati acchI lagatI hai, na avanati pasaMda AtI hai| jahAM vaha dUsaroM kI kamiyoM, galatiyoM para nAka-bhauM car3hAtA hai, vahAM dUsaroM ke guNa bhI use sahana nahI hote / AcArya mahAprajJa jI ne ucita hI kahA hai-- " manuSya kA dRSTikoNa pojiTiva kama hotA hai, naigeTiva adhik| usakI aproca negeTiva hone ke kAraNa vaha dukhI hotA hai| isase asahiSNutA kA bhAva jAgatA hai aura asahiSNutA rAhu kI bhAMti cAMda ko nirantara grasita karatI rahatI hai / sAmAjika jIvana ko svastha rakhane kA eka upAya hai-- sahanA / " ( zakti kI sAdhanA, pR. 53 ) sahiSNutA kA kSetra vyApaka hai / dhArmika sahiSNutA ke sAtha rAjanItika sahiSNutA, sAmAjika sahiSNutA, Arthika sahiSNutA ke mahatva ko bhI svIkAra karanA caahie| samAja meM jAtIya evaM sAmAjika bhedabhAva yA asahiSNutA ke abhAva meM daMge-phasAda hote rahate haiM, aura bhArata ina daMge-fasAdoM kI mahA vibhISikA kA bAra-bAra kaTu anubhava karatA A rahA hai / sAmpradAyika vaimanasya ke kAraNa anya dezoM meM raktapAta dekhane meM AtA rahA hai aura rAjanItika asahiSNutA

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ke kAraNa aneka dezoM meM paraspara yuddhoM kA raktaraMjita rUpa 20vIM zatAbdI kA mAnava bhalI-bhAMti anubhava kara cukA hai| karor3oM logoM kI jAne gaI haiM ina yuddhoM meN| kyA 20vIM zatAbdI ke ye raktaraMjita upahAra hama AgAmI 21vIM zatAbdI ko denA cAheMge ? - kyA apanI bhAvI pIr3hI ko isI prakAra kI pAzvikatA kI dhadhakatI bhaTTI meM jhoMkanA cAheMge ? yUnesko ke mahAnidezaka DaoN. pheTiriko meyara ne acchA sujhAva diyA hai ki sahiSNutA ko zikSA ke pAThyakrama meM zAmila karanA cAhie aura saMsAra meM sabhI skUloM meM 'sahiSNutA divasa' manAyA jAnA jaahie| asahiSNutA kI bhAvanA ko samApta karane ke lie pAThyapustakoM kA punarlekhana Avazyaka hai| 1 maI 1995 ko dillI meM pradhAnamaMtrI zrI pI.vI. narasiMha rAva ne 'sahiSNutA' para eziyA prazAMta kSetrIya baiThaka e kahA-"nirdhanatA. anyAya, nirakSaratA aura asahiSNatA ko dUra karanA cAhie tAki loga zAMti aura sadbhAva ke vAtAvaraNa meM raha skeN| bhArata ke itihAsa se kaI sabaqa hameM milate haiM, inameM eka yaha hai ki hamAre yahAM rAjA-mahArAjAoM kI apekSA sAdhu-santoM ne sArvajanika jIvana ko adhika gaharAI se prabhAvita kiyaa| uttara bhArata ke saMtoM ne sahiSNutA ke bAre meM jo saMdeza diyA, ThIka vahI bAta dakSiNa bhArata ke tamAma saMtoM ne kahI aura usameM yaha vaicArika sAmya hI bhAratIya asmitA ko samRddha banAtA hai| mahAtmA gAMdhI ne vartamAna yuga meM sahiSNutA ke inhIM udAtta siddhAntoM ko sAmAjika jIvana meM utaaraa|" mahAvIra svAmI ne DhAI hajAra varSa pUrva sahiSNutA kA udghoSa isa prakAra kiyA thA--'parasparopagraho jIvAnAm / yahI saha-astitva hai| bhAratIyatA kA mUla hI sahiSNutA yA saha-astiva hai| yaha saha-astitva yA sahiSNutA hamArI dharmanirapekSatA yA sarvadharmasadbhAva kA mUla maMtra hai| hamAre samAja meM, saMskRti meM vibhinna nItigata aura dhArmika vyavasthAeM kAyama haiM aura sabhI kA sammAna karake hama apanI asmitA ko jIvita rakha sakate haiM aura jIvita rakhate bhI Ae haiM, varanA kauna nahIM jAnatA ki misra, yUnAna, bebIlona sabakI saMskRtiyAM naSTa ho gaI lekina hamArI saMskRti-saritA avirala pravAhamAna hai, nirbAdha rUpa se gatizIla hai kucha bAta hai ki hastI miTatI nahIM hamArI / sadiyoM rahA duzmana daure-z2amAM hamArA / (DA. iqabAla)

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Agama-praNIta AhAracaryA aura zAkAhAra %3 DaoN0 zrImatI kalpanA jaina jaina Agama prAcIna bhAratIya saMskRti aura jIvana vyavahAra ke AdhAra graMtha haiN| ina graMthoM meM dharma, darzana aura yoga-sAdhanA kA jitanA vivecana hai utanA hI dainika jIvana aura khAnapAna, rahana-sahana Adi ke niyamoM kA bhii| jaina AgamoM meM varNita bhAratIya samAja kA citraNa pro. jagadIzacandra jaina ne apanI pustakoM meM kiyA hai|' anya kaI vidvAnoM ne bhI jaina AgamoM kI zodhaparaka vyAkhyA kI hai| jaina AgamoM ke kaI saMskaraNa prakAzita hue haiM, jinameM pUjya yuvAcArya zrI madhukaramuni mahArAja sA. dvArA sampAdita evaM byAvara se prakAzita jainAgama vartamAna meM sahaja upalabdha haiN| ina AgamoM meM vicAra kI zuddhatA ke sAtha AhAra kI zuddhatA para bhI vizeSa prakAza DAlA gayA hai| jaina sAdhuoM kA jIvana sAtvika aura Asakti rahita hotA hai| ataH unake AhAra ityAdi niyamoM kA varNana karate samaya ina granthoM meM zuddha aura sAtvika AhAra kA vivecana prApta hotA hai| AcArAMgasUtra, dazavaikAlikasUtra aura uttarAdhyayanasUtra Adi granthoM meM sAdhu kI bhikSAcaryA ke prasaMga meM AhAra saMbaMdhI vistRta vivecana prApta hotA hai| una sabakA yadi sUkSma adhyayana kiyA jAya to zAkAhAra evaM paryAvaraNa-saMrakSaNAdi ke saMbaMdha meM aneka nae tathya prApta hote haiN| jaina AgamoM meM varNita AhAra-vyavasthA zuddhatA ke sAtha-sAtha ahiMsA para bhI AdhArita hai| sAdhu-jIvana kA mukhya lakSya pUrNa ahiMsA kA pAlana rahA hai| ataH unake lie usI AhAra aura vihAra kI svIkRti thI, jisameM kisI bhI prANI kI hiMsA kA prasaMga na ho| AhAra kI yahI vyavasthA zrAvakoM ke lie bhI jaina AgamoM meM varNita hai| usameM kevala unake gRhasthajIvana ke anusAra AMzika rUpa se vrata pAlana karane kA vidhAna hai| ___ AcArAMgasUtra ke naveM adhyayana upadhAnazruta meM bhagavAna mahAvIra kI jo tapazcaryA kA varNana hai, usase spaSTa hotA hai ki mahAvIra apane bhojana ke lie kisI bhI prANI ko kaSTa nahIM dete the| kisI bhI prANI kI AjIvikA, AhAra Adi meM ve vyavadhAna nahIM DAlate the pRthvIkAya, apakAya, tejakAya, vAyakAya, bIjayukta hariyAlI aura trasakAya-ina sabako cetanAvAn mAnakara unakI rakSA karate hue ve AhAra aura vihAra karate the| yathA puDhaviM ca AukAyaM, teukAyaM ca vAukAyaM c| paNagAI vAya-hariyAI, tasakAya ca savvaso nnccaa|| eyAI saMti paDilehe, cittamaMtAI se abhinnnnaay| parivajjiyA Na viharitthA, iti saMkhAe se mhaaviire|| __ AcAraMga sUtra 9/1/22-23 uttarAdhyayanasUtra meM AhAra-saMbaMdhI aneka niyamoM kA varNana hai| zuddha aura parimita bhojana kA saMyama kI sAdhanA aura prANoM kI rakSA ke lie lene kA vidhAna hai| yadi saMyama kI pAlanA na hotI ho tathA upasarga A jAe to bhojana ko chor3a dene kA vidhAna hai| isI prasaMga meM yaha bhI kahA gayA hai ki prANiyoM kI dayA ke lie bhikSu bhaktapAna kI gaveSaNA na kre|' isakA Azaya yaha hai ki prANiyoM kI rakSA bhojana se adhika mahatvapUrNa mAnI gaI hai| uttarAdhyayanasUtra ke paitIsaveM adhyayana meM spaSTa kahA gayA hai ki bhojana-pAnI kI vyavasthA karane aura karavAne meM aneka prANiyoM kI hiMsA hotI hai| jala, dhAnya, pRthvI, kASTha ke Azrita aneka jIvoM kA bhojana pakavAne meM hanana hotA hai| isalie sAdhu apane lie bhojana pakAne aura pakavAne kA kArya na kre| isa vidhAna ke pIche bhI prAkRtika sAdhanoM kI surakSA kA uddezya hai|' sI graMtha meM niSkarSa rUpa meM kahA gayA hai ki sAdhu bhojana ke lie lobhI, rasoM meM Asakta aura mUrchita na ho| vaha rasoM ke svAda ke lie bhojana na khaae| kevala jIvana-nirvAha ke lie AhAra grahaNa kre| yathA alole na rase giddhe, jibbhAdante amucchie| na rasaTThAe bhuMjijjA, javaNaTThAe mhaamunnii|| uttarA-35/17

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jaina AgamoM ke prasiddha graMtha dazavaikAlika sUtra meM muniyoM kI AhAracaryA ke saMbaMdha meM vistRta vivaraNa prApta hai| caturtha adhyayana meM pRthvI, pAnI, agni, vAyu aura vanaspati meM cetanatA kA varNana kara aura trasa jIvoM ke prakAroM kA varNana kara saba prakAra ke jIvoM kI hiMsA se virakta rahane kA vidhAna kiyA gayA hai| jIvoM kI rakSA kA pUrNa rUpa se pAlana karane ke lie hI AhAracaryA ke antargata yalapUrvaka AhAra lene kA vidhAna hai aura rAtri-bhojana-tyAga kA nirUpaNa hai|' dazavaikAlika sUtra meM paryAvaraNa-saMrakSaNa ke lie eka AdhArabhUta sUtra prastuta kiyA gayA hai ki yadi vyakti sAvadhAnIpUrvaka jIvoM kI rakSA kA prayatna karate hue cale, khar3A ho, baiThe, soye, bhojana kare aura bole to use pApakarma kA baMdha nahIM hotA', arthAt usake dvArA jIvana yApana kI gaI kriyAeM samasta prAkRtika-sampadA ko surakSita rakhane meM sahAyaka haiN| isI graMtha meM AhAra-grahaNa ke prasaMga meM paryAvaraNa-saMrakSaNa ke lie anya kaI sUtra bhI upalabdha haiN| vihAra karane ke prasaMga meM batAyA gayA hai ki sAdhaka calate samaya rAste meM par3e hue bIja, hariyAlI, jala, gIlI miTTI evaM prANiyoM ko dekhakara unako bacAtA huA gamana kre| aura agara ko gRhiNI prANI, bIja hariyAlI Adi ko kucalatI huI AhAra lekara muni ko de to sAdhu usa AhAra ko na le| isI taraha kaMdamUla, pattI vAlA sAga, binA pake hue phala, ityAdi vastuoM ko bhI AhAra meM na lene kA vidhAna dazavaikAlika sUtra meM hai|" isI prasaMga meM 'pudgala' aura 'animiSa' nAmaka padArthoM ko grahaNa na karane kA ullekha hai| ye donoM zabda jaina Agama sAhitya meM bahuta carcita haiN| TIkAkAroM ne inakA artha mAMsa aura machalI kiyA hai jo muniyoM ke lie abhakSya mAne gae haiN| isa taraha jaina AgamoM meM zuddha, bhakSya, zAkAhArI bhojana ko hI grahaNa karane kA vidhAna hai| mAMsAhAra aura abhakSya padArtha sarvathA tyAjya haiN| ahiMsaka dRSTi ke kAraNa madya, mAMsa, madha Adi padArthoM ko bhI abhakSya mAnA gayA hai| 13 sthAnAMgasatra ke catartha sthAna meM mAMsAhAra ko naragamana kA eka pramukha kAraNa mAnA hai| 14 kyoMki mAMsa-bhakSaNa ghora hiMsA aura pApa kA kAraNa hai|15 Age ke AcAryoM ne mAMsAhAra se hone vAlI mAnasika, zArIrika aura naitika hAniyoM ke saMbaMdha meM vistAra se prakAza DAlA hai| vartamAna saMdarbha meM to Aja ke pradUSaNa kA sabase bar3A kAraNa mAMsAhAra hI hai| mAMsAhAra se pazujagat, vanaspati aura khanijasaMpadA ke paryAvaraNa kA bhI saMkaTa paidA huA hai| ataH zAkAhAra hI manuSya ko prakRti se jor3a sakatA hai| manuSya kA bhojana jitanA adhika zAka, sabjI, anna aura phaloM para AdhArita hogA utanA hI prAkRtika saMpadA kA saMrakSaNa hogaa| prakRti ko surakSita banAe rakhane ke lie jaina AgamoM meM AhAracaryA ke mAdhyama se aneka mArga sujhAe gae haiN| dazavaikAlikasUtra meM udAharaNa diyA gayA hai ki jaise bhramara puSpoM ko nukasAna pahuMcAe binA unase thor3A-thor3A rasa lekara apanA jIvana yApana karatA hai vaise hI sacce sAdhu ko isI bhramaravRtti ke dvArA prakRti pradatta zuddha bhakSaNIya padArthoM se apanA AhAra grahaNa karanA caahie| vayaM ca vittiM labbhAmo na ya koi uvhmmii| ___ahAgaDesu rIyaMti puSphesu bhamarA jhaa| / dazavai0 1/4 .... sAdhuoM ke AhAra kI isa madhukarIvRtti ko gocarI bhI kahate haiN| isakA artha hai ki jaise gAya, kheta meM ugI ghAsa ko thor3A-thor3A alaga-alaga sthAnoM se carakara apanI bhUkha miTAtI hai usI taraha sAdhu bhI zrAvakoM ke lie taiyAra kie gae bhojana meM se thor3A-dhor3A aMza grahaNa kara apane jIvana kA nirvAha karate haiN| ina saba ke mUla meM jIvana-nirvAha ke lie kama se kama hiMsA jisameM ho una padArthoM ko lene kI bhAvanA chipI huI hai| yahI eka aisA mArga hai jisako apanAne se prakRtti kA saMrakSaNa ho sakatA hai| - ahiMsA bhAvanA kI sAkAra abhivyakti zAkAhAra jIvana-zailI hai| manuSya, pazu-pakSI aura vanaspati inameM aTUTa saMbaMdha hai| mAtra bhojana ke svAda ke lie prakRti ke tAlamela ko bigAr3anA mUrkhatA hI hai| vizva ke khAdya saMkaTa aura bar3hatI huI AbAdI kI samasyA kA samAdhAna sAtvika AhAra evaM zAkAhAra se prApta ho sakatA hai| prophesara rAmajIsiMha ne ThIka hI kahA hai ki vaijJAnika, Arthika, naitika, AdhyAtmika evaM saundaryabodha kI dRSTi se zAkAhAra hI zreyaskara

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hai| 16 zAkAhAra poSaka tatvoM kA bhaNDAra hai aura mAnava zarIra ke lie prAkRtika bhojana hai, jabaki mAMsAhAra prakRti ke lie eka vikRti hai| Aja vizva meM zAkAhAra kA jitanA vizleSaNa huA hai usase prakRti ke saMrakSaNa kI saMbhAvanAeM bar3hI haiN| vibhinna khojoM ke AdhAra para zAkAhAra ke pakSadharoM ne aMDe ke saMbaMdha meM kie gae duSpracAra ko galata sAbita kiyA hai ki aMDA zAkAhArI hai| zAkAhAra sAtvika vicAra aura AcAra kA bhI AdhAra hai| jaina AgamoM meM to AhAra ko eka tapa hI mAnA gayA hai| yadi vyakti kA AhAra sadhara jAya to usakA jIvana sadharane meM adhika samaya nahIM lgegaa| zAyada yahI kAraNa hai ki jaina granthoM meM AhAra ko sudhArane para vizeSa bala diyA gayA hai| manuSya kI krUra bhAvanAoM kA unmUlana zAkAhAra se hI saMbhanava hai| zAkAhAra se hI manuSya ke mana meM nirmalatA kA saMcAra hotA hai| zAkAhAra vAstava meM samatA kI sAdhanA hai| isa taraha jaina AgamoM meM prApta AhAra saMbaMdhI sabhI tathyoM kA yadi pUrNa vizleSaNa kiyA jAya to paryAvaraNa-saMtulana ke lie aneka sUtra prApta ho sakate haiN| saMdarbha jaina Agama sAhitya meM bhAratIya samAja, caukhambA, vArANasI 1965 (ka) bhagavatI sUtra-e sTaDI, (DA0 je0sI0 sikadara) vaizAlI (kha) uttarAdhyayana sUtra kA samIkSAtmaka parizIlana, (DA0 sudarzana lAla jaina) vaaraannsii| AcArAMgasUtra kA dArzanika adhyayana, (paM0 parameSThIdAsa jaina) vaaraannsii| uttarAdhyayana sUtra, a. 26 gAthA 33-34 vahI, a. 35 gAthA 10 jaladhananissiyA jIvA, puddhviiktttthnissiyaa| hammanti mattapANesu tamhA bhikkhU na paace|| uttarA0 35/11 dazavaikAlika sUtra (sampA. yuvAcArya mahAprajJa) lADanUM, 1974, pR0 107 vahI, a.4 sUtra 16 jayaM care jayaM ciThe jayamA se jayaM se| jayaM bhujaMto bhAsaMto pAvaM kammaM na bNdhii|| dazavai0 4/8 purao jugamAyAe pahamANo mahiM cre| vajaMto bIca-hariyAI pANe ya dagamaTTiyaM / / dazavai0 5/3 dazavakAlika sUtra, a.5 gAthA 29 kadaM mUlaM palaMbaM vA AmaM chinnaM va snnikN| luMbAgaM siMgabera ca AmagaM privjje|| dazavai05/70 gA. 73 kI vyAkhyA, pR.244 cattAdi, mahAvigatIo paNNattAo, taM jahA-mahuM, maMsaM, majjaM, NavaNItaM / / sthAnAMgasUtra 4/185 sthAnAMgasUtra 9/23 hiMse bAle musAvAI mA lle pisuNe saDhe / bhujamAne suraM maMsa seyameyaM ti mnnii|| uttarA0 5/9 paryAvaraNa-saMtulana aura sAtvika AhAra (DA0 raamjiisiNh)| prAkRta vidyA, paryAvaraNa-saMtulana evaM zAkAhAra vizeSAMka, udayapura 1991 pR. 60-61 321e, sI saikTara zAhapurA, bhopAla (ma0pra0)

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ikkIsavIM sadI meM jaina vidyA-zodha DaoN0 kapUracanda jaina Aja kA yuga vikAsa kA yuga hai| nita naye parivartana mAnavikI aura vijJAna ke kSetra meM ho rahe haiM, isI gati se unakA adhyayana bhI ho rahA hai| bIsavIM sadI meM naye-naye viSayoM kI khoja huI, una para adhyayana-adhyApana huA para ikkIsavIM sadI meM eka-eka viSaya kI aneka dhArAoM meM khoja aura adhyayana kI saMbhAvanAeM haiN| bIsavIM sadI meM hama sUkSma kI ora bar3he, to ikkIsavIM meM sUkSma se sUkSmatara aura phira sUkSmatama adhyayana kI ora hameM jAnA hai| ataH ikkIsavIM sadI kI taiyArI hameM abhI se karanI hogii| ikkIsavIM sadI meM vaijJAnika vikAsa ke sAtha jIva-saMhAra ke saMsAdhana bhI bar3heMge aura usI gati se, ahiMsA, samAnatA, mAnavatA, jIvadayA bhAIcArA jaisI bhAvanAoM kA pracAra-prasAra bhI bddh'egaa| isa hetu mAnavatAvAdI dRSTikoNa rakhane vAloM, vizeSataH bhagavAna mahAvIra ke anuyAyiyoM ko taiyAra rahanA cAhie aura eka sUtra va eka bhAvanA meM baMdhakara mahAvIra ke siddhAMtoM ko samagra vizva meM phailAnA cAhie, kyoMki saMhAravAdI ikkIsavIM sadI meM ina siddhAntoM kI adhika AvazyakatA hogii| samagra vizva ko ahiMsA kI sUkSmatama vyAkhyA pratipAdita karane vAle jaina dharma, usakI saMskRti, kalA, sAhitya, darzana meM bIsavIM sadI meM hue aura ikkIsavIM sadI meM saMbhAvita zodha kArya kI carcA isa Alekha kA mukhya viSaya hai| samagra prAcIna jaina-Agama prAkRta bhASA meM hI nibaddha haiM, yadi yaha kahA jAe ki prAkRta sAhitya-jaina sAhitya hai to koI atizyokti nahIM hogii| prAkRta ke bAda usakA apabhraMza rUpa apabhraMza bhASA ke rUpa meM sAmane aayaa| apabhraMza kA bahubhAga jaina sAhitya se samRddha hai, vizeSataH digambara jaina sAhitya kAphI mAtrA meM apabhraMza meM likhA gayA hai| saMskRta bhASA meM vipula jaina sAhitya likhA gyaa| dakSiNa bhAratIya bhASAyeM bhI jaina sAhitya se achUtI nahIM haiN| kannar3a kA bahubhAga jaina sAhitya hI hai, marAThI bhASA meM bhI atyadhika mAtrA meM jaina sAhitya upalabdha hotA hai| vartamAna meM hindI bhASA meM hI adhikAMza jaina sAhitya likhA aura prakAzita kiyA jA rahA hai| eka anumAna ke anusAra vigata goM meM jitanA jaina sAhitya prakAzita huA hai, utanA pichalI do sahastrAbdiyoM meM bhI nahIM huA thaa| vipulatA aura guNavattA donoM dRSTiyoM se jaina sAhitya kama nahIM hai| unnIsavIM aura bIsavIM zatAbdI meM prAcya aura pAzcAtya vidvAnoM kA dhyAna jainAgama aura Agametara viSayoM kI ora gyaa| isa avadhi meM hajAroM kI saMkhyA meM grantha likhe gaye aura prakAzita hue| prAcIna granthoM kA bhI prakAzana huaa| gaveSaNAtmaka aura tulanAtmaka grantha bhI vipula mAtrA meM prakAzita hue, para ise durbhAgyapUrNa hI kahA jAegA ki Aja bhI jaina graMthoM kA koI pUrNa pustakAlaya nahIM hai, na hI jaina granthoM kI samagra sUcI prakAzita ho sakI hai| samagra pustakAlaya ke abhAva meM jahAM paThanecchu yatra-tatra bhaTakatA hai vahIM bhAratIya sAhitya kI vikAsa yAtrA meM jaina sAhitya ke avadAna ko bhI rekhAMkita nahIM kiyA jA sakA hai| 50-60' varSa pUrva bhaNDArakara oriyaMTala risarca iMsTITyUTa pUnA ne yaha kArya prArambha kiyA thA, aura prathama bhAga 'jinaratna koSa' ke nAma se prakAzita kiyA thA para usake Age ke bhAga prakAzita nahIM ho ske| yadi do bhAga aura isI taraha ke prakAzita ho jAte to yaha koSa bar3A lAbhaprada hotaa| jo jaina samAja paMcakalyANakoM, dharmazAlAoM, mandiroM, tIrthayAtrAoM, aspatAloM Adi para araboM rupaye prativarSa vyaya karatA hai, use isa ora dattAvadhAna honA caahie| prAkRta, apabhraMza aura jainavidyAoM para zodha-upAdhiyoM yathA pI0eca0DI0, DI0 liT, vidyAvAcaspati, vidyAvAridhI, DI0phila, laghu zodha-prabandha (ema0e0 evaM ema0phil0 ke DejarTezana ke rUpa meM) Adi upAdhiyoM hetu aneka zodha-prabandha vibhinna vizvavidyAlayoM meM likhe gaye, para unakI koI prAmANika sUcI prakAzita nahIM huii| bhAratIya jJAnapITha naI dillI ne 'prAcya vidyA sammelana vArANasI' ke avasara para eka jaina saMgoSThI kA Ayojana 1968 meM kiyA

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thA aura 'jJAnapITha patrikA' kA akTUbara 1968 kA aMka, saMgoSThI aMka ke rUpa meM nikAlA thA, jisameM zodhakArya tathA zodharata chAtroM kI sUcI, prakAzakoM, vidvAnoM Adi kA paricaya diyA gayA thaa| pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI se DA0 sAgaramala jaina evaM DaoN0 aruNapratApa siMha ke sampAdakatva meM 1983 meM eka sUcI Doctoral Dissertations in Jaina and Buddhist Studies ke nAma se prakAzita huI thii| isI prakAra DA0 gokulacanda jaina vArANasI ne eka sUcI saMkAya patrikA sampUrNAnanda saMskRta vi0vi0, vArANasI ke 'zramaNavidyA aMka' (1983) meM chApI thii| para usake bAda unake AgAmI saMskaraNa nahIM nikle| ___1988 meM maiMne vizvavidyAlaya anudAna Ayoga, naI dillI ke Arthika sahayoga se 'A Survey of Prakrit and Jainological Research' projekTa pUrNa kiyaa| jo riporTa Ayoga ko bhejI gaI, usameM 425 zodha prabandhoM kI sUcI thii| 1988 meM hI isa riporTa kA prakAzana zrI kailAzacandra jaina smRti nyAsa se 'prAkRta evaM jainavidyA : zodha sandarbha nAma se huaa| ___1990 meM zrI kailAza canda jaina smRti nyAsa ne 'prAkRta evaM jainavidyA zodha prabandha saMgrahAlaya' kI sthApanA kii| isa saMgrahAlaya meM aba taka lagabhaga 150 zodha prabandha ekatrita ho cuke haiN| anya ke lie prayAsa jArI hai| isa saMgrahAlaya se 15 zodhArthI lAbha le cuke hai| unheM Arthika chor3akara anya sabhI prakAra kI suvidhAeM dI gaI haiN| dillI, bambaI, ahamadAbAda, madrAsa Adi 4-6 sthAnoM para isa prakAra ke saMgrahAlaya avazya hone cAhie jisase zodhArthI ko bahuta dUra na jAnA par3e aura jainavidyAoM para tIvra gati se zodha kArya ho| vizvAsa hai ki ikkIsavIM zatI se pUrva hI koI saMsthA isa kArya ko karane meM Age aayegii| maI 1991 meM prAkRta evaM jainavidyA zodha-sandarbha kA dUsarA saMskaraNa ukta nyAsa ne prakAzita kiyA jisameM lagabhaga 600 dezI tathA 35 videzI zodha-prabandhoM kA paricaya thA, sAtha hI jaina vidyAoM ke zodha meM saMlagna vizvavidyAlayoM/saMthAnoM/patra-patrikAoM/prakAzakoM/zodha-nidezakoM kA saMkSipta paricaya diyA gayA thaa| zodharata 55 zodhArthiyoM evaM 95zodha yogya viSayoM kI sUcI isameM dI gaI hai| isake bAda lagabhaga 150 aura zodha-prabandhoM kI jAnakArI 1993 meM zodha-sandarbha kA pariziSTa nikAlakara dI gii| __ vartamAna meM lagabhaga 65 vizvavidyAlayoM se prAkRta aura jainavidyAoM meM zodha-upAdhiyAM dI gaI haiN| pandraha vizvavidyAlayoM meM prAkRta evaM jainavidyA adhyayana ke lie svatantra yA saMyukta vibhAga haiM, 35 zodha saMsthAna jainavidyAoM para zodha hetu saMlagna haiN| isake bAda bhI jisa gati se zodha honA cAhie nahIM ho rahA hai| ikkIsavIM zatI meM AzA kI jAnI cAhie ki prAkRtabhASA, ahiMsA, dharmanirapekSatA, vizva-zAnti ke adhyayana-adhyApana zodha-khoja ke lie kama se kama 5 vizvavidyAlaya bhArata meM aura 5 videzoM meM sthApita hoNge| bhArata meM jaina vizva bhAratI, lADanUM ko mAnya vizvavidyAlaya (Deemed University) kI mAnyatA mila cakI hai| sonAgira, jilA datiyA vizvavidyAlaya kA nirmANa kArya cala rahA hai| gujarAta vidyApITha, ahamadAbAda meM 1993-94se antarrASTrIya jaina adhyayana kendra kI sthApanA kI gaI hai| vidyApITha kI prazaMsA karate hue pradhAnamaMtrI zrI pI0vI0 narasiMharAva ne apane saMdeza meM kahA hai ki 'vibhinna dharmoM kA aisA gahana adhyayana, jo dUsare dharmoM ke prati Adara kI bhAvanA sikhAye, hamArI virAsata kA bhAga hai tathA mahAtmA gAMdhI ke sandeza kA sAra hai, jinhoMne 1920 meM gujarAta vidyApITha kI sthApanA kI thii| ___ yaha kendra jaina adhyayana ke sandarbha meM eka pUrNa sthApita kendra hogaa| isameM ema0e0, ema0phil0 vidyAvAcaspati, vidyAvAridhi Adi ke pUrNakAlika aura aMzakAlika pAThyakrama hoNge| pUrNakAlika pAThyakramoM ke lie chAtravRttiyoM kI bhI vyavasthA kI gaI hai| prAkRta bhASA aura sAhitya, jaina darzana, jaina kalA, jaina pANDulipi vijJAna Adi kA gahana adhyayana-adhyApana yahAM hogaa|' kundakundabhAratI, dillI ko rASTrIya saMskRta saMsthAna, naI dillI se zodha karAne hetu mAnyatA prApta ho gaI hai|

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isakA nayA nAma 'prAkRta evaM jaina darzana zodha saMsthAna' rakhA gayA hai' kanAr3a evaM yU0esa0e0 meM brAhmI sosAyaTI saMsthA kAryarata hai, sAtha hI lagabhaga 40 jaina sTaDI senTara videzoM meM apanI zaizavAvasthA meM hai, ikkIsavIM sadI meM AzA kI jAnI cAhie ki ye sabhI apanA vaTavRkSIya rUpa banAkara jaina vidyAlayoM meM zodha ko eka naI gati pradAna kreNge| jaina vidyAoM para zodha karAne vAloM aura karane vAloM meM jaina-ajaina kA anupAta lagabhaga 30 pratizata- 70 pratizata kA hai| ina sabhI kA paricaya va unake zodha kArya kI samIkSA agalI sadI kA cunautI pUrNa viSaya hogaa| inheM rASTrIya stara para sammAnita aura puraskRta kiyA jAnA caahie| jainavidyA ke prabandhoM evaM uccastarIya granthoM ko prakAzita karane vAlI saMsthAyeM ginI cunI haiN| inameM bhAratIya jJAnapITha, naI dillI; pArzva vidyAzrama zodha saMsthAna, vArANasI; risarca iMsTITayUTa oNpha prAkRta, jainolojI eNDa ahiMsA, vaizAlI (bihAra); ela0DI0 iMsTITyUTa oNpha iNDolojI, ahamadAbAda (gujarAta) Adi ke nAma liye jA sakate haiN| 10 bhaviSya meM saMbhava hai koI aisI saMsthA prakAza meM Ae jo ekala yA saMyukta rUpa se jainavidyA zodha-prabandhoM kA prakAzana kre| abhI taka kula hue zodhakArya kA lagabhaga 20 pratizata hI prakAzita hai| jainavidyA-zodha ke vikAsa meM 'jaina siddhAnta bhAskara', 'anekAnta' (naI dillI), 'tulasIprajJA' (lADanUM), 'zramaNa' (vArANasI), 'prAkRtavidyA' (dillI), 'jainavidyA (zrImahAvIra jI), 'arhatvacana' (indaura), 'zodhAdarza' (lakhanaU), 'jaina jarnala' (aMgrejI). (kalakattA), 'tIrthaMkara' (indaura). 'hiMsA vAyasa (dillI) 'jinavANI' (jayapara).11 jinamaMjarI (aMgrejI) (kanAr3A), Adi patrikAyeM saMlagna haiN| para jahAM taka apanI alpabuddhi se maiM samajhatA hUM, ina patrikAoM ko vaha sammAna prApta nahIM, jaisA ki ilAhAbAda, kurukSetra, veMkaTezvara, paMjAba, hoziyArapura Adi vizvavidyAlayoM se prakAzita hone vAle jarnaloM ko hai| agalI sadI meM AzA kI jAnI cAhie ki kama se kama do aise jarnala avazya prakAzita hoMge jo antarrASTrIya stara ke hoNge| jaina vizva bhAratI saMsthAna, lADanUM isa viSaya meM agraNI bhUmikA nibhA sakatA hai| gata 2-3 dazakoM meM jainavidyA sambandhI viSayoM kA vividhIkaraNa huA hai, 25 viSayoM ke antargata 820) zodha-prabandha likhe jA cuke haiM aba taka prApta viSayavAra AMkar3e nimna haiN| yaha AMkar3e 20 julAI 1994 taka ke (1) saMskRta bhASA evaM sAhitya prAkRta bhASA evaM sAhitya apabhraMza bhASA evaM sAhitya hindI bhASA evaM sAhitya jaina gujarAtI/marAThI/rAjasthAnI dakSiNa bhAratIya bhASAyeM vyAkaraNa evaM bhASA vijJAna jainAgama jaina nyAya/darzana jaina purANa jaina nIti/AcAra/dharma/yoga jaina itihAsa/saMskRti/kalA/purAtatva jaina-bauddha tulanAtmaka adhyayana jaina evaM vaidika sAhitya kA tulanAtmaka adhyayana (9) (10) (11) (12) (13)

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(14) (15) (16) (17) (18) (19) 35 49 09 11 05 06 11 07 anya 14 (23) videzI vizvavidyAlayoM se zodha 52 yadi Arthika saMsAdhana upalabdha hoM aura kucha vizvavidyAlayoM kA daurA kiyA jAye to do-tIna sau zodha-prabandhoM kA aura patA lagAyA jA sakatA hai| lagabhaga 106 vidyArthI isa samaya bhAratIya vizvavidyAlayoM meM zodhakAryoM meM saMgalagna hai / 13 (21) jaina rAmakathA sAhitya vyaktitva / evaM kRtatva jaina vijJAna evaM gaNita jaina samAjazAstra jaina arthazAstra jaina zikSAzAstra jaina rAjanIti jaina manovijJAna evaM bhUgola Aja kA aura Age Ane vAlA yuga vizejJatA kA yuga hai| eka-eka viSaya kI choTI-choTI dhArAoM meM loga vizeSatA prApta kara rahe haiN| sUkSma se sUkSma viSayoM kA adhyayana ho rahA hai| ikkIsavIM sadI meM jainavidyAoM ke ukta, viSayoM kI bhI kaI-kaI dhArAyeM hoMgI aura una para zodha kArya hogA / eka atyaMta ciMtanIya bAta jo maiM yahAM kahanA cAhatA hUM, vaha yaha hai ki eka ora jahAM jainavidyAoM meM zodha ko itanA bar3hAvA diyA jA rahA hai, vahIM dUsarI ora prAthamika stara para inake adhyayana meM bahuta adhika girAvaTa A rahI hai| gata 1000 varSoM meM aneka jainavidyAlaya khule, jahAM kahIM saMskRta ke sAtha jainadharma aura kahIM Adhunika viSayoM ke sAtha jainadharma kI zikSA dI jAtI thI / inhIM vidyAlayoM se nikale chAtra jainavidyA ke merudaNDa bane the, para Aja ye vidyAlaya mRtaprAya: haiM, yataH inakI zikSA rojagAronmukhI nahIM hai aura rojagAra kI samasyA Aja kI sabase bar3I samasyA hai / ina vidyAlayoM se chAtra na nikalane ke kAraNa vizvavidyAlaya stara para chAtra nahIM milate, yahI kAraNa hai ki aneka vizvavidyAlayoM ke prAkRta evaM jaina darzana vibhAgoM ko chAtroM ke abhAva meM baMda karanA par3A hai| prAkRta ke prati asahiSNu vicAradhArA ke kAraNa bhI kucha vibhAga banda hue haiN| Age Ane vAlI sadI ke lie hameM Aja aura abhI isa viSaya para gaMbhIratA se vicAra karanA hogA / lagabhaga sabhI bhASAoM kI akAdamiyA~ bhArata evaM usake pradezoM meM haiM, para prAkRta evaM apabhraMza bhASA ke vikAsa hetu koI akAdamI nahIM hai, jaina samAja kI saMsthAoM / vyaktiyoM ko sarakAra ke sAtha milakara prAkRta evaM apabhraMza akAdamI kI sthApanA ke lie avazya hI prayatna karanA cAhie / ikkIsavIM sadI meM jainavidyA zodha meM vaijJAnikatA AyegI sAtha hI jaina vijJAna apanA avaguMThana kholegA, vizva meM ahiMsAmayI dharma kI sthApanA hogI aura sabhI sukhI hoNge| sandarbha (1) yaha koSa bhaNDArakara oriyanTala risarca iMsTITyUTa, pUnA se 1944 meM vilsana kAleja, bambaI ke saMskRta prophesara zrI harI dAmodara velanakara ke sampAdakatva meM prakAzita huA thaa| vartamAna meM yaha anupalabdha hai| (2) vizeSa vivaraNa ke lie dekheM prAkRta evaM jainavidyA : zodha sandarbha (dvitIya saMskaraNa) DA0 kapUracanda jaina, prakA0 zrI kailAzacandra jaina smRti nyAsa, khataulI, 1991

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. (3) isakA nAma jaina vizvavidyAlaya saMsthAna rakhA gayA hai| dekheM-tulasIprajJA, apraila-jUna 92 (4) isakI sthApanA AcAryakalpa sanmati sAgara mahArAja ne kI hai| 5-6 University News (A Weekly Magazine of A.I.U.) 16/8/93 (7 navabhArata TAimsa, disambara 1992 evaM anya aneka patroM meM prakAzita samAcAra (8) JINAMANJARI (Bramhi Society Publication) (9-11) vistRta vivaraNa ke lie dekheM prAkRta evaM jaina vidyA : zodha sandarbha (dvitIya saMskaraNa 1990) (12) vistRta vivaraNa ke lie dekheM-'prAkRta evaM jaina vidyA : zodha sandarbha (dvitIya saMskaraNa 1991 -prAkRta evaM jaina vidyA : zodha sandarbha (pariziSTa 1993 1991-93 meM jaina vidyA zodha : eka vizleSaNa' zIrSaka merA lekha 'arhat vacana' indaura, apraila 1994 -zIghra prakAzya merA lekha, '1993-94 meM jainavidyA zodha : eka vizleSaNa' 13) vistRta vivaraNa ke lie dekheM 1991-93 meM jainavidyA zodha hetu paMjIkRta chAtra-zIrSaka DA0 (zrImatI) jyoti jaina kA lekha arhata vacana' indaura julAI 1994 zIghra prakAzya DaoN0 (zrImatI) jyoti jaina kA lekha (1993-94 meM jaina vidyA zodha hetu paMjIkRta chatva) zrI kailAza canda jaina smRti nyAsa dvArA prasArita

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paryAvaraNa-rakSaNa meM jainadharma ke siddhAMtoM kA upayoga rAjakizora jaina paryAvaraNa-rakSaNa kyA hai ? __ kisI jIva ke cAroM ora ke padArtha--pRthvI, jala, vAyu Adi aura unakI vibhinna dazAeM, urjA-prakAza, uSmA Adi aura unakI dazAeM, ghaTanAeM tathA anya jIva (paudhe, jantu, sUkSma jIva) jo usake jIvana aura vikAsa ko kisI na kisI rUpa meM prabhAvita karate haiM, saba milakara paryAvaraNa kahalAte haiN| manuSya jisa paryAvaraNa meM rahatA hai usameM sukha aura surakSApUrvaka rahane ke lie Avazyaka hai ki paryAvaraNa nizcita, niyamita aura saMtulita rhe| paryAvaraNa meM aise aneka jaiva-ajaiva kAraka haiM jo santulita avasthA meM raheM tabhI manuSya bhI bhalI-bhAMti sukhapUrvaka unameM raha sakatA hai| manuSya sarvAdhika vikasita unnata prANI hai| ataH paryAvaraNa ko santulita rakhane meM manuSya kI aham bhUmikA hai| sukha, sanaka aura Ananda kI prApti ke lie yaha paryAvaraNa ko khUba bigAr3a bhI sakatA hai aura samajhadArI tathA saMyama ke dvArA khUba sudhAra bhI sakatA hai| jIvana kI uccatama sukha suvidhAoM ko pAne ke lie vikAsa kI sIr3hiyoM para zIghra-zIghra kadama rakhate mAnava ne jaMgaloM ko kATa-kATa kara kheta banAye, nagara basAye, jaMgalI jAnavaroM kA zikAra kiyA, bar3e-bar3e bAMdha banAe, udyoga lagAe, khAda va kITANunAzaka banAe, surakSA ke nAma para ghAtaka rAsAyanika, jaiva-rAsAyanika, paramANu zastra banAe, janasaMkhyA kI atyadhika vRddhi kI, kintu ina sabake dvArA paryAvaraNa ke pAritantra (pAristhitika vyavasthA) ko bigAr3a kara paryAvaraNa ko rahane yogya nahIM chor3A hai| uparyukta kAraNoM se manuSya jAti nahIM rhii| Aja use viSailI gaisoM se mizrita havA meM sAMsa lenA par3a rahA hai, dUSita jala pInA par3a rahA hai. dUSita anna khAnA par3a rahA hai| mRtya-dara meM vRddhi, asantalita baccoM kA janma, bhojana kI kamI Adi isI prabhAva ke udAharaNa haiN| adhika vRkSa kATane se bAr3ha aura sUkhe kA prakopa bar3ha rahA hai| manuSya ne svayaM hI paryAvaraNa meM asantulana paidA kara apane astitva ko khatare meM DAlA hai| santulana ko sthira banAe rakhane hetu mAnava kA paryAvaraNa ke sAtha samanvaya Avazyaka hai jo samajhadArI aura saMyama dvArA hI saMbhava hai| jIvoM ke samucita poSaNa, AhAra Adi ke lie starIya paryAvaraNa kA bane rahanA jisameM lAbhadAyaka paudhoM, jantuoM, sUkSma jIvoM aura ajaiva padArthoM kI kriyA-anukriyAoM / lena-dena kA eka saMtulita suniyojita cakra banAye rakhA gayA ho yahI paryAvaraNa kA rakSaNa hai| dUsare zabdoM meM, paryAvaraNa ko pradUSaNa se bacAne kA artha hai cAroM ora pRthvI, jala, aura vAyu ke bhautika, rAsAyanika aura jaivika guNoM meM aise avAMchita parivartana yA mizraNa ko rokanA tyakSa-apratyakSa rUpa se mAnava jIvana ke lie hAnikAraka haiN| sabhI jIvita prANI anya jIvita prANiyoM para nirbhara haiN| jaiva samudAya ke sadasyoM meM ApasI acche saMbaMdha tathA bhautika paryAvaraNa ke sAtha acche sambandha hone para hI saphala jIvana AdhArita hai| kevala jantu tathA paudhe hI nahIM kintu AMkhoM se dikhAI na dene vAle sUkSma jIva bhI paryAvaraNa kA mahatvapUrNa bhAga haiN| manuSya ko lAbhadAyaka jIvANu mAnava zarIra kI poSaka va saMrakSaNa kriyAoM meM bhAga lekara sahayoga dete haiM tathA hAnikAraka jIvANu (viSANu) zarIra meM roga utpanna karate haiN| . __ paryAvaraNa kI rakSA karake hI manuSya apanI rakSA kara sakatA hai| jainadharma ke siddhAnta paryAvaraNa kI rakSA se mUlabhUta rUpa se sambaddha haiM aura jaina samAja paryAvaraNa ke rakSaNa meM karmabhUmIya sabhyatA ke vikAsa ke prathama caraNa se hI apanA yogadAna detA AyA hai| paryAvaraNarakSaNa kI bhUmikA meM Avazyaka hai ki Adhunika vijJAna aura jaina dharma meM paryAvaraNa kI prAkRtika vyavasthA para dRSTipAta kara leN|

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paryAvaraNa kI prAkRtika vyavasthA vijJAna ke anusAra sajIvoM kA jIvana eka hI stara meM nahIM hotA hai balki vaha kaI staroM meM vyavasthita hotA hai| jIvana kI vyavasthA ke stara ko mukhyataH do bhAgoM meM bAMTa sakate haiM-nimna-starIya vyavasthA aura uccastarIya vyvsthaa| nimnastarIya vyavasthA meM sabhI sajIva eka yA eka se adhika choTI-choTI saMracanAoM se bane hote haiM, jinheM kozikA kahate haiN| kozikA sajIva kI saMracanAtmaka tathA kriyAtmaka ikAI hai| yaha sajIvoM kI kozikIya tathA jaiva-vyavasthA kA prathama stara hai| naI kozikA purAnI kozikAoM se banatI hai| yaha kisI sImA taka svataMtra jIva kI bhAMti kArya karatI hai| jaina siddhAMta ke anusAra eka kozikA ko nigoda zarIra kaha sakate haiN| vizeSa kArya karane vAle kozikA samUha ko Utaka kahate haiN| Utaka milakara aMga aura aMga milakara aMga-tantra kA nirmANa karate haiN| vibhinna aMga-tantra jaise zvasanatantra, pAcana-tantra Adi milakara eka sajIva zarIra kA nirmANa karate haiN| uccastarIya vyavasthA meM racanA aura vyavahAra meM milate-julate jIvoM ko samaSTi kahate haiN| vibhinna prakAra kI samaSTiyAM samudAya kA nirmANa karatI haiN| jIvoM kA saMbaMdha bAhya ajaiva paryAvaraNa se bhI hotA hai| sabhI jIva paraspara eka dUsare ko prabhAvita karate rahate , sAtha hI apane Asa-pAsa ke paryAvaraNa se bhI prabhAvita hote rahate haiN| paudhe, jantu tathA prAkRtika paristhitiyAM milakara pAritantra kA nirmANa karatI haiN| pRthvI ke sabhI pAritantra sAmUhika rUpa se milakara jIvamaNDala (bAyosphIyara) kA nirmANa karate haiN| jIvamaMDala jaiva-vyavasthA kA antima tathA uccatama stara hai| paryAvaraNa vyavasthA ke anusAra nimna stara para anantAnanta nigoda zarIroM kA samUha pulavi, pulavi kA samUha AvAsa, AvAsoM kA samUha aNDara aura aNDara samUha skandha hai| skandha ko hI vanaspati yA jantu kA zarIra kahate haiN| samaya pAkara pakane para paudhoM ke zarIra kA kucha bhAga nigoda zarIra rahita ho jAtA hai| skandhoM se kramazaH bar3e-bar3e samudAya rUpa banA antataH tIna loka meM vyApta eka pudgala mahAskandha hai jisameM sajIva zarIra aura paryAvaraNa samAhita haiN| jaina-paryAvaraNa-vyavasthA aura Adhunika vijJAna-sammata vyavasthA eka dUsare ke samAnAntara haiN| ___ pAritantra mAtra jaiva samudAya aura ajaiva paryAvaraNa kA hI nAma nahIM hai kintu unameM hone vAle padArthoM kA vinimaya cakra bhI hai| jainAgama meM jise pudgala parAvartana kahA gayA hai use hama yahAM kArbana cakra, nAiTrojana cakra, AksIjana cakra, kailziyama cakra, phAsphorasa cakra evaM anya AyanoM ke cakra ke rUpa meM dekha sakate haiN| bhU-jIviya rAsAyanika cakra kahalAte haiN| kArbana cakra meM kArbana ghUma phirakara bAra-bAra eka-sI avasthA ko prApta hotA hai| isI prakAra anya tatvoM ke paramANu bhii| pAritantra meM isa cakra kI svacAlita vyavasthA pAritantra ke cAra anivArya ghaTakoM se hotI hai-1. utpAdaka 2. upabhoktA 3. apaghaTaka, aura 4. ajaiva pryaavrnn| hare paudhe kArbanaDAIAksAiDa aura jala se sUrya ke prakAza meM UrjA grahaNa kara apanA bhojana svayaM banA lete haiM kintu jantu aisA nahIM kara skte| ataH ve bhojana ke lie paudhoM para nirbhara hone se parapoSI haiN| utpAdaka aura upabhoktA jIvoM ke marane para nimna koTi ke jIvadhArI jaise jIvANu kavaka Adi unake mRta zarIra ko apaghaTita kara apanA bhojana prApta karate haiN| ye mRta jIvoM ke kArbanika padArthoM ko galA-sar3A kara punaH sarala akArbanika padArthoM meM badala dete haiM jo ajaiva paryAvaraNa meM mila jAte haiM, aura jahAM se punaH paudhe inheM apanA bhojana banAne ke lie grahaNa karate haiN| isa prakAra yaha cakra calatA rahatA hai| jainAgama meM bhI pAritantra vyavasthA uparokta prakAra se hI hai| apaghaTaka sakSma jIvoM kI vyAkhyA jaina jagata meM bar3I viziSTa hai| vahAM inheM sammUrchima janma vAle jIva kahA hai| sUkSma jIva nagna AMkhoM se dikhAI nahIM dete haiM, inheM sUkSmadarzI kI sahAyatA se hI dekhA jA sakatA hai| sUkSma jIva bahuta choTe jIva haiM jo svataMtra rUpa se jIvita rahate haiM aura janana karate haiN| sUkSma jIva pRthvIkAya, jalakAya, agnikAya, vAyukAya, vanaspatikAya, trasakAya meM pAye jAte haiN| ye sarvavyApI haiN| ye AkRti meM bahuta hI choTe hote haiN| inakI janana dara bhI bahuta adhika hotI hai| sUkSmajIva svapoSI bhI ho sakate haiM parantu adhikatara parapoSI hote haiN| sammUrchima janma vAle jIva cAvala meM do indriya taka janma lete

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haiM, gehUM meM tIna indriya taka, cane meM AMkhoM vAle, ur3ane vAle cAra indriya taka; aMDe, mAMsa aura sar3e hue dUdha meM pAMca indriya taka sammUchima jIva utpanna hote haiN| ye Adhunika vijJAna-sammata jIvANuoM aura vAirasa ke hI vibhinna bheda haiN| ye sammUrchima jIva bar3I tejI se janma-maraNa karate haiM aura mRta zarIroM meM hI punaH naye jIva utpanna ho jAte haiN| jaina darzana kI do pramukha dena haiM--sammUrchima jIvoM kA siddhAMta tathA paramANu siddhaaNt| isI ke samAnAntara Adhunika vijJAna kI bhI do pramukha dena haiM-jIvANu siddhAMta aura paramANu siddhaaNt| jIvANu siddhAMta para Adhunika cikitsA vijJAna, janana-zastra Adi Azrita haiM aura paramANu-siddhAMta para prmaannushkti| kahane kA prayojana yaha hai ki hameM pAritantra aura paryAvaraNa ko kevala sthUla stara para hI nahIM samajhanA hai, apitu sUkSma stara para bhI sUkSma jIvoM kA pAristhitika santulana spaSTa rUpa se samajhanA hai kyoMki jainadharma ke siddhAMta paryAvaraNa-rakSaNa meM sUkSma jIvoM aura paramANuoM ko Age rakhakara cale haiN| ve eka jantu yA paudhe ke zarIra ko ikAI mAna kara nahIM cale haiM varan sUkSma jIvoM ke samUha ke rUpa meM dekha kara cale haiN| eka sUkSma jIva athavA paramANu bhI paryAvaraNa meM bahuta ulaTa-phera kara sakatA hai| ataH jaina darzana ne paryAvaraNa rakSaNa ke lie apane siddhAMta atyaMta sUkSmatA se pratipAdita kiye haiN| hameM unakA rahasya samajhane aura AcaraNa meM lAne ke lie utanI hI sUkSma dRSTi ko apanAnA hogaa| paryAvaraNa-rakSaNa ke sUtra paryAvaraNa rakSaNa ke lie vikhyAta paryAvaraNa vizeSajJoM ne sAmAjika/rASTrIya stara para aneka upAya sujhAye haiN| DA0 khozU ne to 1989 meM paryAvaraNa-rakSaNa ke lie chaH sUtrIya kAryakrama diyA aura use 'dharma' kI saMjJA dii| kintu yaha kAryakrama pahale se hI jainadharma ke sUtroM aura zrAvakoM ke AcaraNa meM calA A rahA hai| DA0 khozU ke chaH sUtroM aura unake samAnAntara jainadharma ke siddhAMta nimna prakAra haiM : DA0 khozU ke sUtra jaina dharma ke siddhAMta 1. upabhoktApana ke sAmAjika, Arthika aura dharmopadeza svAdhyAya dvArA indriyasaMyama aura prANI paryAvaraNIya mUlyoM ke saMbaMdha meM jAgRti utpanna saMyama kI AvazyakatA ko samajhanA, samajhAnA, krnaa| apadhyAna virti| jIvana meM mitavyayitA aura bhAI-cAre kI sthAyI jIvana zailI ko svecchApUrvaka svIkAra karanA / aparigraha, anarthadaNDa-virati aura ahiMsA / Arthika aura paryAvaraNIya kArakoM kA ucita rIti aparigraha, anarthadaNDa-virati aura ahiNsaa| se samanvaya karake hI vAstavika sAmAjika AvazyakatAoM ko pUrA krnaa| saMsAdhanoM kA ucita vibhAjana / aparigraha 5. jIvana-poSaka tantra ke punarutpAdana kI surakSA aura anarthadaNDa virati ? vRddhi (apavayaya para roka, mitavyaya aura prabandhana dvArA) 6. zastra-nirmANa para roka aura nirmita zastroM ko naSTa ahiMsA krnaa| paryAvaraNa-rakSaNa meM jainadharma ke siddhAMtoM kA upayoga DA0 khozU ke sUtroM kA AcaraNa kI dRSTi se niyamita krama na hone se hamane unheM mAtra krama badala kara Upara diyA hai| jainadharma ke siddhAMta ina sUtroM se bahuta adhika vyApaka aura gahare haiN| jaina dharma ke anusAra brahmacarya sarvopari

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mUla siddhAMta hai| indriyasaMyama meM brahmacarya, aNuvrata aura parigrahaparimANa sammilita haiN| brahmacarya ke pAlana se janasaMkhyA kama hone se parigraha kI AvazyakatAeM kama hoMgI, vyakti saMsAdhanoM meM mUrchita na hone se unakA samAja meM ucita vibhAjana karegA, jisase bhAIcArA bddh'egaa| prANI mitavyayI banegA tathA saMyama ke kAraNa apavyaya nahIM karegA, mAtra vAstavika AvazyakatAoM ko pUrA karegA, parigrahAnanda/hiMsAnanda janya sanaka/zauka ke lie prAkRtika saMsAdhanoM ko nahIM bigaadd'egaa| indriyasaMyama aura prANIsaMyama pRthvIkAya, jalakAya, agnikAya, vanaspatikAya, aura trasakAya ke jIvoM kI hiMsA se bacanA hai| jitanA paryAvaraNIya pradUSaNa aura vinAza hai, vaha ina cha: kAya ke jIvoM kI hiMsA se hI utpanna ho rahA hai| prANI-saMyama kA AdhAra indriya-saMyama hai| jaba taka manuSya kA apanI indriyoM para anuzAsana nahIM hogA vaha binA AvazyakatA hiMsA karatA rahegA tathA AvazyakatAeM bar3hAtA rhegaa| indriya-saMyama ke lie Avazyaka hai ki vaha hiMsA tathA parigraha meM Ananda mAnanA chor3e arthAt raudradhyAna chodd'e| janasaMkhyA-niyantraNa indriya-saMyama ke abhAva meM janasaMkhyA meM apAra vRddhi ho rahI hai jisase khanija, koyalA, peTroliyama Adi prAkRtika saMsAdhana, jo vyaya hone ke pazcAt dubArA utpanna nahIM hote, samApta hote jA rahe haiM; jaMgala kATe jA rahe haiM; jisase nadiyoM meM bAr3ha A rahI hai aura varSA kI kamI ho rahI hai| bar3hatI janasaMkhyA ke lie adhika bhojana paidA karane ke lie rAsAyanika khAda, kITANunAzakoM kA prayoga ho rahA hai jo aMtata manuSya ke rakta meM pahuMca rahe haiN| phira bhI paryApta saMtulita bhojana kA abhAva hone se kupoSaNa, apoSaNa kI samasyAeM utpanna ho rahI haiN| janasaMkhyA vRddhi se mukti pAne kA sahaja upAya hai indriya-saMyama yA brhmcry| paryAvaraNa meM bhojana kI kamI ko saMtulita karane ke lie jainadharma meM samaya-samaya para upavAsa tathA rasa-parityAga kA bhI vidhAna hai| dhvanipradUSaNa kI rokathAma indriya-saMyama ke abhAva meM hI dhvani-pradUSaNa bar3hatA jA rahA hai| vyakti lAuDa spIkara yA bhoMpU bajAne se pahale yaha nahIM socatA ki usakA paryAvaraNa ke anya jantu aura paudhoM tathA svayaM para bhI kyA prabhAva pdd'egaa| tIvradhvani se baharApana, becainI, hRdayaroga Adi rogoM ke prasAra meM vRddhi ho rahI hai| jainadharma meM to vyartha bolane ko bhI manA kiyA gayA hai aura dharma-sthAnoM para rAta meM ghaMTA bajAne taka ko manA kiyA hai, jisase choTe-choTe pazu-pakSiyoM athavA rogI manuSyoM ko kaSTa na ho| mRdA-saMrakSaNa aura mRdA-pradUSaNa kI rokathAma prAkRtika sampadA hamArA paryAvaraNa hai aura usakA saMrakSaNa Avazyaka hai| bhUmi kI urvarA zakti kA isa prakAra prayoga kiyA jAnA cAhie ki usakI yaha zakti vApisa lauTatI rhe| rAsAyanika urvaraka DAlate rahane se mRdA ke jaivika tattva naSTa hone lagate haiM aura unakI prajanana zakti naSTa ho jAtI hai| jyAdA khAda miTTI ko amlIya banA detI hai jisase urvarAzakti samApta ho jAtI hai| usake pAristhitika tantra kA saMtulana bigar3a jAtA hai| jainadharma meM yahI kahA hai ki pRthvIkAya aura usake Azrita jIvoM kI rasAyana yA viSaprayoga se hiMsA na kreN| kITanAzakoM ke prayoga ke sthAna para Apa pahale hI aise nirodhAtmaka upAya apanAeM ki hAnikAraka kITa utpanna hI na ho paayeN| isake lie sAvadhAnI aura parizrama kI AvazyakatA hai| ghara kA kUr3A-karakaTa khetoM meM aise hI na pheMkA jaaye| usameM sammUrchima jIvoM ke janma yogya pudgala hote haiN| kUr3A-karakaTa jIva rahita prAzuka sthAnoM para dhUpa meM phailA diyA jAe tAki kIToM maccharoM Adi kA janma se pUrva hI nirodha ho jaaye| jainadharma virodha meM nahIM nirodha meM vizvAsa karatA hai| tatvArthasUtra meM kahA hai-Asrava nirodhaH sNvrH| sajIva bhUmi meM malamUtra-tyAga kA bhI jaina AcAra meM niSedha hai| mala-mUtra jIva rahita bhUmi para kareM,jahAM sUrya kA prakAza pahuMcatA ho, tAki mala-mUtra zIghrAtizIghra sUrya ke prakAza se prAzuka ho jaaeN| isa prakriyA meM thor3I hiMsA avazya hai kiMtu mala-mUtra ke sUkSma jIvoM kI ananta vRddhi ke phalasvarUpa

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anantAnanta jIvoM ke prasAra se phasala meM lagane vAle rogoM se bacane meM kITanAzakoM ke prayoga se hone vAlI hiMsA ke samakSa nagaNya hai| bUcar3akhAnoM ke apaziSTa padArtha yadi khetoM meM pahuMca jAte haiM to aneka prakAra se paudhoM ko rogagrasta karate haiN| jainadharma kA spaSTa vidhAna hai ki sajIva bhUmi para kisI bhI prakAra ke jIvanAzaka padArtha, cAhe ve audyogika apaziSTa hoM, kRSi apaziSTa hoM yA mala-mUtra, na pheMke jAyeM kyoMki ve vahAM kA jIva samudAya naSTa karake pAritantra vyavasthA bigAr3a dete haiN| pRthvI ko binA AvazyakatA ke khodanA niSedha hai| adhikatama parigraha-Ananda kI dRSTi se nita nUtana aTTAlikAoM ke nirmANa ke lie khAnoM se patthara nikAla-nikAla kara paryAvaraNa kA saMtulana bigAr3ane ko jaina darzana meM anarthadaNDa kahA hai jisase virati honA hI vidheya hai| vana-saMrakSaNa vana pRthvI kI bahumUlya sampadA hai| vana hI bAdaloM ko barasane ke lie prerita karate haiN| vana kaTane se sUkhA par3a jAtA hai| vanoM ke vRkSa miTTI ko apanI jar3oM se bAMdhe rakhate haiN| vana kaTane se bhUmi kA aparadana hotA hai| vana bahate pAnI ke pravAha kI tIvratA ko rokate haiN| vana kaTane se bAr3ha kA pravAha tIvra ho jAtA hai| bAr3ha se vidyut utpAdana va peyajala kI samasyA utpanna ho jAtI hai| vana jyAdA mAtrA meM kATe jA rahe haiM jisase aneka prakAra kI auSadhiyoM evaM vanaspatiyoM ke vRkSa nAma zeSa ho gaye haiN| vanoM se hI pRthvI ke jIva-maNDala meM kArbanaDAiAksAiDa kI mAtrA sImita rahatI hai| vana hI jantuoM ko prANa-vAyu AksIjana pradAna karate haiN| jainadharma meM binA AvazyakatA eka pattA tor3anA bhI pApa hai| vahAM to bhAvoM ke vividha staroM ko batAne ke lie jo chaha lezyAoM kA varNana hai usameM bhI vRkSoM kA dRSTAMta diyA hai| zukla lezyA vAlA uttama prakRti kA manuSya apane Apa gire hue phaloM ko mAtra AvazyakatAnusAra uThAtA hai| padmalezyA vAlA eka do phala tor3atA hai| isI prakAra duSTatama prakRti kA kRSNalezyA vAlA puruSa use kahA hai jo pUre vRkSa ko kATa DAlatA hai| vanaspati bhojana kA anivArya aMga hai| bhojana ke lie bhI vanaspati ke usI bhAga ko tor3anA cAhie jo nigoda rahita ho cukA ho| nigoda rahita hone kA artha hai ki vaha bhAga jo paka cakA hai aura svayaM hI vRkSa se alaga hone kI taiyArI meM hai| jaMgaloM ko Aga lagAne vAle ko to mahAna pAtakI kahA gayA hai| vanya jIvana-saMrakSaNa jIvoM kI aneka jAtiyAM yA to lupta ho cukI haiM yA aneka jIva aba bhI lupta hone kI prakriyA meM haiN| siMha, bAgha, geMDA, jaMgalI gadhA, nIla gAya, kazmIrI kastUrImRga, gulAbI sira vAlI battakha, zveta vanamurgI, sAraMga Adi kama ho ge| cItA to vanoM se lupta hI ho gayA hai| inakA saMrakSaNa Avazyaka hai| jainadharma ke anusAra pazuoM kI khAla, dAMta,sIMga, kastUrI, phara Adi ke parigraha meM Ananda mAnanA yA pazuoM ko daur3Akara unakA zikAra karane meM Ananda mAnanA hiMsAnanda raudradhyAna hone se tyAjya hai| mAMsAhAra hetu zikAra kA to niSedha hI hai, hiMsaka jaMtuoM kA zikAra karane kA bhI niSedha hai| yahI nahIM, vanya jIvoM ke AzrayasthaloM ko tor3ane-phor3ane ko bhI manA kiyA gayA hai| pazudhana-saMrakSaNa manuSya ne aneka pazuoM ko pAlatU banA liyA hai jo usakI sevA karate haiM, bhAra Dhote haiM, dUdha pradAna karate haiN| mAMsAhAra ke lie bUcar3akhAne kholanA dUdha ke strotoM ko samApta karanA hai| aneka pahAr3I, Ubar3a-khAbar3a sthAnoM para sAmAna sirpha pazu hI le jA sakate haiN| eka pazu aura usakI saMtAna hamezA bhAra Dhokara aura dUdha dekara manuSya jAti kI sevA karatI rahegI, unheM eka bAra meM mAMsAhAra ke lie naSTa karanA apame astitva para hI kuThArAghAta hai| bUcar3akhAne se nisRta haDDI, khUna, carbI Adi sar3a kara paryAvaraNa ko kitanA durgadhita, pradUSita karate haiM, rogANu phailAte haiM, avarNanIya hai| jainadharma meM pazuoM kI karuNA kA yahAM taka upadeza diyA hai ki una para adhika bhAra na lAdeM aura vadha-baMdhana na kareM, bhUkhA-pyAsA na rkheN| rogI hone para cikitsA karAyeM, vRddha hone para Azraya pradAna kreN| manuSya jIne

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ke lie bhojana kare, bhojana ke lie nahIM jiie| ataeva vaha dUdha kA upayoga bhI auSadhivat kare, bhoga-sAdhana ke lie nahIM, aisA jainazAstroM kA spaSTa nirdeza hai / jala-saMrakSaNa aura jala pradUSaNa kI rokathAma jala ke nirrathaka apavyaya se bhUmi ke nIce ke jalastrota adhika nIce hote jA rahe haiN| isa kAraNa pahale se hI jala kI kamI vAle pradezoM meM to jala kaI dinoM meM eka bAra saplAI kiyA jA rahA hai| pAnI ko vATara varksa meM pIne yogya banAne ke lie kAphI kharcA kiyA jAtA hai| pAnI kI TUTI khulI chor3anA jala aura use zuddha karane ke saMsAdhanoM kA apavyaya hai| jaina darzana meM jala ke nirrathaka upayoga kA niSedha anarthadaMDa virati hai / jalakAya kI rakSA kareM aura jalakAya kI hiMsA se bceN| jala pradUSaNa ke sAre kAraNoM rasAyanoM, kUr3A-karkaTa, reDiyodharmI padArtha, mala-mUtra Adi kA jala meM DAlanA jalakAya aura jalakAya ke Azrita trasa jIvoM ke vinAzaka hone se jaina AcaraNa meM varjya hai| jaina loga murdoM ko yA citA kI rAkha ko nadI meM nahIM bahAte / naiSThika jaina to vartana meM lage dAla, ATe ko dhone para prApta pAnI bhI jIva rahita bhUmi para phailA dete haiM tAki vaha sUkha jAye aura sammUrcchima jIvoM kI utpatti na kre| dUsarI ora gharelU audyogika apaziSTa, mala-mUtra nAliyoM kA pAnI Adi nadiyoM meM mila jAne se bahAva samApta jisase plAvaka paidA ho jAte haiM tathA pAnI meM AksIjana kI kamI ho jAtI hai| machalI Adi jala meM mara jAte haiM / mala-mUtra visarjana se sUkSma jIvoM kA pAristhitika saMtulana bigar3atA hai aura haijA Adi mahAmArI phailatI haiN| jaina darzana kA nirdeza hai ki pAnI kama se kama prayoga kiyA jAye aura pAnI meM anya sammUrcchima jIvoM yA unake paidA hone yogya kisI bhI padArtha ko na milAyA jAye, na hI nadI, jhIla Adi kI machaliyoM Adi prANiyoM ko hAnikAraka yukta jala meM chor3A jAye / anachane aprAzuka pAnI se haijA aura saMkrAmaka roga hokara rogI ke mala-mUtra se pUre vAtAvaraNa meM roga phailAte haiM / jaina loga pAnI ko chAna kara tathA ubAlakara yA pAnI meM kaSAya dravya pisI lauMga Adi DAlakara pIte haiM jisase na svayaM rogI hote haiM aura na rogI hokara vAtAvaraNa meM roga phailAte haiM / jAtA vAyu pradUSaNa kI rokathAma zvasana kriyA meM sabhI jIva kArbanaDAIAksAiDa nikAlate tathA AksIjana lete haiM kintu hare paudhe sUrya - prakAza kI upasthiti meM kArbanaDAI AksAIDa kA bhojana banAne meM upayoga kara AksIjana vAyu meM DAlate haiN| isa prakAra ina donoM kA anupAta santulita rahatA hai| manuSya apanI AvazyakatAoM kI pUrti ke lie isa santulana ko bigAr3atA hai / eka ora to vaha vanoM ko kATa DAlatA hai jisase paudhoM dvArA pradatta AksIjana kI kamI ho jAtI hai / dUsarI ora rasoI, kArakhAnoM, Traka, basa, kAra, vimAna Adi se aneka viSailI gaiseM tathA sUkSma kArbana-kaNa vAyu meM mila jAte haiN| jo aneka prakAra ke roga utpanna karate haiN| pichalI zatAbdI kI apekSA kArbana-DAIAksAiDa kI mAtrA vAyumaMDala meM 10 se 15% taka bar3ha gaI hai| isa vRddhi ke kAraNa grIna hAusa iphaikTa se vAyumaMDala kA tApakrama itanA bar3ha sakatA hai ki barpha ke bar3e-bar3e himanada pighalakara samudra kinAre ke maidAna / nagara dUra-dUra taka jala meM DUba jAyeMge 1 jaina darzana vAyukAya aura vAyu-Azrita sUkSma jIvoM tathA pakSiyoM Adi ke prati sadaiva karuNAvAn hai / vaha to kahatA hai binA AvazyakatA IMdhana na jlaaeN| jalAne kI AvazyakatA ko bhI kama kreN| harA IMdhana na jalAyeM kyoMki vaha sajIva hai| vaijJAnika dRSTikoNa se harA IMdhana adhika dhuAM utpanna karatA hai / niSprayojana mAtra zauka ke lie yAtrA na kreN| yathAsaMbhava paidala calane para jora diyA gayA hai, jisase pradUSaNa nahIM phailatA aura zarIra ke vyAyAma se svAsthya unnata rahatA hai| vAyu-maMDala meM sUkSma rogANuoM kI vRddhi na ho isake lie jaina loga rogANuoM kI vRddhi rokane vAle kUr3A-karkaTa, mala-mUtra Adi ko jIva rahita prAzuka sthAna meM isa prakAra DAlate haiM ki ve sUrya-prakAza, vASpIkaraNa Adi : dvArA zIghra jIva rahita ho jaayeN| jainadharma kA ahiMsA - siddhAMta rAsAyanika, jaiva rAsAyanika aura paramANu zastroM para turaMta pratibaMdha lagAne kI mAMga karatA hai, jisase vAyumaMDala se jIvANu aura paramANu pradUSaNa samApta ho jaaye|

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anavIkaraNIya padArthoM kA saMrakSaNa kucha padArtha prakRti meM aise haiM jinakA upayoga karane ke bAda jIva unheM sadaiva ke lie samApta kara detA hai, ve vApisa usI svarUpa meM prApta nahIM ho skte| khanija, koyalA, paiTrola, gaisa Adi padArtha prakRti meM sImita mAtrA meM vidyamAna haiN| inakA upayoga yadi lAparavahI se isI prakAra hotA rahA to strota samApta hone se UrjA-saMkaTa uta jaayegaa| inakA ucita tathA vyavasthita sImita mAtrA meM upayoga honA caahie| jaina darzana kA aparigraha-siddhAMta aura anarthadaMDa virati-siddhAMta ina padArthoM ke samyak upayoga aura mitavyaya para jora detA hai| pazuoM kI rakSA se aura nirarthaka AvAgamana na karane se paiTrola-cAlita vAhanoM meM paiTrola kI bacata hogii| sUrya-prakAza se binA kisI prakAra kI hiMsA prApta hotI hai| ataH sUrya-prakAza kI UrjA kA prayoga bar3hAyA jAnA caahie| manuSya kA saMrakSaNa __ zvAsa, jala, bhojana, vastra aura AvAsa manuSya kI anivArya AvazyakatAeM haiM, yaha saba use paryAvaraNa se prApta hotI haiN| AdhyAtmika dRSTi se to manuSya kA zarIra bhI AtmA kA paryAvaraNa hai| jainadharma ne paryAvaraNa ke prati mAnava mAtra kA yahI kartavya batAyA hai ki vaha mana-vacana-kAya aura kRta-kArita-anumodanA se paryAvaraNa ke prati saMyata vyavahAra kre| jIva-ajIva ke samyak jJAna se paryAvaraNa kI vyavasthA ko smjhe| zarIra kI racanA ko samajhakara zArIrika AvazyakatAoM kA samyak jJAna kare jisase AvazyakatAeM kama hoNgii| indriya-saMyama, aparigraha, anarthadaMDa virati, prANI-saMyama aura ahiMsA se manuSya paryAvaraNa kI rakSA karegA to usakI svayaM kI hI rakSA hogii| vaha svaccha havA meM sAMsa le sakegA. roga ke kITANaoM se rahita jala pI sakegA, rasAyanoM ke kaTa svAda se rahita svAdiSTa anna/vanaspati khA sakegA, krUratA samApta hogI, vizva-baMdhutva bar3hegA aura satyaM zivaM sundaram kA darzana hogaa|

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pazujagata kI surakSA ke jaina sandarbha DaoN0 rameza canda jaina jaina sAhitya meM pazujagata kI surakSA ke aneka sandarbha vidyamAna haiN| isakA eka ati prAcIna sandarbha jo ki bhagavAn muni suvratanAtha ke tIrtha kA hai, prApta hotA hai| ise nArada aura parvata ke saMvAda ke rUpa meM jAnA jAtA hai / nArada aura parvata eka hI guru 'kSIrakadambaka' ke ziSya the| kSIrakadambaka parvata ke pitA bhI the| eka bAra nArada apane bahuta se ziSyoM ke sAtha guruputra parvata se milane aaye| bAtacIta ke madhya nArada aura parvata ke bIca 'ajaiyaSTivyaM' pada ke artha ke viSaya meM vivAda ho gyaa| parvata kA kahanA thA ki isa pada kA artha hai bakare se yajJa karanA cAhie, kyoMki aja zabda kA artha bakarA hai| nArada kA kahanA thA ki guru jI ke anusAra jisameM aMkura utpanna hone kI zakti nahIM hai, aisA tIna varSa kA purAnA dhAnya aja kahalAtA hai, yahI sanAtana artha hai| jaba donoM Apasa meM nirNaya nahIM kara sake to parvata ne yaha pratijJA kI ki yadi isa viSaya meM maiM parAjita hoUM to apanI jIbha kaTA lUM / parvata kI mAM yathArtha artha jAnatI thI, kintu jaba ve donoM nirNaya ke lie rAjasabhA meM gae to usane pahale se hI putramoha ke kAraNa rAjA vasu ko parvata ke pakSa meM nirNaya dene hetu rAjI kara liyaa| donoM rAjasabhA meM ge| pUrvapakSa rakhate hue parvata ne kahA ki svarga ke icchuka manuSyoM ko ajoM dvArA yajJa kI vidhi karanI cAhie, yaha eka zruti hai, isameM jo aja zabda hai, usakA artha-cAroM pAvoM vAlA jantu vizeSa - bakarA hai| nArada kA kahanA thA ki loka meM go Adi aise bahuta se zabda haiM, jinakA zravaNa- samAna uccAraNa hotA hai, parantu viSayabheda se unakA prayoga alaga-alaga hotA hai| jaise 'go' zabda pazu, kiraNa, mRga, indriya, dizA, vajra, ghor3A, vacana aura pRthivI artha meM prasiddha hai, parantu saba arthoM meM usakA pRthak hI prayoga hotA hai / 'citragu' isa artha meM go kA artha hai kiraNa koI nahI karatA aura 'azItagu' isa zabda go zabda kA artha sAsnAdimAn pazu koI nahIM mAnatA, kintu prakaraNa ke anusAra citragu zabda meM go kA artha gAya aura azItagu zabda meM kiraNa hI mAnA jAtA hai| isalie 'ajaiyaSTivyaM' isa vedavAkya meM aja zabda kA artha rUditaH 'na jAyante iti ajAH (jo utpanna na ho sakeM, ve aja haiM), isa vyutpatti se kriyA sammata tIna varSakA dhAnya liyA gayA hai| sAkSAt pazu kI to bAta dUra rahI, pazu rUpa se kalpita cUne ke piNDa se bhI pUjA nahIM karanI cAhie; kyoMki azubha saMkalpa se pApa hotA hai aura zubha saMkalpa se puNya hotA hai| jo nAma, sthApanA dravya aura bhAva nikSepa ke bheda se cAra prakAra kA pazu kahA gayA hai, usakI hiMsA kabhI mana se bhI nahIM karanI cAhie / yaha jo kahA gayA ki mantra dvArA hone vAlI mRtyu se dukha nahI hotA hai, vaha mithyA hai, kyoMki yadi dukha nahIM hotA hai to jisa prakAra pahale svastha avasthA meM mRtyu nahIM huI thI, usI prakAra aba bhI mRtyu nahIM honI caahie| yadi paira bAMdhe binA aura nAka mUMde binA apane Apa pazu mara jAye taba to mantra se maranA satya kahA jAya, parantu yaha asaMbhava bAta hai / mantra ke prabhAva se marane vAle pazu ko sukhAsikA prApta hotI hai, yaha bhI ekAMta nahIM hai; kyoki jo pazu mArA jAtA hai, vaha graha se pIr3ita kI taraha jora-jora se cillAtA hai, isalie usakA dukha spaSTa dikhAI detA hai| yadi kahA jAya ki AtmA atyaMta sUkSma hone se avadhya hai to aisA kahanA bhI ThIka nahIM hai, kyoMki jaba AtmA sthUla zarIra meM sthita hotA hai, taba sthUla bhI hotA hai| dharmayukta kArya hI pazu ke lie sukha prApti meM sahAyaka ho sakatA hai, dharmayukta nhiiN| jisa prakAra mAtA ke dvArA diye hue ghRta, dugdha Adi hitakArI padArtha hI bacce ke lie sukhaprApti meM sahAyaka hote haiM, viSAdika apathya padArtha nahIM, usI prakAra pazu ko balAt homa dene mAtra se use svarga kI prApti nahIM ho sakatI, kintu usake dharmayukta kArya se hI ho sakatI hai| nArada ke itanA samajhAne para bhI vasu ne parvata ke pakSa meM hI nirNaya diyA, phalasvarUpa usakA sphaTikamaya Asana pRthvI meM dhaMsa gayA aura vaha marakara sAtaveM naraka gayA / padmacarita meM isI prakaraNa meM kahA gayA hai ki jo kArya nirdoSa hotA hai, usameM prAyazcita kA nirUpaNa karanA ucita nahIM hai, parantu isa yAjJika hiMsA meM prAyazcita kahA gayA hai, isalie vaha sadoSa hai| pazu yajJa meM yadi pazu

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zabda kare yA agale donoM pairoM se chAtI pITe to he anala ! tuma mujhe isase hone vAle samasta doSa se mukta karo, ityAdi rUpa se jo doSoM ke bahuta se prAyazcita kahe gae haiM, unake viSaya meM anya Agama se virodha dikhAI detA hai| jisa prakAra vyAdha ke dvArA kiyA huA vadha dukha kA kAraNa hone se pApabaMdha kA nimitta hai, usI prakAra vedI ke bIca meM pazu kA jo vadha hotA hai, vaha bhI use dukha kA kAraNa hone se pApa-baMdha kA nimitta hai| ___padmacarita ke SaSThasarga meM vAnaradvIpa kA varNana hai, vahAM ke vanoM meM vAnaroM kI bahulatA thii| rAjA zrIkaNTha ne bahuta se vAnaroM ke sAtha krIDA kI, vaha unheM kiSku parvata para bhI le gyaa| usake vaMza ke uttamottama rAjA vAnaroM se prema karate rhe| ve unheM mAMgalika mAnate the| ataH maMgalamaya kArya meM unake citra banAye jAte the| rAjA amaraprabha ne ratna Adi ke dvArA vAnaroM ke cinha banavAkara mukuToM ke agrabhAga meM, dhvajAoM meM, mahaloM ke zikharoM meM, toraNoM ke agrabhAga meM tathA chatra ke Upara dhAraNa karane kA mantriyoM ko Adeza diyaa| amaraprabha ke vaMza ke loga vAnaravaMzI khlaae| padmacarita ke gyArahaveM parva meM kahA gayA hai ki brahmA ne pazuoM kI sRSTi yajJa ke lie kI hai, yadi yaha satya hai to phira pazuoM se bojhA DhonA Adi kAma kyoM liyA jAtA hai ? isameM virodha AtA hai| virodha hI nahIM, yaha to corI khlaaegii| yadi prANiyoM kA vadha svarga-prApti kA kAraNa hotA to thor3e hI dinoM meM yaha saMsAra zanya ho jaataa| jo raja aura vIrya se utpanna hai, apavitra hai, kIr3oM kA utpattisthAna hai tathA jisakI gaMdha aura rUpa donoM hI atyaMta kutsita haiM aise mAMsa ko deva loga kisa prakAra khAte haiM ? jisa prakAra sabako dukha apriya lagatA hai aura sukha priya jAna par3atA hai, usI taraha ina pazuoM ko bhI lagatA hogaa| jisa prakAra tIna loka ke samasta jIvoM ko hRdaya se apanA jIvana acchA lagatA hai, usI prakAra samasta jantuoM kI vyavasthA jAnanI caahie| mahAkavi puSpadaMta kRta jasaharacariu meM kahA gayA hai ki prANiyoM kA vadha karanA AtmaghAta hI hai, ataH isa prANIhiMsA rUpI duSkarma kA puMja kyoM ekatra kiyA jAye ? pazuoM kI hiMsA karake manuSya svayaM kahAM baca sakatA hai? pApI ko usakA pApa khodakara bhI khA jAtA hai| jo kucha dUsaroM ke lie apriya socA jAtA hai vahI kSaNArdha meM apane ghara A pahuMcatA hai| dUsaroM ko mArane vAlA dUsare dvArA mArA jAkara svayaM bhI maratA hai| vaha vighna rUpI mahAnadI ke pAra kaise utara sakatA hai ? isa loka aura paraloka ke lie jIvahiMsA bhayakArI hai| jIvahiMsA durnirIkSya AyukSaya hone para kyA upakAra kara sakatI hai ? hiMsA zAntikArI kaise ho sakatI hai ? ve murkha hI haiM jo zilA kI nAva se nadI pAra karanA cAhate haiN| hisAcArI adhivaktA, kartA aura netA ghora mAyAcArI hai, zokakArI hai va cANDAla hai| jo zAstra malina kArya kA hetu hai, vaha tejadhArA se yukta khaDga ke samAna hai aura jo DhITha, nikRSTa, darpiSTa va pApiSTha loga bhayAkula pazuoM ko bAMdhate haiM, ruMdhate haiM, mArate aura dhvasta karate haiM aura phira unakA mAMsa cakhate aura khAte haiM tathA surA kA pAna karate haiM aura phira ghUmate haiM, nAcate haiM, bAjA bajAte aura gAte haiM, ve kramazaH malina naraka meM jAte dikhAI dete haiN| ve prathama naraka se lekara saptama naraka taka meM utpanna hote haiN| naraka meM apanI Ayu pUrI kara vahAM se nikalane vAle pApI jIva bhIla hote haiM, gUMge va aspaSTabhASI, paMgula, lUle, bahare, aMdhe, maDhe hote haiN| ve kAne, kAnIna (kanyAputra), dhanahIna, dIna, duHkhI aura balakSINa hote haiN| ve nikamma, gRhahIna, kAntihIna va kukhyAta tathA netrahIna, niSprANa, cANDAla aura nIca hote haiN| ve Doma, kalAla va matsyajIvI machue tathA bar3I dAr3hoM se yukta kola (suara), siMha aura zArdUla hote haiN| ve vikarAla sIMgavAle tathA nukIle tathA nukIle nakhavAle hiMsaka pazu athavA paMkhoM vAle pakSI hote haiN| ve lAla AMkhoM vAle sarpa athavA mAMsabhakSI maccha bhI hote haiM aura ve chedana, ruMdhana, bandhana, vaMcana, tuMcana, kheMcana, kuMcana, luTTana, kuTTana ghaTTana va vaTTana, kaTTana nAnA prakAra ke pIr3ana, hulana va cAlana tathA talana, dalana, malana, aura milana ke duHkha tiryaMca yoniyoM meM, narakoM meM, manuSyoM meM aura vRkSoM meM janma lekara bhogate haiN| ve svarga kaise jA sakate haiM ? yadi pazuhiMsA se paramadharma kI utpatti ho to bahuguNI muni ko chor3akara paridhi ko kyoM na praNAma kiyA jAye ? cAhe mer3hI ho aura cAhe hariNI, cAhe gAya ho aura cAhe zUkarI, ye saba tRNa carane vAle vanacara bhI apane-apane pApa se apanI-apanI pazugati ko prApta hue haiM, kintu jinendra

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kI dRSTi meM ye sabhI jIva samAna haiN| gAya ko devI mAnakara aura use devoM kI kAmadhenu samAna samajhakara usakI vandanA karatA hai aura phira gomedha yajJa meM usakA ghAta bhI karanA kahAM taka-pApa saMgata hai| jo vRSabha yajJa ko dharma mAnakara usameM rati karatA tathA saudAminI yajJa meM madyapAna kA vyAkhyAna karatA hai. aise vipra ko prasanna karane kI cintA nahIM karanI cAhie tathA sacce RSiyoM dvArA upadiSTa dharma grahaNa karanA caahie| jasaharacariu ke tRtIya sandhi-pariccheda meM kahA gayA hai ki antataH kutte ve hI hote haiM, jo mRgoM kA vidAraNa karate haiM aura kyA kuttoM ke mastaka para koI sIMga hote hai ? anyatra kahA hai-jahAM vanacara jIvoM ke samUha kA ghAta karAyA jAtA hai, vahAM parabhava meM sthita apane bandhu kA bhI hanana ho jAtA hai| - syAdvAdamaJjarI meM malliSeNasUri ne kahA hai ki becAre pazuoM ke mAMsa kA dAna karanA kevala nirdayatA kA hI ghotaka hai| vedokta rIti se pazuvadha karane kA phala kevala pazuoM ke mAMsa kA dAna karanA nahIM, kintu usase vibhUti kI prApti karanA hai kyoMki zruti meM bhI kahA hai-'aizvarya prApta karane kI icchA rakhane vAle puruSa ko vAyu devatA ke lie zveta bakare kA yajJa karanA cAhie' Adi yaha vyabhicAra pizAca se grasta hone ke kAraNa ThIka nahIM hai| kyoMki aizvarya kI prApti anya upAyoM se bhI ho sakatI hai| yadi kaho ki yajJa meM mAre jAne vAle bakare Adi paraloka meM svarga prApta karate haiM, isalie prANiyoM kA upakAra hotA hai, yaha bhI ThIka nahIM; kyoMki bakare Adi yajJa meM vadha kie jAne ke bAda svarga prApta karate haiM, isakA koI pramANa nahIM hai; kyoMki marane ke bAda svarga meM gae hue pazu svarga se Akara prasanna mana se vahAM ke samAcAroM ko nahIM sunaate| yadi yajJa meM pazuoM ko bAMdhane kI lakar3I ko kATa karake, pazuoM kA vadha karake aura rakta se pRthvI kA siMcana karake svarga kI prApti hotI hai to phira naraka meM kauna jAegA yadi aparicita aura aspaSTa cetanAyukta tathA kisI prakAra kA upakAra na karane vAle maka prANiyoM ke vadha se bhI svarga kI prApti honA saMbhava hai to paricita aura spaSTa cetanAyakta tathA mahAna upakAra karane vAle apane mAtA-pitA ke vadha karane se yAjJika logoM ko svarga se bhI adhika phala milanA caahie| yadi Apa kaheM ki maNi. mantra aura auSadha kA prabhAva acintya hotA hai, isalie vaidika mantroM kA bhI acintya prabhAva hai, ataeva mantra se saMskRta pazuoM kA vadha karane se pazuoM ko svarga milatA hai to yaha bhI ThIka nahIM; kyoMki isa loka meM vivAha, garbhAdhAna aura jAtakarma Adi meM una mantroM kA vyabhicAra pAyA jAtA hai tathA adRSTa svarga Adi meM usa vyabhicAra kA anumAna kiyA jAtA hai| dekhA jAtA hai ki vaidika vidhi ke anusAra vivAha Adi kie jAne para bhI striyAM vidhavA ho jAtI haiM tathA saikar3oM manuSya alpAyu, daridratA Adi upadravoM se pIr3ita rahate haiM tathA vivAha Adi ke vaidika mantra vidhi se sampAdita na hone para bhI aneka strI-puruSa Ananda se jIvana yApana karate haiM, ataH vaidika mantroM se saMskRta vadha kie jAne para pazuoM ko svarga kI prApti svIkAra karanA ThIka nahIM hai| yadi Apa kaheM ki mantra apanA pUrA asara dikhAte haiM, kintu yadi mantroM kI ThIka ThIka vidhi nahIM kI jAye to mantroM kA asara nahIM rahatA, yaha kathana bhI ThIka nhiiN| isase saMzaya kI nivRtti nahIM hotI, kyoMki mantroM kI vidhi meM vaiguNya hone se mantroM kA prabhAva naSTa ho jAtA hai, athavA svayaM mantroM meM hI prabhAva dikhAne kI asamarthatA hai, yaha kaise nizcaya ho ? mantroM ke phala se avinAbhAva kI siddhi nahIM hotii| tattvadarzI logoM ne kahA hai--jo nirdaya puruSa devatAoM ko prasanna karane ke lie athavA yajJa ke bahAne pazuoM kA vadha karate haiM, ve durgati meM par3ate haiM vedAntiyoM ne bhI kahA hai yadi hama pazuoM se yajJa kareM to ghora andhakAra meM par3eM, ataeva hiMsA na kabhI dharma huA hai, na hai aura na hogaa| AcArya jinasena kRta harivaMzapurANa se jJAta hotA hai ki jisa samaya tIrthaMkara neminAtha rAjImatI se vivAha karane hetu prasthAna kara rahe the,usa samaya mArga meM unhoMne aise tRNabhakSI pazuoM ko dekhA, jinake mana aura zarIra bhaya se kAMpa

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rahe the, jo atyaMta vihvala the, puruSa jinheM roke hue the aura jo nAnA jAtiyoM se yukta the| unhoMne sArathi se pUchA ki ye nAnA jAti ke pazu yahAM kisalie roke gae haiN| sArathi ne namrIbhUta ho hAtha jor3akara kahA he vibho ! Apake vivAhotsava meM jo mAMsabhojI rAjA Ae haiM, unake lie nAnA prakAra kA mAMsa taiyAra karane ke lie yahAM pazuoM kA nirodha kiyA gayA hai isa prakAra sArathi ke vacana sunakara jyoMhI bhagavAn ne mRga-samUha kI ora dekhA, tyoM hI unakA hRdaya prANIdayA se sarAbora ho gyaa| ve kahane lage ki vana hI jinakA ghara hai, vana ke tRNa aura pAnI hI jinakA bhojana - pAna haiM aura jo atyaMta niraparAdha haiM aise dIna mRgoM kA saMsAra meM manuSya vadha karate haiN| manuSyoM kI nirdayatA to dekho| raNa ke agrabhAga meM jinhoMne kIrti kA saMcaya kiyA hai, aise zUravIra manuSya hAthI, ghor3e aura ratha Adi para savAra ho nirbhayatA ke sAtha mArane ke lie khar3e hue logoM para hI unake sAmane jAkara prahAra karate haiM, anya logoM para nhiiN| jo puruSa atyadhika krodha se yukta bAgha, siMha tathA vanya hAthiyoM Adi ko to dUra se chor3a dete haiM aura mRga tathA kharagoza Adi kSudra prANiyoM para prahAra karate haiM, unheM lajjA kyoM nahIM AtI ? jo zUravIra pairoM meM kAMTA na cubha jAe, isa bhaya se svayaM to jUtA pahinate haiM aura zikAra ke samaya komala mRgoM ko saiMkar3oM prakAra ke tIkSNa zastroM se mArate haiM, yaha bar3e Azcarya kI bAta hai / mRgasamUha kA vadha prathama to viSayasukha rUpI phala ko detA hai, parantu jaba isakA anubhAga apanA rasa dene lagatA hai taba uttarottara chaha kAya kA vighAta sahana karanA par3atA hai| yaha manuSya cAhatA to yaha hai ki mujhe vizAla rAjya kI prApti ho, para karatA hai samasta prANiyoM kA vadha, so yaha viruddha bAta hai, kyoMki prANivadha kA phala to nizcita hI pApabaMdha hai aura usake phalasvarUpa kaTuka phala kI hI prApti hotI hai, rAjyAdika madhura phala kI nhiiN| isa prakAra vicAra kara unhoMne pravrajyA aMgIkAra kara lI / yazastilaka campU meM AcArya somadeva ne kahA hai ki pazuoM kI bali karane se devatA saMtuSTa hote haiM, yaha kathana asatya hai / kuladevatA yadi ina pazuoM kA bhakSaNa karate haiM to nizcaya se isa saMsAra meM vyAghra hI stuti karane yogya hoveM; kyoMki vyAghrAdi hiMsaka jantu to pazuoM ko mArakara svayaM bhakSaNa karate haiM aura devatA to logoM ko prerita kara maraNa karAkara bAda khAte haiM, ataH devatA stuti yogya nahIM hai / yaha pApI manuSya nizcaya se devatA kA bahAnA kara mAMsabhakSaNa meM anurAga rAga karatA hai| yadi isa prakAra devatA kA bahAnA na hotA to pApiyoM ko dUsarA kauna sA durgati kA mArga hotA ? yadi prANiyoM kA vadha karanA nizcaya se dharma hai to zikAra kI pAparddhi nAma se prasiddhi kyoM hai ? evaM mAMsa pakAne vAle kA 'gRhAd bahirvAsa' (ghara se bAhara nivAsa karanA) tathA mAMsa kA 'rAvaNa zAka' isa prakAra kA dUsarA nAma kathana kisa prakAra hai ? tathA aSTamI, caturdazI, amAvasyA va ekAdazI Adi parvadinoM meM mAMsa kA tyAga kisa prakAra se hai ? yaha paurANika zruti bhI kisa prakAra hai ki he yudhiSThira ! jitane pazuoM ke roma pazu zarIroM meM vartamAna haiM, utane hajAroM varSa paryanta pazughAtaka narakoM meM pakate haiM / yadi yajJakarma karane vAloM ko svarga prApta hotA hai to vaha svarga kasAiyoM ko vizeSa rUpa se prApta honA caahie| yadi mantroccAraNa pUrvaka homa kie gae pazuoM ko svarga prApta hotA hai to apane putra Adi kuTamba vargoM se yajJa - vidhi kyoM nahIM kI jAtI ? indra kI sabhA meM brAhmaNoM ke AcaraNa ke prati vivAda karate hue do devatA unake AcAra kI parIkSA ke lie eka bakarA banakara aura dUsarA bakare kI jIvikA karane vAle ke bahAne se paTanA nagara ke samIpavartI vana meM avatIrNa hue| usI avasara para kAMkAyana nAma kA upAdhyAya jo ki sAr3he pAMca sau chAtroM kA adhyApana karane vAlA thA evaM jisakI maryAdA cAroM vedoM, chaha vedAMgoM va upAMgoM ke upadeza dene meM hai tathA jo sAThavIM bAra yajJa karAne kA icchuka thA, vahIM aayaa| usane mahAzUdra sahita va vizAlakAya vAle baila sarIkhe bakare ko dekhaa| phira yaha vicArakara ki 'Azcarya hai ki yaha bakarI kA baccA nizcaya se yajJa karma meM acchA hai, usa bojhA Dhone vAle puruSa se nimna prakAra kahA - are manuSya ! usa bakare ko yadi becanA cAhate ho idhara laao| bakarA le jAne vAle mAnava ne kahA - bhaTTa ! maiM to isa bakare ko becane kA icchuka hU~, yadi Apa yaha mudrikA mere lie prasanna hokara arpaNa kreN| phira upAdhyAya ne mudrikA dekara use vApisa bhejA aura ziSya ko AjJA dI - kuzika ! yaha bakarI kA baccA vizeSa baliSTha

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hai, ataH ise yalapUrvaka dupaTTe se bAMdhakara mere ghara para le jaao| maiM bhI Apake pIche hI aauuNgaa| jaba ziSya vaisA hI kara rahA thA taba vaha bakarA pRthvI para vajra se kIlita huA sarIkhA baiTha gyaa| upAdhyAya ke sAr3he pAMca sau ziSya se uThA na ske| 'isa bakare ke mAMsa dvArA vedokta vidhi se devatA, pitA, brAhmaNa Adi tRpti prApta kareM, isa prakAra ke bhASaNa se utkaTa krodha karane vAle va jisake netra krodha rUpa viSa kI utpatti se lAla hue haiM evaM jo zIghra svayaM hI vadha karane ke lie uThAe hue parvatAkAra sarIkhe pASANoM se karkaza ho rahA thA, aise upAdhyAya se vaha bakarA manuSya ke samAna bolA-bhaTTa kA yaha mahAn prayAsa kisa kAraNa se ho rahA hai ? upAdhyAya bhayabhIta va AzcaryAnvita hotA huA nimna prakAra bolA--he mahApuruSa ! Apake svarga gamana ke lie merA prayAsa hai| ukta bAta ko sunakara bakare ne mana meM vicAra kiyaa| 'dUsare pazu jo ki yajJa ke bahAne se Apake dvArA bhakSaNa kie gae haiM, ve akiJcitkara zarIradhArI the, parantu vizAla zarIradhAraka mere viSaya meM caTTAna kI mUrti ko cabAne ke samAna tumhAre dAMta ttuutteNge| mujhe svarga pahuMcAo, isa prakAra maiMne tumase prArthanA nahIM kii| maiM to berI Adi ke pattoM ko cabAne se hI nirantara santuSTa huuN| zreSTha varNa vAle tumheM cANDAla sadRza hokara merA vadha karanA ucita nahIM hai| yadi tumhAre dvArA yajJa meM mAre hue prANI nizcaya se svarga jAte haiM to tuma mAtA-pitA tathA apane putroM va bandhu vargoM se yajJa kyoM nahIM karate ? vIrodaya kAvya meM AcArya jJAnasAgara ne kahA hai ki jo dUsaroM ko mAratA hai, vaha svayaM dUsaroM ke dvArA mArA jAtA hai aura jo dUsaroM kI rakSA karatA hai, vaha sarva jagat meM pUjya hotA hai| AMkha meM kAjala lagAne vAlI aMguli pahale svayaM hI kAlI banatI hai| ArAdhanAkathAprabandha se jJAta hotA hai ki vaijayanta apane hAthI ke prati atyadhika sneha karatA thaa| yahI kAraNa hai ki vaha apane mukhya hAthI kA bijalI girane se maraNa dekhakara vairAgya ko prApta ho gyaa| vArANasI nagarI meM rAjA pAkazAsana ne samasta deza meM marI kA roga sunakara kArtika zukla aSTamI prabhRti ATha dinoM meM zAnti ke lie jIvahiMsA ke niSedha kI ghoSaNA karA dii| sAta vyasanoM se abhibhUta rAjazreSThI kA dharma nAmaka putra udyAna ke vana meM vicaraNa karate hue rAjakIya meMDhA mArakara mAMsa kA upayoga kara haDDiyoM ko gaDDhe meM DAlakara miTTI ke dvArA gaDDhe ko Dhakakara calA gyaa| meDhe ke dikhAI na dene para rAjA ne saba jagaha guptacara bheje| rAta meM udyAnapAla ne apanI patnI se meDhe ke mArane ke vRtAnta ko kahA-use sunakara guptacara ne rAjA se kaha diyaa| rAjA ne seTha ke dharma nAma putra ko zUlI para car3hA de, isa prakAra yamadaNDa nAmaka koTTapAla se khaa| koTTapAla ne zUlI lagane ke sthAna meM use lAkara yamapAla cANDAla ko use mArane ke lie bulvaayaa| yamapAla cANDAla ne sarvoSadhi muni ke samIpa dharma sunakara caturdazI meM jIvoM ko nahIM mArUMgA, isa prakAra vrata grahaNa kiyA thaa| anantara bhAryA se (yamapAla cANDAla) gAMva calA gayA hai aisA tuma kaha denA, isa prakAra kahakara ghara ke kone meM chipakara khar3A ho gyaa| bhAryA ke vaisA kahane para bahuta sone se yukta cora ke mArane ke avasara para vaha pApI Aja calA gayA, isa prakAra yamadaNDa ke vacana kahane para usa bhAryA ne hAtha ke izAre se yamapAla ko dikhalA diyaa| nikAle jAne para bhI bolane lagA-Aja nahIM maaruuNgaa| rAjA ke Age bhI le jAne para yahI kahane lagA ki mahArAja Aja nahIM mArUMgA, kyoMki caturdazI ke dina jIvahiMsA na karane kA merA niyama hai|' anantara kupita hokara rAjA ne kahA donoM ko hI suMsumAra nAmaka tAlAba meM pheMka do| yamadaNDa ne donoM ko hI vahA~ para pheMka diyaa| dharma ko suMsumAroM ne rakha liyaa| yamapAla vrata ke mahAmAtya se jala deviyoM ke dvArA siMhAsana para baiThAkara pUjita kiyA gyaa| jaina kathAoM meM aise dRSTAMta bhI Ae haiM ki pazuoM ke dvArA khAe jAne para bhI muni (kiJcit) bhI pratIkAra na kara parama samAdhi ko prApta hue| syAlinI ke dvArA tIna rAtri taka khAyA huA ghora vedanA se duHkhI avanti sukumAla bhI dhyAna se ArAdhanA ko prApta huaa| maudigalya nAmaka parvata para siddhArtha seTha ke putra sukozala vyAghrI ke dvArA khAe jAte hue uttama artha (ratnatraya ke nirvAha) ko prApta hue| siMhacandra muni ke pitA kI mRtyu sAMpa ke kATane se huI thii| ve marane ke bAda sallakI vana meM hAthI hue| eka dina ve siMhacandra ko mArane ke lie daur3a par3e the| unhoMne pitA ke jIva hAthI ko samajhAyA -gajarAja ! kyA Apa bhUla gaye ? Apa apane pUrvajanma meM mere pitA the| maiM vahI ApakA

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pyArA putra huuN| hAya ! kitane Azcarya kI bAta hai ki Apa svayaM pitA hokara apane priya putra ko mArane ke lie daur3a rahe haiN| unake isa prakAra smaraNa dilAne para gajarAja cauMka gyaa| apane pUrva janma kI smRti kara usakI AMkhoM se AMsU kI dhArA bahane lgii| vaha mUrti ke samAna nizcala khar3A rhaa| siMhacandra muni ne use jina dharma kA upadeza de pAMca aNuvrata die| isake bAda vaha hAthI prAsuka anna-jala grahaNa kara vrata kI pUrti karane lgaa| eka dina vaha pAnI pIne ke lie nadI kinAre gayA, kintu vaha kIcar3a meM pha~sa gyaa| usane kIcar3a se nikalane kI lAkha koziza kI, magara vaha nikala na skaa| taba usane kIcar3a meM samAdhimaraNa kI pratijJA lii| usI samaya pUrvajanma kA vairI zrIbhUti kA jIva murgA usake zarIra para baiThakara usakA jIvita mAMsa khAne lgaa| yadyapi hAthI ke zarIra ko murge dvArA mAMsa khAne se ghora vedanA hotI thI, kintu usane asahya vedanA kI raJcamAtra bhI paravAha nahIM kii| vaha paJca (namaskAra) mantra kA svAdhyAya karane lgaa| phalasvarUpa hAthI zAnti se marakara sahastrAra svarga kA deva huaa| razmivega muni ko zrIbhUti ke jIva bhayaMkara ajagara ne kATa khaayaa| munirAja apane aTUTa dhyAna meM lIna the, unheM kyA paravAha thii| anta meM unake sAre zarIra meM viSa vyApta ho gyaa| ve marakara kApiSTha svarga meM gye| __ahichatrapura ke rAjA vasupAla ne 'sahastrakUTa' nAmaka ramaNIya aura vizAla jinamandira kA nirmANa kraayaa| usameM bhagavAna pArzvanAtha kI pratimA sthApita kii| pratimA para lepa car3hAne ke lie eka prasiddha lepakAra ko bulaayaa| usane bar3I sundaratA se lepa car3hAyA, kintu prAtaHkAla jaba dekhA gayA to lepa gira cukA thaa| aise kaI dina bIta gye| zAma ko lepa car3hAtA thA aura rAta ko gira jAtA thaa| isase vahAM ke nAgarika aura rAjA bar3e dukhI hue| usakA kAraNa yaha thA ki lepakAra mAMsAhArI thaa| usakI apavitratA se pratimA para se lepa gira jAtA thaa| citrakAra ko saMyoga se eka mani dvArA rahasya mAluma haa| usane mAMsa na khAne kA vrata liyaa| anantara dUsare dina usane lepa kiyA, abakI bAra vaha lepa Thahara gyaa| rAjA ne prasanna hokara lepakAra kA satkAra kiyaa| ___ eka bagIce meM tapasvI sAgarasena muni Thahare the| nagaranivAsI gAje bAje ke sAtha unake darzana ke lie Ae the| unake lauTa jAne para eka zrRgAla ne yaha samajhA ki loga eka murdA DAla gae haiN| vaha khAne ke lie aayaa| taba munirAja ne use samajhAyA ki pApa kA pariNAma burA hotA hai| tU murdA khAne ke lie itanA vyagra ho rahA hai, tujhe dhikkAra hai| tane jainadharma na grahaNa kara Aja taka to dukha uThAyA hai, para aba tU puNya patha para calanA siikh| usake bhAgya acche the| muni kA upadeza sunakara vaha zAMta ho gyaa| muni ne phira kahanA Arambha kiyA--tU vratoM ko dhAraNa nahIM kara sakatA, isalie rAtri ko khAnA-pInA chor3a de| yaha vrata saba vratoM kA mUla hai| zrRgAla ne aisA hI kiyA / ja ke caraNoM kA smaraNa kiyA karatA thaa| eka dina zrRgAla ko pyAsa lgii| vaha eka kueM meM pAnI pIne gyaa| kueM ke bhItara aMdherA thaa| usane samajhA rAta ho gyii| binA pAnI piye hI lauTa aayaa| vaha kaI bAra kueM ke bhItara utarA, para vahAM sUrya kA prakAza na dekhakara lauTa AtA thaa| anta meM vaha itanA azakta ho gayA ki abakI bAra kueM se bAhara hI na nikala skaa| vahIM usakI mRtyu ho gyii| mRtyu ke pazcAt usane dhanamitrA ke garbha se prItikara ke rUpa meM janma liyaa| prItikara muni ho gayA aura zukla dhyApUrvaka mokSa gyaa| isa prakAra jaina sAhitya meM pazu jagat kI surakSA ke aneka sandarbha prApta hote haiN| nikaTa jaina maMdira bijanaura, uttara-pradeza

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vrAtya samudAya aura jaina dharma ___ DaoN0 gokula prasAda jaina prAgArya prAgvaidika bhAratIya samAja gaNatAMtrika paddhati para AdhArita thaa| paMcajanAH arthAt puru, turvasa, anu aura drahaya ye pAMca ve prasiddha gaNarAjya the. jinake sAtha brahmayada kA bhISaNa yaddha haA aura jisameM unheM naSTa kara diyA gyaa| prAgArya bharata janoM kI jIvana-paddhati zramaNa-siddhAMtoM para AdhArita thii| unake mahAn ArAdhya Rgvedollikhita ziznadeva the, jinakI paraMparA Age jAkara vrAtyoM ke rUpa meM clii| Rgveda meM unheM 'rAkSasoM' meM sammilita kiyA gayA hai| ye loga ahi upaprajApati ke the tathA prAgArya anArya bharata janoM kI sainya zakti kA AdhAra the| indra ne ziznadevoM kA saMhAra kiyA aura unakI saMpatti luuttii| kucha vidvAnoM ne 'vrAtya' kI vyutpatti 'vAta' zabda se mAnI hai jisakA seleMDa levI ke anusAra artha hotA hai--'saMyukta varga' / vedoM aura brAhmaNa graMthoM meM 'bAta' kA prayoga 'saMyukta varga', sainya varga Adi ke artha meM huA hai| pANinI ke anusAra, 'vAta' kA artha hiMsopajIvI saMgha hotA hai tathA Rgvaidika vAta vastutaH hiMsopajIvI saMgha hI the| kiMtu saMgha to anArya gaNatAMtrika saMsthA hai| vajI saMgha mahAvIra yuga kA mahatvapUrNa saMgha thaa| pArzvanAtha aura mahAvIra ke bhI viziSTa AdhyAtmika saMgha the| isI prakAra, Rgvaidika kAla meM ziznadevoM ke bhI apane zrama jIvana-paddhati AdhyAtmika vratavidhAna para AdhArita thI aura inhIM zramaNa saMghoM ke sadasya vrataniSThA ke kAraNa vrAtya kahalAte the| anya vidvAnoM ke anusAra 'vrAtya' zabda kI vyutpatti kevala 'vrata' se huI hai| vrAtya aise saMta the jo AdhyAtmika vratadhArI the aura jinake apane vrataniSTha saMgha the| AryoM ke vrAta to hiMsopajIvI aura bhautikavAdI the, jabaki zramaNoM ke vrAta ahiMsaka aura AdhyAtmika the tathA vaidika ziznadeva paraMparA ke the tathA zramaNa saMghoM dvArA pUjita the| Rgvaidika brahmAryoM se kevala mAtra ziznadevoM ko hI hAni nahIM uThAnI par3I apitu unake uttaravartI vrAtyoM ko bhI yajurvaidika brahmAryoM se hAni uThAnI pdd'ii| vrAtyoM ko puruSamedha' kA bhI zikAra banAyA gyaa| Rgveda meM vrAtya kA ullekha nahIM huA hai| ____ usa yuga meM bhAratIya samAja vastutaH do vargoM meM vibhAjita thA, jinameM eka to hiMsAmUlaka varga thA tathA dUsarA zAMtipriya AdhyAtmika varga thA, jisake netA bhRgu aura aMgirasa the tathA jisameM Rgvaidika 'rAkSasoM ke uttaravartI bhAratIya kSatriyoM kA bAhulya thaa| isa varga ne apane hI pRthak kSAtraveda (brahmaveda athavA atharvaveda) kI racanA kI thI, jisake vrAtya kAMDa meM vrAtyajAti para vistAra se prakAza DAlA gayA hai| brAhmaNa graMthoM meM sarvaprathama paMcaviMza brAhmaNa meM vrAtyoM ke viSaya meM vistAra se ullekha milatA hai| vrAtyoM kI apanI pRthak jIvanacaryA thii| ve vedapAThI nahIM the, kRSi yA vyApAra nahIM karate the tathA aparigrahI the| ina vrAtyoM ko vrAtyastoma kI prakriyA dvArA dharmaparivartana karAkara brAhmaNa banAyA jAtA thaa| arhat aura ekavrAtya donoM eka hI haiM jo ki prajApati ko sacce AtmajJAna kA upadeza dete haiN| ye vrAtya arhanta hI mahAvIra kAlIna nirgrantha arhantoM ke pUrvavartI haiM aura itihAsamAnya pArzvanAtha kI saMgha vyavasthA se saMbaddha haiN| vrAtyoM kA apanA svataMtra astitva thA tathA ve bhArata ke prAgArya evaM anArya vargoM ke the| manu ne vrAtyoM kA vistRta vivaraNa diyA hai| manu ke anusAra, brAhmaNa vrAtya bhRjakaMTaka, Avantya, vAtadhAna, puSpadha aura zaikha the| kSatriya vrAtya jhalla, malla, licchavi, naTa, karaNa, khasa aura dravir3a the tathA vaizya vrAtya sudhanvana, AcArya, kArUSa, vijanmana, maitra aura sAtvata the| vrAtyoM kA isa prakAra brAhmaNa vrAtyoM, kSatriya vrAtyoM aura vaizya vrAtyoM meM vibhAjana dhArmika vidveSavaza kI gaI pazcAtvartI mithyA saMviracanA hai jisakI AvazyakatA unheM pazcAtavartI vrAtyastoma abhiyAna ke kAraNa pdd'ii| ye vibhAjana kevala mAtra saMparivartita vrAtyoM ke saMdarbha meM mAne jA sakate haiM, na ki mUla vrAtyoM ke saMdarbha

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meN| praznopaniSad hI ekamAtra upaniSad hai jisameM vrAtyoM kA prakathana hai| yaha atharvaNa upaniSad hai jisakI racanA mahAvIrottara kAla meM huii| vrAtyoM ke viSaya meM prajJAna karAne vAle RSi pippalAda haiM jo ki brahmaveda (atharvaveda) kI pippalAda AvRtti ke racayitA haiM jabaki brahmaveda (atharvaveda) kI adhika lokapriya AvRtti AcArya zaunaka kRta hai| upaniSad meM vrAtya ko sarvAdhika pUjanIya pada pradAna kiyA gayA hai| zaMkarAcArya ne vrAtya ko aisA siddha mAnA hai jisane ki pUrNa siddhi prApta kara lI hai| atharvaveda (brahmaveda) ke vrAtya kAMDa ke anusAra vrAtya sarvocca zraddhAspada evaM paramapUjya haiN| ye vrAtya veda-virodhI. yajJa-virodhI, brAhmaNa-virodhI evaM jAti-virodhI jainadharmI mUla bhAratIya zramaNa the| pArzvanAtha hI ekatrAtya pArzvanAtha kA kAla 877 IsA pUrva se777 IsA pUrva thaa| ve kAzI nareza azvasena ke putra the| kAzI usa kAla meM solaha mahatvapUrNa mahAvIra-kAlIna mahAjanapadoM meM se thA, jinameM prajAtAMtrika zAsana paddhati vidyamAna thii| atharvavedokta ekavrAtya hI pArzvanAtha the, jo ki vrAtya samudAya ke sarvocca mArgadRSTA the| vastutaH ekavrAtya aura pArzvanAtha meM anekAneka samAnatAeM vidyamAna haiM : pArzvanAtha kI hI bhAMti atharvavedokta ekavrAtya kA bhI vrAtyoM aura puMzcaliyoM (mAgadha zrAvakazrAvikAoM) kA caturvidha saMgha thA, arthAt usameM sAdhu-sAdhvI zrAvaka-zrAvikA the| pArzvanAtha ne ahicchatra meM evaM tatpazcAt sudIrgha kAlika yogatapa kiyA thaa| ekavrAtya ne bhI pUre eka varSa taka tapa kiyA thaa| donoM hI mahAn yogI the| pArzvanAtha samavasaraNa meM uccastha Asana para virAjita the| ekavrAtya bhI yoga samApana para uccastha AsaMdI para virAjamAna hue| pArzvanAtha ne hiMsAmUlaka yajJa baMda kraae| ekavrAtya kA agnihotroM se koI saMbaMdha nahIM thaa| unake Agamana para agnihotrI agnihotra baMda kara dete the tathA use punaH AraMbha karane ke lie ekavrAtya kI sahamati Avazyaka thii| isa prakAra, agnihotra ekavrAtya ke adhInastha ho gae the| pArzvanAtha aura ekavrAtya donoM ne ahiMsA Adi ke triyAma kA anusaraNa kiyaa| donoM ne hI deza meM sabhI dizAoM meM niraMtara athaka vihAra kie| indra aura anya devoM ne pArzvanAtha ke janma, dIkSA Adi ke pAvana avasaroM para unakI upAsanA kii| prajApati indra aura anya deva pArzvanAtha ke kAla meM vidyamAna the| ataH unheM AdyopAnta ekavrAtya kI ArAdhanA karate hue pAyA jAtA hai| pArzvanAtha aura ekavrAtya donoM ne apane-apane anuyAyiyoM ko triyAma vijJAna kA upadeza diyaa| rAjanyagaNa pArzvanAtha aura ekavrAtya donoM ke anuyAyI the| pArzvanAtha ne gaNanAyakoM ko AtmajJAna sikhaayaa| ekavrAtya ne bhI prajApati ko AtmajJAna sikhaayaa| pArzvanAtha aura ekavrAtya donoM hI AMgirasa the| donoM kA apanA koI sthAI vAsasthAna nahIM thaa| donoM hI gRhasthoM ke ghara meM rAtrivAsa karate the| donoM hI janatAMtrika sAmAjika vyavasthA ke pakSadhara the| (13) pArzvanAtha aura ekavrAtya donoM ne hI sadaiva vedoM aura vaidika-vyavasthA kA virodha kiyA tathA isa prakAra donoM hI veda-virodhI haiN| (14) donoM ne hI kinhIM bhI sAMsArika pravRttiyoM meM bhAga nahIM liyaa|

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(15) donoM ke hI saMghoM meM arihanta vidyamAna the| (16) pArzvanAtha prAgArya anArya ikSvAku vaMza ke the| vrAtya bhI prAgArya anArya the| donoM ke hI saMghoM meM vajjI, malla, kAzI, kozala, licchavI, mAgadha, nAga, vrAtya evaM pArzvanAtha sammilita the| (17) pArzvanAtha aura ekavrAtya AtmamArgI tApasa the aura donoM ne siddhi prApta kii| (18) vaidika aura yAjJika brAhmaNa pArzvanAtha aura ekavrAtya donoM se hI ghRNA karate the tathA donoM ko hI unakI yAtanAeM sahanI pdd'ii| (19) ekavrAtya aura pArzvanAtha donoM hI navIM-AThavIM zatI IsA parva meM hae the| (20) pArzvanAtha ke saMgha meM digaMbara sAdhu vidyamAna the| ekatrAtya bhI Rgvaidika ziznadevoM kI paraMparA ke the| donoM hI anArya ziznadeva paraMparA ke the| (21) pArzvanAtha arhantoM ke tIrthaMkara the| ekavrAtya vrAtyoM ke sarvopari mArgadRSTA the| donoM ke hI saMghoM meM AtmamArgI zramaNa vidyamAna the| isa prakAra, pArzvanAtha aura atharvaveda ke vrAtyakAMDokta vrAtyoM ke sarvopari ArAdhya ekavrAtya donoM abhinna aura eka hI pratIta hote haiN| saMdarbha sUcI 1. Rgveda 7.2.4.5. 2. Rgveda 10.8.9.3. 3. ec.em.jaansn| 4. aitareya brAhmaNa-7.18. 5. silavina laivI-Pre-Aryan and Pre-Dravidian in India, 1910; page 85. 6. silavina laivI ythokt| 7. eca.ema. jaansn-ythokt| 8. uttarAdhyayana sUtra-23. 1 se 88. 9. sukhalAla saMghavI--cAra tIrthaMkara (hindI), 1953, pRSTha 139-141. 10. (1) ti. paNNatti-1.9.76, 5.9.226, 9.32.378-379. (2)sUyagaDAMga--2.7.4. se 40 11. vijyendrsuuri| 12. esa.sI. rAyacaudharI-Political History of Ancient India; 1950; page 97.

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pratikSaNa....karmabaMdha ? yA karma nirjarA -gulAba kaMvara nAhaTA Aja ke isa bhautika yuga meM philmoM va dUradarzana kI cakAcauMdha meM, zaharI jIvana kI atyadhika vyastatA meM hama itane lipta ho gaye haiM ki Atma-kalyANa va Atma-utthAna ke lie sAdhanA, japa, tapa, saMyama va bhakti karane kA samaya bhI nikAla pAnA muzkila ho gayA hai| sArI dinacaryA meM karmabaMdhana, hiMsA, jIva virAdhanA hotI hI rahatI hai| mana, vacana va kAyA se pratipala kisI prANI kA hanana hotA hai, kisI ke mana ko pIr3ita kiyA jAtA hai| vivekazUnya vANI se anaMtAnubaMdhI karma bAMdha lie jAte haiN| eka vyakti ucca bhAvanAoM kI pariNati se mokSa pA jAtA hai jaise gajasukumAla ko sadbhAva se mokSa milA aura dUsarA vyAka nikRSTa vicAra va bhAva dvArA nArakIya jIvana pAtA hai| ataH hama Aja bhI apanA jIvana utkRSTa banAkara mukti kI rAha pA sakate haiN| isI dharatI para svarga yA naraka sA jIvana pA sakate haiN| sAmAjika saMracanA meM nArI ko jo kArya sauMpA gayA usameM pratipala hiMsA hotI hai| khAnA banAte hue, sabjI sApha karate hae, saphAI karate hae nirapekSa bhAva rakheM, pAnI ko chAnakara kAma meM leM, vyartha kA pAnI na bhaaeN| sabjI sApha karanA va sudhAranA kaheM, sabjI kATanA nahIM kheN| sabjI sudhArate hue bhI usameM mamatva na rkheN| gharelU kAryoM meM hone vAlI jIva-hiMsA ke samaya bhI navakAra maMtra kA smaraNa calatA rhe| gRhakArya to karane hI par3ate haiM phira bhI hama karmanirjarA kara sakate haiM va pApa-baMdha roka sakate haiN| gaisa, cUlhe yA sTova para se garma tavA, bhagonA yA kUkara jamIna para na rakhakara kisI gherI para yA bartana para rkheN| cUlhe para ubalane vAlI vastu Dhaka kara rakheM jisase garma bhApa se vAyukAyika jIva baca skeNge| garma kUkara ko eka dama na kholeN| khaulatA huA garma pAnI nAlI yA besina meM na DAleM, pAnI ThaMDA ho tabhI nAlI meM ddaaleN| khAnA banAte samaya choTI-choTI sAvadhAniyAM pApa-baMdha se bacA sakatI haiN| gaisa cUlhe ke Upara TyUba lAiTa yA balba nahIM lagavAyeM jisase lAiTa ke macchara gaisa para nahIM gireN| bhojana ke bAda jhUThe bartana par3e na rahane deM, bhojana meM jUThana na chor3eM, khAte samaya dhyAna rahe jitanA khAnA ho utanA hI thAlI meM liyA jaaye| eka to par3I huI jIva-hiMsA hotI hai dUsarA usa vyartha jAne vAle bhojana se kisI kA peTa bhI bhara sakatA hai| isa prakAra khAnA banAte va khAte hue bhakSya-abhakSya kA viveka rakhate hue, pUrNa zAkAhArI banakara karmabaMdha se baca sakate haiN| Ajakala sabjiyoM ko jAnavaroM kA AkAra dekara salAda meM prayoga kiyA jA rahA hai, jo vyartha meM hI karmabaMdhana kA rAstA banA huA hai| ghara kI saphAI dhyAnapUrvaka mulAyama jhADU se kI jAe, cIMTI, makaur3e, Adi jahAM para hoM vahA~ kapUra kA mahIna pAuDara DAlane se jIva-jantu cale jAte haiN| caturmAsa meM ghara meM kAI, lIla, sevAra Adi jamane nahIM deN| thor3e se yatna se anaMta sUkSma jIvoM ko abhaya dAna mila jaaegaa| dhule hue kapar3e, poMchA lagAne vAle kapar3e gIle ikaTThe nahIM par3e rahane deN| unheM dhUpa yA havA meM sukhA deN| ___ Aja sauMdarya prasAdhanoM meM, TUthapesToM meM carbI, aMDoM va jileTina (haDDiyoM kA) kA prayoga hotA hai, inase bacanA caahie| aba to Ayurvedika harbala zaimpU bhI banane lage haiN| dainika jIvana meM camar3e ke parsa, bailTa, cappala, jUte Adi kA upayoga karake apratyakSa rUpa se hiMsA meM bhAgIdara banate haiM, ataH inase bacanA caahie| vivAha, anya samAroha va dIpAvalI meM itane paTAkhe jalAne vyartha hI vAyukAya jIvahiMsA kA mahApApa baMdhana hotA hai| kaccI ghAsa ke laoNna para samAroha karanA, bAga-bagIcoM meM ghUmate hue ghAsa para calanA, per3a-paudhoM ke patte TahaniyAM va phala tor3anA ina sabase bacanA cAhie, inheM tor3ane se hamArA to koI bhalA nahIM hotA parantu vanaspati-kAya kI vyartha hI hiMsA hotI hai| vivAha, pUjA, anuSThAna va samArohoM meM phUloM kI sajAvaTa hotI hai| TanoM phUla pahale sajAye jAte haiM phira kUr3e ke Dhera meM par3e sar3ate haiM, jina para asaMkhya kITa pataMge kilabilAte rahate haiN| dainika jIvana meM choTe-choTe pApoM se to vivekapUrvaka bacA jA sakatA hai| parantu mahilAoM ko garbhapAta ke Thana meM

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mahApApa se avazya bacanA caahie| Ajakala garbhiNI mahilA ko sonogrAphI se yadi patA calatA hai ki garbhastha ziza kanyA hai to vaha use janma se pUrva hI garbhapAta dvArA maravA detI hai| yaha kArya hiMsA ke sAtha hI sAmAjika aparAdha bhI hai| yadi kanyAeM hI nahIM hoMgI to kucha samaya bAda lar3ake va lar3akiyoM kA asantulana ho jaaegaa| pariNAmasvarUpa lar3akiyoM ke lie lUTamAra va aparAdha hone laga jaaeNge| ataH nArI dvArA nArI kI hatyA mata krie| yadi avAMchita kanyA janma letI hai to use kisI niHsantAna dampatti ko goda de deM jisase unakA ghara khuziyoM se bhara jaaegaa| aba to rAjasthAna, hariyANA, mahArASTra va kendra sarakAroM ne garbhastha liMga-parIkSaNa va garbhapAta para kAnUnI roka lagA dI hai| vAstava meM isakA pAlana to mahilA varga ko svayaM hI karanA pdd'egaa| karma-nirjarA ke lie hama tapa nahIM kara pAte phira bhI rAtribhojana chor3a sakate haiN| yadi vaha bhI na ho sake to navakArasI ke paJcakhAna rakha sakate haiM, aura yadi itanA bhI na ho to ghaMTe do ghaMTe jitanI bhI dera kucha bhI nahIM khAnA hai utanI dera kA tyAga rakhakara bhI karma khapA sakate haiN| mana, vacana aura karma tInoM taraha se ahiMsA kA pAlana karane vAle guNI janoM kA kuTumba sukhI hotA hai| mAtA-pitA ko kaSTa na deM, unakA vinaya kareM, pati-patnI paraspara apamAnajanaka vyavahAra na kreN| bAlakoM ko gAlI na deM, unapara hAtha nahIM uThAyeM, baccoM ko acche saMskAra deM, naukaroM ke sAtha sadvyavAhara kareM, pratikSaNa jIva-ahiMsA kA bhAva rkheN| rAtri sote hue, prAtaH uThate hue-khAmemI savve jIvA, sabve jIvA khamantu meM, mitti meM savvabhUesU veraM majjha na keNaI' kA bhAva rakheM va vinaya viveka dvArA puNya kA upArjana kareM aura pApabaMdha se bceN| kyA Apako yaha jAnakArI hai ? bhArata kI bhUmi para katlakhAnoM (bUcar3akhAnoM) kA jAla bichAyA jA rahA hai| 2) madirA va mA~sa ke utpAdana meM bharapUra vRddhi karane ke lie bhArata sarakAra dvArA protsAhana diyA jA rahA hai| 3) pazuoM kI nRzaMsa hatyA karane vAle jaMgI katlakhAnoM ko bhArata sarakAra ke kRSi maMtrAlaya dvArA "phUDa prosesiMga iMDasTrI' ke nAma se svIkRti dI jAtI hai| 4) mA~sa va camar3e ke niryAta dvArA huMDi yA dhana kamAne kI lAlasA meM bhArI vRddhi| ahiMsA pradhAna deza ko hiMsAmaya pradeza banAne kI kaI sarakArI yojanAe~ kaaryaanvit| pazuoM kA kATanA, mAranA, machaliyoM kA vyApAra karanA sabako udyoga ke nAma se sarakAra dvArA svIkRti va protsAhana denA, iMDasTrIala DevalapameMTa baiMka oNpha iMDiyA jaise baiMkoM se kama byAja meM paisA udhAra dilAne va, sabasIDI Adi sabhI kI vyavasthA krnaa| 7) elopaithI va homyopaithI auSadhiyoM kA adhikAMza pazu-pakSiyoM kI hatyA karake nirmANa / pazuhatyA karake usameM se rakta, mA~sa, camar3A, carabI, haDDI aura AMta prApta kI jAtI hai| rakta kA upayoga hemoglobina, auSadhiyoM ke rUpa meM, adhikAMza carabI sAbuna ke utpAdana meM, haDDI TUthapesTa meM, mAMsa bhojana meM, camar3A mulAyama jUtoM meM upayoga kiyA jAtA hai| yadi Apa svayaM ko ahiMsAvAdI mAnate haiM to soceM aura hiMsA kA zakti se pratikAra kreN| bhAratIya saMvidhAna ne hameM jo adhikAra de rakhe haiM usake aMtargata hameM hamArI saMskRti ko bacAnA hai, jIvarakSA, paryAvaraNa va dharma kI rakSA karanI hai| usakA upayoga hama ucca nyAyAlaya tathA sarvocca nyAyAlaya meM kara rahe hai| Apa bhI usakA upayoga kreN| abhI taka pazurakSA ke kaI nirNayoM meM saphalatA prApta ho cukI hai aura Age bharapUra saphalatA ke lakSya ko prApta karanA hai| saujanya se mANakacaMda jaina (luhAr3iyA) sI 2/54 esa.DI.e. hauja khAsa. naI dillI-110016 phona : 663399, 6963399, 665374

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merA bhArata mahAna __kaisI sUrata, badalI hai isa deza kI !!! jahA~ pichale 45 varSoM meM pazcimI vyavasthAoM para AdhArita pazu saMvardhana kA vijJAna apanAkara zoSaNa, hiMsA va vinAza kA varaNa karake hamane aisI upalabdhiyA~ (!) hAsila kI haiM : 1) hara ghara meM upalabdha muphta tAje dUdha, zuddha ghI aura IMdhana kI vyavasthA china gii| 2) hara parivAra meM 'mAtA' kA sammAnita sthAna jisa gAya ko thA, vaha aba sirpha eka 'DeyarI enimala' banakara raha gaI hai, eka vyApAra kI vastu banakara raha gaI hai| 3) pazu-vadha jaisA ghRNita va vinAzaka kArya aba vidhi-saMgata banA diyA gayA hai aura use vyApAra, vyavasAya va dhaMdhe kA rUpa de diyA gayA hai| 4) rAjya-sattA svayaM pazu-vadha ko protsAhana detI hai aura prakRti ke suniyojita cakra meM rukAvaTa DAlatI hai| anukaMpA va karuNA ke pATha sikhAne ke bajAya rAjya- sattA svayaM nAgarikoM ke hRdaya meM kara hiMsA ke bhAva dRr3ha karatI hai| Arthika lAcArI/lAlaca dvArA logoM ko prANiyoM ke vadha ke lie protsAhita kiyA jAtA hai| 6) aMdhAdhuMdha prANI-vadha dvArA karor3oM pazu-pAlaka, kisAna, camAra, mocI berojagAra banA diye gaye haiN| 7) paza-saMrakSaka adhiniyama to mAnoM paza-vadha ke protsAhana ke lie hI bane haiM (cAhe nAma saMrakSaka adhiniyama ho)! suprIma korTa ne bhI apane 1958 ke mahatvapUrNa nirNaya meM likhA hai : "eksaparTa kameTI kI riporTa ke pRSTara para likhe anusAra eka anumAna hai ki prativarSa sirpha bambaI, kalakattA va madrAsa ke zaharoM meM hI 50,000 uttama nasla kI gAyeM va bhaiMseM unakI choTI avasthA meM hI katlakhAne bheja dI jAtI haiM va deza unako hamezA ke lie kho detA hai|" 9) deza bhara meM phaile 3000 adhikRta (!) katlakhAnoM dvArA sarakAra svayaM deza kI pazu-rUpI amUlya pUMjI kA tejI se vinAza kara rahI hai aura deza kI mUla janatA ko zAzvata Arthika gulAmI kI ora Dhakela rahI hai| 10) pazu ko pITanA krUratA samajhA jAtA hai aura isakA daMDa bhI diyA jAtA hai kiMtu pazu-vadha (jo krUratA kI carama sImA hai) ko vyApAra samajhakara puraskRta kiyA jAtA hai| 11) pazu-vadha ko protsAhita kiyA jAtA hai aura eza-saMvardhana kI rAha meM rukAvaTeM DAlI jAtI haiN| 12) dUdha-ghI kI nadiyA~ sUkha gaI haiM, pazuoM ke khUna va mAMsa kI nadiyoM meM to bAr3ha A rahI hai| 13) DeyarI kI gAya (jo vyApAra kI cIja hai) ko hRSTa-puSTa rakhA jAtA hai, aura gharoM kI gAya ghAsa-cAre ko tarasatI hai| 14). vAyu-jala va jamIna ko pradUSita karanevAle mahageM kiMtu poSaNa-rahita anAja ke utpAdana ko protsAhana milatA hai, jabaki saste kiMtu pauSTika anAja ke utpAdana ko najara-aMdAja kiyA jAtA hai| deza kI khetI va arthavyavasthA para asahya bojha DAlane vAlI rAsAyanika khAda ke upayoga ko protsAhana milatA hai jabaki sastI va deza meM hI sulabha prAkRtika khAda ke upayoga meM bAdhA DAlI jAtI hai| 15) vAha re, mere bhArata mahAna ! saujanya se : mANakacanda jaina (lahADiyA) C-2/54 S.D.A. haujakhAsa, naI dillI 110016 dUrabhASa : 6963399,663399,665374

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jaina - Agamika vyAkhyAsAhitya meM niyukti DaoN0 aruNA AnaMda prAcIna bhAratIya vAGmaya kA itihAsa isa bAta kA sAkSI hai ki bhAratIya vAGmaya ko samRddha banAne meM maulika graMthoM ke sAtha-sAtha una para likhe gae vyAkhyAtmaka graMthoM kA bhI atyaMta mahatvapUrNa yogadAna rahA hai| maulika graMthoM para vyAkhyA likhane kI paraMparA bahuta prAcIna hai| bhAratIya vAGmaya kA koI bhI kSetra aisA nahIM hai jisameM vyAkhyA-graMthoM kI racanA na huI ho, kyoMki vyAkhyAoM ke abhAva meM maulika graMthoM ke pAribhASika zabdoM va gaMbhIra graMthoM ko jAnanA sAmAnya vyakti ke lie kaThina thA / ataH maulika graMthoM ke pAribhASika va sUkSma arthoM ko vistAra se samajhAne hetu una para vyAkhyAtmaka sAhitya likhane kI paraMparA prAraMbha huI / ' bhAratIya dharma va saMskRti mUlataH tIna dhArAoM meM vibhAjita hai-- vaidika, bauddha evaM jaina / veda bhAratIya saMskRti ke mUlAdhAra samajhe jAte haiN| vedoM kI bhASA aura tadgata artha ko samajhane ke lie chaH vedAMgoM (zikSA, vyAkaraNa, chaMdazAstra, nirukta, jyotiSa tathA kalpa), cAra upAMgoM (purANa, nyAya, mImAMsA tathA dharmazAstra), brAhmaNagraMtha, sUtragraMtha tathA sAyaNa Adi AcAryoM dvArA bhASyAdi kI racanA kI gii| 2 aura bauddhadharma va saMskRti ke prANa pAli - tripiTakoM ke yathArtha svarUpa ko samajhane ke lie bauddhasAhitya meM aTThakathAoM kA nirmANa kiyA gyaa| isI prakAra jainadharma va saMskRti ke mUla AdhArastaMbha AgamoM ke talasparzI jJAna ke lie una para vipula vyAkhyA - sAhitya kI racanA huI jo niyukti, cUrNi, bhASya, TIkA, vRtti, dIpikA, vyAkhyA, vivecana, vivaraNa, avacUrI, paMjikA, vacanikA aura TabbA Adi ke rUpa meM upalabdha hai| 4 saMkSepa meM isa vyAkhyA- sAhitya ko pAMca bhAgoM meM bAMTA jA sakatA hai-- (1) niyukti, (2) cUrNi, (3) bhASya, (4) TIkA, aura (5) lokabhASA meM racita vyAkhyAeM / ' ina vyAkhyAoM kI racanA se mUla graMthakAra ke abhISTa artha ko jAnane meM sahAyatA to milatI hI hai, sAtha hI sAhitya ko samRddha karane meM bhI unakA yogadAna prApta hotA hai / prastuta lekha meM jaina Agama - vyAkhyA sAhitya meM 'niryukti' kA kyA sthAna aura vizeSatA hai, isa viSaya para prakAza DAlA gayA hai| jainAgamoM kI uparokta vyAkhyAoM meM niyukti jise prAkRta meM NittI kahate haiM, ko prathama sthAna prApta hai| niyukti ke pazcAt likhI gaI vyAkhyAoM meM cUrNi aura bhASya kA sthAna mahatvapUrNa hai| inameM se kauna sI vyAkhyA pahale likhI gaI aura kauna sI bAda meM, isa saMbaMdha meM vidvAnoM meM matabheda hai| kucha vidvAn cUrNi ko bhASya se pUrvavartI mAnate haiM" to kucha bhASya ko cUrNi se pUrvavartI / ' niyukti aura bhASya prAkRta bhASA meM racita padyabaddha vyAkhyAe~ haiM jabaki cUrNi saMskRta - mizrita prAkRta jisameM prAkRta kA prAdhAnya hai, meM nibaddha gadyAtmaka vyAkhyA hai| gadyAtmaka hone ke kAraNa kucha pAzcAtya vidvAna cUrNiyoM ko niyukti aura bhASya donoM se pUrvavartI siddha karane kA prayAsa karate haiM kyoMki niyukti aura bhASya donoM AryA chaMda meM racita / unakA mata hai ki AryA chaMda vAlI racanAe~ bAda meM likhI gaI haiM / yadi bhASAvijJAna kI dRSTi se vicAra kareM to bhI cUrNiyoM ke pahale racI hone kA pramANa siddha hotA hai kyoMki cUrNiyoM kI bhASA apekSAkRta adhika sarala va jIvita bhASA hai jabaki niyukti kI bhASA sAMketika hone ke kAraNa kaThina pratIta hotI hai| bhASya ke pazcAt TIkA- graMthoM kA sthAna AtA hai| adhikAMza TIkAeM saMskRta bhASA meM upalabdha haiM, paraMtu kucha aisI TIkAe~ bhI upalabdha haiM jo prAkRta bhASA meM nibaddha haiM athavA prAkRta saMskRta mizrita haiN| TIkAoM kI yaha vizeSatA hai ki ve mUla-AgamoM ke sAtha-sAtha niyuktiyoM bhASyoM aura cUrNiyoM para bhI likhI gaI haiN| yahA~ yaha dhyAtavya hai ki niyuktiyoM meM jahA~ pAribhASika zabdoM kI vyAkhyA kI gaI hai vahA~ bhASya meM samagra mUla sUtra ke artha ko samajhAne kI ceSTA kI gaI hai, jabaki cUrNi meM bhASya ke hI artha ko loka-kathAoM ke mAdhyama se gadya meM likhA gayA hai| TIkA - sAhitya meM AgamoM meM pratipAdita viSayoM kA dArzanika dRSTi se vivecana kiyA gayA hai| isa prakAra spaSTa hai ki jainAgamoM para racita sabhI vyAkhyAe~ apanI-apanI dRSTi se vizeSa mahatva rakhatI haiN| paraMtu yadi sUkSma dRSTi se vicAra

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kiyA jAe to niyukti kI vyAkhyAna-paddhati anya paddhatiyoM kI apekSA vilakSaNa pratIta hotI hai jo saMpUrNa bhAratIya sAhitya meM kahIM varNita hue dikhAI nahIM detii| ataH niyukti kA na kevala bhAratIya sAhitya meM apitu saMpUrNa vyAkhyA-sAhitya meM sarvAdhika vaiziSTyapUrNa sthAna hai| niyukti kA artha niyukti' zabda prAkRta ke 'NijjuttI' zabda kA hI saMskRta rUpAMtara hai jo nir aura yukti--ina do padoM ke mela se vyutpanna huA hai| nir arthAt niravayava, akhaMDita yA saMpUrNa aura yukti kA artha hai- upaay| isa prakAra niyukti kA artha huA saMpUrNa yA akhaMDita upaay| paraMtu yahAM nir upasarga 'nizcita' artha meM prayukta huA hai| isa prakAra sUtroM meM jo niyukti hai arthAt nizcita kiyA huA artha hai, vaha jisameM nibaddha ho--yathAvat rUpa meM nirdiSTa ho vaha 'niyukti' hai|" malayagiri ne 'niyukti' zabda kI jo vyAkhyA kI hai usakA artha hai- "sUtra meM pahale se hI saMbaddha artha kA yojana kara vyAkhyA krnaa|"ll malayagiri ke ukta kathanAnusAra niyukti kA artha huA--sUtroM kI vyaakhyaa| Avazyaka niyukti meM 'niyukti' zabda kI jo vyAkhyA kI gaI hai tadanusAra sUtra aura artha kA nizcita saMbaMdha batAne vAlI vyAkhyA niyukti hai| 13 AvazyakasUtra kI hI hAribhadrIya TIkA meM sUtra aura artha ke paraspara niyojana/saMbaMdha ko niyukti kahA gayA hai|4 AvazyakasUtra kI TIkAoM meM niyukti zabda kI vistAra se vyAkhyA huI hai| yathA-'ni' kA artha hai--nizcaya yA adhikatA tathA 'yukti' kA artha hai- sambaddha / tadanusAra jo jIvAjIvAdi tattva sUtra meM nizcaya se yA adhikatA se prathama hI sambaddha haiM una niryukta tattvoM kI jisake dvArA vyAkhyA kI jAtI hai use 'niyukti' kahA jAtA hai| 15 dazavakAlika sUtra kI TIkA meM AcArya haribhadra ne 'niyukti' kI jo paribhASA dI hai, usake anusAra sUtra meM pratipAdita viSayoM ko kisI eka vizeSa zailI meM kahanA 'niyukti' hai| zIlAMkAcArya ke mata meM nizcaya rUpa se samyak artha kA jJAna karAnA tathA sUtra meM hI paraspara sambaddha artha ko prakaTa karanA 'niyukti' hai|" uparyukta sabhI lakSaNoM kA tAtparya yaha hai ki eka zabda ke saMbhAvita aneka arthoM meM kauna sA artha kisa prasaMga ghAna mahAvIra ke upadeza ke samaya kauna sA artha kisa zabda se sambaddha thA ityAdi bAtoM ko dhyAna meM rakhate hue ThIka-ThIka artha kA nirNaya karanA aura usa artha kA sUtra ke zabdoM ke sAtha saMbaMdha sthApita karanA hI 'niyukti' hai| 18 athavA nizcayArtha kA pratipAdana karane vAlI yukti niyukti hai|" pAzcAtya vidvAn DA0 vebara ne prAkRta ke 'nijjuttI' zabda ko nirutti kA azuddha rUpa mAnate hue usakA saMskRta ke "nirukti' zabda se sAmaMjasya sthApita karane kA prayAsa kiyA hai| 'nirukti' kA artha hai-nizcita ukti yA kathana / nirukti ko unhoMne bhAratIya sAhitya ke prasiddha nirvacanazAstra 'nirukta' ke samAnAMtara mAnA hai| 20 DA0 vebara kA nijuttI ko nirukti kA rUpAMtara mAnanA upayukta nahIM hai kyoMki vyAkhyAkAroM ne nirukta aura nijjuttI donoM zabdoM kA pRthak-pRthak ullekha kiyA hai| 21 udAharaNataH dazavaikAlika niyukti ke dazaveM adhyAya meM 'bhikkhu' zabda kI vyAkhyA karane ke lie anayoga ke anya dvAroM ke sAtha 'nirukta' kA bhI ullekha haa| isase spaSTa hotA hai ki nirutta yAni nirukta meM nijuttI (niyukti) meM pratipAdita viSayavastu ke eka bhAga kI hI vyAkhyA kI jAtI hai jabaki niyukti meM viSayavastu kA vibhinna dRSTiyoM se pratipAdana kiyA jAtA hai| yahAM yaha bhI dhyAtavya hai ki nirukta aura nirutti donoM eka hI zabda ke vAcaka haiM aura niyukti (nijuttI) kI vyAkhyAna-paddhati kA hI eka aMga hai| dazavaikAlika niyukti meM viSaya kI vyAkhyA karane ke lie caraNAnuyoga ke 12 dvAroM meM nirukta kA ullekha hai| niyukti ke saMbaMdha meM yaha bhI mAnA jAtA hai ki 'nijuttI' zabda apane samAnAMtara 'nijUda 24 athavA 'nijjUhaga' zabda se vyutpanna huA hai jisakA artha hai--pUrvo se uddhRta karake (chAMTakara) racita / 26 aisA bhI mAnA jAtA hai ki niyukti graMtha mUla vyAkhyA graMthoM (jo lupta ho cuke haiM) se cunakara taiyAra kie gae haiM isalie unheM 'nijattI' (niyakti) saMjJA se abhihita kiyA gayA hai| 27 yadyapi 'niryakti' kI yaha vyAkhyA apekSAka sarala pratIta hotI hai tathApi vidvAnoM ko mAnya nahIM hai| AcArya haribhadra ne Avazyaka sUtra kI TIkA kriyA,

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kAraka, bheda aura paryAyavAcI zabdoM dvArA zabda kI vyAkhyA karane yA artha prakaTa karane ko nirukti yA niyukti kI saMjJA dI hai| isa lakSaNa meM unhoMne nirukti aura niyukti ko samAnAMtara mAnA hai| paraMtu vAstavikatA yaha hai ki nirukta yA nirukti zabda niyukti se nitAMta bhinna haiN| yAska kRta nirukta evaM bhadrabAhu kRta niyuktiyoM meM bhinnatA ___ jisa prakAra veda ke pAribhASika zabdoM kI vyAkhyA karane ke lie maharSi yAska ne nighaMTu ke bhASya rUpa meM nirukta kI racanA kI thI usI prakAra jainAgamoM ke pAribhASika zabdoM kI vyAkhyA karane ke lie AcArya bhadrabAhu ne niyuktiyoM kI racanA kii| yahAM yaha smaraNIya hai ki yAska ke nirukta meM eka zabda ke aneka artha dekara yukti ke dvArA unakI vyutpatti ko siddha kiyA gayA hai| yathA- 'gacchatIti go', yaha 'go' pada kA nirvacana hai| cUMki calanA gAya ke lie anivArya hai sabake (bhinna-bhinna arthavAcI go padoM ke lie nahIM, isalie yaha nirvacana 'go'-gAya ke lie upayukta hai| isI prakAra 'unattIti udakaH' arthAt jo gIlA karatA hai vaha udaka (jala) hai| cUMki gIlA karanA jala kA svabhAva hai, ataH jala kI 'udaka' saMjJA ucita hai| isI prakAra kI yuktiyoM ke AdhAra para yAska ne nirukta meM eka zabda ke aneka arthoM kI vyAkhyA kI hai| saMkSepa meM nirukta ke nirvacana kisI na kisI yukti para AdhArita haiN| yadyapi yAska ne yuktiyoM ke AdhAra para jo zabdoM ke nirvacana die haiM unakA yuktiyoM ke dvArA hI khaMDana nahIM kiyA jA sakatA, tathApi kucha aise zabda bhI hote haiM jinakA yuktiyoM ke AdhAra para bhI artha karanA saMbhava nahIM hotaa| yathA-ghaTayatIti ghttH| 'ghaTa' ke isa nirvacana ke AdhAra para jise ghar3A jAtA hai arthAt AkAra diyA jAtA hai vaha ghaTa hai| paraMtu ghaTa kA yaha nirvacana ucita nahIM hai kyoMki ghaTa miTTI ke avayavoM se banatA hai, taMtuoM se nhiiN| taMtuoM se to paTa banatA hai| miTTI se ghaTa aura taMtuoM se paTa kA bananA yaha siddha karatA hai ki pratyeka vastu meM kArya-kAraNabhAva vidyamAna rahatA hai| jaba kisI vastu meM kAryakAraNabhAva hogA taba use yukti ke dvArA siddha karanA bhI asaMbhava hogaa| dUsare, kucha zabda aise bhI hote hai jo prAcIna RSiyoM dvArA unake vilakSaNa anubhavoM ke AdhAra para pAribhASita hote haiN| una pAribhASika zabdoM ke lie koI yukti nahIM dI jA sktii| saMbhava hai ki isa tathya ko AcArya bhadravAhu ne anubhava kiyA ho aura zabdoM ke sahI artha ko jAnane ke lie yuktivAda ke virodha meM niyuktiyoM kI racanA kI ho| yAska ke 'nirukta' aura bhadrabAhu kRta niyuktiyoM meM jo mUlabhUta bhinnatA dikhAI detI hai vaha yaha hai ki yAska kA nirukta vyutpattizAstra hai jabaki bhadrabAhu kRta niyuktiyA~ vyAkhyA-graMtha kI koTi meM parigaNita haiN| niyuktiyoM kA svarUpa evaM bhASAzailI jainasAhitya meM niyuktiyoM kI gaNanA vyAkhyAgraMtha ke rUpa meM kI gaI hai, paraMtu niyuktiyoM kA svarUpa anya vyAkhyAgraMthoM ke svarUpa se nitAMta bhinna hai| adhikAMzaH vyAkhyAeM gadyabaddha hotI haiM aura unameM mUla graMtha kI hI vyAkhyA kI jAtI hai jabaki niyukti-graMtha padyabaddha haiN| yahI nahIM, inameM na to mUla graMtha kI hI vyAkhyA kI gaI hai aura na hI mUla-graMtha kI vyAkhyA meM sahAyaka sAmagrI hI juTAI gaI hai| apitu pAribhASika zabdoM kI vyAkhyA ke rUpa meM Agamika viSayoM ke savistAra vyAkhyAna hetu sahAyaka sAmagrI kA saMkalana avazya kiyA gayA hai| isalie kucha pAzcAtya vidvAna unheM vyAkhyAgrantha mAnane meM saMdeha vyakta karate haiN| niyuktiyoM kI bhASA ardhamAgadhI aura mahArASTrI prAkRta kA mizraNa hai| ye atyaMta saMkSepa meM Azulipi ke samAna sAMketika zailI meM AryA chaMda meM likhI gaI haiN| atyaMta saMkSipta evaM sAMketika zailI meM racita hone ke kAraNa unheM binA vyAkhyA ke bhalI prakAra samajhanA kaThina pratIta hotA hai| yadyapi vivecya viSayoM ko samajhAne ke lie sthAna-sthAna para aneka udAharaNoM, dRSTAMtoM tathA kathAnakoM kA ullekha kiyA gayA hai, tathApi jisa vidhi se unakA saMketa kiyA gayA hai, usase unakA spaSTa aura vizada jJAna to nahIM hotA, paraMtu unheM usa rUpa meM kaNThastha karane se AgamoM ke mUla svarUpa

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ko smRti paTala para avazya surakSita rakhA jA sakatA hai| vyAkhyAna ke samaya AgamoM kI viSayavastu yathAvat smaraNa raha sake, saMbhavataH isI uddezya se AgamoM ke upadeSTA zramaNavRnda ne padyAtmaka niyuktiyoM kI racanA kI hogii| niyuktiyoM meM jina viSayoM kI ora saMketa kiyA gayA hai unako binA vyAkhyA ke samajhanA kaThina hai| unakA vistAra se kathana cUrNiyoM, bhASyoM evaM TIkAoM meM huA hai| ataH Agamika viSayoM tathA niyuktigata viSayoM ko samajhane ke lie unake adhyayana kI bhI mahatI AvazyakatA hai| niyukti kA prayojana niyuktiyoM ke svarUpa evaM unakI bhASAzailI ke adhyayana se pratIta hotA hai ki niyukti-racanA kA mukhya prayojana Agamika viSayoM ko vidhivat yathArtha rUpa meM kaNThAgra karanA rahA hogA, tAki vyAkhyAna ke samaya unheM vistAra se samajhAne meM saralatA ho ske| yaha to sarvavidita hai ki prAcIna kAla meM likhane kI paraMparA nahIM thii| RSigaNoM dvArA apane ziSyoM ko maukhika upadeza diyA jAtA thA aura ziSyoM dvArA bhI guru ke upadeza ko sunakara yathAvat grahaNa kara liyA jAtA thaa| yahI kAraNa hai ki prAcIna graMtha 'zruti' yA 'zruta' ke nAma se jAne jAte haiN| pratyeka vyakti kI grahaNazakti aura smaraNa-zakti samAna nahIM hotI aura na hI kisI vyakti kI smaraNazakti sadA eka sI rahatI hai| deza, kAla, paristhiti Adi kA vyakti kI smaraNa-zakti para paryApta prabhAva par3atA hai| ataH kisI bAta ko sunakara use usI zabdAvalI meM yathAvat sthira rakhanA kaThina hotA hai| prAcIna RSi-maniyoM dvArA isa tathya ko anabhava karate hae prAraMbha surakSA hetu yatheSTa jAgarukatA aura sAvadhAnIpUrvaka vyavahAra kiyA gayA hai| udAharaNataH vaidika RSiyoM ne vedoM ko smaraNa rakhane ke lie vaidika maMtroM ke uccAraNa kI eka aisI viziSTa paddhati kA AviSkAra kiyA jisase vedoM ko AdyopAnta akSarazaH evaM svarazaH kaNThAgra rakhane meM saphalatA mila ske| vedoM kI isa uccAraNa-paddhati ke kAraNa hI vedoM kA zAbdika kalevara Aja bhI akSuNNa vidyamAna hai jaina-Agama tattvavettA bhI isa graMtha se anabhijJa na the| unhoMne bhI vaidika maMtroM kI uccAraNa-paddhati ke anukUla AgamoM ke pATha-uccAraNa kI kucha aisI maryAdAeM, niyama yA paraMparAeM nirdhArita kI, jinase unakA zuddha svarUpa aparivartya raha ske| Agama-viSayoM ke uccAraNa kI isa viziSTa paddhati ko hI saMbhavataH jaina-paraMparA meM niyukti ke nAma se jAnA jAne lagA, jisakA mUla uddezya Agama-viSayoM ko kaNThastha karanA thaa| niyukti kI vyAkhyApaddhati jaisA ki uparokta kathana se spaSTa hai ki niyukti jainAgamoM para racita eka viziSTa vyAkhyA hai| yadyapi vyAkhyA meM bhAva aura vicAroM kA vistAra se spaSTIkaraNa kiyA jAtA hai tathA kaThina va paribhASika zabdoM ko sarala vidhi se samajhAne kA prayAsa kiyA jAtA hai tathApi vyAkhyA karanA bhI eka kalA hai, usakI bhI viziSTa vidhi hotI hai| zAstroM meM vyAkhyA ke chaH prakAra batAe gae haiM-- (1) saMhitA, (2) pada, (3) padArtha, (4) padavigraha, (5) cAlanA, aura (6) prtyvsaan|" jainAgamoM meM vyAkhyA-vidhi ko 'anugama' kI saMjJA dete hue usake do bheda kie gae haiM--(1) sUtrAnugama aura (2) niryuktynugm| sUtrAnugama meM sUtra kA vidhipUrvaka uccAraNa kiyA jAtA hai jabaki niyuktyanugama meM zabdoM va unake artha kI vyAkhyA kI jAtI hai| niryuktyanugama bhI tIna prakAra kA mAnA gayA hai---(1) nikSepa niryuktyanugama (2) upodghAta niyuktyanugama, aura (3) sUtrasparzita (sparzika) niyuktyanugama / niyuktiyoM meM ina tInoM prakAra ke anugamoM kA Azraya lekara viSaya kI vyAkhyA kI gaI hai tAki uttama, madhyama aura alpa tInoM prakAra kI baddhi vAle va Agamika viSayoM ko samajha sakeM aura smaraNa rakha skeN| anuyogadvAra ke uktavargIkaraNa ke AdhAra para niyuktiyoM ke bhI tIna bheda kie gae haiM (1) nikSepa niyukti isameM pAribhASika zabdoM kI vyAkhyA kI jAtI hai|

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(2) upodghAta niyukti- upodghAta meM una saba viSayoM kI vyAkhyA kI jAtI hai jo kisI pustaka kI prastAvanA meM apekSita hotI haiN| (3) sUtrasparzika niyukti-isameM bhUlasUtra kA sparza kara sUtra meM Ae zabdoM kI vyAkhyA kI jAtI hai| ___ yadyapi niyuktiyoM meM Agamika viSayoM kI vyAkhyA karane vAlI tInoM prakAra kI niyuktiyoM kA ullekha dRSTigata hotA hai tathApi vahAM nikSepa ko sarvAdhika mahattA pradAna kI gaI hai| __ niyukti' meM jisa viziSTa paddhati dvArA pAribhASika zabdoM kI vyAkhyA kI gaI hai athavA unakA artha-nirdhArita kiyA gayA hai use jaina paribhASA meM 'nikSepa' ke nAma se jAnA jAtA hai| jisake dvArA vastu kA jJAna meM kSepaNa kiyA jAe yA upacAra se vastu kA jina prakAroM se AkSepa kiyA jAe use nikSepa kahate haiN| nikSepa-paddhati jaina sAhityakAroM kI maulika kalpanA hai jo anya kisI sAhitya meM dikhAI nahIM detii| yaha paddhati atyaMta prAcIna hai| sthAnAMga, bhagavatI aura anuyogadvAra sUtra meM yaha paddhati dekhI jA sakatI hai| nikSepa, nyAya aura sthApanA ye paryAyavAcI zabda haiN| nikSepa zabda 'ni' aura 'kSepa' ina do padoM ke mela se banA hai| jinabhadragaNi ne 'ni' zabda ke tIna artha kie haiM grahaNa, AdAna aura Adhikya tathA 'kSepa' kA artha kiyA hai prerita krnaa| jisa vacanapaddhati meM ni/adhika kSepa/vikalpa haiM vaha nikSepa hai| jinadAsagaNimahattara ne 'nikSepa' kI paribhASA isa prakAra dI hai--jisakA kSepa/sthApanA niyata aura nizcita hotA hai vaha nikSepa hai| eka anya paribhASA ke anusAra jo yukti mArga se prayojanavazAt vastu ko nAmAdi cAra bhedoM meM kSepaNa kare, vaha nikSepa hai| 42 SaTkhaNDAgama kI dhavalA TIkA meM AcArya vIrasena ne nikSepa kA apekSAkRta adhika spaSTa lakSaNa prastuta kiyA hai| unake anasAra saMzaya. viparyaya aura anadhyavasAya meM avasthita vasta ko unase nikAlakara jo nizcaya meM kSepaNa karatA hai vaha nikSepa hai| 43 dUsare zabdoM meM, jo anirNIta vastu kA nAma sthApanA, dravya aura bhAva dvArA nirNaya karAe, vaha 'nikSepa' hai|4 athavA aprastuta artha kA nirAkaraNa karake prastuta artha kA nirUpaNa karanA 'nikSepa' hai| 45 saMkSepa meM jaina pAribhASika zabdoM kI vyAkhyAna-artha-nirdhAraNa kI vaha viziSTa paddhati jisameM kisI eka zabda ke saMbhAvita aneka artha karane ke bAda unameM se prasaMgAnukUla kisI eka nizcita artha kA nirNaya kiyA jAtA hai, nikSepa-paddhati kahalAtI hai| 41 jaina nyAya-zAsra meM isa paddhati ko bahuta mahatva diyA gayA hai| nikSepa ke nAma, sthApanA, dravya aura bhAva ye cAra prakAra hote haiN| isalie kisI bhI zabda kI vyAkhyA prAyaH nAma, sthApanA, dravya aura bhAva ina cAra nikSepoM se kI jAtI hai| paraMtu niyuktiyoM kI racanA meM prAyaH sAta prakAra (nAma, sthApanA, dravya, kSetra, kAla, bhAva, bhava) ke nikSepoM kA varNana milatA hai| udAharaNataH dazavaikAlika sUtra meM 'dazavaikAlika' zabda kI vyAkhyA hetu 'daza' aura 'kAla' zabda kA nikSepa-paddhati se vicAra kiyA gayA hai| 'daza' ke pUrva 'eka' zabda kA nikSepa karate hue eka ke nAma, sthApanA, dravya, mAtRkApada, saMgraha, paryAya aura bhAva ye sAta prakAra batAe gae haiN| 49 'dazaka' kA nikSepa cha: prakAra kA kahA gayA hai--nAma, sthApanA, dravya, kSetra, kAla aura bhAva / kAla ke dasa bheda batAe gae haiM--bAlA, krIr3A, maMdA, balA, prajJA, hAyanI, prapaMcA, pragbhArA, mRnmukhI aura shaayinii| ye prANiyoM ko dasa avasthAeM haiN|" isI prakAra kAla, druma, puSpa, dharma, zrAmaNya, pada, kAma, kSullaka,", AcAra, kathA, eka,62 cha:, jIva, nikAya, zAstra vAkya, vinaya, bhikSu, Adi zabdoM kI bhI nikSepapaddhati se vyAkhyA kI gaI hai| saMsAra kA sArA vyavahAra bhI nikSepa paddhati se hI calatA hai| niyuktikAra bhadrabAhu ne niyuktiyoM kI racanA meM isI paddhati kA Azraya liyA hai| saMbhava hai ki nikSepa kI isa vyAkhyA ke kAraNa hI usake AdhAra para kie jAne vAle zabdArtha nirNaya-nizcaya ko kI saMjJA dI gaI ho| niyuktiyoM kI saMkhyA niyuktiyAM jaina-AgamoM para racita vyAkhyAgraMtha haiN| yadyapi jaina AgamoM kI saMkhyA kama se kama 32 mAnI jAtI hai tathApi sabhI AgamoM para niyuktiyAM nahIM likhI gaI, apitu kucha hI AgamoM para likhI gaI haiN| jainasAhitya meM 16

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niyuktiyoM kI carcA milatI hai jisameM se dasa to AcArya bhadrabAhu-kRta haiM aura zeSa anya AcAryoM dvArA racita mAnI jAtI haiN| bhadrabAhu-kRta niyuktiyAM jina AgamoM para racI gaI haiM unake nAma haiM-1. Avazyaka 2. dazavaikAlika 3. uttarAdhyayana 4. AcArAMga 5. sUtrakRtAMga 6. dazAzrutaskandha 7. bRhatkalpa 8. vyavahAra 9. sUryaprajJapti aura 10. Rssibhaassit| inakA racanAkrama bhI vahI hai jisa krama se unake nAma ullikhita haiN| AcArya bhadrabAhu ne sarvaprathama Avazyaka niyukti kI racanA kI thI aura usameM unhoMne niyuktiracanA kA saMkalpa karate hue isI krama se niyukti-graMthoM kI nAmAvalI dI hai|" niyuktiyoM meM ullikhita anya niyuktiyoM ke nAmoM se bhI isa tathya kI puSTi hotI hai| uparyukta niyuktiyoM ke atirikta aughaniyukti, saMsaktaniyukti, paMcakalpaniyukti tathA nizIthaniyukti kA bhI zAstroM meM ullekha huA hai| uparyukta sabhI niyuktiyAM vartamAna meM upalabdha nahIM haiN| yathA-sUryaprajJapti aura RSibhASita kI niyuktiyAM anulapabdha haiN| govindAcArya kRta eka anya niyukti kA bhI ullekha milatA hai jo vartamAna meM anulapabdha hai| aisA mAnA jAtA hai ki audhaniyukti, piMDaniyukti, paMcakalpaniyukti aura nizIthaniyukti kramazaH Avazyakaniyukti, dazavaikAlikaniyukti, bRhatkalpaniyukti aura AcArAMganiyukti kI pUraka haiN| 2 adhikAMza vidvAna piNDaniyukti aura aughaniyukti kI gaNanA mUlamaMtroM meM aura kucha vidvAna chedasUtroM meM karate haiN| kucha aise vidvAna bhI haiM jo inheM vyAkhyA-graMtha mAnate haiN| kucha vidvAnoM kA mata hai ki piMDaniyukti dazavaikAlikaniyukti kA aMza hai aura aughaniyukti Avazyakaniyukti kaa| cUMki unakA kalevara vistRta thA aura unake pratipAdya viSayoM meM samAnatA thI isalie unheM pRthak graMtha kA rUpa de diyA gyaa| saMsaktaniyukti bahuta bAda kI, kisI anya AcArya dvArA racita racanA hai| 77 niyuktikAra bhadrabAhu AgamoM para niyukti likhane vAle AcAryoM meM bhadrabAhu kA nAma sarvapramukha hai| jaina paraMparA meM bhadrabAhu nAma ke aneka AcAryoM kA ullekha milatA hai| digaMbara-zvetAmbara mAnyatA ke anusAra prathama bhadrabAhu zratu-kevalI the| yadyapi donoM paraMparAoM meM zruta-kevalI ko prathama bhadrabAhu mAnA gayA hai tathApi zruta-kevalI bhadrabAhu ke svargavAsa kA samaya donoM paraMparAoM meM bhinna-bhinna hai| digaMbara mAnyatA ke anusAra zrutakevalI bhadrabAhu ke svargavAsa kA samaya vIra-nirvANa sambat 1624 tathA zvetAmbara-mAnyatA ke anusAra vIra-nirvANa samvat 170" mAnA jAtA hai| yahI nahIM, zvetAmbara-mAnyatA ke anusAra caturdaza pUrvadhArI zruta-kevalI AcArya bhadrabAhu yogasAdhanA ke lie nepAla gae the, jabaki digaMbara-paraMparA kA mAnanA hai ki yahI bhadrabAhu dakSiNa meM yoga-sAdhanA ke lie gae the|" eka hI vyakti do bhinna dizAoM meM kaise jA sakatA hai ? isase yaha anumAnita hotA hai ki donoM bhadrabAhu bhinna-bhinna vyakti the| zvetAmbara-mAnyatA ke anusAra prathama bhadrabAhu ne hI chedasUtroM kI racanA kI thii| digaMbara-mAnyatA ke anusAra dvitIya bhadrabAhu AcArAMga ke dhAraka yazobAhu the, jinakA samaya vIra-nirvANa saMvat 565 tathA 683 ke madhya mAnA gayA hai|" __uparyukta bhadrabAhu nAma ke do AcAryoM ke atirikta digaMbara-paraMparA meM tRtIya bhadrabAhu kA bhI ullekha milatA hai jo vIra nirvANa saMvat 683 meM ekAdazAMga kA viccheda hone ke anaMtara hue the| digaMbara-mAnyatA meM inheM nimitta-zAstra kA mahAn vettA mAnA gayA hai| 80 zvetAmbara-paraMparA meM dvitIya bhadrabAhu ve the jinhoMne daza-niyuktiyoM kI racanA kI aura jo upasargahara stotra ke racayitA the| ye nimitta-zAstra ke mahAn vettA bhI the| inakA samaya vikrama kI chaThI zatAbdI mAnA gayA hai| yaha bhI jana-zruti hai ki ye prasiddha jyotirvida varAhamihira ke sahodara the| ___ jaina saMpradAya kI sAmAnya dhAraNA yaha hai ki chedasUtrakAra aura niyuktikAra donoM bhadrabAhu eka hI haiM jo zruta-kevalI (aMtima caturdazapUrvadhara) bhadrabAhu ke nAma se jAne jAte haiN| 2 muni puNyavijaya jI ke anusAra vidvAnoM kI yaha dhAraNA galata hai kyoMki vartamAna meM jo niyuktiyAM upalabdha haiM ve dvitIya bhadrabAhu kI to ho sakatI haiM paraMtu zruta-kevalI bhadrabAhu kI nhiiN| isakA tAtparya yaha nahIM hai ki zruta-kevalI bhadrabAhu ne niyuktiyoM kI racanA nahIM kI athavA dvitIya bhadrabAhu se pUrva niyuktiyoM kI racanA huI hI nhiiN| niyukti ke rUpa meM Agama-vyAkhyA kI paddhati bahuta

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purAnI hai| zrutakevalI bhadrabAhu ne to niyuktiyoM kI racanA kI hI, bAda meM govindavAcaka jaise anya AcAryoM ne bhI niyuktiyAM likhiiN| isa prakAra samaya ke pravAha ke sAtha-sAtha niyukti-gAthAoM meM bhI kramazaH vRddhi hotI gii| saMbhavataH dvitIya bhadrabAhu ne apane samaya taka kI samasta upalabdha niyukti-gAthAoM kA saMgraha kara unheM aMtima rUpa diyA jo vartamAna meM upalabdha haiN| ataH vartamAna meM upalabdha niyuktiyoM ke racayitA dvitIya bhadrabAhu hI mAne jAne caahieN| paraMtu pro0 sAgaramala jaina ne niyuktikAra ke rUpa meM uparyukta donoM AcAryoM se bhinna kisI tIsare bhadrabAhu kI kalpanA kI hai jo vicAraNIya hai| niyuktiyoM kA racanAkAla mUlataH niyuktiyoM kA parigaNana vyAkhyA-sAhitya meM kiyA gayA hai| cUMki prAyaH sabhI niyuktiyAM kisI na kisI Agama-graMtha ke sAtha sambaddha haiM isalie yadi unakI gaNanA Agama-graMthoM meM kI jAe to unakI racanA kA prAraMbha bhI 5vIM zatI meM vallabhI meM huI Agama-vAcanA se pUrva hI svIkAra karanA pdd'egaa| pramukha naiyAyika dvAdazAranaya ke racayitA AcArya mallavAdI dvArA apanI kRti meM niyukti-gAthA ko uddhRta karanA isa bAta ko pramANita karatA hai ki niyuktiyoM kI racanA mallavAdI se pUrva ho cukI thii| mallavAdI kA samaya vikrama kI 5vIM zatI mAnA jAtA hai| jaisA ki pahale kahA jA cukA hai ki Agama-vyAkhyA ke rUpa meM niyuktiyoM kI racanA bahuta purAnI hai| prAcIna niyuktiyoM kA samaya vIra nirvANa saMvat 162 se 170 ke bIca kA mAnA jA sakatA hai jabaki upalabdha niyuktiyoM kA samaya vikrama kI chaThI zatAbdI hI mAnanA ucita hai kyoMki yahI samaya dvitIya bhadrabAhu kA hai| upasaMhAra saMkSepa meM yaha kahA jA sakatA hai ki yadyapi niyuktiyoM meM Agama ke sabhI sUtroM kI vyAkhyA nahIM kI gaI aura na hI graMtha ke pratyeka zabda yA pratyeka vAkya kI vyAkhyA kI gaI tathApi jisa nikSepa-paddhati ke dvArA saMkSipta evaM sAMketika zailI meM udAharaNoM, dRSTAMtoM evaM kathAnakoM ke mAdhyama se pAribhASika zabdoM kI vyAkhyA kI gaI hai vaha jaina Agamika vyAkhyA-sAhitya meM hI nahIM, apitu saMpUrNa bhAratIya sAhitya meM mahatvapUrNa hai| zabdoM kI vyAkhyA karate samaya eka zabda ke vividha saMbhAvita arthoM kA jJAna karAte hue unake jitane bhI ekArtha yA paryAyavAcI zabda niyuktiyoM meM ullikhita haiM unase prAkRta va saMskRta bhASA kA eka uttama koza taiyAra kiyA jA sakatA hai| inameM jainoM ke paraMparAgata AcAra-vicAra, tattva-jJAna, paurANika kathAoM tathA aitihAsika ghaTanAoM kA bhI paryApta vivecana huA hai| ataH bhASA kI dRSTi se to niyuktiyAM jJAnavardhaka haiM hI, jaina saMskRti ke adhyayana kI dRSTi se bhI atyaMta mahatvapUrNa haiN| paraMtu kheda kA viSaya hai ki AgamoM ke mUla svarUpa ke asta-vyasta hone tathA anuyoga ( sUtra kA artha ke anurUpa saMyoga) ke viSayAnurUpa pRthak-pRthak hone ke kAraNa niyuktiyoM kA mUla svarUpa bhI naSTa ho gayA hai| Aja. jo niyuktiyAM upalabdha haiM unameM kAphI parivartana A cukA hai| vartamAna sthiti yaha hai ki na unakA maulika svarUpa pahacAnA jA sakatA hai aura na hI unakA parimANa nizcita kiyA jA sakatA hai kyoMki kucha niyuktiyAM bhASyoM meM mizrita ho cukI haiN| ataH unake saMpAdana aura anuvAdakArya kI mahatI AvazyakatA hai| 1. 2. 3. 4. pAda-TippaNa ka) dazavaikAlika cUrNi (jinadAsamahattaragaNi) pR0 1 kha) dazavaikAlika sUtra, bRhada bRtti (haribhadra) pRSTha 1. prAcIna bhAratIya itihAsa kA vaidika yuga, satyaketu vidyAlaMkAra, pR0 52 pAli bhASA aura sAhitya, indra candra zAstrI, vaktavya, pR0 8-9 prAkRta sAhitya kA itihAsa, DA0 jagadIza candra zAstrI, pR0 175

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prAkRta sAhitya kA itihAsa, DA0 jagadIza candra zAstrI, pR0 175 6. DA0 Ara.pI. jaina kA mata (bhogI lAla lehara canda bhAratIya saMskRti saMsthAna dvArA maI 1989 meM Ayojita prAkRta kAryazAlA meM die gae vaktavya ke AdhAra para) 7. ka) prAkRta sAhitya kA itihAsa, pR0 177 kha) Agama aura tripiTika eka anuzIlana, pR0 497, 500 8. draSTavya-dazavaikAlika sUtra, bRhada vRtti (haribhadra), dazavaikAlika cUrNi (agastya siMha, jinadAsamahattara gaNi) 9. DA0 Ara0pI0 jaina kA mata 10. ka. jutti tti uvAya ya niravayavA hodi NijjuttI--mUlAcAra 17/14 kha. yuktiriti upAya iti caikArthaH niravayavA saMpUrNA'khaNDitA bhavati niyuktiH / --mUlAcAra vRtti| 17/14 11. ka. Agama aura tripiTakaH eka anuzIlana,--bhA0 2, pR0 497 kha. jaina lakSaNAvalI, bhA0 2, pR0 22 ga. sUtre prathameva saMbaddhAnAM etAmarthAnAM vyAkhyArUpA yukti-yojanam / niyukti-niyuktiriti prApte zAkapArthivadarzanAt / yukta lakSaNasya padasya lopAt niyuktiriti bhavati--Avazyaka niyukti, malayagiri vRtti, gAthA 88 12.. Ghatega A.M. Dasavaikalika Niryukti, I.H.Q. December 1935 p 628 13. nijjutA te atyA jaM baddhA teNa hoI nijutii| tahaSi yaM icchAveI vibhAsiuM ttprivaadd'ii|| Avazyaka niyukti, gA0 88 14. sUtrArthayoH paraspara niryojana-sambadhaM niyuktiH| -AvazyakasUtra gA0 88 para hAribhadrIya TIkA, pR0 41 evaM malayagiri TIkA, pR0 100 15. ka. nizcayena sarvAdhikyena Adau vA yuktA niyuktAH, aryanta ityarthAH jIvAdayaH zrutaviSayAH, te hyA niryuktA eva sUtre, yat yasmAt baddhA samyag avasthApitAH yojitA iti yAvat, teneyaM niyuktiH| niryuktAnAM yuktiniyuktiritiprApte yuktazabdasya lopaH kriyate-uSTramukhI kanyeti yathA, niryuktArtha vyAkhyA niyuktiriti hRdayam-AvazyakasUtra, haribhadravRtti, gA0 88 kha. yasmAt sUtre nizcayenAdhikyena sAdhu vA Adau vA yuktAH sambaddhA niryuktAH, niryuktA eva santaste zrutAbhidheyAH jIvAjIvAdayo'rthA anayA prastuta niyuktayA baddhA vyavasthApitAH, vyAkhyAtA iti yAvat, teneyaM bhavati niyuktiH| -AvazyakasUtra 88 para malayagiri vRtti 16. niryuktAnAmeva sUtrArthAnAm yuktiH paripATyA yojanaM niryuktayuktiriti vAcye yukta zabdalopAniyuktiH -dazavaikAlika sUtra, haribhadra vRtti, patra -2 17. Avazyaka sUtra, zIlAMkAcArya TIkA, pR0 28 18. jainasAhitya kA bRhad itihAsa, bhAga 3 pRSTha 6364 19. nizcayena arthapratipAdikA : yukti : niyuktiH AcArAMga-sUtra 1/2/1 20. Ind. Stud. XVII, 57n.2 21. Ghatege, A.M. Dasvaikalika Niryukti, I.H.O., Dec. 1935, p. 628

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22. bhikkhussa ya nikkhevo nirutta egaTThAANi liMgANi / aguNaTThio na bhikkhU avayavA paMca dArAi | -- dazavaikAlika niyukti 10/332 23. nikkheveTThA niruttavihI pavittI ya keNa vA kassa ? taddArabhaya lakkhaNa tayarihaparisA ya suttatyo / vahI 1/5 24. 25. nijjUhagaM vaMde -- vahI 1/13 26. nijjUDhaM kira sabhaveNa - / vahI, 1/12 222222311111 ka) niryUDhaM pUrvagatAduddhRtya viracitaM - dazavaikAlika sUtra, haribhadra vRtti, 1/12 pR0 9 kha) niyUrhakaM, pUrvagatoddhatArtha viracanAkarttAraM - vahI 1/14, pR0 10 Ghatege, A.M. Dasavaikalika Niryukti, I:H.O., Dec. 1935, p. 628 vahI 27. 28. 29. AvazyakasUtra, haribhadra TIkA, patra 363 30. Ghatege, A.M. I.H.O., p. 628 dazavaikAlika sUtra, haribhadra vRtti, pR0 19 32. anuyoga dvAra sUtra, 69 33. dazavaikAlika sUtra, haribhadra vRtti, pR0 19 34. anuyoga dvAra sUtra, 149 35. 36. sthAnAMga sUtra, sthAna 1 37. bhagavatI sUtra, 2 / 1; 20/2 38. anuyogadvAra sUtra, 29-74 39. nikSepa : nyAsaH sthApaneti paryAyAH- Ava0 ni0 haribhadra vRtti, gA0 79, pR0 54 gahaNaM AdANaM ti hoti Niso tahAhiyatyammi / 40. khiva peraNe va bhaNito ahi ukkhe vo tu nikhevo / jItakalpa bhASya, 809 41. nikSipyate'neneti nikssepH| niyato nizcito kSepo nikSepaH / sUtrakRtAMga cUrNi, pR0 17 42. juttI sujuttamagge jaM caubheyeNa hoI khalu, ThavaNaM / vaje sadi NAmAdisu taM NikkhevaM have samaye / - bRhadnayacakra, 269 43. ka) saMzaya viparyaye vA sthitastebhyo'pasArya nizcaye kSipatIti nikSepaH SaTkhaMDAgama, dhavalA TIkA, 4 / 1, 3, / 1 / 2/6 kha) Nicchae NiNNae khivadi ti Nikkheo / dhavalA pu0 1, pR0 10 jainendra siddhAnta koza, bhA0 2, pR0 591 dazavaikAlika sUtra, bRhad vRtti, (haribhadra) pR0 20 44. 45. dhavalA, 9/4/1, 45/141/1, 13 /5 / 5, 3/198/4 46. jaina lakSaNAvalI, bhA0 2 pR0, 22 47. ka) nAmasthApanAdravyabhAvastannyAsaH / tattvArtha sUtra 1/5 kha) nyAso nikSepaH / tattvArtha rAjavartika 1/15 48. Avazyaka niryukti, pIThikA, gA0 29, 32 49. dazavaikAlika niyukti, gA0 8, 50. vahI, gA0 951, vahI, gA0 10, 52. vahI, gA0 11, 53. vahI, gA0 34 vahI, gA0 34, 55. vahI, gA0 39, 56. vahI, gA0 15357. vahI, gA0 160, 58. vahI, gA0 161 54. 59. vahI, gA0 178, 60. vahI, gA0 179, 61. vahI, gA0 188, 62. vahI, gA0 218, 63. vahI, gA0 219

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64. vahI, gA0 222, 65. vahI, gA0 228, 66. vahI, gA0 230, 231, 67. vahI, gA0 269, 68. vahI, gA0 309 69. vahI, gA0 332 70. Avazyaka niyukti 79-86 71. gaNadharavAda prastAvanA, pR0 15-6 72. jaina sAhitya kA bRhad itihAsa, bhA0 2, pR0 70 73. Agama aura tripiTaka; eka anuzIlana, bhA0 2, pR0 459 74. tiloyapaNNattI, gA0 1478, 82-84 75. pariziSTa parva, sarga 9 zloka 112 76. sthavirAvalI caritam 9/59 77. bhadrabAhu caritra, dvitIya pariccheda, zloka 88-90 78. ka) dazAzrutaskandhasUtra, niyukti, gA01 kha) AcArAMga sUtra, zIlAMkAcArya kRta TIkA, patra-4 ga) bRhatkalpa pIThikA, malayAgirI kRta TIkA patra-2 gha) ogha niyukti, droNAcArya kRta TIkA, patra-3 79. aura tripiTakaH eka anuzIlana, bhA0 2, pR0 534-35 para uddhRta 80. vahI pR0 536 81. muni puNyavijaya, "chedasUtrakAra aura niyuktikAra" mahAvIra jaina vidyAlayaH rajata mahotsava grantha, pR 185 82. vahI, pR 187 83. anuyogadAyinaH sudharmasvAmiprabhatyaH yAvadasya bhagavato niyuktikArasya bhadrabAhusvAminazcartudazapUrvadhara syAcAryo'tastAn srvaanitii| AcArAMga sUtra zIlAkAMcArya kRta TIkA patra-4 84. nizIthacUrNi, uddeza 11 'khaMDa dvitIya, patra 8-9 (pATaNa saMghavI pADA kI tADapatrIya prati) 85. sAgaramala jaina, niyukti sAhityaH eka punarcintana, zramaNa, aMka 6, varSa 45, apraila-jUna 1994, pR0 203-233

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